by Epictetus
Further then answer me this question also, does freedom seem to you to be something great and noble and valuable? — How should it not seem so? Is it possible then when a man obtains anything so great and valuable and noble to be mean? — It is not possible — When then you see any man subject to another or flattering him contrary to his own opinion, confidently affirm that this man also is not free; and not only if he do this for a bit of supper, but also if he does it for a government (province) or a consulship: and call these men little slaves who for the sake of little matters do these things, and those who do so for the sake of great things call great slaves, as they deserve to be. — This is admitted also — Do you think that freedom is a thing independent and self governing? — Certainly — Whomsoever then it is in the power of another to hinder and compel, declare that he is not free. And do not look, I intreat you, after his grandfathers and great grandfathers, or inquire about his being bought or sold; but if you hear him saying from his heart and with feeling, ‘Master,’ even if the twelve fasces precede him (as consul), call him a slave. And if you hear him say, ‘Wretch that I am, how much I suffer,’ call him a slave. If finally you see him lamenting, complaining, unhappy, call him a slave though he wears a praetexta. If then he is doing nothing of this kind, do not yet say that he is free, but learn his opinions, whether they are subject to compulsion, or may produce hindrance, or to bad fortune; and if you find him such, call him a slave who has a holiday in the Saturnalia: say that his master is from home: he will return soon, and you will know what he suffers. Who will return? Whoever has in himself the power over anything which is desired by the man, either to give it to him or to take it away? Thus then have we many masters? We have: for we have circumstances as masters prior to our present masters; and these circumstances are many. Therefore it must of necessity be that those who have the power over any of these circumstances must be our masters. For no man fears Caesar himself, but he fears death, banishment, deprivation of his property, prison, and disgrace. Nor does any man love Caesar, unless Caesar is a person of great merit, but he loves wealth, the office of tribune, praetor or consul. When we love, and hate and fear these things, it must be that those who have the power over them must be our masters. Therefore we adore them even as gods; for we think that what possesses the power of conferring the greatest advantage on us is divine. Then we wrongly assume (ὑποτάσσομεν) that a certain person has the power of conferring the greatest advantages; therefore he is something divine. For if we wrongly assume that a certain person has the power of conferring the greatest advantages, it is a necessary consequence that the conclusion from these premises must be false.
What then is that which makes a man free from hindrance and makes him his own master? For wealth does not do it, nor consulship, nor provincial government, nor royal power; but something else must be discovered. What then is that which when we write makes us free from hindrance and unimpeded? The knowledge of the art of writing. What then is it in playing the lute? The science of playing the lute. Therefore in life also it is the science of life. You have then heard in a general way: but examine the thing also in the several parts. Is it possible that he who desires any of the things which depend on others can be free from hindrance? No — Is it possible for him to be unimpeded? No — Therefore he cannot be free. Consider then: whether we have nothing which is in our own power only, or whether we have all things, or whether some things are in our own power, and others in the power of others. — What do you mean? — When you wish the body to be entire (sound), is it in your power or not? — It is not in my power — When you wish it to be healthy? — Neither is this in my power. — When you wish it to be handsome? — Nor is this — Life or death? — Neither is this in my power. — Your body then is another’s, subject to every man who is stronger than yourself — It is — But your estate, is it in your power to have it when you please, and as long as you please, and such as you please? — No — And your slaves? — No — And your clothes? — No — And your house? — No — And your horses? — Not one of these things — And if you wish by all means your children to live, or your wife, or your brother, or your friends, is it in your power? — This also is not in my power.
Whether then have you nothing which is in your own power, which depends on yourself only and cannot be taken from you, or have you any thing of the kind? — I know not — Look at the thing then thus, and examine it. Is any man able to make you assent to that which is false — No man — In the matter of assent then you are free from hindrance and obstruction. — Granted — Well; and can a man force you to desire to move towards that to which you do not choose? — He can, for when he threatens me with death or bonds, he compels me to desire to move towards it. If then, you despise death and bonds, do you still pay any regard to him? — No — Is then the despising of death an act of your own or is it not yours? — It is my act — It is your own act then also to desire to move towards a thing: or is it not so? — It is my own act — But to desire to move away from a thing, whose act is that? This also is your act — What then if I have attempted to walk, sup- pose another should hinder me — What part of you does he hinder? does he hinder the faculty of assent? — No: but my poor body — Yes, as he would do with a stone — Granted; but I no longer walk — And who told you that walking is your own act free from hindrance? for I said that this only was free from hindrance, to desire to move: but where there is need of body and its co-operation, you have heard long ago that nothing is your own. — Granted this also — And who can compel you to desire what you do not wish? — No man — And to propose or intend, or in short to make use of the appearances which present themselves, can any man compel you? — He cannot do this: but he will hinder me when I desire from obtaining what I desire. — If you desire any thing which is your own, and one of the things which cannot be hindered, how will he hinder you? — He cannot in any way — Who then tells you that he who desires the things that belong to another is free from hindrance?
