AS Epitomes
Epictetus: Discourses and Enchieridion
Abstract
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Contents Updated: Sunday, 6 July 2008
Epictetus
The Stoic philosopher Epictetus, born at Hierapolis, in Phrygia, about 50 AD, was at first a slave at Rome, and on being freed devoted himself to philosophy. The year of his death is unknown. He lived and taught at Nicopolis in Epirus from about 90 AD to 138 AD. He left no works, but his utterances were collected in four books of Discourses or Dissertations by his pupil and friend Arrian. In the Encheiridion Epictete—a Handbook to Epictetus compiled and condensed from the chaos of the almost verbatim Discourses—Arrian gives the most authentic account of the philosophy of the Greek and Roman Stoics, the sect founded by Zeno about 300 years before the Christian era. Arrian himself was born about 90 AD at Nicomedia. He wrote in the style of Xenophon the Anabasis of Alexander, a book on tactics, and several histories which have been lost. He died about 180 AD.
God and Will
The reasoning faculty alone considers both itself and all other powers, and judges of the appearance of things. And, as was fit, this most excellent and superior faculty, the faculty of a right use of the appearances of things, is that alone which the gods have placed in our own power, while all the other matters they have placed not in our power. Was it because they would not? I rather think that if they couJd, they had granted us these too, but they certainly could not. For, placed upon earth, and confined to such a body and such companions, how was it possible that we should not be hindered by things without us?
But what says Jupiter?
O Epictetus, if it were possible, I had made this little body and possession of thine free, and not liable to hindrance. But now do not mistake. It is not thine own, but only a finer mixture of clay. Since, then, I could not give thee this, I have given thee a certain portion of myself—this faculty of exerting the powers of pursuit and avoidance, of desire and aversion and, in a word, the use of the appearances of things. Taking care of this point, and making what is thy own to consist in this, thou wilt never be restrained, never be hindered. Thou wilt not groan, wilt not complain, wilt not flatter anyone. How then! Do all these advantages seem small to thee? Let them suffice, and thank the gods.
But now, when it is in our power to take care of one thing, and apply ourselves to it, we choose rather to encumber ourselves with many—body, property, brother, friend, child, slave—and thus we are burdened and weighed down. When the weather happens not to be fair for sailing, we sit screwing ourselves and perpetually looking out for the way of the wind.
What then is to be done?
To make the best of what is in our power, and take the rest as it naturally happens.
And how is that?
As it pleases God.
To a reasonable creature, that alone is unsupportable which is unreasonable. Everything reasonable may be supported.
When Vespasian had sent to forbid Priscus Helvidius going to the senate, he said:
“It is in your power to prevent my continuing a senator, but while I am one I must go.”
“Well, then, at least be silent there.”
“Do not ask my opinion, and I will be silent.”
“But I must ask it.”
“And I must speak what appears to me to be right.”
“But if you do I will put you to death.”
“Did I ever tell you that I was immortal? You will do your part, and I mine. It is yours to kill, and mine to die intrepid, yours to banish me, mine to depart untroubled.”
What good, then, did Priscus do, who was but a single person? Why, what good does the purple do to the garment? What but the being a shining character in himself, and setting a good example to others? Another, perhaps, if in such circumstances Caesar had forbidden his going to the senate, would have said, “I am obliged to you for excusing me”. But such a one Caesar would not have forbidden, well knowing that he would either sit like a statue, or, if he spoke, would say what he knew to be agreeable to Caesar.
Only consider at what price you sell your own will and choice, man—if for nothing else, that you may not sell it for a trifle.
If a person could be persuaded, as he ought, of this principle, that we are all originally descended from God, and that He is the Father of gods and men, I conceive he never would think meanly or degenerately concerning himself. Suppose Caesar were to adopt you, there would be no bearing your haughty looks. Will you not be elated on knowing yourself to be the son of Jupiter, of God Himself? Yet, in fact, we are not elated, but having two things in our composition, intimately united, a body in common with the brutes, and reason and sentiment in common with the gods, many of us incline to this unhappy and mortal kindred, and only some few to the divine and happy one.
