“Even as a lion from his mountain home,So went Odysseus trusting in his valor.”—Odyssey, vi. 130.
“Even as a lion from his mountain home,So went Odysseus trusting in his valor.”—Odyssey, vi. 130.
Trusting in what? Not in fame, nor wealth, but in his own valor—that is, his opinions of the things that are and are not in our power.3For these alone it is that make menfree and unhindered; that lift up the heads of the abject, and bid them look rich men and tyrants steadily in the face. And this was the gift of the philosopher; but thou wilt never go forth boldly, but trembling for thy fine raiment and silver dishes. Miserable man! hast thou indeed thus wasted all thy time till now?
1.Formy part I think the old man should be sitting here, not to devise how ye may have no mean thoughts, nor speak no mean nor ignoble things about yourselves, but to watch that there arise not among us youths of such a mind, that when they have perceived their kinship with the Gods, and how the flesh and its possessions are laid upon us like bonds, and how many necessities for the management of life are by them brought upon us, they may desire to fling these things away for abhorred and intolerable burthens, and depart unto their kin. And this is what your master and teacher—if, in sooth, ye had any such—should have to contend with in you,—that ye should come to him and say,Epictetus, we can endure no longer being bound to this body, giving it food and drink, and resting it andcleansing it, and going about to court one man after another for its sake. Are not such things indifferent and nothing to us? And is not Death no evil? Are we not in some way kinsmen of God, and did we not come from Him? Let us depart to whence we came; let us be delivered at last from these bonds wherewith we are bound and burthened! Here are robbers, and thieves, and law courts, and those that are called tyrants, which through the body and its possessions seem as if they had some power over us. Let us show them that they have no power over any man!And to this it should be my part to say, “My friends, wait upon God. When He Himself shall give the signal and release you from this service, then are ye released unto Him. But for the present, bear to dwell in this place, wherein He has set you. Short, indeed, is this time of your sojourn, and easy to bear for those that are so minded. For what tyrant or what thief is there any longer, or what court of law is terrible to one who thus makes nothing of the body and the possessions of it? Remain, then, and depart not without a reason.” Some such part as this should the teacher have to play towards the well-natured among his disciples.
2. How long, then, are such injunctions to be obeyed? So long as it is profitable—that is to say, so long as I can do what becomes and befits me. Then some men arecholeric and fastidious, and say, “I cannot sup with this man, to have to hear him every day telling how he fought in Mysia.”I told you, brother, how I went up the hill—then again I began to be besieged.... But another saith, “I prefer to have my supper, and listen to him prating as long as he likes.” And do thou compare the gain on both sides—only do naught in heaviness or affliction, or as supposing that thou art in evil case. For to this no man can compel thee. Doth it smoke in the chamber? if it is not very much I will stay, if too much, I will go out; for remember this always, and hold fast to it, that the door is open.Thou shalt not live in Nicopolis.I will not.Nor in Athens.I will not live in Athens.Nor in Rome.Neither in Rome.Live in Gyara.1I will live in Gyara. But living in Gyara seemeth to me like a great smoke. I will depart, whither no man shall hinder me to dwell—for that dwelling stands ever open to all.
3. Only do it not unreasonably, nor cowardly, nor make every common chance an excuse. For again, it is not God’s will, for He hath need of such an order of things, and of such a race upon the earth. But if He give the signal for retreat, as He did to Socrates, we must obey Him as our commander.
1.Ifa man have any advantage over others, or thinks himself to have it when he hath it not, it cannot but be that if he is an untaught man he shall be puffed up by it. Thus the tyrant says,I am he that is master of all. And what can you give me? Can you set my pursuit free of all hindrance? How is it in you to do that? For have you the gift of never falling into what you shun? or never missing the mark of your desire? And whence have you it? Come, now, in a ship do you trust to yourself or to the captain? or in a chariot, to any one else than the driver?1And how will you do with regard to other acts? Even thus. Where, then, is your power?All men minister to me.And do I not minister to my plate, and I wash it and wipe it, and drive in a peg for my oil-flask? What then, are these things greater than I? Nay, but they supply certain of my needs, and for this reason I take care of them. Yea, and do I not minister to my ass? Do I not wash his feet and groom him? Know you not that every man ministers to himself? And he ministers to you also, even as he doth to the ass. For whotreats you as a man? Show me one that doth. Who wisheth to be like unto you? who becomes your imitator, as men did of Socrates?But I can cut off thy head.You say well. I had forgotten that I must pay regard to you as to a fever or the cholera; and set up an altar to you, as there is in Rome an altar to Fever.
2. What is it, then, whereby the multitude is troubled and terrified? The tyrant and his guards? Never—God forbid it! It is not possible that that which is by nature free should be troubled by any other thing, or hindered, save by itself. But it is troubled by opinions of things. For when the tyrant saith to any one,I will bind thy leg, then he who setteth store by his leg saith,Nay, have pity!but he that setteth store by his own Will,If it seem more profitable to you, then bind it.
——“Dost thou not regard me?”
I do not regard you. I will show you that I am master. How can you be that? Me hath God set free; or think you that He would let His own Son be enslaved? You are lord of my dead body—take that.
——“So when thou comest near to me, thou wilt not do me service?”
Nay, but I will do it to myself; and if you will have me say that I do it to you also, I tell you that I do it as to my kitchen pot.
3. This is no selfishness; for every living creature is so made that it doth all thingsfor its own sake. For the sun doth all things for his own sake, and so, moreover, even Zeus himself. But when He will be Raingiver and Fruitgiver and Father of Gods and men, thou seest that He may not do these works and have these titles, but He be serviceable to the common good. And, on the whole, He hath so formed the nature of the reasoning creature that he may never win aught of his own good without he furnish something of service to the common good. Thus it is not to the excluding of the common good that a man do all things for himself. For is it to be expected that a man shall stand aloof from himself and his own interest? And where then would be that same and single principle which we observe in all things, their affection to themselves?
