A Selection from the Discourses of Epictetus with the Encheiridion
placing the good and the evil only in those things which are in our
power. For if you think that any of the things which are not in our
power is good or bad, it is absolutely necessary that, when you do not
obtain what you wish, and when you fall into those things which you do
not wish, you will find fault and hate those who are the cause of them;
for every animal is formed by nature to this, to fly from and to turn
from the things which appear harmful and the things which are the cause
of the harm, but to follow and admire the things which are useful and
the causes of the useful. It is impossible then for a person who thinks
that he is harmed to be delighted with that which he thinks to be the
cause of the harm, as it is also impossible to be pleased with the harm
itself. For this reason also a father is reviled by his son, when he
gives no part to his son of the things which are considered to be good;
and it was this which made Polynices and Eteocles enemies, the opinion
that royal power was a good. It is for this reason that the cultivator
of the earth reviles the gods, for this reason the sailor does, and the
merchant, and for this reason those who lose their wives and their
children. For where the useful (your interest) is, there also piety is.
Consequently he who takes care to desire as he ought and to avoid
([Greek: echchlinein]) as he ought, at the same time also cares after
piety. But to make libations and to sacrifice and to offer first-fruits
according to the custom of our fathers, purely and not meanly nor
carelessly nor scantily nor above our ability, is a thing which belongs
to all to do.
XXXII.
When you have recourse to divination, remember that you do not know how
it will turn out, but that you are come to inquire from the diviner.
But of what kind it is, you know when you come, if indeed you are a
philosopher. For if it is any of the things which are not in our power,
it is absolutely necessary that it must be neither good nor bad. Do not
then bring to the diviner desire or aversion ([Greek: echchlinein]): if
you do, you will approach him with fear. But having determined in your
mind that everything which shall turn out (result) is indifferent, and
does not concern you, and whatever it may be, for it will be in your
power to use it well, and no man will hinder this, come then with
confidence to the gods as your advisers. And then when any advice shall
have been given, remember whom you have taken as advisers, and whom you
will have neglected, if you do not obey them. And go to divination, as
Socrates said that you ought, about those matters in which all the
inquiry has reference to the result, and in which means are not given
either by reason nor by any other art for knowing the thing which is
the subject of the inquiry. Wherefore when we ought to share a friend’s
danger, or that of our country, you must not consult the diviner
whether you ought to share it. For even if the diviner shall tell you
that the signs of the victims are unlucky, it is plain that this is a
token of death, or mutilation of part of the body, or of exile. But
reason prevails, that even with these risks, we should share the
dangers of our friend, and of our country. Therefore attend to the
greater diviner, the Pythian god, who ejected from the temple him who
did not assist his friend, when he was being murdered.
XXXIII.
Immediately prescribe some character and some form to yourself, which
you shall observe both when you are alone and when you meet with men.
And let silence be the general rule, or let only what is necessary be
said, and in few words. And rarely, and when the occasion calls, we
shall say something; but about none of the common subjects, not about
gladiators, nor horse-races, nor about athletes, nor about eating or
drinking, which are the usual subjects; and especially not about men,
as blaming them or praising them, or comparing them. If then you are
able, bring over by your conversation, the conversation of your
associates, to that which is proper; but if you should happen to be
confined to the company of strangers, be silent.
Let not your laughter be much, nor on many occasions, nor excessive.
Refuse altogether to take an oath, if it is possible; if it is not,
refuse as far as you are able.
Avoid banquets which are given by strangers and by ignorant persons.
But if ever there is occasion to join in them, let your attention be
carefully fixed, that you slip not into the manners of the vulgar (the
uninstructed). For you must know, that if your companion be impure, he
also who keeps company with him must become impure, though he should
happen to be pure.
Take (apply) the things which relate to the body as far as the bare
use, as food, drink, clothing, house, and slaves; but exclude
everything which is for show or luxury.
As to pleasure with women, abstain as far as you can before marriage;
but if you do indulge in it, do it in the way which is conformable to
custom. Do not however be disagreeable to those who indulge in these
pleasures, or reprove them; and do not often boast that you do not
indulge in them yourself.
If a man has reported to you, that a certain person speaks ill of you,
do not make any defence (answer) to what has been told you; but reply,
The man did not know the rest of my faults, for he would not have
mentioned these only.
It is not necessary to go to the theatres often: but if there is ever a
proper occasion for going, do not show yourself as being a partisan of
any man except yourself, that is, desire only that to be done which is
done, and for him only to gain the prize who gains the prize; for in
this way you will meet with no hindrance. But abstain entirely from
shouts and laughter at any (thing or person), or violent emotions. And
when you are come away, do not talk much about what has passed on the
stage, except about that which may lead to your own improvement. For it
is plain, if you do talk much, that you admired the spectacle (more
than you ought).
