No More Learning

Askest thou what loss? None other than this: To have left
undone what thou shouldst have done: to have lost the faithfulness, the
reverence, the modesty that is in thee! Greater loss than this seek not
to find!




XCII

"His son is dead. "

What has happened?

"His son is dead. "

Nothing more?

"Nothing. "

"His ship is lost. "

"He has been haled to prison. "

What has happened?

"He has been haled to prison. "

But that any of these things are misfortunes to him, is an addition
which every one makes of his own. But (you say) God is unjust is
this. --Why? For having given thee endurance and greatness of soul? For
having made such things to be no evils? For placing happiness within thy
reach, even when enduring them? For open unto thee a door, when things
make not for thy good? --Depart, my friend and find fault no more!




XCIII

You are sailing to Rome (you tell me) to obtain the post of Governor of
Cnossus. You are not content to stay at home with the honours you had
before; you want something on a larger scale, and more conspicuous. But
when did you ever undertake a voyage for the purpose of reviewing your
own principles and getting rid of any of them that proved unsound? Whom
did you ever visit for that object? What time did you ever set yourself
for that? What age? Run over the times of your life--by yourself, if you
are ashamed before me. Did you examine your principles when a boy? Did
you not do everything just as you do now? Or when you were a stripling,
attending the school of oratory and practising the art yourself, what
did you ever imagine you lacked? And when you were a young man, entered
upon public life, and were pleading causes and making a name, who any
longer seemed equal to you? And at what moment would you have endured
another examining your principles and proving that they were unsound?
What then am I to say to you? "Help me in this matter! " you cry. Ah, for
that I have no rule! And neither did you, if that was your object, come
to me as a philosopher, but as you might have gone to a herb-seller or
a cobbler. --"What do philosophers have rules for, then? "--Why, that
whatever may betide, our ruling faculty may be as Nature would have it,
and so remain. Think you this a small matter? Not so! but the greatest
thing there is. Well, does it need but a short time? Can it be grasped
by a passer-by? --grasp it, if you can!

Then you will say, "Yes, I met Epictetus! "

Aye, just as you might a statue or a monument. You saw me! and that is
all. But a man who meets a man is one who learns the other's mind, and
lets him see his in turn. Learn my mind--show me yours; and then go
and say that you met me. Let us try each other; if I have any wrong
principle, rid me of it; if you have, out with it. That is what meeting
a philosopher means. Not so, you think; this is only a flying visit;
while we are hiring the ship, we can see Epictetus too! Let us see
what he has to say. Then on leaving you cry, "Out on Epictetus for a
worthless fellow, provincial and barbarous of speech! " What else indeed
did you come to judge of?




XCIV

Whether you will or no, you are poorer than I!

"What then do I lack? "

What you have not: Constancy of mind, such as Nature would have it be:
Tranquillity. Patron or no patron, what care I? but you do care. I am
richer than you: I am not racked with anxiety as to what Caesar may
think of me; I flatter none on that account. This is what I have,
instead of vessels of gold and silver! your vessels may be of gold, but
your reason, your principles, your accepted views, your inclinations,
your desires are of earthenware.




XCV

To you, all you have seems small: to me, all I have seems great. Your
desire is insatiable, mine is satisfied. See children thrusting their
hands into a narrow-necked jar, and striving to pull out the nuts and
figs it contains: if they fill the hand, they cannot pull it out again,
and then they fall to tears. --"Let go a few of them, and then you
can draw out the rest! "--You, too, let your desire go! covet not many
things, and you will obtain.




XCVI

Pittacus wronged by one whom he had it in his power to punish, let
him go free, saying, Forgiveness is better than revenge. The one shows
native gentleness, the other savagery.




XCVII

"My brother ought not to have treated me thus. "

True: but he must see to that. However he may treat me, I must deal
rightly by him. This is what lies with me, what none can hinder.




XCVIII

Nevertheless a man should also be prepared to be sufficient unto
himself--to dwell with himself alone, even as God dwells with Himself
alone, shares His repose with none, and considers the nature of His own
administration, intent upon such thoughts as are meet unto Himself. So
should we also be able to converse with ourselves, to need none else
beside, to sigh for no distraction, to bend our thoughts upon the Divine
Administration, and how we stand related to all else; to observe how
human accidents touched us of old, and how they touch us now; what
things they are that still have power to hurt us, and how they may
be cured or removed; to perfect what needs perfecting as Reason would
direct.




