 Section 7 OF THE GOLDEN SAYINGS OF EPICTITUS, BY EPICTITUS 141. Ponder on this, on these convictions, on these words. Fix thine eyes on these examples, if thou wouldst be free, if thou hast thine heart set upon the matter according to its worth, and what marvel if thou purchase so great a thing at so great and high a price. For the sake of this that men deem liberty, some hang themselves, others cast themselves down from the rock. I, time has been when whole cities came utterly to an end, while for the sake of freedom that is true and sure and unassailable, dost thou grudge to God what he gave when he claims it? Will thou not study, as Plato saith, to endure, not death alone, but torture, exile, stripes, in a word, to render up all that is not thine own? Else thou wilt be a slave amid slates, worth thou ten thousand times a consul? I, not a wit the less, though thou climb the palace steps, and thou shalt know how true the saying of Cleanthus, that though the words of philosophers may run counter to the opinions of the world yet have they reason on their side. 142. Ask how a man should best grieve his enemy, Epictetus replied, by setting himself to live the noblest life himself. 143. I am free. I am a friend of God ready to render him willing obedience. Of all else I may sit store by nothing, neither by my known body, nor possessions, nor office, nor good report, nor, in a word, ought else beside, for it is not his will that I should so set store by these things. Had it been his pleasure he would have placed my good therein, but now he hath not done so, therefore I cannot transgress one jot of his commands. In everything hold fast to that which is thy good, but to all else, as far as is given thee, within the measure of reason only, contented with this alone. Else thou wilt meet with failure, ill success, let, and hindrance. These are the laws ordained of God, these are his edicts, these a man should expound and interpret, to these submit himself, not to the laws of misurias and caches. 144. Remember that not the love of power and wealth sets us under the heel of others, but even the love of tranquility, of leisure, of change of scene, of learning in general, it matters not what the outward thing may be. To set store by it is to place thyself in subjection to another. Where is the difference, then, between desiring to be a senator and desiring not to be one, between thirsting for office and thirsting to be quit of it? Where is the difference between crying, woe is me, I know not what to do, bound hand and foot as I am to my books, so that I cannot stir, and crying, woe is me, I have not time to read, as though a book were not as much an outward thing and independent of the will as office and power and the receptions of the great? Or what reason hast thou, tell me, for desiring to read, for if thou name at nothing beyond the mere delight of it, or gaining some scrap of knowledge, thou art but a poor, spiritless knave, but if thou desirest to study to its proper end, what else is this than a life that flows on tranquil and serene? And if thy reading secures thee not serenity, what profits it? Nay, but it doth secure it, quoth he, and that is why I repine at being deprived of it. And what serenity is this that lies at the mercy of every passer-by? I say not at the mercy of the emperor or emperor's favorite, but such as trembles at a raven's croak, and piper's din, a fever's touch, or a thousand things of like sort, whereas the life serene has no more certain mark than this, that it ever moves with constant, unimpeded flow. 145. If thou hast put malice and evil speaking from thee altogether or in some degree, if thou hast put away from thee rashness, foulness of tongue, intemperance, sluggishness, if thou art not moved by what once moved thee, or in like manner as thou once were't moved, then thou mayest celebrate a daily festival, to-day, because thou hast done well in this manner, to-morrow in that. How much greater cause is here for offering sacrifice than if a man should become consul or prefect? 146. These things hast thou from thyself and from the gods. Only remember who it is that giveth them, to whom and for what purpose they were given. Feeding thy soul on thoughts like these, dost thou debate in what place happiness awaits thee, in what place thou shalt do God's pleasure, are not the God's nigh unto all places alike, see they not alike what everywhere comes to pass? 147. To each man God hath granted this inward freedom. These are the principles that in a house create love in a city concord among nations peace, teaching a man gratitude toward God and cheerful confidence wherever he may be in dealing with outward things that he knows are neither his nor worth striving after. 148. If you seek truth you will not seek to gain a victory by every possible means, and when you have found truth you need not fear being defeated. 