by Epictetus
CXXIX
I AM by Nature made for my own good; not for my own evil.
CXXX
REMIND THYSELF that he whom thou lovest is mortal—that what thou lovest is not thine own; it is given thee for the present, not irrevocably nor for ever, but even as a fig or a bunch of grapes at the appointed season of the year. . . .
“But these are words of evil omen.” . . .
What, callest thou aught of evil omen save that which signifies some evil thing? Cowardice is a word of evil omen, if thou wilt, and meanness of spirit, and lamentation and mourning and shamelessness. . . .
But do not, I pray thee, call of evil omen a word that is significant of any natural thing:—as well call of evil omen the reaping of the corn; for it means the destruction of the ears, though not of the World!—as well say that the fall of the leaf is of evil omen; that the dried fig should take the place of the green; that raisins should be made from grapes. All these are changes from a former state into another; not destruction, but an ordered economy, a fixed administration. Such is leaving home, a change of small account; such is Death, a greater change, from what now is, not to what is not, but to what is not now.
“Shall I then no longer be?”
Not so; thou wilt be; but something different, of which the World now hath need. For thou too wert born not when thou chosest, but when the World had need of thee.
CXXXI
WHEREFORE A good man and true, bearing in mind who he is and whence he came and from whom he sprang, cares only how he may fill his post with due discipline and obedience to God.
Wilt thou that I continue to live? Then will I live, as one that is free and noble, as Thou wouldst have me. For Thou hast made me free from hindrance in what appertaineth unto me. But hast Thou no further need of me? I thank Thee! Up to this hour have I stayed for Thy sake and none 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.
CXXXII
WHATSOEVER PLACE or post Thou assignest me, sooner will I die a thousand deaths, as Socrates said, than desert it. And where wilt Thou have me to be? At Rome or Athens? At Thebes or on a desert island? Only remember me there! Shouldst Thou send me where man cannot live as Nature would have him, I will depart, not in disobedience to Thee, but as though Thou wert sounding the signal for my retreat: I am not deserting Thee—far be that from me! I only perceive that thou needest me no longer.
CXXXIII
IF YOU are in Gyaros, do not let your mind dwell upon life at Rome, and all the pleasures it offered to you when living there, and all that would attend your return. Rather be intent on this—how he that lives in Gyaros may live in Gyaros like a man of spirit. And if you are at Rome, do not let your mind dwell upon the life at Athens, but study only how to live at Rome.
Finally, in the room of all other pleasures put this—the pleasure which springs from conscious obedience to God.
CXXXIV
TO A good man there is no evil, either in life or death. And if God supply not food, has He not, as a wise Commander, sounded the signal for retreat and nothing more? I obey, I follow—speaking good of my Commander, and praising His acts. For at His good pleasure I came; and I depart when it pleases Him; and while I was yet alive that was my work, to sing praises unto God!
CXXXV
REFLECT THAT the chief source of all evils to Man, and of baseness and cowardice, is not death, but the fear of death.
Against this fear then, I pray you, harden yourself; to this let all your reasonings, your exercises, your reading tend. Then shall you know that thus alone are men set free.
CXXXVI
HE IS free who lives as he wishes to live; to whom none can do violence, none hinder or compel; whose impulses are unimpeded, whose desires attain their purpose, who falls not into what he would avoid. Who then would live in error?— None. Who would live deceived and prone to fall, unjust, intemperate, in abject whining at his lot?—None. Then doth no wicked man live as he would, and therefore neither is he free.