XCIX

If a man has frequent intercourse with others, either in the way of
conversation, entertainment, or simple familiarity, he must either
become like them, or change them to his own fashion. A live coal placed
next a dead one will either kindle that or be quenched by it. Such being
the risk, it is well to be cautious in admitting intimacies of this
sort, remembering that one cannot rub shoulders with a soot-stained man
without sharing the soot oneself. What will you do, supposing the talk
turns on gladiators, or horses, or prize-fighters, or (what is worse) on
persons, condemning this and that, approving the other? Or suppose a man
sneers and jeers or shows a malignant temper? Has any among us the skill
of the lute-player, who knows at the first touch which strings are out
of tune and sets the instrument right: has any of you such power as
Socrates had, in all his intercourse with men, of winning them over
to his own convictions? Nay, but you must needs be swayed hither and
thither by the uninstructed. How comes it then that they prove so
much stronger than you? Because they speak from the fulness of the
heart--their low, corrupt views are their real convictions: whereas your
fine sentiments are but from the lips, outwards; that is why they are
so nerveless and dead. It turns one's stomach to listen to your
exhortations, and hear of your miserable Virtue, that you prate of
up and down. Thus it is that the Vulgar prove too strong for you.
Everywhere strength, everywhere victory waits your conviction!




C

In general, any methods of discipline applied to the body which tend
to modify its desires or repulsions, are good--for ascetic ends. But if
done for display, they betray at once a man who keeps an eye on outward
show; who has an ulterior purpose, and is looking for spectators to
shout, "Oh what a great man! " This is why Apollonius so well said: "If
you are bent upon a little private discipline, wait till you are choking
with heat some day--then take a mouthful of cold water, and spit it out
again, and tell no man! "




CI

Study how to give as one that is sick: that thou mayest hereafter give
as one that is whole. Fast; drink water only; abstain altogether from
desire, that thou mayest hereafter conform thy desire to Reason.




CII

Thou wouldst do good unto men? then show them by thine own example
what kind of men philosophy can make, and cease from foolish trifling.
Eating, do good to them that eat with thee; drinking, to them that drink
with thee; yield unto all, give way, and bear with them. Thus shalt thou
do them good: but vent not upon them thine own evil humour!




CIII

Even as bad actors cannot sing alone, but only in chorus: so some cannot
walk alone.

Man, if thou art aught, strive to walk alone and hold converse with
thyself, instead of skulking in the chorus! at length think; look around
thee; bestir thyself, that thou mayest know who thou art!




CIV

You would fain be victor at the Olympic games, you say. Yes, but weigh
the conditions, weigh the consequences; then and then only, lay to your
hand--if it be for your profit. You must live by rule, submit to diet,
abstain from dainty meats, exercise your body perforce at stated hours,
in heat or in cold; drink no cold water, nor, it may be, wine. In a
word, you must surrender yourself wholly to your trainer, as though to a
physician.

Then in the hour of contest, you will have to delve the ground, it may
chance dislocate an arm, sprain an ankle, gulp down abundance of yellow
sand, be scourge with the whip--and with all this sometimes lose the
victory. Count the cost--and then, if your desire still holds, try the
wrestler's life. Else let me tell you that you will be behaving like a
pack of children playing now at wrestlers, now at gladiators; presently
falling to trumpeting and anon to stage-playing, when the fancy takes
them for what they have seen. And you are even the same: wrestler,
gladiator, philosopher, orator all by turns and none of them with your
whole soul. Like an ape, you mimic what you see, to one thing constant
never; the thing that is familiar charms no more. This is because you
never undertook aught with due consideration, nor after strictly testing
and viewing it from every side; no, your choice was thoughtless; the
glow of your desire had waxed cold . . . .

Friend, bethink you first what it is you would do, and then what your
own nature is able to bear. Would you be a wrestler, consider your
shoulders, your thighs, your loins--not all men are formed to the same
end. Think you to be a philosopher while acting as you do? think you go
on thus eating, thus drinking, giving way in like manner to wrath and
to displeasure? Nay, you must watch, you must labour; overcome certain
desires; quit your familiar friends, submit to be despised by your
slave, to be held in derision by them that meet you, to take the lower
place in all things, in office, in positions of authority, in courts of
law.