149. What foolish talk is this? How can I any longer lay claim to write principles if I am not content with being what I am, but am all a flutter about what I am supposed to be? 150. God hath made all things in the world, nay, the world itself, free from hindrance and perfect, and its parts for the use of the whole. No other creature is capable of comprehending his administration thereof, but the reasonable being man possesses faculties for the consideration of all these things. Not only that he is himself a part, but what part he is, and how it is meat that the parts should give place to the whole. Nor is this all. Being naturally constituted noble, magnanimous, and free, he sees that the things which surround him are of two kinds. Some are free from hindrance and in the power of the will. Others are subject to hindrance and depend on the will of other men. If then he place his own good, his own best interest, only in that which is free from hindrance and in his power, he will be free, tranquil, happy, unharmed, noble-hearted, and pious, giving thanks to all things unto God, finding fault with nothing that comes to pass, laying no charge against anything. Whereas if he places his good in outward things, depending not on the will, he must perforce be subject to hindrance and restraint, the slave of those that have power over the things he desires and fears. He must perforce be impious, as deeming himself injured at the hands of God. He must be unjust, as ever prone to claim more than his due. He must perforce be of a mean and abject spirit. 151 Whom then shall I fear? The lords of the bed-chamber, lest they should shut me out? If they find me desirous of entering in, let them shut me out if they will. And why comest thou to the door? Because I think it meet and write, so long as the play lasts, to take part therein. In what sense art thou then shut out? Because, unless I am admitted, it is not my will to enter. On the contrary, my will is simply that which comes to pass. For I esteem what God wills better than what I will. To him will I cleave as his minister and attendant, having the same movements, the same desires, in a word the same will as he. There is no such thing as being shut out for me, but only for them that would force their way in. 152 But what says Socrates? One man finds pleasure in improving his land, another his horses. My pleasure lies in seeing that I myself grow better day by day. 153 The dress is suited to the craft. The craftsman takes his name from the craft, not from the dress. For this reason Euphrates was right in saying, I long endeavoured to conceal my following the philosophic life, and this profited me much. In the first place I knew that what I did are right. I did not, for the sake of lookers on, but for my own. I ate a right unto myself. I kept the even tenor of my walk, my glance composed and serene, all unto myself and unto God. Then as I fought alone I was alone in peril. If I did anything amiss or shameful, the cause of philosophy was not in me endangered, nor did I wrong the multitude by transgressing as a professed philosopher, wherefore those that knew not my purpose marveled how it came about, that will stall my life in conversation was passed with philosophers without exception, I was yet none myself. And what harm that the philosopher should be known by his acts instead of mere outward signs and symbols? 154 First study to conceal what thou art. Seek wisdom a little while unto thyself. Thus grows the fruit. First the seed must be buried in the earth for a little space. There it must be hid and slowly grow, that it may reach maturity. But if it produce the ear before the jointed stalk it is imperfect, a thing from the garden of Adonis. Such a sorry growth art thou. Thou hast blossomed too soon, the winter cold will wither thee away. 155 First of all, I know that I have condemned the life thou art now leading. But when thou hast condemned it, do not despair of thyself, be not like them of mean spirit, who once they have yielded abandon themselves entirely and as it were allow the torrent to sweep them away. No, learn what the wrestling masters do. Has the boy fallen? Rise, they say, wrestle again, till thy strength come to thee. Even thus should it be with thee. For know that there is nothing more tractable than the human soul. It needs but to will and the thing is done. The soul is set upon the right path. As on the contrary it needs but to nod over the task and all is lost. For ruin and recovery alike are from within. 156 It is the critical moment that shows the man. So when the crisis is upon you, remember that God, like a trainer of wrestlers, has matched you with a rough and stalwart antagonist. To what end, you ask? That you may prove the victor at the great gains. Yet without toil and sweat this may not be. 157 If thou wouldst make progress, be content to seem foolish and void of understanding with respect to outward things. Care not to be thought to know anything. If any should make account of thee, distrust thyself. 