Do not go to the hearing of certain persons’ recitations, nor visit
them readily. But if you do attend, observe gravity and sedateness, and
also avoid making yourself disagreeable.
When you are going to meet with any person, and particularly one of
those who are considered to be in a superior condition, place before
yourself what Socrates or Zeno would have done in such circumstances,
and you will have no difficulty in making a proper use of the occasion.
When you are going to any of those who are in great power, place before
yourself that you will not find the man at home, that you will be
excluded, that the door will not be opened to you, that the man will
not care about you. And if with all this it is your duty to visit him,
bear what happens, and never say to yourself that it was not worth the
trouble. For this is silly, and marks the character of a man who is
offended by externals.
In company take care not to speak much and excessively about your own
acts or dangers; for as it is pleasant to you to make mention of your
own dangers, it is not so pleasant to others to hear what has happened
to you. Take care also not to provoke laughter; for this is a slippery
way towards vulgar habits, and is also adapted to diminish the respect
of your neighbors. It is a dangerous habit also to approach obscene
talk. When then, anything of this kind happens, if there is a good
opportunity, rebuke the man who has proceeded to this talk; but if
there is not an opportunity, by your silence at least, and blushing and
expression of dissatisfaction by your countenance, show plainly that
you are displeased at such talk.
XXXIV.
If you have received the impression ([Greek: phantasion]) of any
pleasure, guard yourself against being carried away by it; but let the
thing wait for you, and allow yourself a certain delay on your own
part. Then think of both times, of the time when you will enjoy the
pleasure, and of the time after the enjoyment of the pleasure, when you
will repent and will reproach yourself. And set against these things
how you will rejoice, if you have abstained from the pleasure, and how
you will commend yourself. But if it seem to you seasonable to
undertake (do) the thing, take care that the charm of it, and the
pleasure, and the attraction of it shall not conquer you; but set on
the other side the consideration, how much better it is to be conscious
that you have gained this victory.
XXXV.
When you have decided that a thing ought to be done, and are doing it,
never avoid being seen doing it, though the many shall form an
unfavorable opinion about it. For if it is not right to do it, avoid
doing the thing; but if it is right, why are you afraid of those who
shall find fault wrongly?
XXXVI.
As the proposition, it is either day, or it is night, is of great
importance for the disjunctive argument, but for the conjunctive, is of
no value, so in a symposium (entertainment) to select the larger share
is of great value for the body, but for the maintenance of the social
feeling is worth nothing. When, then, you are eating with another,
remember, to look not only to the value for the body of the things set
before you, but also to the value of the behavior towards the host
which ought to be observed.
XXXVII.
If you have assumed a character above your strength, you have both
acted in this manner in an unbecoming way, and you have neglected that
which you might have fulfilled.
XXXVIII.
In walking about, as you take care not to step on a nail, or to sprain
your foot, so take care not to damage your own ruling faculty; and if
we observe this rule in every act, we shall undertake this act with
more security.
XXXIX.
The measure of possession (property) is to every man the body, as the
foot is of the shoe. If then you stand on this rule (the demands of the
body), you will maintain the measure; but if you pass beyond it, you
must then of necessity be hurried as it were down a precipice. As also
in the matter of the shoe, if you go beyond the (necessities of the)
foot, the shoe is gilded, then of a purple color, then embroidered; for
there is no limit to that which has once passed the true measure.
XL.
Women forthwith from the age of fourteen are called by the men
mistresses ([Greek: churiai], dominæ). Therefore, since they see that
there is nothing else that they can obtain, but only the power of lying
with men, they begin to decorate themselves, and to place all their
hopes in this. It is worth our while then to take care that they may
know that they are valued (by men) for nothing else than appearing
(being) decent and modest and discreet.
XLI.
It is a mark of a mean capacity to spend much time on the things which
concern the body, such as much exercise, much eating, much drinking,
much easing of the body, much copulation. But these things should be
done as subordinate things; and let all your care be directed to the
mind.
XLII.
When any person treats you ill or speaks ill of you, remember that he
does this or says this because he thinks that it is his duty. It is not
possible then for him to follow that which seems right to you, but that
which seems right to himself. Accordingly if he is wrong in his
opinion, he is the person who is hurt, for he is the person who has
been deceived; for if a man shall suppose the true conjunction to be
false, it is not the conjunction which is hindered, but the man who has
been deceived about it. If you proceed then from these opinions, you
will be mild in temper to him who reviles you; for say on each
occasion, It seemed so to him.
XLIII.
Everything has two handles, the one by which it may be borne, the other
by which it may not. If your brother acts unjustly, do not lay hold of