Weigh these things fully, and then, if you will, lay to your hand; if
as the price of these things you would gain Freedom, Tranquillity, and
passionless Serenity.




CV

He that hath no musical instruction is a child in Music; he that hath no
letters is a child in Learning; he that is untaught is a child in Life.




CVI

Can any profit be derived from these men? Aye, from all.

"What, even from a reviler? "

Why, tell me what profit a wrestler gains from him who exercises
him beforehand? The very greatest: he trains me in the practice of
endurance, of controlling my temper, of gentle ways. You deny it. What,
the man who lays hold of my neck, and disciplines loins and shoulders,
does me good, . . . while he that trains me to keep my temper does me
none? This is what it means, not knowing how to gain advantage from men!
Is my neighbour bad? Bad to himself, but good to me: he brings my good
temper, my gentleness into play. Is my father bad? Bad to himself, but
good to me. This is the rod of Hermes; touch what you will with it,
they say, and it becomes gold. Nay, but bring what you will and I will
transmute it into Good. Bring sickness, bring death, bring poverty and
reproach, bring trial for life--all these things through the rod of
Hermes shall be turned to profit.




CVII

Till then these sound opinions have taken firm root in you, and you
have gained a measure of strength for your security, I counsel you to be
cautious in associating with the uninstructed. Else whatever impressions
you receive upon the tablets of your mind in the School will day by day
melt and disappear, like wax in the sun. Withdraw then somewhere far
from the sun, while you have these waxen sentiments.




CVIII

We must approach this matter in a different way; it is great and
mystical: it is no common thing; nor given to every man. Wisdom alone,
it may be, will not suffice for the care of youth: a man needs also
a certain measure of readiness--an aptitude for the office; aye, and
certain bodily qualities; and above all, to be counselled of God Himself
to undertake this post; even as He counselled Socrates to fill the post
of one who confutes error, assigning to Diogenes the royal office of
high reproof, and to Zeno that of positive instruction. Whereas you
would fain set up for a physician provided with nothing but drugs! Where
and how they should be applied you neither know nor care.




CIX

If what charms you is nothing but abstract principles, sit down and turn
them over quietly in your mind: but never dub yourself a Philosopher,
nor suffer others to call you so. Say rather: He is in error; for my
desires, my impulses are unaltered. I give in my adhesion to what I did
before; nor has my mode of dealing with the things of sense undergone
any change.




CX

When a friend inclined to Cynic views asked Epictetus, what sort of
person a true Cynic should be, requesting a general sketch of the
system, he answered:--"We will consider that at leisure. At present
I content myself with saying this much: If a man put his hand to so
weighty a matter without God, the wrath of God abides upon him. That
which he covets will but bring upon him public shame. Not even on
finding himself in a well-ordered house does a man step forward and say
to himself, I must be master here! Else the lord of that house takes
notice of it, and, seeing him insolently giving orders, drags him forth
and chastises him. So it is also in this great City, the World. Here
also is there a Lord of the House, who orders all thing:--

"Thou are the Sun! in thine orbit thou hast
power to make the year and the seasons;
to bid the fruits of the earth to grow
and increase, the winds arise and fall;
thou canst in due measure cherish with
thy warmth the frames of men; go make
thy circuit, and thus minister unto all
from the greatest to the least! . . . "

"Thou canst lead a host against Troy; be Agamemnon! "

"Thou canst meet Hector in single combat; be Achilles! "

"But had Thersites stepped forward and claimed the chief command, he
had been met with a refusal, or obtained it only to his own shame and
confusion of face, before a cloud of witnesses. "




CXI

Others may fence themselves with walls and houses, when they do such
deeds as these, and wrap themselves in darkness--aye, they have many
a device to hide themselves. Another may shut his door and station one
before his chamber to say, if any comes, He has gone forth! he is not at
leisure! But the true Cynic will have none of these things; instead of
them, he must wrap himself in Modesty: else he will but bring himself
to shame, naked and under the open sky. That is his house; that is his
door; that is the slave that guards his chamber; that is his darkness!