158 Remember that in life thou shouldst order thy conduct as at a banquet. Has any dish that is being served reached thee? Stretch forth thy hand and help thyself modestly. Doth it pass thee by? Seek not to detain it? Has it not yet come? Send not forth thy desire to meet it, but wait until it reaches thee. Deal thus with children, thus with wife, thus with office, thus with wealth, and one day thou wilt be meet to share the banquets of the gods. But if thou dost not so much as touch that which is placed before thee, but despisest it, then shall thou not only share the banquets of the gods, but their empire also. 159 Remember that thou art an actor in a play, and of such sort as the author chooses, whether long or short. If it be his good pleasure to assign thee the part of a beggar, a ruler, or a simple citizen, then it is to play it fitly. For thy business is to act the part assigned thee well, to choose it is another's. 160 Keep death in exile daily before thine eyes, with all else that men deem terrible, but more especially death, then wilt thou never think a mean thought, nor covet anything beyond measure. 161 As a mark is not set in order to be missed, so neither is such a thing as natural evil produced in the world. 162 Piety toward the gods, to be sure, consists chiefly in thinking rightly concerning them, that they are, and that they govern the universe with goodness and justice, and that thou thyself art appointed to obey them, and to submit under all circumstances that arise, acquiescing cheerfully in whatever may happen, sure it is brought to pass and accomplished by the most perfect understanding. Thus thou wilt never find fault with the gods, nor charge them with neglecting thee. 163 Lose no time in setting before you a certain stamp of character and behavior, both when by yourself and in company with others. Let silence be your general rule, or say only what is necessary and in few words. We shall, however, when occasion demands, enter into discourse sparingly, avoiding common topics as gladiators, horse races, athletes, and the perpetual talk about food and drink. Above all, avoid speaking of persons, either in way of praise or blame, or comparison. If you can, win over the conversation of your company to what it should be by your own, but if you find yourself cut off without escape among strangers and aliens, be silent. 164 Laughter should not be much, nor frequent, nor unrestrained. 165 Refuse altogether to take an oath if you can, if not, as far as may be. 166 Banquets of the unlearned, and of them that are without avoid, but if you have occasion to take part in them, let not your attention be relaxed for a moment lest you slip after all into evil ways, for you may rest assured that, be a man ever so pure himself, he cannot escape defilement if his associates are impure. 167 Take what relates to the body as far as the bear use warrants, as meat, drink, raiment, house, and servants, but all that makes for show and luxury reject. 168 If you are told that such a one speaks ill of you, make no defence against what was said but answer. He surely knew not my other faults, else he would not have mentioned these only. 169 When you visit any of those in power, bethink yourself that you will not find him in, that you may not be admitted, that the door may be shut in your face, that he may not concern himself about you. If with all this it is your duty to go, bear what happens, and never say to yourself, it was not worth the trouble, for that would smack of the foolish and unlearned who suffer outward things to touch them. 170 In company avoid frequent and undue talk about your own actions and dangers. However pleasant it may be to you to enlarge upon the risks you have run, others may not find such pleasure in listening to your adventures. Avoid provoking laughter also. It is a habit from which one easily slides into the ways of the foolish, and apt to diminish the respect which your neighbours feel for you. To border on coarse talk is also dangerous. On such occasions, if a convenient opportunity offer, rebuke the speaker, if not, at least by relapsing into silence, colouring and looking annoyed, show that you are displeased with the subject. 171 When you have decided that a thing ought to be done, and are doing it, never shun being seen doing it. Even though the multitude should be likely to judge the matter amiss, for if you are not acting rightly, shun the act itself, if rightly, however, why fear misplaced censure? 172 It stamps a man of mean capacity to spend much time on the things of the body, as to be long over bodily exercises, long over eating, long over drinking, long over other bodily functions. Rather should these things take the second place, while all your care is directed to the understanding. 173 Everything has two handles, one by which it may be borne, the other by which it may not. If your brothers sin against you, may not hold of it by the handle of injustice, for by that it may not be borne, but rather by this, that he is your brother, the comrade of your youth, and thus you will lay hold on it, so that it may be borne. 