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The wise and good man. This then is all that is wanting to you. Have you successfully worked out the rest?
Are you free from deception in the matter of money? If you see a beautiful girl, do you resist the appearance? If your neighbor obtains an estate by will, are you not vexed?
Now is there nothing else wanting to you except unchangeable firmness of mind? Wretch, you hear these very things with fear and anxiety that some person may despise you, and with inquiries about what any person may say about you. And if a man come and tell you that in a certain conversation in which the question was, "Who is the best philosopher," a man who was present said that a certain person was the chief philosopher, your little soul which was only a finger's length stretches out to two cubits.
But if another who is present "You are mistaken; it is not worth while to listen to a certain person, for what does he know? he has only the first principles, and no more?" then you are confounded, you grow pale, you cry out immediately, "I will show him who I am, that I am a great philosopher."
It is seen by these very things: why do you wish to show it by others? Do you not know that Diogenes pointed out one of the sophists in this way by stretching out his middle finger? And then when the man was wild with rage, "This," he said, "is the certain person: I pointed him out to you."
For a man is not shown by the finger, as a stone or a piece of wood: but when any person shows the man s principles, then he shows him as a man. Let us look at your principles also. For is it not plain that you value not at all your own will, but you look externally to things which are independent of your will?
For instance, what will a certain person say? and what will people think of you? will you be considered a man of learning; have you read Chrysippus or Antipater?
for if you have read Archedemus also, you have everything. Why are you still uneasy lest you should not show us who you are? Would you let me tell you what manner of man you have shown us that you are?
You have exhibited yourself to us as a mean fellow, querulous, passionate, cowardly, finding fault with everything, blaming everybody, never quiet, vain: this is what you have exhibited to us. Go away now and read Archedemus; then, if a mouse should leap down and make a noise, you are a dead man. For such a death awaits you as it did- what was the man's name?- Crinis; and he too was proud, because he understood Archedemus.
Wretch, will you not dismiss these things that do not concern you at all? These things are suitable to those who are able to learn them without perturbation, to those who can say: "I am not subject to anger, to grief, to envy: I am not hindered, I am not restrained. What remains for me?
I have leisure, I am tranquil: let us see how we must deal with sophistical arguments; let us see how when a man has accepted an hypothesis he shall not be led away to anything absurd." To them such things belong. To those who are happy it is appropriate to light a fire, to dine; if they choose, both to sing and to dance.
But when the vessel is sinking, you come to me and hoist the sails. What is the matter on which a good man should he employed, and in what we ought chiefly to practice ourselves The material for the wise and good man is his own ruling faculty: and the body is the material for the physician and the aliptes; the land is the matter for the husbandman. The business of the wise and good man is to use appearances conformably to nature: and as it is the nature of every soul to assent to the truth, to dissent from the false, and to remain in suspense as to that which is uncertain; so it is its nature to be moved toward the desire of the good, and to aversion from the evil; and with respect to that which is neither good nor bad it feels indifferent.
For as the money-changer is not allowed to reject Caesar's coin, nor the seller of herbs, but if you show the coin, whether he chooses or not, he must give up what is sold for the coin; so it is also in the matter of the soul. When the good appears, it immediately attracts to itself; the evil repels from itself. But the soul will never reject the manifest appearance of the good, any more than persons will reject Caesar's coin.
On this principle depends every movement both of man and God. For this reason the good is preferred to every intimate relationship. There is no intimate relationship between me and my father, but there is between me and the good.
"Are you so hard-hearted?" Yes, for such is my nature; and this is the coin which God has given me. For this reason, if the good is something different from the beautiful and the just, both father is gone, and brother and country, and everything.
But shall I overlook my own good, in order that you may have it, and shall I give it up to you? Why? "I am your father."
But you are not my good. "I am your brother." But you are not my good.
But if we place the good in a right determination of the will, the very observance of the relations of life is good, and accordingly he who gives up any external things obtains that which is good. Your father takes away your property. But he does not injure you.
Your brother will have the greater part of the estate in land. Let him have as much as he chooses. Will he then have a greater share of modesty, of fidelity, of brotherly affection?