CXXXVII
THUS DO the more cautious of travellers act. The road is said to be beset by robbers. The traveller will not venture alone, but awaits the companionship on the road of an ambassador, a quæstor 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. Whither shall he fly for refuge—how shall he pass by unassailed? What companion on the road shall he await for protection? Such and such a wealthy man, of consular rank? And how shall I be profited, if he is stripped and falls to lamentation and weeping? And how if my fellow-traveller himself turns upon me and robs me? What am I to do? I will become a friend of Cæsar’s! in his train none will do me wrong! In the first places—O the indignities I must endure to win distinction. O the multitude of hands there will be to rob me! And if I succeed, Cæsar too is but a mortal. While should it come to pass that I offend him, whither shall I flee from his presence? To the wilderness? And may not fever await me there? What then is to be done? Cannot a fellow-traveller be found that is honest and loyal, strong and secure against surprise? Thus doth the wise man reason, considering that if he would pass through in safety, he must attach himself unto God.
CXXXVIII
“HOW UNDERSTANDEST thou attach himself to God”?
That what God wills, he should will also; that what God wills not, neither should he will.
“How then may this come to pass?”
By considering the movements of God, and His administration.
CXXXIX
AND DOST thou that hast received all from another’s hands, repine and blame the Giver, if He takes anything from thee? Why, who art thou, and to what end comest thou here? was it not He that brought thee into the world; was it not He that made the Light manifest unto thee, that gave thee fellow-workers, and senses, and the power to reason? And how brought He thee into the world? Was it not as one born to die; as one bound to live out his earthly life in some small tabernacle of flesh; to behold His administration, and for a little while to share with Him in the mighty march of this great Festival Procession? Now therefore that thou hast beheld, while it was permitted thee, the Solemn Feast and Assembly, wilt thou not cheerfully depart, when He summons thee forth, with adoration and thanksgiving for what thou hast seen and heard?— “Nay, but I would fain have stayed longer at the Festival.”—Ah, so would the mystics fain have the rites prolonged; so perchance would the crowd at the Great Games fain behold more wrestlers still. But the Solemn Assembly is over! Come forth, depart with thanksgiving and modesty—give place to others that must come into being even as thyself.
CXL
WHY ART thou thus insatiable? why thus unreasonable? why encumber the world?—“Aye, but I fain would have my wife and children with me too.”—What, are they then thine, and not His that gave them—His that made thee? Give up then that which is not thine own: yield it to One who is better than thou. “Nay, but why did He bring one into the world on these conditions?”—If it suits thee not, depart! He hath no need of a spectator who finds fault with his lot! Them that will take part in the Feast he needeth—that will lift their voices with the rest, that men may applaud the more, and exalt the Great Assembly in hymns and songs of praise. But the wretched and the fearful He will not be displeased to see absent from it: for when they were present, thy did not behave as at a Feast, nor fulfil their proper office; but moaned as though in pain, and found fault with their fate, their fortune and their companions; insensible to what had fallen to their lot, insensible to the powers they had received for a very different purpose—the powers of Magnanimity, Nobility of Heart, of Fortitude, of Freedom!
CXLI
ART THOU then free? a man may say. So help me heaven, I long and pray for freedom! But I ca
nnot look my masters boldly in the face; I still value the poor body; I still set much store on its preservation whole and sound.
But I can point thee out a free man, that thou mayest be no more in search of an example. Diogenes was free. How so? Not because he was of free parentage (for that, indeed, was not the case), but because he was himself free. He had cast away every handle whereby slavery might lay hold upon him, nor was it possible for any to approach and take hold of him to enslave him. All things sat loose upon him—all things were to him attached by but slender ties. Hadst thou seized upon his possessions, he would rather have let them go than have followed thee for them—aye, had it been even a limb, or mayhap his whole body; and in like manner, relatives, friends, and country. For he knew whence they came—from whose hands and on what terms he had received them. His true forefathers, the Gods, his true Country, he never would have abandoned; nor would he have yielded to any man in obedience and submission to the one nor in cheerfully dying for the other. For he was ever mindful that everything that comes to pass has its source and origin there; being indeed brought about for the weal of that his true Country, and directed by Him in whose governance it is.