CXII

Death? let it come when it will, whether it smite but a part of the
whole: Fly, you tell me--fly! But whither shall I fly? Can any man cast
me beyond the limits of the World? It may not be! And whithersoever I
go, there shall I still find Sun, Moon, and Stars; there I shall find
dreams, and omens, and converse with the Gods!




CXIII

Furthermore the true Cynic must know that he is sent as a Messenger from
God to men, to show unto them that as touching good and evil they are
in error; looking for these where they are not to be found, nor ever
bethinking themselves where they are. And like Diogenes when brought
before Philip after the battle of Chaeronea, the Cynic must remember
that he is a Spy. For a Spy he really is--to bring back word what things
are on Man's side, and what against him. And when he had diligently
observed all, he must come back with a true report, not terrified into
announcing them to be foes that are no foes, nor otherwise perturbed or
confounded by the things of sense.




CXIV

How can it be that one who hath nothing, neither raiment, nor house,
nor home, nor bodily tendance, nor servant, nor city, should yet live
tranquil and contented? Behold God hath sent you a man to show you in
act and deed that it may be so. Behold me! I have neither house nor
possessions nor servants: the ground is my couch; I have no wife, no
children, no shelter--nothing but earth and sky, and one poor cloak. And
what lack I yet? am I not untouched by sorrow, by fear? am I not free?
. . . when have I laid anything to the charge of God or Man? when have I
accused any? hath any of you seen me with a sorrowful countenance? And
in what wise treat I those of whom you stand in fear and awe? Is it not
as slaves? Who when he seeth me doth not think that he beholdeth his
Master and his King?




CXV

Give thyself more diligently to reflection: know thyself: take counsel
with the Godhead: without God put thine hand unto nothing!




CXVI

"But to marry and to rear offspring," said the young man, "will the
Cynic hold himself bound to undertake this as a chief duty? "

Grant me a republic of wise men, answered Epictetus, and perhaps none
will lightly take the Cynic life upon him. For on whose account should
he embrace that method of life?
Suppose however that he does, there will
then be nothing to hinder his marrying and rearing offspring. For his
wife will be even such another as himself, and likewise her father; and
in like manner will his children be brought up.

But in the present condition of things, which resembles an Army in
battle array, ought not the Cynic to be free from all distraction and
given wholly to the service of God, so that he can go in and out among
men, neither fettered by the duties nor entangled by the relations of
common life? For if he transgress them, he will forfeit the character of
a good man and true; whereas if he observe them, there is an end to him
as the Messenger, the Spy, the Herald of the Gods!




CXVII

Ask me if you choose if a Cynic shall engage in the administration of
the State. O fool, seek you a nobler administration that that in which
he is engaged? Ask you if a man shall come forward in the Athenian
assembly and talk about revenue and supplies, when his business is to
converse with all men, Athenians, Corinthians, and Romans alike, not
about supplies, not about revenue, nor yet peace and war, but about
Happiness and Misery, Prosperity and Adversity, Slavery and Freedom?

Ask you whether a man shall engage in the administration of the State
who has engaged in such an Administration as this? Ask me too if he
shall govern; and again I will answer, Fool, what greater government
shall he hold than he holds already?




CXVIII

Such a man needs also to have a certain habit of body. If he appears
consumptive, thin and pale, his testimony has no longer the same
authority. He must not only prove to the unlearned by showing them what
his Soul is that it is possible to be a good man apart from all that
they admire; but he must also show them, by his body, that a plain
and simple manner of life under the open sky does no harm to the body
either. "See, I am proof of this! and my body also. " As Diogenes used to
do, who went about fresh of look and by the very appearance of his body
drew men's eyes. But if a Cynic is an object of pity, he seems a
mere beggar; all turn away, all are offended at him. Nor should he be
slovenly of look, so as not to scare men from him in this way either; on
the contrary, his very roughness should be clean and attractive.




CXIX

Kings and tyrants have armed guards wherewith to chastise certain
persons, though they themselves be evil. But to the Cynic conscience
gives this power--not arms and guards. When he knows that he has watched
and laboured on behalf of mankind: that sleep hath found him pure,
and left him purer still: that his thoughts have been the thought of
a Friend of the Gods--of a servant, yet one that hath a part in the
government of the Supreme God: that the words are ever on his lips:--

Lead me, O God, and thou, O Destiny!

as well as these:--

If this be God's will, so let it be!