By means of this animal kindred some of us, deviating towards it, become like wolves, faithless and insidious and mischievous, others like lions, wild and savage and untamed, but most of us like foxes, wretches even among brutes. For what else is a slanderous and ill-natured man than a fox, or something still more wretched and mean?
To Triptolemus all men have raised temples and altars, because he gave us a milder kind of food, but to Him who has discovered and communicatfed to all the truth, the means not of living but of living well, who ever raised an altar or built a statue?
IF what philosophers say of the kindred between God and man be true, what has anyone to do but, like Socrates, when he is asked what countryman he is, never to say that he is a citizen of Athens, or of Corinth, but of the world? Why may not he who has learnt that from God the seeds of being are descended, not only to my father or grandfather, but to all things that are produced and born on the earthand especially to rational natures, as they alone are qualified to partake of a communication with the Deity, being connected with Him by reason—why may not such a one call himself a citizen of the world? Why not a son of God? And why shall he fear anything that happens among men? Shall kindred to Caesar enable a man to live secure, a have contempt and fear, and shall not the having God for our Maker and Father and Guardian free us from griefs and terrors?
The Citizen of the World
You are a distinct portion of the essence of God, and contain a certain part of Him in yourself. Why do not you consider whence you came? You carry a god ahout with you, wretch, and know nothing of it. Do you suppose I mean some god without you, of gold or silver? It is within yourself you carry Him, and profane Him, without being sensible of it, by impure thoughts and unclean actions. If even the image of God were present, you would not dare to act so. When God Himself is within you, and hears and sees all, are not vou ashamed to think and act thus, insensible of your own nature and hateful to God?
You are a citizen of the world, and a part of it, not a subservient, but a principal part. You are capable of comprehending the divine economy and of considering the connexions of things. What, then, does the character of a citizen promise? To hold no private interest, to deliberate of nothing as a separate individual, but like the hand or the foot, which, if they had reason, and comprehended the constitution of nature, would never pursue, or desire, but with a reference to the whole.
“Ah, when shall I see Athens and the citadel again?” Wretch, are not you contented with what you see every day? Can you see anything better than the sun, the moon, the stars, the whole earth, the sea? If, besides, you comprehend Him who administers the whole, and carry Him about in yourself, do you still long after pebbles and a fine rock?
Boldly make a desperate push, man, for prosperity, for freedom, for magnanimity. Lift up your head at last as free from slavery. Dare to look up to God, and say:
Make use of me for the future as Thou wilt. I am of the same mind, I am equal with Thee. I refuse nothing which seems good to Thee. Lead me whither Thou wilt. Clothe me in whatever dress Thou wilt. Is it Thy will that I should be in a public or a private condition, dwell here or be banished, be poor or rich? Under all these circumstances I will make Thy defence to men. I will show what the nature of everything is.
No, rather sit alone in a warm place, and wait till your nurse comes to feed you. If Hercules had sat loitering at home. what would he have been? You are not Hercules, to extirpate the evib of others. Extirpate your own, then. Expel grief, fear, desire, envy, malevolence, avarice, effeminacy, intemperance, from your mind.
But these can be no otherwise expelled than by looking up to God alone as your pattern and heing consecrated to His commands. If you wish for anything rise, you will, with sighs and groans, follow what is stronger than you, always seeking prosperity without, and never finding it. For you seek it where it is not, and neglect to seek it where it is.
Surrender to the Will of God
Have I ever been restrained from what I willed? Or compelled against my will? How is this possible? I have arranged my pursuits under the direction of God. Is it His will that I should have a fever? It is my will too. Is it His will that I should pursue anything? It is my will too. Is it His will that I should desire? It is my will too. Is it His will that I should obtain anything? It is mine too. Is it not His will? It is not mine. Is it His will that I should be tortured? Then it is my will to be tortured. Is it His will that I should die? Then it is my will to die.
He has given me whatever depends upon choice. The things in my power He has made incapable of hindrance or restraint. But how could He make a body of clay incapable of hindrance? Therefore He hath subjected my body, possessions, furniture, house, children, wife, to the revolution of the universe. He who gave takes away. For whence had I these things when I came into the world?