For who will eject you from this possession? Not even Zeus, for neither has he chosen to do so; but he has made this in my own power, and he has given it to me just as he possessed it himself, free from hindrance, compulsion, and impediment. When then the coin which another uses is a different coin, if a man presents this coin, he receives that which is sold for it.
Suppose that there comes into the province a thievish proconsul, what coin does he use? Silver coin. Show it to him, and carry off what you please.
Suppose one comes who is an adulterer: what coin does he use? Little girls. "Take," a man says, "the coin, and sell me the small thing."
"Give," says the seller, "and buy." Another is eager to possess boys. Give him the coin, and receive what you wish.
Another is fond of hunting: give him a fine nag or a dog. Though he groans and laments, he will sell for it that which you want. For another compels him from within, he who has fixed this coin.
Against this kind of thing chiefly a man should exercise himself. As soon as you go out in the morning, examine every man whom you see, every man whom you hear; answer as to a question, "What have you seen?" A handsome man or woman?
Apply the rule: Is this independent of the will, or dependent? Independent. Take it away.
What have you seen? A man lamenting over the death of a child. Apply the rule.
Death is a thing independent of the will. Take it away. Has the proconsul met you?
Apply the rule. What kind of thing is a proconsul's office? Independent of the will, or dependent on it?
Independent. Take this away also: it does not stand examination: cast it away: it is nothing to you. If we practiced this and exercised ourselves in it daily from morning to night, something indeed would be done.
But now we are forthwith caught half-asleep by every appearance, and it is only, if ever, that in the school we are roused a little. Then when we go out, if we see a man lamenting, we say, "He is undone." If we see a consul, we say, "He is happy."
If we see an exiled man, we say, "He is miserable." If we see a poor man, we say, "He is wretched: he has nothing to eat." We ought then to eradicate these bad opinions, and to this end we should direct all our efforts.
For what is weeping and lamenting? Opinion. What is bad fortune?
Opinion. What is civil sedition, what is divided opinion, what is blame, what is accusation, what is impiety, what is trifling? All these things are opinions, and nothing more, and opinions about things independent of the will, as if they were good and bad.
Let a man transfer these opinions to things dependent on the will, and I engage for him that he will be firm and constant, whatever may be the state of things around him. Such as is a dish of water, such is the soul. Such as is the ray of light which falls on the water, such are the appearances.
When the water is moved, the ray also seems to be moved, yet it is not moved. And when, then, a man is seized with giddiness, it is not the arts and the virtues which are confounded, but the spirit on which they are impressed; but if the spirit be restored to its settled state, those things also are restored. Against a person who showed his partisanship in an unseemly way in a theatre The governor of Epirus having shown his favor to an actor in an unseemly way and being publicly blamed on this account, and afterward having reported to Epictetus that he was blamed and that he was vexed at those who blamed him, Epictetus said: What harm have they been doing?
These men also were acting, as partisans, as you were doing. The governor replied, "Does, then, any person show his partisanship in this way?" When they see you, said Epictetus, who are their governor, a friend of Caesar and his deputy, showing partisanship in this way, was it not to be expected that they also should show their partisanship in the same way?
for if it is not right to show partisanship in this way, do not do so yourself; and if it is right, why are you angry if they followed your example? For whom have the many to imitate except you, who are their superiors, to whose example should they look when they go to the theatre except yours? "See how the deputy of Caesar looks on: he has cried out, and I too, then, will cry out.
He springs up from his seat, and I will spring up. His slaves sit in various parts of the theatre and call out. I have no slaves, but I will myself cry out as much as I can and as loud as all of them together."
You ought then to know when you enter the theatre that you enter as a rule and example to the rest how they ought to look at the acting. Why then did they blame you? Because every man hates that which is a hindrance to him.
They wished one person to be crowned; you wished another. They were a hindrance to you, and you were a hindrance to them. You were found to be the stronger; and they did what they could; they blamed that which hindered them.
What, then, would you have? That you should do what you please, and they should not even say what they please? And what is the wonder?