Must I then not desire health? By no means, nor any thing else that belongs to another: for what is not in your power to acquire or to keep when you please, this belongs to another. Keep then far from it not only your hands, but more than that, even your desires. If you do not, you have surrendered yourself as a slave; you have subjected your neck, if you admire any thing not your own, to every thing that is dependent on the power of others and perishable, to which you have conceived a liking. — Is not my hand my own? — It is a part of your own body; but it is by nature earth, subject to hindrance, compulsion, and the slave of every thing which is stronger. And why do I say your hand? You ought to possess your whole body as a poor ass loaded, as long as it is possible, as long as you are allowed. But if there be a press, and a soldier should lay hold of it, let it go, do not resist, nor murmur; if you do, you will receive blows, and never the less you will also lose the ass. But when you ought to feel thus with respect to the body, consider what remains to be done about all the rest, which is provided for the sake of the body. When the body is an ass, all the other things are bits belonging to the ass, pack-saddles, shoes, barley, fodder. Let these also go: get rid of them quicker and more readily than of the ass.
When you have made this preparation, and have practised this discipline, to distinguish that which belongs to another from that which is your own, the things which are subject to hindrance from those which are not, to consider the things free from hindrance to concern yourself, and those which are not free not to concern yourself, to keep your desire steadily fixed to the things which do concern yourself, and turned from the things which do not concern yourself; do you still fear any man? No one. For about what will you be afraid? about the things which are your own, in which consists the nature of good and evil? and who has power over these things? who can take them away? who can impede them? No man can, no more than he can impede God. But will you be afraid about your body and your possessions, about things which are not yours, about things which in no way concern you? and what else hav
e you been studying from the beginning than to distinguish between your own and not your own, the things which are in your power and not in your power, the things subject to hindrance and not subject? and why have you come to the philosophers? was it that you may never the less be unfortunate and unhappy? You will then in this way, as I have supposed you to have done, be without fear and disturbance. And what is grief to you? for fear comes from what you expect, but grief from that which is present. But what further will you desire? For of the things which are within the power of the will, as being good and present, you have a proper and regulated desire: but of the things which are not in the power of the will you do not desire any one, and so you do not allow any place to that which is irrational, and impatient, and above measure hasty.
When then you are thus affected towards things, what man can any longer be formidable to you? For what has a man which is formidable to another, either when you see him or speak to him or finally are conversant with him? Not more than one horse has with respect to another, or one dog to another, or one bee to another bee. Things indeed are formidable to every man; and when any man is able to confer these things on another or to take them away, then he too becomes formidable. How then is an acropolis (a stronghold or fortress, the seat of tyranny) demolished? Not by the sword, not by fire, but by opinion. For if we abolish the acropolis which is in the city, can we abolish also that of fever, and that of beautiful women? Can we in a word abolish the acropolis which is in us and cast out the tyrants within us, whom we have daily over us, sometimes the same tyrants, at other times different tyrants? But with this we must begin, and with this we must demolish the acropolis and eject the tyrants, by giving up the body, the parts of it, the faculties of it, the possessions, the reputation, magisterial offices, honours, children, brothers, friends, by considering all these things as belonging to others. And if tyrants have been ejected from us, why do I still shut in the acropolis by a wall of circumvallation, at least on my account; for if it still stands, what does it do to me? why do I still eject (the tyrant’s) guards? For where do I perceive them? against others they have their fasces, and their spears and their swords. But I have never been hindered in my will, nor compelled when I did not will. And how is this possible? I have placed my movements towards action (ὁρμήν) in obedience to God. Is it his will that I shall have fever? It is my will also. Is it his will that I should move towards any thing? It is my will also. Is it his will that I should obtain any thing? It is my wish also. Does he not will? I do not wish. Is it his will that I die, is it his will that I be put to the rack? It is my will then to die: it is my will then to be put to the rack. Who then is still able to hinder me contrary to my own judgment, or to compel me? No more than he can hinder or compel Zeus.