“But I would enjoy the feast still longer.” So perhaps would the spectators at Olympia see more combatants. But the solemnity is over. Go away. Depart like a grateful and modest person. Make room for others.
Do not you know that sickness and death must overtake us? At what employment? The husbandman at his plough, the sailor on his voyage. At what employment would you be taken? At what employment ought you to be taken? If there is any better employment at which you can be taken, follow that. For my own part, I would be engaged in nothing but the care of my own faculty of choice, how to render it undisturbed, unrestrained, uncompelled, free. I would be found studying this, that I may be able to say to God:
Have I transgressed Thy commands? Have I perverted the powers, the senses, the preconceptions which Thou hast given me? Have I ever accused Thee or censured Thy dispensations? I have been sick, because it was Thy pleasure. I have been poor, with joy. I have not been in power, because it was not Thy will, and power I have never desired. Have I not always approached Thee cheerfully, prepared to execute Thy commands? Is it Thy pleasure that I depart from this assembly? I depart. I give Thee thanks that Thou hast thought me worthy to have a share in it with Thee, to behold Thy works, and to join with Thee in comprehending Thy administration.
Let death overtake me while I am thinking, writing, reading such things as these. Of things, some are in our power, others not. In our power are opinion, pursuit, desire, accession, in a word, whatever are our own actions. Not in our power are body, property, reputation, command, in a word, whatever are not our own actions.
Now, the things in our power are free, unrestrained, unhindered, while those not in our power are weak, slavish, restrained, belonging to others. Remember, then, that if you suppose these latter things free, and what belongs to others your own, you will be hindered, you will lament, you will be disturbed, you will find fault with both gods and men. But if you regard that only as your own which is your own, and what is others’ as theirs, no one will ever compel you, no one will restrain you, you will find fault with no one, you will accuse no one, you will do nothing against your will, you will have no enemy and will suffer no harm.
Aiming, therefore, at great things, remember that you must not allow yourself to be carried out of your course, however slightly.
Study to be able to say to every hostile appearance:
You are but an appearance, and not the thing you appear to be.
Then examine it by your rules, and first and chiefly by this, whether it concerns the things in your own power or those which are not. And if it concerns anything not in your own power, be prepared to say it is nothing to you.
With regard to whatever objects either delight the mind, or contribute to use, or are loved with fondness, remember to tell yourself of what nature they are, beginning from the most trifling things. If you are fond of an earthen cup, remind yourself it is an earthen cup of which you are fond. Thus, if it be bloken, you will not be disturbed. If you kiss your child, or your wife, remember you kiss a being subject to the accidents of humanity, thus you will not be disturbed if either die.
Men are disturbed, not by things, but by their own notions regarding them. Be not elated over excellences not your own. If a horse should be elated and say, “I am handsome,” it would be supportable. But when you are elated and say, “I have a handsome horse,” you are elated on what is, in fact, only the good of the horse.
Require not things to happen as you wish, but wish them to happen as they do happen. Then all will go well. In every happening, inquire of your mind how to turn it to proper account.
Never say of anything, “I have lost it”, but “I have restored it”. Is your child dead? It is restored. Is your wife dead? She is restored. Is your estate taken away from you? Well, and is not that likewise restored? “But he who took it away is a bad man.” What is it to you by whose hands He who gave it hath demanded it again? While He gives you to possess it, take care of it, but as of something not your own, like a passenger in an inn.
Tranquillity
If you would improve, lay aside such reasonings as prevent tranquillity. It is better to die with hunger, exempt from grief and fear, than to live in affluence with perturbation. It is better your servant should be bad than you unhappy. Is a little oil spilt? A little wine stolen? Say to yourself, “This is the purchase paid for peace, for tranquillity, and nothing is to be had for nothing.” When you call your servant, consider it possible he may not come at your call, or if he doth, that he may not do what you would have him do. He is not of such importance that it should be in his power to disturb you.