Do not the husbandmen abuse Zeus when they are hindered by him? do not the sailors abuse him? do they ever cease abusing Caesar?
What then does not Zeus know? is not what is said reported to Caesar? What, then, does he do?
he knows that, if he punished all who abuse him, he would have nobody to rule over. What then? when you enter the theatre, you ought to say not, "Let Sophron be crowned", but you ought to say this, "Come let me maintain my will in this matter so that it shall be conformable to nature: no man is dearer to me than myself.
It would be ridiculous, then, for me to be hurt (injured) in order that another who is an actor may be crowned." Whom then do I wish to gain the prize? Why the actor who does gain the prize; and so he will always gain the prize whom I wish to gain it.
"But I wish Sophron to be crowned." Celebrate as many games as you choose in your own house, Nemean, Pythian, Isthmian, Olympian, and proclaim him victor. But in public do not claim more than your due, nor attempt to appropriate to yourself what belongs to all.
If you do not consent to this, bear being abused: for when you do the same as the many, you put yourself on the same level with them. Against those who on account of sickness go away home "I am sick here," said one of the pupils, "and I wish to return home." At home, I suppose, you free from sickness.
Do you not consider whether you are doing, anything here which may be useful to the exercise of your will, that it may be corrected? For if you are doing nothing toward this end, it was to no purpose that you came. Go away.
Look after your affairs at home. For if your ruling power cannot be maintained in a state conformable to nature, it is possible that your land can, that you will he able to increase your money, you will take care of your father in his old age, frequent the public place, hold magisterial office: being bad you will do badly anything else that you have to do. But if you understand yourself, and know that you are casting away certain bad opinions and adopting others in their place, and if you have changed your state of life from things which are not within your will to things which are within your will, and if you ever say, "Alas!"
you are not saying what you say on account of your father, or your brother, but on account of yourself, do you still allege your sickness? Do you not know that both disease and death must surprise us while we are doing something? the husbandman while he is tilling the ground, the sailor while he is on his voyage?
what would you be doing when death surprises you, for you must be surprised when you are doing something? If you can be doing anything better than this when you are surprised, do it. For I wish to be surprised by disease or death when I am looking after nothing else than my that may be free from perturbation, own will that I may be free from hindrance, free from compulsion, and in a state of liberty.
I wish to be found practicing these things that I may be able to say to God, "Have I in any respect transgressed thy commands? have I in any respect wrongly used the powers which Thou gavest me? have I misused my perceptions or my preconceptions?
have I ever blamed Thee? have I ever found fault with Thy administration? I have been sick, because it was Thy will, and so have others, but I was content to be sick.
I have been poor because it was Thy will, but I was content also. I have not filled a magisterial office, because it was not Thy pleasure that I should: I have never desired it. Hast Thou ever seen me for this reason discontented?
have I not always approached Thee with a cheerful countenance, ready to do Thy commands and to obey Thy signals? Is it now Thy will that I should depart from the assemblage of men? I depart.
I give Thee all thanks that Thou hast allowed me to join in this Thy assemblage of men and to see Thy works, and to comprehend this Thy administration." May death surprise me while I am thinking of these things, while I am thus writing and reading. "But my mother will not hold my head when I am sick."
Go to your mother then; for you are a fit person to have your head held when you are sick. "But at home I used to lie down on a delicious bed." Go away to your bed: indeed you are fit to lie on such a bed even when you are in health: do not, then, lose what you can do there.
But what does Socrates say? "As one man," he says, "is pleased with improving his land, another with improving his horse, so I am daily pleased in observing that I am growing better." "Better in what?
in using nice little words?" Man, do not say that. "In little matters of speculation?"
What are you saying? "And indeed I do not see what else there is on which philosophers employ their time." Does it seem nothing to you to have never found fault with any person, neither with God nor man?
to have blamed nobody? to carry the same face always in going out and coming in? This is what Socrates knew, and yet he never said that he knew anything or taught anything.
But if any man asked for nice little words or little speculations, he would carry him to Protagoras or to Hippias; and if any man came to ask for pot-herbs, he would carry him to the gardener. Who then among you has this purpose? for if indeed you had it, you would both be content in sickness, and in hunger, and in death.