174 Never call yourself a philosopher, nor talk much among the unlearned about principles, but do that which follows from them. Thus at a banquet, do not discuss how people ought to eat, but eat as you ought. Remember that Socrates thus entirely avoided ostentation. Men would come to him desiring to be recommended to philosophers, and he would conduct them thither himself. So well did he bear being overlooked. Accordingly, if any talk concerning principles should arise among the unlearned, be you for the most part silent, for you run great risk of spewing up what you have ill-digested. And when a man tells you that you know nothing, and you are not meddled at it, then you may be sure that you have begun the work. 175 When you have brought yourself to supply the needs of the body at small cost, do not peek yourself on that, nor if you drink only water, keep saying on each occasion, I drink water, and if you ever want to practice endurance and toll, do so unto yourself, and not unto others. Do not embrace statues. 186 Section 8 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. The Golden Sayings of Epictetus by Epictetus. Translated by Hastings Crossley. Aphorisms 176 through 188, and Appendixes A and B. Aphorism 176 When a man prides himself on being able to understand and interpret the writings of Crispus, say to yourself, if Crispus had not written obscurely, this fellow would have had nothing to be proud of, but what is it that I desire? To understand nature and to follow her. Accordingly, I ask who is the interpreter? On hearing that it is Crispus, I go to him. But it seems I do not understand what he wrote, so I seek one to interpret that. So far there is nothing to pride myself on, but when I have found my interpreter, what remains is to put into practice his instructions. This itself is the only thing to be proud of. But if I admire the interpretation and that alone, what else have I turned out but a mere commentator, instead of a lover of wisdom? Except, indeed, that I happen to be interpreting Crispus instead of Homer. So when anyone says to me, Prithee, read me Crispus, I am more inclined to blush when I cannot show my deeds to be in harmony and accordance with his sayings. Ephorism 1.77 At feasts remember that you are entertaining two guests, body and soul. What you give to the body you presently lose. What you give to the soul you keep forever. Ephorism 1.78 At meals see to it that those who serve be not more in number than those who are served. It is absurd for a crowd of persons to be dancing attendants on half a dozen chairs. Ephorism 1.79 It is best to share with your attendance what is going forward, both in the labor of preparation and in the enjoyment of the feast itself. If such a thing be difficult at the time, recollect that you who are not weary are being served by those who are, you who are eating and drinking by those who do neither, you who are talking by those who are silent, you who are at ease by those who are under constraint. Thus no sudden wrath will betray you into unreasonable conduct, nor will you behave harshly by irritating another. Ephorism 1.80 When Xanthope was chiding Socrates for making scanty preparation for entertaining his friends, he answered, If they are friends of ours, they will not care for that. If they are not, we shall care nothing for them. Ephorism 1.81 Asked who is the rich man, Epictetus replied, He who is content. Ephorism 1.82 Favarenus tells us how Epictetus would also say that there were two faults far graver and fowler than any others, inability to bear and inability to forebear. When we neither patiently bear the blows that must be born, nor abstain from the things and the pleasures we ought to abstain from. So he went on, If a man will only have these two words at heart and heed them carefully by ruling and watching over himself, he will for the most part fall into no sin, and his life will be tranquil and serene. He meant the words bear and forebear. Ephorism 1.83 On all occasions these thoughts should be at hand. Lead me, O God, and thou, O destiny, be what it may the goal appointed me. Bravely I'll follow, nay, and if I would not, I'd prove a coward yet must follow still. Again, who to necessity doth bow a right is learned in wisdom and the things of God? Once more, Critto, if this be God's will, so let it be, as for me, Anatus and Meletus can indeed put me to death, but injure me never. Ephorism 1.84 We shall then be like Socrates, when we can indict hymns of praise to the gods in prison. Ephorism 1.85 It is hard to combine and unite these two qualities, the carefulness of one who is affected by circumstances and the intrepidity of one who heeds them not. But it is not impossible, else were happiness also impossible. We should act as we do in seafaring. What can I do? Choose the master, the crew, the day, the opportunity. Then comes a sudden storm. What matters it to me? My part has been fully done. The matter is in the hands of another, the master of the ship. The ship is foundering. What then have I to do? I do the only thing that