CXLII
PONDER ON this—on these convictions, on these words: fix thine eyes on these examples, if thou wouldst be free, if thou hast thine heart set upon the matter according to its worth. And what marvel if thou purchase so great a thing at so great and high a price? For the sake of this that men deem liberty, some hang themselves, others cast themselves down from the rock; aye, time has been when whole cities came utterly to an end: while for the sake of the Freedom that is true, and sure, and unassailable, dost thou grudge to God what He gave, when He claims it? Wilt thou not study, as Plato saith, to endure, not death alone, but torture, exile, stripes—in a word, to render up all that is not thine own? Else thou wilt be a slave amid slaves, wert thou ten thousand times a consul; aye, not a whit the less, though thou climb the Palace steps. And thou shalt know how true is the saying of Cleanthes, that though the words of philosophy may run counter to the opinions of the world, yet have they reason on their side.
CXLIII
ASKED HOW a man should best grieve his enemy, Epictetus replied, “By setting himself to live the noblest life himself.”
CXLIV
I AM free, I am a friend of God, ready to render Him willing obedience. Of all else I may set store by nothing— neither by mine own body, nor possessions, nor office, nor good report, nor in a word, aught else beside. For it is not His Will, that I should so set store by these things. Had it been His pleasure, He would have placed my Good therein. But now He hath not done so: therefore I cannot transgress one jot of His commands. In everything hold fast to that which is thy Good—but to all else (as far as is given thee) within the measure of Reason only, contented with this alone. Else thou wilt meet with failure, ill success, let and hindrance. These are the Laws ordained of God—these are His Edicts; these a man should expound and interpret; to these submit himself, not to the laws of Masurius and Cassius.
CXLV
REMEMBER THAT not the love of power and wealth sets us under the heel of others, but even the love of tranquillity, of leisure, of change of scene—of learning in general, it matters not what the outward thing may be—to set store by it is to place thyself in subjection to another. Where is the difference then between desiring to be a Senator, and desiring not to be one: between thirsting for office and thirsting to be quit of it? Where is the difference between crying Woe is me, I know not what to do, bound hand and foot as I am to my books so that I cannot stir! and crying, Woe is me, I have not time to read! As though a book were not as much an outward thing and independent of the will, as office and power and the receptions of the great.
Or what reason hast thou (tell me) for desiring to read? For if thou aim at nothing beyond the mere delight of it, or gaining some scrap of knowledge, thou art but a poor, spiritless knave. But if thou desirest to study to its proper end, what else is this than a life that flows on tranquil and serene? And if thy reading secures thee not serenity, what profits it?—“Nay, but it doth secure it,” quoth he, “and that is why I repine at being deprived of it.”—And what serenity is this that lies at the mercy of every passer-by? I say not at the mercy of the Emperor or Emperor’s favourite, but such as trembles at a raven’s croak and piper’s din, a fever’s touch or a thousand things of like sort! Whereas the life serene has no more certain mark than this, that it ever moves with constant unimpeded flow.
CXLVI
IF THOU hast put malice and evil speaking from thee, altogether, or in some degree: if thou hast put away from thee rashness, foulness of tongue, intemperance, sluggishness: if thou art not moved by what once moved thee, or in like manner as thou once wert moved—then thou mayst celebrate a daily festival, to-day because thou hast done well in this matter, to-morrow in that. How much greater cause is here for offering sacrifice, than if a man should become Consul or Prefect?
CXLVII
THESE THINGS hast thou from thyself and from the Gods: only remember who it is that giveth them—to whom and for what purpose they were given. Feeding thy soul on thoughts like these, dost thou debate in what place happiness awaits thee? in what place thou shalt do God’s pleasure? Are not the Gods nigh unto all places alike; see they not alike what everywhere comes to pass?
CXLVIII
TO EACH man God hath granted this inward freedom. These are the principles that in a house create love, in a city concord, among nations peace, teaching a man gratitude towards God and cheerful confidence, wherever he may be, in dealing with outward things that he knows are neither his nor worth striving after.