If any among you has been in love with a charming girl, he knows that I say what is true. Miscellaneous When some person asked him how it happened that since reason has been more cultivated by the men of the present age, the progress made in former times was greater. In what respect, he answered, has it been more cultivated now, and in what respect was the progress greater then?
For in that in which it has now been more cultivated, in that also the progress will now be found. At present it has been cultivated for the purpose of resolving syllogisms, and progress is made. But in former times it was cultivated for the purpose of maintaining the governing faculty in a condition conformable to nature, and progress was made.
Do not, then, mix things which are different and do not expect, when you are laboring at one thing, to make progress in another. But see if any man among us when he is intent see I upon this, the keeping himself in a state conformable to nature and living so always, does not make progress. For you will not find such a man.
The good man is invincible, for he does not enter the contest where he is not stronger. If you want to have his land and all that is on it, take the land; take his slaves, take his magisterial office, take his poor body. But you will not make his desire fail in that which it seeks, nor his aversion fall into that which he would avoid.
The only contest into which he enters is that about things which are within the power of his will; how then will he not be invincible? Some person having asked him what is Common sense, Epictetus replied: As that may be called a certain Common hearing which only distinguishes vocal sounds, and that which distinguishes musical sounds is not Common, but artificial; so there are certain things which men, who are not altogether perverted, see by the common notions which all possess. Such a constitution of the mind is named Common sense.
It is not easy to exhort weak young men; for neither is it easy to hold cheese with a hook. But those who have a good natural disposition, even if you try to turn them aside, cling still more to reason. Wherefore Rufus generally attempted to discourage, and he used this method as a test of those who had a good natural disposition and those who had not.
"For," it was his habit to say, "as a stone, if you cast it upward, will be brought down to the earth by its own nature, so the man whose mind is naturally good, the more you repel him, the more he turns toward that to which he is naturally inclined." To the administrator of the free cities who was an Epicurean When the administrator came to visit him, and the man was an Epicurean, Epictetus said: It is proper for us who are not philosophers to inquire of you who are philosophers, as those who come to a strange city inquire of the citizens and those who are acquainted with it, what is the best thing in the world, in order that we also, after inquiry, may go in quest of that which is best and look at it, as strangers do with the things in cities. For that there are three things which relate to man, soul, body, and things external, scarcely any man denies.
It remains for you philosophers to answer what is the best. What shall we say to men? Is the flesh the best?
and was it for this that Maximus sailed as far as Cassiope in winter with his son, and accompanied him that he might be gratified in the flesh? Then the man said that it was not, and added, "Far be that from him." Is it not fit then, Epictetus said, to be actively employed about the best?
"It is certainly of all things the most fit." What, then, do we possess which is better than the flesh? "The soul," he replied.
And the good things of the best, are they better, or the good things of the worse? "The good things of the best." And are the good things of the best within the power of the will or not within the power of the will?
"They are within the power of the will." Is, then, the pleasure of the soul a thing within the power of the will? "It is," he replied.
And on what shall this pleasure depend? On itself? But that cannot be conceived: for there must first exist a certain substance or nature of good, by obtaining which we shall have pleasure in the soul.
He assented to this also. On what, then, shall we depend for this pleasure of the soul? for if it shall depend on things of the soul, the substance of the good is discovered; for good cannot be one thing, and that at which we are rationally delighted another thing; nor if that which precedes is not good, can that which comes after be good, for in order that the thing which comes after may be good, that which precedes must be good.
But you would not affirm this, if you are in your right mind, for you would then say what is inconsistent both with Epicurus and the rest of your doctrines. It remains, then, that the pleasure of the soul is in the pleasure from things of the body: and again that those bodily things must be the things which precede and the substance of the good. For this reason Maximus acted foolishly if he made the voyage for any other reason than for the sake of the flesh, that is, for the sake of the best.