Why should he not speak boldly unto his own brethren, unto his
children--in a word, unto all that are akin to him!




CXX

Does a Philosopher apply to people to come and hear him? does he not
rather, of his own nature, attract those that will be benefited
by him--like the sun that warms, the food that sustains them? What
Physician applies to men to come and be healed? (Though indeed I hear
that the Physicians at Rome do nowadays apply for patients--in my time
they were applied to. ) I apply to you to come and hear that you are in
evil case; that what deserves your attention most is the last thing to
gain it; that you know not good from evil, and are in short a hapless
wretch; a fine way to apply! though unless the words of the Philosopher
affect you thus, speaker and speech are alike dead.




CXXI

A Philosopher's school is a Surgery: pain, not pleasure, you should have
felt therein. For on entering none of you is whole. One has a shoulder
out of joint, another an abscess: a third suffers from an issue, a
fourth from pains in the head. And am I then to sit down and treat you
to pretty sentiments and empty flourishes, so that you may applaud me
and depart, with neither shoulder, nor head, nor issue, nor abscess a
whit the better for your visit? Is it then for this that young men are
to quit their homes, and leave parents, friends, kinsmen and substance
to mouth out Bravo to your empty phrases!




CXXII

If any be unhappy, let him remember that he is unhappy by reason of
himself alone. For God hath made all men to enjoy felicity and constancy
of good.




CXXIII

Shall we never wean ourselves--shall we never heed the teachings of
Philosophy (unless perchance they have been sounding in our ears like
an enchanter's drone):--

This World is one great City, and one is the substance whereof it is
fashioned: a certain period indeed there needs must be, while these give
place to those; some must perish for others to succeed; some move and
some abide: yet all is full of friends--first God, then Men, whom Nature
hath bound by ties of kindred each to each.




CXXIV

Nor did the hero weep and lament at leaving his children orphans. For he
knew that no man is an orphan, but it is the Father that careth for all
continually and for evermore. Not by mere report had he heard that
the Supreme God is the Father of men: seeing that he called Him Father
believing Him so to be, and in all that he did had ever his eyes fixed
upon Him. Wherefore in whatsoever place he was, there is was given him
to live happily.




CXXV

Know you not that the thing is a warfare? one man's duty is to mount
guard, another must go out to reconnoitre, a third to battle; all cannot
be in one place, nor would it even be expedient. But you, instead of
executing you Commander's orders, complain if aught harsher than usual
is enjoined; not understanding to what condition you are bringing the
army, so far as in you lies. If all were to follow your example, none
would dig a trench, none would cast a rampart around the camp, none
would keep watch, or expose himself to danger; but all turn out useless
for the service of war. . . . Thus it is here also. Every life is a
warfare, and that long and various. You must fulfil a soldier's duty,
and obey each order at your commander's nod: aye, if it be possible,
divine what he would have done; for between that Command and this, there
is no comparison, either in might or in excellence.

CXXVI

Have you again forgotten? Know you not that a good man does nothing for
appearance' sake, but for the sake of having done right? . . .

"Is there no reward then? "

Reward! do you seek any greater reward for a good man than doing what is
right and just? Yet at the Great Games you look for nothing else; there
the victor's crown you deem enough. Seems it to you so small a thing and
worthless, to be a good man, and happy therein?




CXXVII

It befits thee not to be unhappy by reason of any, but rather to be
happy by reason of all men, and especially by reason of God, who formed
us to this end.




CXXVIII

What, did Diogenes love no man, he that was so gentle, so true a friend
to men as cheerfully to endure such bodily hardships for the common
weal of all mankind? But how loved he them? As behoved a minister of the
Supreme God, alike caring for men and subject unto God.




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 that 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
other's: 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 are
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 quaestor or a proconsul.
To him he attaches himself and thus passes by in safety. So doth the
wise man 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 fall 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 Caesar's! in his train none will do me wrong! In
the first place--O the indignities I must endure to win distinction! O
the multitude of hands there will be to rob me! And if I succeed, Caesar
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 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 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, they 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, or Freedom!




CXLI

Art thou then free? a man may say. So help me heaven, I long and pray
for freedom! But I cannot 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 of him to enslave 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 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 the saying of Cleanthes, that though the words of
philosophers 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?