4. So, then, when we act on strange and foolish opinions of things beyond the Will, as though they were good or evil, it is altogether impossible but we shall do service to tyrants. And would it were to the tyrants alone, and not to their lackeys also!
5. But what hinders the man that hath distinguished these things to live easily and docile, looking calmly on all that is to be, and bearing calmly all that is past? Will you have me bear poverty? Come, and see what poverty is when it strikes one that knoweth how to play the part well. Will you have me rule? Give me power, then, and the pains of it. Banishment? Whithersoever I go, it shall be well with me for in this place it was well with me, not because of the place, but because of the opinions which I shall carry away with me. For these no man can deprive me of. Yea, these only are mine own, whereof I cannot be deprived, and they suffice for me as long as I have them, wherever I be, or whatever I do.
6. ——“But now is the time come to die.”
What say you? to die? Nay, make no tragedy of the business, but tell it as it is. Now is it time for my substance to be resolved again into the things wherefrom it came together. And what is dreadful in this? What of the things in the universe is about to perish? What new, or what unaccountable thing is about to come to pass? Is it for these things that a tyrant is feared? through these that the guards seem to bear swords so large and sharp? Tell that to others; but by me all these things have been examined; no man hath power on me. I have been set free by God, I know His commandments, henceforth no man can lead me captive. I have a liberator2such as I need, and judges such as I need. Are you not the master of my body? What is that to me? Of my property? What is that to me? Of exile or captivity? Again, I say, from all these things, and the poor body itself, I will depart when you will. Try yourpower, and you shall know how far it reaches.
7. But the tyrant will bind—what? The leg. He will take away—what? The head. What, then, can he not bind and not take away? The Will. And hence that precept of the ancients—Know Thyself.
8. Whom, then, can I still fear? The lackeys of the bed-chamber? For what that they can do? Shut me out? Let them shut me out, if they find me wishing to go in.
——“Why, then, didst thou go to the doors?”
Because I hold it proper to join the play while the play lasts.
——“How, then, shalt thou not be shut out?”
Because if I am not received, I do not wish to enter; but always that which happens is what I wish. For I hold what God wills above what I will. I cleave to Him as His servant and follower; my impulses are one with His, my pursuit is one with His; in a word, my will is one with His. There is no shutting out for me—nay, but for those who would force their way in. And wherefore do I not force my way? Because I know that no good thing is dealt out within to those that enter. But when I hear some one congratulated on being honored by Cæsar, I say, What hath fortune brought him? A government? Has italso, then, brought him such an opinion as he ought to have? A magistracy? Hath he also gained the power to be a good magistrate? Why will I still push myself forward? A man scatters figs and almonds abroad; children seize them, and fight among themselves; but not so men, for they hold it too trifling a matter. And if a man should scatter about oyster-shells, not even the children would seize them. Offices of government are dealt out—children will look for them; money is given—children will look for it; military commands, consulships—let children scramble for them. Let them be shut out and smitten, let them kiss the hands of the giver, of his slaves—it is figs and almonds to me. What then? If thou miss them when he is flinging them about, let it not vex thee. If a fig fall into thy bosom, take and eat it, for so far even a fig is to be valued. But if I must stoop down for it, and throw down another man, or another throw me down, and I flatter those who enter in, then neither is a fig worth so much, nor is any other of the things that are not good, even those which the philosophers have persuaded me not to think good.
1.Ifthat which the philosophers say is true—that there is one principle in all men, as when I assent to something, the feeling that it is so; and when I dissent, the feeling that it is not so; yea, and when I withhold my judgment, the feeling that it is uncertain; and likewise, when I am moved towards anything, the feeling that it is for my profit, but it is impossible to judge one thing to be profitable and to pursue another, to judge one thing right and be moved towards another—why have we indignation with the multitude?They are robbers, one saith,and thieves. And what is it to be robbers and thieves? It is to err concerning things good and evil. Shall we, then, have indignation with them, or shall we pity them? Nay, but show them the error, and you shall see how they will cease from their sins. But if they see it not, they have naught better than the appearance of the thing to them.
2.Should not, then, this robber, or this adulterer, be destroyed?By no means, but take it rather this way:This man who errs and is deceived concerning things of greatestmoment, who is blinded, not in the vision which distinguisheth black and white, but in the judgment which distinguisheth Good and Evil—should we not destroy him?And thus speaking, you shall know how inhuman is that which you say, and how like as if you said,Shall we not destroy this blind man, this deaf man?For if it is the greatest injury to be deprived of the greatest things, and the greatest thing in every man is a Will such as he ought to have, and one be deprived of this, why are you still indignant with him? Man, you should not be moved contrary to Nature by the evil deeds of other men. Pity him rather, be not inclined to offense and hatred, abandon the phrases of the multitude, like “these cursed wretches.” How have you suddenly become so wise and hard to please?
3. Wherefore, then, have we indignation? Because we worship the things which they deprive us of. Do not worship fine raiment, and you shall not be wroth with the thief. Do not worship the beauty of a woman, and you shall not be wroth with the adulterer. Know that the thief and the adulterer have no part in that which is thine own, but in that which is foreign to thee, in that which is not in thy power. These things if thou dismiss, and count them for naught, with whom shalt thou still be wroth? But so long as thou dost value these things, be wroth with thyself rather than with others.
4. Look now how it stands: You have fine raiment, your neighbor has not; you have a window, and wish to air your clothes at it. The neighbor knoweth not what is the true good of man, but thinks it is to have fine raiment, the same thing that you also think. Then shall he not come and take them away? Show a cake to greedy persons, and eat it up yourself alone, and will you have them not snatch at it? Nay, but provoke them not. Have no window, and do not air your clothes. I also had lately an iron lamp set beside the images of the Gods; hearing a noise at the door, I ran down, and found the lamp carried off. I reflected that the thief’s impulse was not unnatural. What then?To-morrow, I said,thou wilt find an earthen lamp.2For a man loses only what he has.I have lost a garment.For you had a garment.I have a pain in my head.Have you any pain in your horns? Why, then, have you indignation? For there is no loss and no suffering save only in those things which we possess.