And also a man acts foolishly if he abstains from that which belongs to others, when he is a judge and able to take it. But, if you please, let us consider this only, how this thing may be done secretly, and safely, and so that no man will know it. For not even does Epicurus himself declare stealing to be bad, but he admits that detection is; and because it is impossible to have security against detection, for this reason he says, "Do not steal."
But I say to you that if stealing is done cleverly and cautiously, we shall not be detected: further also we have powerful friends in Rome both men and women, and the Hellenes are weak, and no man will venture to go up to Rome for the purpose. Why do you refrain from your own good? This is senseless, foolish.
But even if you tell me that you do refrain, I will not believe you. For as it is impossible to assent to that which appears false, and to turn away from that which is true, so it is impossible to abstain from that which appears good. But wealth is a good thing, and certainly most efficient in producing pleasure.
Why will you not acquire wealth? And why should we not corrupt our neighbor's wife, if we can do it without detection? and if the husband foolishly prates about the matter, why not pitch him out of the house?
If you would be a philosopher such as you ought to be, if a perfect philosopher, if consistent with your own doctrines. If you would not, you will not differ at all from us who are called Stoics; for we also say one thing, but we do another: we talk of the things which are beautiful, but we do what is base. But you will be perverse in the contrary way, teaching what is bad, practicing what is good.
In the name of God, are you thinking of a city of Epicureans? "I do not marry." "Nor I, for a man ought not to marry; nor ought we to beget children, nor engage in public matters."
What then will happen? whence will the citizens come? who will bring them up?
who will be governor of the youth, who preside wi over gymnastic exercises? and in what also will the teacher instruct them? will he teach them what the Lacedaemonians were taught, or what the Athenians were taught?
Come take a young man, bring him up according to your doctrines. The doctrines are bad, subversive of a state, pernicious to families, and not becoming to women. Dismiss them, man.
You live in a chief city: it is your duty to be a magistrate, to judge justly, to abstain from that which belongs to others; no woman ought to seem beautiful to you except your own wife, and no youth, no vessel of silver, no vessel of gold. Seek for doctrines which are consistent with what I say, and, by making them your guide, you will with pleasure abstain from things which have such persuasive power to lead us and overpower us. But if to the persuasive power of these things, we also devise such a philosophy as this which helps to push us on toward them and strengthens us to this end, what will be the consequence?
In a piece of toreutic art which is the best part? the silver or the workmanship? The substance of the hand is the flesh; but the work of the hand is the principal part.
The duties then are also three; those which are directed toward the existence of a thing; those which are directed toward its existence in a particular kind; and third, the chief or leading things themselves. So also in man we ought not to value the material, the poor flesh, but the principal. What are these?
Engaging in public business, marrying, begetting children, venerating God, taking care of parents, and, generally, having desires, aversions, pursuits of things and avoidances, in the way in which we ought to do these things, and according to our nature. And how are we constituted by nature? Free, noble, modest: for what other animal blushes?
what other is capable of receiving the appearance of shame? and we are so constituted by nature as to subject pleasure to these things, as a minister, a servant, in order that it may call forth our activity, in order that it may keep us constant in acts which are conformable to nature. "But I am rich and I want nothing."
Why, then, do you pretend to be a philosopher? Your golden and your silver vessels are enough for you. What need have you of principles?
"But I am also a judge of the Greeks." Do you know how to judge? Who taught you to know?
"Caesar wrote to me a codicil." Let him write and give you a commission to judge of music; and what will be the use of it to you? Still how did you become a judge?
whose hand did you kiss? the hand of Symphorus or Numenius? Before whose bedchamber have you slept?
To whom have you sent gifts? Then do you not see that to be a judge is just of the same value as Numenius is? "But I can throw into prison any man whom I please."
So you can do with a stone. "But I can beat with sticks whom I please." So you may an ass.
This is not a governing of men. Govern us as rational animals: show us what is profitable to us, and we will follow it: show us what is unprofitable, and we will turn away from it. Make us imitators of yourself, as Socrates made men imitators of himself.
For he was like a governor of men, who made them subject to him their desires, their aversion, their movements toward an object and their turning away from it. "Do this: do not do this: if you do not obey, I will throw you into prison." This is not governing men like rational animals.

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