Be content to be thought foolish and stupid with regard to externals and unessentials. Do not wish to be thought to know. And though you appear to others to be somebody, distrust yourself. For be assured it is not easy at once to preserve your faculty of choice in a state conformable to nature and to secure externals, since while you are careful of the one you will neglect the other.
Behave in life as at an entertainment. Is anything brought round to you? Put out your hand and take your share, with moderation. Doth it pass by you? Do not stop it. Is it not yet come? Do not stretch forth your desire towards it, but wait till it reaches you. Thus do with regard to children, to a wife, to public posts, to riches, and you will be, some time or other, a worthy partner of the feasts of the gods. And if you do not so much as take the things set before you, but are able even to despise them, then you will not only be a partner of the gods’ feasts, but of their empire.
Remember that you are an actor in a drama, of such a kind as the Author pleases to make it. If short, of a sbort one, if long, of a long one. If it be His pleasure you should act a poor man, a cripple, a governor, or a private person, see that you act it naturally. For this is vour business, to act well the character assigned you. To choose it is another’s.
To me all the portents are lucky, if I will. For whatever happens, it is in my power to derive advantage from it. Remember that not he who gives ill language or a blow affronts, but the principle which represents these things as affronting. When, therefore, anyone provokes you, be assured that it is your own opinion which provokes you. Try first not to be hurried away with the appearance. For if you once gain time and respite you will more easily command yourself.
Be assured that the essential property of piety towards the gods is to form right opinions concerning them aS existing and as governing the nniverse with goodness and justice. Fix yourself in the resolutian to obey them, and yield to them, and willingly follow them in all events, as produced by the most perfect understanding. Thus you will nevcr find fault with the gods, nor accuse them of neglecting you.
And it is not possible for this to be effected any other way than by withdrawing yourseJf from things not in your own power and placing good or evil in those only which are. For if you suppose any of the things not in your own power to be either good or evil, when you are disappointed at what you wish, or incur what you would avoid, yon must necessarily find fault with and blame the authors.
Be for the most part silent, or speak merely what is necessary. We may sparingly enter into discourse when occasion calls for it, but not on vulgar topics of gladiators, horse races, feasts and so on. Above all, not of men, so as either to blame, praise, or make comparisons. If anyone tells you such a person speaks ill of you. make no excuses. but answer, “He does not know my other faults, or he would not have mentioned only these”.
When you do anything from a clear judgement that it ought to be done, never shun the being seen to do it, even though the world should make a wrongsupposition about it. For if you do not act right, shun the action itself, and if you do, why be afraid of mistaken censure?
When any person does ill by you, or speaks ill of you, remember that he acts or speaks from a supposition of its being his duty. Now, it is not possible that he should follow what appears right to you, but what appears so to himself. Therefore, if he misjudges, he is the person hurt, for he is the one deceived. Meekly bear, then, a person who reviles you, for you wi1l say upon every occasion. “It seemed so to him.”
The condition and characteristic of a vulgar person is that he never expects either benefit or hurt from himself, but from externals. The condition and characteristic of a philosopher is that he expects all hurt and benefit from himself. The marks of a proficient are that he censures no one, praises no one, blames no one, accuses no one, says nothing concerning himself as being anybody or knowing anything. When he is hindered or restrained, he accuses himself, when praised, he secretly laughs, if censured, he makes no defence. He suppresses all desire, transfers his aversion to things only which thwart the proper use of his own will, is gentle in all exercise of his powers, and does not care if he appears stupid or ignorant, but watches himself as an enemy.
Whatever rules of life you have deliberately proposed to yourself, abide by them as laws, and let whatever appears to you to be the best be to you an inviolable law. Socrates became perfect, improving himself in everything by attending to reason only. And, though you be not yet a Socrates, live as one who would become a Socrates.
Upon all occasions we ought to have ready at hand these three maxims:
Conduct me. God, and thou, O Destiny,
Wherever your decrees have fixed my station.
I follow cheerfully. And did I not,
Wicked and wretched, I must follow still.
Whoe’er yields properly to Fate is deemed
Wise among men and knows the law of heaven.
O Crito, if it thus pleases the gods, thus let it be. Anytus and Melitus may kill me indeed, but hurt my soul they cannot.