Even as in a sea voyage, when the ship is brought to anchor, and you go out to fetch in water, you make a by-work of gatheringa few roots and shells by the way, but have need ever to keep your mind fixed on the ship, and constantly to look round, lest at any time the master of the ship call, and you must, if he call, cast away all those things, lest you be treated like the sheep that are bound and thrown into the hold: So it is with human life also. And if there be given wife and children instead of shells and roots, nothing shall hinder us to take them. But if the master call, run to the ship, forsaking all those things, and looking not behind. And if thou be in old age, go not far from the ship at any time, lest the master should call, and thou be not ready.
1.Seeknot to have things happen as you choose them, but rather choose them to happen as they do, and so shall you live prosperously.
2. Disease is a hindrance of the body, not of the Will, unless the Will itself consent. Lameness is a hindrance of the leg, not of the Will. And this you may say on every occasion, for nothing can happen to you but you will find it a hindrance not of yourself but of some other thing.
3. What, then, are the things that oppressus and perturb us? What else than opinions? He that goeth away and leaveth his familiars and companions and wonted places and habits—with what else is he oppressed than his opinions? Now, little children, if they cry because their nurse has left them for a while, straightway forget their sorrow when they are given a small cake. Wilt thou be likened unto a little child?
——“Nay, by Zeus! for I would not be thus affected by a little cake, but by right opinions.”
And what are these?
They are such as a man should study all day long to observe—that he be not subject to the effects of anything that is alien to him, neither of friend, nor place, nor exercises; yea, not even of his own body, but to remember the Law, and have it ever before his eyes. And what is the divine Law? To hold fast that which is his own, and to claim nothing that is another’s; to use what is given him, and not to covet what is not given; to yield up easily and willingly what is taken away, giving thanks for the time that he has had it at his service. This do—or cry for the nurse and mamma; for what doth it matter to what or whom thou art subject, from what thy welfare hangs? Wherein art thou better than one who bewails himself for his mistress, if thou lament thy exercises and porticoes and comrades, and all such pastime? Another cometh,grieving because he shall no more drink of the water of Dirce. And is the Marcian water worse than that of Dirce?
——“But I was used to the other.”
And to this also thou shalt be used; and when thou art so affected towards it, lament for it too, and try to make a verse like that of Euripides—
“The baths of Nero and the Marcian stream”1
Behold how tragedies are made, when common chances happen to foolish men!
4.——“But when shall I see Athens and the Acropolis again?”
Wretched man! doth not that satisfy thee which thou seest every day? Hast thou aught better or greater to see than the sun, the moon, the stars, the common earth, the sea? But if withal thou mark the way of Him that governeth the whole and bear Him about within thee, wilt thou still long for cut stones and a fine rock? And when thou shalt come to leave the sun itself and the moon, what wilt thou do? Sit down and cry, like the children? What, then, wert thou doing in the school? What didst thou hear, what didst thou learn? Why didst thou write thyself down a philosopher, when thou mightest have written the truth, as thus:—I made certain beginnings, and read Chrysippus, but did not so much as enter the door of a philosopher? For how shouldst thou have aught in common with Socrates,who died as he died, who lived as he lived—or with Diogenes? Dost thou think that any of these men lamented or was indignant because he should see such a man or such a woman no more? or because he should not dwell in Athens or in Corinth, but, as it might chance, in Susa or Ecbatana? When a man can leave the banquet or the game when he pleases, shall such a one grieve if he remains? Shall he not, as in a game, stay only so long as he is entertained? A man of this stamp would easily endure such a thing as perpetual exile or sentence of death.
Wilt thou not now be weaned as children are, and take more solid food, nor cry any more after thy mother and nurse, wailing like an old woman?
——“But if I quit them I shall grieve them.”
Thou grieve them? Never; but that shall grieve them which grieveth thee—Opinion. What hast thou then to do? Cast away thy own bad opinion; and they, if they do well, will cast away theirs; if not, they are the causes of their own lamenting.
5. Man, be mad at last, as the saying is, for peace, for freedom, for magnanimity. Lift up thy head as one delivered from slavery. Dare to look up to God and say:Deal with me henceforth as thou wilt; I am of one mind with thee; I am thine. I reject nothing that seems good to thee; lead me whithersoever thou wilt, clothe me in whatdress thou wilt. Wilt thou have me govern or live privately, or stay at home, or go into exile, or be a poor man or a rich? For all these conditions I will be thy advocate with men—I show the nature of each of them, what it is.
Nay, but sit in a corner and wait for thy mother to feed thee.2
6. Who would Hercules have been if he had sat at home? He would have been Eurystheus, and not Hercules. And how many companions and friends had he in his journeying about the world? But nothing was dearer to him than God; and for this he was believed to be the son of God, yea, and was the son of God. And trusting in God, he went about purging away lawlessness and wrong. But thou art no Hercules, and canst not purge away evils not thine own? nor yet Theseus, who cleared Attica of evil things? Then clear away thine own. From thy breast, from thy mind cast out, instead of Procrustes and Sciron, grief, fear, covetousness, envy, malice, avarice, effeminacy, profligacy. And these things cannot otherwise be cast out than by looking to God only, being affected only by Him, and consecrated to His commands. But choosing anything else than this, thou wilt follow with groaning and lamentation whatever is stronger than thou, ever seeking prosperity in things outside thyself, and never able to attain it. For thou seekest it where it is not, and neglectest to seek it where it is.
Remember at anything that shall befall thee to turn to thyself and seek what faculty thou hast for making use of it. If thou see a beautiful person, thou wilt find a faculty for that—namely, Self-mastery. If toil is laid upon thee, thou wilt find the faculty of Perseverance. If thou art reviled, thou wilt find Patience. And making this thy wont, thou shalt not be carried away by the appearances.
Never in any case say,I have lostsuch a thing, butI have returned it. Is thy child dead? it is returned. Is thy wife dead? she is returned. Art thou deprived of thy estate? is not this also returned?