remains to me, to be drowned without fear, without a cry, without upbraiding God, but knowing that what has been born must likewise perish. For I am not eternity, but a human being, a part of the whole, as an hour is part of the day. I must come like the hour, and like the hour, must pass. Ephorism 1.86 And now we are sending you to Rome to spy out the land. But none send a coward as such a spy that, if he hears but a noise and sees a shadow anywhere, loses his wits and comes flying to say, The enemy are upon us. So if you go now, and come and tell us, everything at Rome is terrible, death is terrible, exile is terrible, slander is terrible, want is terrible, fly, comrades, the enemy are upon us, we shall reply, get you gone, and prophesy to yourself. We have but aired and sending such a spy as you. Diogenes, who was sent as a spy long before you, brought us back another report than this. He says that death is no evil, for it need not even bring shame with it. He says that fame is but the empty noise of madmen. And what report did this spy bring us of pain? What of pleasure? What of want? That to be clothed in sackcloth is better than any purple robe. That sleeping on the bare ground is the softest couch. And in proof of each assertion, he points to his own courage, constancy, and freedom, to his own healthy and muscular frame. There is no enemy near, he cries, all is perfect peace. Aphorism 187. If a man has this peace, not the peace proclaimed by Caesar, how indeed should he have it to proclaim? Nay, but the peace proclaimed by God, through reason, will not that suffice him when alone, when he beholds and reflects. Now can no evil happen unto me. For me there is no robber, for me no earthquake. All things are full of peace, full of tranquility. Neither highway, nor city, nor gathering of men, neither neighbor nor comrade, can do me hurt. Another supplies my food, whose care it is. Another my raiment. Another hath given me perceptions of sense and primary conceptions. And when he supplies my necessities no more, it is that he is sounding the retreat, that he hath opened the door, and is saying to thee, Come, wither, to not that thou needest fear, but to thy friendly kindred elements, whence thou didst spring. Whatsoever of fire is in thee, unto fire shall return. Whatsoever of earth, unto earth, of spirit, unto spirit, of water, unto water. There is no Hades, no fabled river of size, of lamentation, or of fire. But all things are full of being spiritual and divine. With thoughts like these, beholding the sun, moon, and stars, enjoying earth and sea, a man is neither helpless nor alone. Aphorism 188. What wouldst thou be found doing when overtaken by death? If I might choose, I would be found doing some deed of true humanity, of wide import, beneficent and noble. But if I may not be found engaged in ought so lofty, let me hope for at least this, what none may hinder, and what is surely in my power, that I may be found raising up in myself that which had fallen, learning to deal more wisely with the things of sense, working out my own tranquillity, and thus rendering that which is its due to every relation of life. If death surprise me thus employed, it is enough if I can stretch forth my hands to God and say, The faculties which I received at thy hands for apprehending this thine administration I have not neglected. As far as in me lay I have done thee no dishonor, behold how I have used the senses, the primary conceptions which thou scavest me. Have I ever laid anything to thy charge? Have I ever murmured at ought that came to pass, or wished it otherwise? Have I in anything transgressed the relations of life? For that thou didst beget me. I think thee for that thou hast given, for the time during which I have used the things that were thine it suffices me. Take them back, and place them wherever thou wilt. They were all thine, and thou gaveest them me. If a man depart thus minded, is it not enough? What life is fairer and more noble, what end happier than his. A. Fragments attributed to Epictetus. Fragment 1. A life entangled with fortune is like a torrent. It is turbulent and muddy, hard to pass and masterful of mood, noisy, and of brief continuance. Fragment 2. The soul that companies with virtue is like an ever-flowing source. It is a pure, clear, and wholesome draught, sweet, rich, and generous of its store. That injures not, neither destroys. Fragment 3. It is a shame that one who sweetens his drink with the gifts of the be, should embitter God's gift reason with vice. Fragment 4. Crows pick out the eyes of the dead, when the dead have no longer need of them, but flatterers may mar the soul of the living, and her eyes they blind. Fragment 5. Keep neither a blunt knife nor an ill-disciplined looseness of tongue. Fragment 6. Nature hath given men one tongue but two ears, that we may hear from others twice as much as we speak. Fragment 7. Do not give sentence in another tribunal, till you have been yourself judged in the tribunal of justice. Fragment 8. It is