Thus the more cautious of travellers also act. A traveller has heard that the road is infested by robbers; he does not venture to enter on it alone, but he waits for the companionship on the road either of an ambassador, or of a quaestor, or of a proconsul, and when he has attached himself to such persons he goes along the road safely. So in the world the wise man acts. There are many companies of robbers, tyrants, storms, difficulties, losses of that which is dearest. Where is there any place of refuge? how shall he pass along without being attacked by robbers? what company shall he wait for that he may pass along in safety? to whom shall he attach himself? To what person generally? to the rich man, to the man of consular rank? and what is the use of that to me? Such a man is stripped himself, groans and laments. But what if the fellow companion himself turns against me and becomes my robber, what shall I do? I will be a friend of Caesar: when I am Caesar’s companion no man will wrong me. In the first place, that I may become illustrious, what things must I endure and suffer? how often and by how many must I be robbed? Then, if I become Caesar’s friend, he also is mortal. And if Caesar from any circumstance becomes my enemy, where is it best for me to retire? Into a desert? Well, does fever not come there? What shall be done then? Is it not possible to find a safe fellow traveller, a faithful one, strong, secure against all surprises? Thus he considers and perceives that if he attaches himself to God, he will make his journey in safety.
How do you understand ‘attaching yourself to God? In this sense, that whatever God wills, a man also shall will; and what God does not will, a man also shall not will. How then shall this be done? In what other way than by examining the movements (ὁρμάς, the acts) of God and his administration? What has he given to me as my own and in my own power? what has he reserved to himself? He has given to me the things which are in the power of the will (τὰ προαιρετικὰ): he has put them in my power free from impediment and hindrance. How was he able to make the earthy body free from hindrance? [He could not], and accordingly he has subjected to the revolution of the whole (τῇ τῶν ὅλων περιόδῳ） possessions, household things, house, children, wife. Why then do I fight against God? why do I will what does not depend on the will? why do I will to have absolutely what is not granted to me? But how ought I to will to have things? In the way in which they are given and as long as they are given. But he who has given takes away. Why then do I resist? I do not say that I shall be a fool if I use force to one who is stronger, but I shall first be unjust. For whence had I things when I came into the world? — My father gave them to me — And who gave them to him? and who made the sun? and who made the fruits of the earth? and who the seasons? and who made the connection of men with one another and their fellowship?
Then after receiving everything from another and even yourself, are you angry and do you blame the giver if he takes any thing from you? Who are you, and for what purpose did you come into the world? Did not he (God) introduce you here, did he not show you the light, did he not give you fellow workers, and perceptions and reason? and as whom did he introduce you here? did he not introduce you as subject to death, and as one to live on the earth with a little flesh, and to observe his administration, and to join with him in the spectacle and the festival for a short time? Will you not then, as long as you have been permitted, after seeing the spectacle and the solemnity, when he leads you out, go with adoration of him and thanks for what you have heard and seen? — No; but I would still enjoy the feast. — The initiated too would wish to be longer in the initiation: and perhaps also those at Olympia to see other athletes; but the solemnity is ended: go away like a grateful and modest man; make room for others: others also must be born, as you were, and being born they must have a place, and houses and necessary things. And if the first do not retire, what remains? Why are you insatiable? Why are you not content? why do you contract the world? — Yes, but I would have my little children with me and my wife — What, are they yours? do they not belong to the giver, and to him who made you? then will you not give up what belongs to others? will you not give way to him who is superior? — Why then did he introduce me into the world on these conditions? — And if the conditions do not suit you, depart. He has no need of a spectator who is not satisfied. He wants those who join in the festival, those who take part in the chorus, that they may rather applaud, admire, and celebrate with hymns the solemnity. But those who can bear no trouble, and the cowardly he will not unwillingly see absent from the great assembly (πανήγυρις); for they did not when they were present behave as they ought to do at a festival nor fill up their place properly, but they lamented, found fault with the deity, fortune, their companions; not seeing both what they had, and their own powers, which they received for contrary purposes, the powers of magnanimity, of a generous mind, manly spirit, and what we are now inquiring about, freedom. — For what purpose then have I received these things? — To use them — How long? — So long as he who has lent them chooses. — What if they are necessary to me? — Do not attach yourself to them and they will not be necessary: do not say to yourself that they are necessary, and then they are not necessary.