——“But he is wicked who deprives me of it!”
But what is that to thee, through whom the Giver demands his own? As long, therefore, as he grants it to thee, steward it like another’s property, as travelers use an inn.
1.Ifyou would advance in philosophy you must abandon such thoughts as,If I neglect my affairs I shall not have the means of living. If I do not correct my servant he will be good for nothing.For it is better to die of hunger, having lived without grief and fear, than to live with a troubled spirit amid abundance. And it is better to have a bad servant than an afflicted mind.
2. Make a beginning then in small matters. Is a little of your oil spilt, or a little wine stolen? Then say to yourself,For so much peace is bought, this is the price of tranquillity. For nothing can be gained without paying for it. And when you call your servant, bethink you that he may not hear, or, hearing, may not obey. For him, indeed, that is not well, but for you it is altogether well that he have not the power to trouble your mind.
If thou wouldst advance, be content to let people think thee senseless and foolish asregards external things. Wish not ever to seem wise, and if ever thou shalt find thyself accounted to be somebody, then mistrust thyself. For know that it is not easy to make a choice that shall agree both with outward things and with Nature, but it must needs be that he who is careful of the one shall neglect the other.
1.Thouart a fool if thou desire wife and children and friends to live forever, for that is desiring things to be in thy power which are not in thy power, and things pertaining to others to be thine own. So also thou art a fool to desire that thy servant should never do anything amiss, for that is desiring evil not to be evil, but something else. But if thou desire never to fail in any pursuit, this thou canst do. This, therefore, practice to attain—namely, the attainable.
2. The lord of each of us is he that hath power over the things that we desire or dislike, to give or to take them away. Whosoever, then, will be free, let him neither desire nor shun any of the things that are in others’ power; otherwise he must needs be enslaved.
3. Wherefore Demetrius1said to Nero,You threaten me with death, but Nature threatens you. If I am taken up with my poor body, or my property, I have given myself over to slavery, for I immediately show of my own self with what I may be captured. As when a snake draws in his head, I say,Strike at that part of him which he guards. And know thou, that at the part thou desirest to guard, there thy master will fall upon thee. Remembering this, whom wilt thou still flatter or fear?
4. Think that thou shouldst conduct thyself in life as at a feast. Is some dish brought to thee? Then put forth thyself in seemly fashion. Doth it pass thee by? Then hold it not back. Hath it not yet come? Then do not reach out for it at a distance, but wait till it is at thine hand. And thus doing with regard to children and wife and governments and wealth, thou wilt be a worthy guest at the table of the Gods. And if thou even pass over things that are offered to thee, and refuse to take of them, then thou wilt not only share the banquet, but also the dominion of the Gods. For so doing Diogenes and Heracleitus, and the like, both were, and were reported to be, rightly divine.
When thou seest one lamenting in grief because his son is gone abroad, or because he hath lost his goods, look to it that thou be not carried away by the appearance to think that he hath truly fallen into misfortune, in outward things. But be the thought at hand,It is not the thing itself that afflicts this man—since there are others whom it afflicts not—but the opinion he has about it. And so far as speech, be not slow to fit thyself to his mood, and even if so it be to lament with him. But have a care that thou lament not also from within.
1.Rememberthat thou art an actor in a play, of such a part as it may please the director to assign thee; of a short part if he choose a short part; of a long one if he choose a long. And if he will have thee take the part of a poor man, or of a cripple, or a governor, or a private person, mayestthou act that part with grace! For thine it is to act well the allotted part, but to choose it is another’s.
2. Say no more then,How will it be with me?for however it be thou wilt settle it well, and the issue shall be fortunate. What would Hercules have been had he said,How shall I contrive that a great lion may not appear to me, or a great boar, or a savage man?And what hast thou to do with that? if a great boar appear, thou wilt fight the greater fight; if evil men, thou wilt clear the earth of them.But if I die thus?Thou wilt die a good man, in the accomplishing of a noble deed. For since we must by all means die, a man cannot be found but he will be doing somewhat, either tilling or digging or trading or governing, or having an indigestion or a diarrhœa. What wilt thou, then, that Death shall find thee doing? I, for my part, will choose some work, humane, beneficent, social, noble. But if I am not able to be found doing things of this greatness, then, at least, I will be doing that which none can hinder me to do, that which is given to me to do—namely, correcting myself, bettering my faculty for making use of appearances, working out my peace, giving what is due in every obligation of life; and if I prosper so far, then entering upon the third topic of philosophy, which concerneth the security of judgments.
3. If Death shall find me in the midst of these studies, it shall suffice me if I can lift up my hands to God and say,The means which thou gavest me for the perceiving of thy government, and for the following of the same, have I not neglected: so far as in me lies, I have not dishonored thee. Behold how I have used my senses, and my natural conceptions. Have I ever blamed thee? was I ever offended at aught that happened, or did I desire it should happen otherwise? Did I ever desire to transgress my obligations? That thou didst beget me I thank thee for what thou gavest. I am content that I have used thy gifts so long. Take them again, and set them in what place thou wilt, for thine were all things, and thou gavest them me.
4. Is it not enough to depart in this condition? and what life is better and fairer than one like this, and what end more happy?
1.Whena raven croaks you a bad omen, be not carried away by the appearance; but straightway distinguish with yourself and say,None of these things bodes aught to myself, but either to this poor body or this wretched property of mine, or to my good repute, or to my children, or to my wife. But to me allomens are fortunate if I choose to have it so. For whatever of these things may come to pass, it lies with me to have it serve me.
2. You may be always victorious if you will never enter into any contest but where the victory depends upon yourself.
3. When you shall see a man honored above others, or mighty in power, or otherwise esteemed, look to it that thou deem him not blessed, being carried away by the appearance. For if the essence of the Good be in those things that are in our own power, then neither envy nor jealousy have any place, nor thou thyself shalt not desire to be commander or prince or consul, but to be free. And to this there is one road—scorn of the things that are not in our own power.