shameful, for a judge to be judged by others. Fragment 9. Give me by all means the shorter and nobler life, instead of one that is longer, but of less account. Fragment 10. None is the name of virtue, slavery of vice, none is a slave whose acts are free. Fragment 11. Of pleasures, those which occur most rarely give the most delight. Fragment 12. Exceed do measure, and the most delightful things become the least delightful. Fragment 13. The anger of an ape, the threat of a flatterer, these deserve equal regard. Fragment 14. Chastise thy passions, that they avenge not themselves upon me. Fragment 15. No man is free who is not master of himself. Fragment 16. A ship should not ride on a single anchor, nor life on a single hope. Fragment 17. Fortify thyself with contentment, that is an impregnable stronghold. Fragment 18. No man who is a lover of money, a pleasure, of glory, is likewise a lover of men. But only he that is a lover of whatsoever things are fair and good. Fragment 19. Think of God more often than thou breathest. Fragment 20. Choose the life that is noblest, for custom can make it sweet to thee. Fragment 21. Let thy speech of God be renewed day by day. I rather than thy meat and drink. Fragment 22. Even as the sun doth not wait for prayers and incantations to rise, but shines forth and is welcomed by all, so thou also wait, not for clapping of hands and shouts and prays to do thy duty, nay, do good of thine own accord, and thou wilt be loved like the sun. Fragment 23. Let no man think that he is loved by any who loveth none. Fragment 24. If thou rememberest that God standeth by to behold and visit all that thou dost, whether in the body or in the soul, thou surely will not err in any prayer or deed, and thou shalt have God to dwell with thee. Shwegghauser's Great Edition collects 181 fragments attributed to Epictetus, of which but a few are certainly genuine. Some, as 21 and 24 above, bear the stamp of Pythagorean origin. Others, though changed in form, may well be based upon Epictetian sayings. Most have been preserved in the anthology of John of Stibai, or Stibias, a Byzantine collector, of whom scarcely anything is known but that he probably wrote toward the end of the fifth century, and made his vast body of extracts from more than 500 authors for his son's use. The best examination of the authenticity of the fragments is Questionis Epictidae by R. Asmus, 1888. The above selection includes some of doubtful origin, but intrinsic interest. Crossley. Appendix B. The hymn of Cleanties. Chiefest glory of deathless gods, almighty for ever, sovereign of nature that rulest by law. What name shall we give thee? Blessed be thou, for on thee should call all things that are mortal. For that we are thine offspring. Nay, all that in myriad motion lives for its day on the earth bears one in press thy likeness upon it. Wherefore my song is of thee, and I hymn thy power for ever. Lo, the vast orb of the world's rounder the earth ever more as it rolleth, feels thee its ruler and guide, and owns thy lordship rejoicing. I, for thy conquering hands, have a servant of living fire, sharp is the bolt, where it falls, nature shrinks at the shock, and doth shudder. Thus thou directest the word universal, that pulses through all things, mingling its life with lights that are great and lights that are lesser, ian as besiemit its birth, high king through ages unending. Not is done that is done without thee in the earth or the waters, or in the heights of heaven save the deed of the fool and the sinner. Thou canst make rough things smooth, at thy voice low, jarring disorder moveth to music, and love is born where hatred abounded. Thus hast thou fitted alike things good in things evil together, that over all might reign one reason supreme and eternal. Though there unto the hearts of the wicked be hardened and heedless, woe unto them! For while ever their hands are grasping at good things, blind are their eyes, yea, stopped are their ears to God's law universal. Calling through wise disobedience to live the life that is noble, this they mark not, but heedless of right turn each to his own way, here a heart fired with ambition, in strife and straining unhallowed. There thrusting honor aside, fast set upon getting and gaining. Others again given over to lusts and disillute softness, working never God's law, but that which weareth upon it. Nay, but, O giver of all things good, whose home is the dark cloud, thou that wields heaven's bolt, save men from their ignorance grievous. Consider its night from their souls, and grant them to come to that wisdom, wherewith all sistered with justice, thou rulest and governest all things, that we honored by thee may requite thee with worship and honor, evermore praising thy works, as is meat for men that shall perish. Seeing that none, be he mortal or God hath privilege nobler, and without stint, without stay, to extol thy law universal. End of the Golden Sayings of Epictetus by Epictetus. Translated by Hastings Crossley. Recording by Doug Wetzel.