CXLIX
IF YOU seek Truth, you will not seek to gain a victory by every possible means; and when you have found Truth, you need not fear being defeated.
CL
WHAT FOOLISH talk is this? how can I any longer lay claim to right principles, if I am not content with being what I am, but am all aflutter about what I am supposed to be?
CLI
GOD HATH made all things in the world, nay, the world itself, free from hindrance and perfect, and its parts for the use of the whole. No other creature is capable of comprehending His administration thereof; but the reasonable being Man possesses faculties for the consideration of all these things—not only that he is himself a part, but what part he is, and how it is meet that the parts should give place to the whole. Nor is this all. Being naturally constituted noble, magnanimous, and free, he sees that the things which surround him are of two kinds. Some are free from hindrance and in the power of the will. Others are subject to hindrance, and depend on the will of other men. If then he place his own good, his own best interest, only in that which is free from hindrance and in his power, he will be free, tranquil, happy, unharmed, noble-hearted and pious; giving thanks for all things unto God, finding fault with nothing that comes to pass, laying no charge against anything. Whereas if he place his good in outward things, depending not on the will, he must perforce be subject to hindrance and restraint, the slave of those that have power over the things he desires and fears; he must perforce be impious, as deeming himself injured at the hands of God; he must be unjust, as ever prone to claim more than his due; he must perforce be of a mean and abject spirit.
CLII
WHOM THEN shall I yet fear? the lords of the Bed-chamber, lest they should shut me out? If they find me desirous of entering in, let them shut me out, if they will.
“Then why comest thou to the door?”
Because I think it meet and right, so long as the Play lasts, to take part therein.
“In what sense art thou then shut out?”
Because, unless I am admitted, it is not my will to enter: on the contrary, my will is simply that which comes to pass. For I esteem what God wills better than what I will. To Him will I cleave as His minister and attendant; having the same movements, the same desires, in a word the same Will as He. There is no such thing as being shut out fo
r me, but only for them that would force their way in.
CLIII
BUT WHAT says Socrates?—“One man finds pleasure in improving his land, another his horses. My pleasure lies in seeing that I myself grow better day by day.”
CLIV
THE DRESS is suited to the craft; the craftsman takes his name from the craft, not from the dress. For this reason Euphrates was right in saying, “I long endeavoured to conceal my following the philosophic life; and this profited me much. In the first place, I knew that what I did aright, I did not for the sake of lookers-on, but for my own. I ate aright—unto myself; I kept the even tenor of my walk, my glance composed and serene—all unto myself and unto God. Then as I fought alone, I was alone in peril. If I did anything amiss or shameful, the cause of Philosophy was not in me endangered; nor did I wrong the multitude by transgressing as a professed philosopher. Wherefore those that knew not my purpose marvelled how it came about, that whilst all my life and conversation was passed with philosophers without exception, I was yet none myself. And what harm that the philosopher should be known by his acts, instead of by mere outward signs and symbols?”
CLV
FIRST STUDY to conceal what thou art; seek wisdom a little while unto thyself. Thus grows the fruit; first, the seed must be buried in the earth for a little space; there it must be hid and slowly grow, that it may reach maturity. But if it produce the ear before the jointed stalk, it is imperfect—a thing from the garden of Adonis. Such a sorry growth art thou; thou hast blossomed too soon: the winter cold will wither thee away!
CLVI
FIRST OF all, condemn the life thou art now leading: but when thou hast condemned it, do not despair of thyself—be not like them of mean spirit, who once they have yielded, abandon themselves entirely and as it were allow the torrent to sweep them away. No; learn what the wrestling masters do. Has the boy fallen? “Rise,” they say, “wrestle again, till thy strength come to thee.” Even thus should it be with thee. For know that there is nothing more tractable than the human soul. It needs but to will, and the thing is done; the soul is set upon the right path: as on the contrary it needs but to nod over the task, and all is lost. For ruin and recovery alike are from within.