4. Remember, it is not he that strikes or he that reviles that doth any man an injury, but the opinion about these things, that they are injurious. When, then, some one may provoke thee to wrath, know that it is thine own conception which hath provoked thee. Strive, therefore, at the outset not to be carried away by the appearance; for if thou once gain time and delay, thou wilt more easily master thyself.
5. Death and exile, and all things that appear dreadful, let these be every day before thine eyes. But Death most of all; for so thou wilt neither despise nor too greatly desire any condition of life.
1.Ifthou set thine heart upon philosophy, prepare straightway to be laughed at and mocked by many who will say,Behold, he has suddenly come back to us a philosopher; or,How came you by that brow of scorn?But do thou cherish no scorn, but hold to those things that seem to thee the best, as one set by God in that place. Remember, too, that if thou abide in that way, those that first mocked thee, the same shall afterwards reverence thee; but if thou yield to them, thou shalt receive double mockery.
2. If it shall ever happen to thee to be turned to outward things in the desire to please some person, know that thou hast lost thy way of life. Let it be enough for thee in all things tobea philosopher. But if thou desire also to seem one, then seem so to thyself, for this thou canst.
1.Letsuch thoughts never afflict thee as,I shall live unhonored, and never be anybody anywhere. For if lack of honor be an evil,thou canst no more fall into evil through another’s doings than into vice. Is it, then, of thy own doing to be made a governor, or invited to feasts? By no means. How, then, is this to be unhonored? How shouldst thounever be anybody anywhere, whom it behooves to be somebody only in the things that are in thine own power, wherein it lies with thee to be of the greatest worth?
2.But I shall not be able to serve my friends.How sayst thou? to serve them? They shall not have money from thee, nor shalt thou make them Roman citizens. Who, then, told thee that these were of the things that are in our power, and not alien to us? And who can give that which himself hath not?
3.Acquire, then, they say,that we may possess. If I can acquire, and lose not piety, and faith, and magnanimity withal, show me the way, and I will do it. But if ye will have me lose the good things I possess, that ye may compass things that are not good at all, how unjust and unthinking are ye? But which will ye rather have—money, or a faithful and pious friend? Then, rather take part with me to this end; and ask me not to do aught through which I must cast away those things.
4.But, he saith,I shall not do my part in serving my country. Again, what is this service? Thy country shall not have porticos nor baths from thee, and what then?Neither hath she shoes from the smith, nor arms from the cobbler; but it is enough if every man fulfill his own task. And if thou hast made one other pious and faithful citizen for her, art thou, then, of no service? Wherefore, neither shalt thou be useless to thy country.
5.What place, then, he saith,can I hold in the State? Whatever place thou canst, guarding still thy faith and piety. But if in wishing to serve her thou cast away these things, what wilt thou profit her then, when perfected in shamelessness and faithlessness?
1.Issome one preferred before thee at a feast, or in salutation, or in being invited to give counsel? Then, if these things are good, it behooves thee rejoice that he hath gained them; but if evil, be not vexed that thou hast not gained them; but remember that if thou act not as other men to gain the things that are not in our own power, neither canst thou be held worthy of a like reward with them.
2. For how is it possible for him who will not hang about other men’s doors to have a like reward with him who doth so? or him who will not attend on them with him whodoth attend? or him who will not flatter them with the flatterer? Thou art unjust, then, and insatiable, if thou desire to gain those things for nothing, without paying the price for which they are sold.
3. But how much is a lettuce sold for? A penny, perchance. If any one, then, will spend a penny, he shall have lettuce; but thou, not spending, shalt not have. But think not thou art worse off than he; for as he has the lettuce, so thou the penny which thou wouldst not give.
4. And likewise in this matter. Thou art not invited to some man’s feast? That is, for thou gavest not to the host the price of the supper; and it is sold for flattery, it is sold for attendance. Pay, then, the price, if it will profit thee, for which the thing is sold. But if thou wilt not give the price, and wilt have the thing, greedy art thou and infatuated.
5. Shalt thou have nothing, then, instead of the supper? Thou shalt have this—not to have praised one whom thou hadst no mind to praise, and not to have endured the insolence of his door-keepers.
1.Thewill of Nature is to be learned from matters which do not concern ourselves.1Thus, when a boy may break the cup of another man, we are ready to say,It is a common chance. Know, then, that when thine own is broken, it behooves thee to be as though it were another man’s. And apply this even to greater things. Has another man’s child died, or his wife? who is there that will not say,It is the lot of humanity. But when his own may die, then straightway it is,Alas, wretched that I am!But we should bethink ourselves what we felt on hearing of others in the same plight.
2. As a mark is not set up to be missed, even so the nature of evil exists not in the universe.
If any one should set your body at the mercy of every passer-by, you would be indignant. When, therefore, you set your own mind at the mercy of every chance, to be troubled and perturbed when any one may revile you, have you no shame of this?
1.Inevery work you will take in hand mark well what must go before and whatmust follow, and so proceed. For else you shall at first set out eagerly, as not regarding what is to follow; but in the end, if any difficulties have arisen, you will leave it off with shame.
2. So you wish to conquer in the Olympic games? And I, too, by the Gods; and a fine thing it would be. But mark the prefaces and the consequences, and then set to work. You must go under discipline, eat by rule, abstain from dainties, exercise yourself at the appointed hour, in heat or cold, whether you will or no, drink nothing cold, nor wine at will; in a word, you must give yourself over to the trainer as to a physician. Then in the contest itself there is the digging race,1and you are like enough to dislocate your wrist, or turn your ankle, to swallow a great deal of dust, to be soundly drubbed, and after all these things to be defeated.
3. If, having considered these things, you are still in the mind to enter for the contest, then do so. But without consideration you will turn from one thing to another like a child, who now plays the wrestler, now the gladiator, now sounds the trumpet, then declaims like an actor; and so you, too, will be first an athlete, then a gladiator, then an orator, then a philosopher, and nothing with your whole soul; but as an ape you will mimic everything you see, and be charmed with one thing after another. For you approached nothing with consideration nor regularity, but rashly, and with a cold desire.
4. And thus some men, having seen a philosopher, and heard discourse like that of Euphrates2(yet who indeed can say that any discourse is like his?), desire that they also may become philosophers.
5. But, O man! consider first what it is you are about to do, and then inquire of your own nature whether you can carry it out. Will you be a pentathlos,3or a wrestler? Then, scan your arms and thighs; try your loins. For different men are made for different ends.
6. Think you, you can be a sage, and continue to eat and drink and be wrathful and take offense just as you were wont? Nay, but you must watch and labor, and withdraw yourself from your household, and be despised by any serving boy, and be ridiculed by your neighbors, and take the lower place everywhere, in honors, in authority, in courts of justice, in dealings of every kind.4
7. Consider these things—whether you are willing at such a price to gain peace, freedom, and an untroubled spirit. And if not, then attempt it not, nor, like a child, play now the philosopher, then the tax-gatherer, then the orator, then the Procurator of Cæsar. For these things agree not among themselves; and, good or bad, it behooves you to be one man. You shouldbe perfecting either your own ruling faculty, or your outward well-being; spending your art either on the life within or the life without; that is to say, you must hold your place either among the sages or the vulgar.
1.Obligationsare universally defined by the bonds of relation. Is such a man your father? Then it is implied that you are to take care of him, to give place to him in all things, to bear his rebukes, his chastisement.But if he be a bad father?Were you then related by any law of Nature to a good father? Nay, but simply to a father. Your brother does you wrong. Then guard your own place towards him, nor scrutinize what he is doing, but what you may do to keep your will in accord with Nature. For none other shall hurt you, if yourself choose it not, but you shall be hurt then when you conceive yourself to be so.
2. Thus shall you discover your obligations from the offices of a neighbor, a citizen, a general, if you will accustom yourself to watch the relationships.
1.EvenEpicurus is conscious that we are by nature social, but having once placed the Good in the husk,1he cannot thereafter speak anything but what agrees with this; for again he affirms, and rightly affirms, that nothing is to be admired or received that is separated from the nature of the Good. How, then, Epicurus, do you suspect that we are social, if Nature had given us no affection for our offspring?2Wherefore do you counsel the sage against bringing up children? Why do you fear lest he fall into sorrow by so doing? Doth he fall into sorrow for the mouse that lives in his house? What careth he if a little mouse complain to him at home. But he knows well that if a little child be born, it is no longer in our power not to love it and be anxious for it.
2. Thus, too, he saith that no man of sense will take part in affairs of the state, for he knows what he who takes part in them must do; but what should hinder one to take part, if he may behave among men as in a swarm of flies? But Epicurus,knowing these things, dares to say that we should not rear up our children. But even a sheep will not desert its young, nor a wolf; and shall a man?What! will you have us to be silly creatures, like the sheep?Yet they desert not their young.Or savage, like wolves?Yet even they desert them not. Come, then, who would obey you if he saw his little child fall on the ground and cry? For my part, I suppose that had it been prophesied to your mother and your father that you would say these things, not even so would they have cast you out.
3.But how can it be said of these outward things3that they are according to Nature, or contrary to Nature?That is to speak as if we were solitary and disunited from others. For to the foot I shall say it is according to Nature that it be clean; but if you take it as a foot, and not as a solitary thing, it shall beseem it to go into the mud, and to tread on thorns, and perchance to be cut off, for the sake of the whole; otherwise it is no longer a foot.
4. And some such thing we should suppose about ourselves also. What art thou? A man. Look at thyself as a solitary creature, and it is according to Nature to live to old age, to grow rich, to keep good health. But if thou look at thyself as a man, and as a part of a certain Whole, for the sake of that Whole it may become thee now to have sickness, now to sail the seas and runinto peril, now to suffer need, and perchance to die before thy time.
5. Why, then, dost thou bear it hard? Knowest thou not, that as the foot alone is not a foot, so thou alone art not a man? For what is a man? A part of a polity, first of that which is made up of Gods and men; then of that which is said to be next to the other, which is a small copy of the Universal Polity.
6.Then must I now be brought to trial, and now must another have a fever, and another sail the seas, another die, another be sentenced?Yea, for with such a body, in the bounds of such a universe, in such a throng of inhabitants, it cannot be but that different things of this nature should fall on different persons. This is thy task, then, having come into the world, to speak what thou shouldst, and to order these things as it is fitting.
7. Then some one saith,I charge you with wrong-doing. Much good may it do thee! I have done my part—look to it thyself if thou have done thine, for of this too there is some danger, lest it escape thee.
1.Beliefswhich are sound and manifestly true are of necessity used even by those who deny them. And perhaps a manmight adduce this as the greatest possible proof of the manifest truth of anything, that those who deny it are compelled to make use of it. Thus, if a man should deny that there is anything universally true, it is clear that he is obliged to affirm the contrary, the negation—that there is nothing universally true. Slave! not even this—for what is this but to say that if there is anything universal it is falsehood?
2. Again, if one should come and say,Know that nothing can be known, but all things are incapable of proof; or another, Believe me, and it shall profit thee, that no man ought to believe any man; or again, another,Learn from me, O man, that it is not possible to learn anything, and I tell thee this, and I will teach thee, if thou wilt—now wherein do such men differ from those—whom shall I say?—those who call themselves Academics?Assent, O men, that no man can assent to aught; believe us that no man can believe any one.
3. Thus Epicurus, when he would abolish the natural fellowship of men with one another, employeth the very thing that is being abolished. For what saith he?Be not deceived, O men, nor misguided nor mistaken—there is no natural fellowship among reasoning beings, believe me; and those who speak otherwise deceive us with sophisms.What is that to thee? let us be deceived! Will it be the worse for thee if all other men are persuaded that we have a natural fellowship with one another, and that we should in all ways maintain it? Nay—but much the better and safer. Man, why dost thou take thought for us, and watch at night for our sakes? Why dost thou kindle thy lamp and rise early? why dost thou write so many books, lest any of us should be deceived about the Gods, in supposing that they cared for men? or lest any one should take the essence of the Good to be anything else than Pleasure? For if these things are so, then lie down and sleep, and live the life of a worm, wherefor thou hast judged thyself fit; eat and drink and cohabit and ease thyself and snore. What is it to thee how other men think concerning these matters, whether soundly or unsoundly? What hast thou to do with us? With sheep hast thou some concern, for that they serve us when they are shorn, and when they are milked, and at last when they have their throats cut. Were it not, then, to be desired, if men could be lulled and charmed to slumber by the Stoics, and give themselves to thee and the like of thee, to be shorn and milked? These things shouldst thou say to thy brother Epicureans; but shouldst thou not keep them hidden from other men, and seek in every way to persuade them above all things that we are by nature social, and that temperance is good; in order that everything may be kept for thee? Or should we preservethis fellowship with some and not with others? With whom, then, should we preserve it? With those who also preserve it towards us, or with those who transgress it? And who transgress it more than ye, who set forth such doctrines?
4. What, then, was it that roused up Epicurus from his sleep, and compelled him to write the things he wrote? What else than Nature, the mightiest of all powers in humanity? Nature, that drags the man, reluctant and groaning, to her will.For, saith she,since it seems to thee that there is no fellowship among men, write this down, and deliver it to others, and watch and wake for this, and be thyself by thine own deed the accuser of thine own opinions. Shall we, then, say that Orestes was driven by the Furies and aroused from sleep, and did not crueller Furies and Avengers rouse this man as he slumbered, and suffered him not to rest, but compelled him, as madness and wine the priests of Cybele,1to proclaim his own evils? So mighty and invincible a thing is man’s nature.
5. For how can a vine be affected, and not in the manner of a vine, but of an olive? Or how, again, can an olive be affected not in the manner of an olive but of a vine? It is impossible, it cannot be conceived. Neither, then, is it possible for a man wholly to lose the affections of humanity, for even eunuchs cannot cut away for themselves thedesires of men. And thus Epicurus has cut away all that belongs to a man as father of a family, and as citizen, and as friend; but the desires of humanity he hath not cut away, for he could not; no more than these pitiful Academics are able to cast away or to blind their own perceptions, although this is the thing that they have striven with all their zeal to do.
6. How shameful is this! that a man having received from Nature measures and canons for the recognition of truth, should study not to add to them and perfect them where they are wanting, but the very contrary of this; if there be anything that may lead us to the knowledge of the truth, they strive to abolish and destroy it.
7. What sayest thou, philosopher? religion and holiness, what dost thou take them for?2
——“If thou wilt, I shall prove that they are good.”
So be it; prove it then, in order that our citizens may be converted and honor the Divinity, and be no longer neglectful of the greatest things.
——“Now hast thou received the proofs?”
I have, and am thankful therefor.
8.——“Now since thou art exceedingly well pleased with these things, hear the contrary: There are no Gods, or if there be, they have no care for men, nor have we any communion with them; and this religionand holiness, whereof the multitude babble, is the lying of impostors and sophists, or of legislators, by Zeus! for the frighting and restraining of evil-doers.”
Well said, philosopher! the citizens shall have much profit of thee! thou hast already brought back all our youths to the contempt of sacred things.
——“What now? are these doctrines not pleasing to thee? Learn, then, that Righteousness is nothing, that Reverence is folly, that a father is nothing, a son nothing.”
Well said, philosopher! proceed, persuade the young, that we may multiply the number of those who believe and speak with thee. From these teachings have grown our well-governed States, from these did Sparta spring, and these beliefs, by his laws and discipline, did Lycurgus plant among his people:—That slavery is no more base than honorable, nor to be free men more honorable than base. Through these opinions died those who fell at Thermopylæ, and through what others did the Athenians forsake their city?3
9. Then those who speak such things marry, and beget children, and take part in public affairs, and make themselves priests and augurs—of what? Of beings that do not exist! and they question the Pythian oracle that they may learn falsehoods; and they declare the oracles to others. O monstrous impudence and imposture!
1.Acertain man having inquired how one may make his meals in a manner pleasing to the Gods, If he do it uprightly, said Epictetus, and considerately, and equably, and temperately, and orderly, shall it not also be thus pleasing to the Gods? But when you ask for hot water, and the boy does not hear, or, hearing, brings it only luke-warm; or if he is not even to be found in the house, then is it not pleasing to the Gods if you refrain from indignation, and do not burst with passion?How shall one endure such fellows?Wretch, wilt thou not bear with thine own brother, who is of the progeny of Zeus, like a son sprung of the same seed as thyself, and of the same heavenly descent, but thou must straightway make thyself a tyrant, for the place of command in which thou art set? Wilt thou not remember who thou art, and whom thou rulest—that they are kinsmen, brethren by nature, the progeny of Zeus?But I have bought them, and they have not bought me!Seest thou, then, whither thou art looking—towards the earth, towards the pit of perdition, towards these miserable laws of deadmen? but towards the laws of the Gods thou dost not look.
2. That which thou wouldst not suffer thyself, seek not to lay upon others. Thou wouldst not be a slave—look to it that others be not slaves to thee. For if thou endure to have slaves, it seems that thou thyself art first of all a slave. For virtue hath no communion with vice nor freedom with slavery.
3. As one who is in health would not choose to be served by the sick, nor that those dwelling with him should be sick, so neither would one that is free bear to be served by slaves, or that those living with him should be slaves.1
1.TheAdministrator1having visited him (and this man was an Epicurean), It is proper, said Epictetus, that ignorant people like us should inquire of you that are philosophers (as men who come into a strange city make inquiry of the citizens and those familiar with the place) what is the chief thing in the world, to the end that, having learned it, we may go in search of it, and behold it, as men do with objects in the cities.
2. Now, that there are three things with which man is concerned—soul, and body, and the outer world—scarce any one will deny. It remaineth, then, for men like ye to answer which is the chief of these things? What shall we declare to men? Is it the flesh? And was it for this that Maximus sent forth his son, and sailed with him through the tempest as far as Cassiope,2for somewhat that he should feel in the flesh?
3. But the Epicurean denying this, and saying,God forbid, Epictetus said:
Is it not fit, then, that we should be zealous about that, the chief thing?
——“Of all things most fit.”
What, then, have we greater than the flesh?
——“The soul,” he said.
And the good of the chief thing, is it greater than the good of the lower thing?
——“The good of the chief thing is greater.”
And the good things of the soul, are they in the power of the Will, or beyond the Will?
——“They are in the power of the Will.”
The pleasure of the soul, then, is within the power of the Will?
He assented.
And this pleasure itself, whence may it arise? From itself? But this is inconceivable; for we must suppose some original substance of the Good, whereof the souldoth make us sensible when we light upon it.
This, too, he admitted.
Wherein, then, are we sensible of this spiritual pleasure? for if it be in spiritual things, the nature of the Good is discovered. For the Good cannot be something different from the thing that justly delights us; nor, if the original thing be not good, can aught be good that proceeds from it; for, in order that the thing proceeding may be good, the original thing must be good also. But this ye would never say, if ye had your wits, for so ye would speak things that agree not with Epicurus and the rest of your opinions. It remains, then, that we are conscious in bodily things of this pleasure of the soul, and again, that these are the original things and the very substance of the Good.3
4. Wherefore Maximus did foolishly if he made his voyage for the sake of anything else than the flesh; that is, than the chief thing. And any man doth foolishly who restraineth himself from others’ good, if he be a judge, and able to take them. But, if you please, let us regard this only, how it may be done secretly and safely, and so that none may know it. For neither does Epicurus himself declare stealing to be bad, but only to be caught stealing; and because it is impossible to be certain of no discovery, therefore he saith,Ye shall not steal. But I say that if we steal with skill and discretion,we shall not be caught. And, moreover, if we have powerful friends among men and women at Rome, and the Greeks are feeble, no one will dare to go thither on this score. Why do you refrain from your own good? This is foolish—this is absurd. But not even if you tell me you do refrain will I believe you. For, as it is impossible to assent to anything that appeareth to be a falsehood or to turn away from what appeareth to be true, even so it is impossible to withhold oneself from anything that appeareth to be good. But riches are a good, and, at all events, the most potent means of pleasure. Wherefore, then, not compass them? And why not corrupt our neighbor’s wife, if we may do it secretly? and also, if the husband talk nonsense about it, let us fling him out! If you will be a true and perfect philosopher, and obedient to your own doctrines, thus must you do; but if you do not, you differ no whit from us that are called Stoics. For truly we ourselves say one thing and do another; we speak fair and honest things, and do vile ones. But the opposite distemper will be thine—a vile creed and honorable deeds.
5. And you think, God help you! of a city of Epicureans?I do not marry. Nor I; for it is not right to marry, nor beget children, nor take part in public affairs.What will come to pass then? Whence shall we have citizens? who shall educatethem? who shall be the overseer of youth?4who the director of gymnastics? and how shall the youth be trained up? as the Lacedæmonians? or as the Athenians? Take me a youth, and bring him up after these doctrines of thine! Evil are they, subversive of States, mischievous to households, unbecoming to women. Abandon them, man! Thou dwellest in a chief city; it is thy part to rule, to judge righteously, to refrain from other men’s goods; nor must any woman seem beautiful to thee save thine own wife, nor vessel of gold or silver. Seek for doctrines in harmony with these words, from which setting out thou mayest with gladness abandon things so potent to attract and overcome. But if beside the seduction of these things we have sought out some philosophy like this that pushes us towards them, and confirms us in them, what shall come of it?
6. In the graver’s work, which is the chief thing? the silver or the art? The substance of the hand is flesh, but the main things are the works of the hand. The obligations, therefore, are also three—those that concern us, firstly, in that we are; and secondly, as we are; and thirdly, the main things themselves. And thus in man, too, it is not meet to value the material, this flesh, but the main things. What are these? To take part in public affairs, to marry, to beget children, to fear God, to care for parents,and, in general, to pursue, to avoid, to desire, to dislike, as each of these things should be done, as Nature made us to do. And how made she us? To be free, generous, pious. For what other creature blushes? what other is capable of the sense of shame?
7. And to these things let Pleasure be subject as a minister, a servant, that she may summon forth our ardor, and that she also may aid in works that are according to Nature.5
8. ——“But I am a wealthy man, and have no need of aught.”
Why, then, dost thou profess philosophy? Thy vessels of gold and vessels of silver are enough for thee; what need hast thou of doctrines?
——“But I am also a judge of the Greeks!”
Dost thou know how to judge—who made thee know?
——“Cæsar wrote me a commission.”
Let him write thee a commission to be a judge of music, and what help will it be to thee? And how didst thou become a judge? by kissing of what man’s hand? Was it that of Symphorus or Numenius? Before whose bed-chamber didst thou sleep? To whom didst thou send gifts? Dost thou not perceive, then, that to be a judge is worth just as much as Numenius is worth?
——“But I can cast into prison whom I will.”
As if he were a stone.
——“But I can flog any man I will.”
As if he were an ass. This is no government of men. Rule us as reasoning beings; show us what is for our good, and we shall follow it; show us what is for our ill, and we shall turn away from it; make us emulators of thyself, as Socrates made his disciples. He, indeed, was one that governed men as men, who made them subject unto him in their pursuit and their avoidance, their desire and dislike.Do this, do not this, or I will cast thee into prison.This is not the rule of reasoning beings. But,As Zeus hath ordered, so do thou act; but if thou dost not, thou shall suffer loss and hurt. What hurt?None other than this—not to have done what it behooved thee to do. Thou shall lose faith, piety, decency—look for no greater injuries than these.