Discourses and Selected Writings (Classics)

by Epictetus

And yet, while there is only the one thing we can care for and devote ourselves to, we choose instead to care about and attach ourselves to a score of others: to our bodies, to our property, to our family, friends and slaves. [15] And, being attached to many things, we are weighed down and dragged along with them.

Make the best use of what is in our power, and treat the rest in accordance with its nature. And what is its nature? However God decides.

‘I have to die. If it is now, well then I die now; if later, then now I will take my lunch, since the hour for lunch has arrived – and dying I will tend to later.’ How? As someone who knows that you have to return what belongs to somebody else.

In short, we do not abandon any discipline for despair of ever being the best in it.

For what else are tragedies but the ordeals of people who have come to value externals, tricked out in tragic verse?

We offer the gods sacrifice because they gave us wheat and wine. But they have produced such wonderful fruit in a human mind, as part of their plan to bestow on humanity the true secret of happiness. Are we going to forget to express our gratitude to them on that account?

Come to look upon and appreciate God’s works at least once before you die.

‘But my nose is running!’ What do you have hands for, idiot, if not to wipe it? [31] ‘But how is it right that there be running noses in the first place?’ [32] Instead of thinking up protests, wouldn’t it be easier just to wipe your nose?

What would have become of Hercules, do you think, if there had been no lion, hydra, stag or boar – and no savage criminals to rid the world of? [33] What would he have done in the absence of such challenges? Obviously he would have just rolled over in bed and gone back to sleep. So by snoring his life away in luxury and comfort he never would have developed into the mighty Hercules. And even if he had, what good would it have done him? [34] What would have been the use of those arms, that physique, and that noble soul, without crises or conditions to stir him into action?

Now that you know all this, come and appreciate the resources you have, and when that is done, say, ‘Bring on whatever difficulties you like, Zeus; I have resources and a constitution that you gave me by means of which I can do myself credit whatever happens.’ [38] But no. There you sit, worrying that certain events might happen, already upset and in a state about your present circumstances. So then you reproach the gods. [39] What else can come of such weakness except impiety? [40] And yet God has not merely given us strength to tolerate troubles without being humiliated or undone, but, as befitted a king and true father, he has given them to us free from constraint, compulsion and impediment. He has put the whole matter in our control, not even reserving to himself any power to hinder us or stand in our way. [41] And even though you have these powers free and entirely your own, you don’t use them, because you still don’t realize what you have or where it came from.

If what philosophers say about the kinship of God and man is true, then the only logical step is to do as Socrates did, never replying to the question of where he was from with, ‘I am Athenian,’ or ‘I am from Corinth,’ but always, ‘I am a citizen of the world.’

For in fact it is silly and pointless to try to get from another person what one can get for oneself. [32] Since I can get greatness of soul and nobility from myself, why should I look to get a farm, or money, or some office, from you? I will not be so insensible of what I already own.

For, really, such a person amounts to no more than a carcass and a little blood. If he were anything more, he would realize that no one is ever unhappy because of someone else.

In other words, it isn’t death, pain, exile or anything else you care to mention that accounts for the way we act, only our opinion about death, pain and the rest.

Whenever we do something wrong, then, from now on we will not blame anything except the opinion on which it’s based; and we will try to root out wrong opinions with more determination than we remove tumours or infections from the body. [36] By the same token, we will acknowledge opinion as the source of our good behaviour too. [37] But wife, child, slave or neighbour – in the future we won’t name any of them as authors of the evil in our lives, in the knowledge that, unless we judge things in a particular light, we won’t act in the corresponding manner. And we, not externals, are the masters of our judgements.’ ‘Agreed.’ [38] ‘So, starting today, we won’t trouble to assess or analyse land, slaves, horses or dogs as to their quality or condition – only our opinions.’ ‘Well, I hope so,’ the man said. [39] ‘You see, you are going to have to become a student again – that universal figure of fun – if you really mean to subject your opinions to honest examination. And you know as well as I do that this assignment can’t be completed overnight.’

How do we approach the practice of writing? [13] Do I want to write the name ‘Dion’ whatever way I please? No, I learn to want to write it the way it is supposed to be written. The case is the same with music, [14] the same with every art and science; it would not be worth the trouble to learn them, otherwise, if they accommodated everyone’s wishes. [15] And freedom, the greatest possession of all, is the last thing you would expect to be different, where wishes are given carte blanche. Getting an education means learning to bring our will in line with the way things happen – which is to say, as the ruler of the universe arranged. [16] He arranged for there to be summer and winter, abundance and lack, virtue and vice – all such opposites meant for the harmony of the whole; and he gave us each a body and bodily parts, material belongings, family and friends.21

You should thank the gods for making you strong enough to survive what you cannot control, and only responsible for what you can. [33] The gods have released you from accountability for your parents, your siblings, your body, your possessions – for death and for life itself. [34] They made you responsible only for what is in your power – the proper use of impressions. [35] So why take on the burden of matters which you cannot answer for? You are only making unnecessary problems for yourself.

‘What is that oath? You swear that under no circumstances will you disobey, press charges, or find fault with God and his gifts. You won’t shrink from life’s essential tasks or trials. [17] Can anyone seriously compare the soldier’s oath with ours? They swear to honour no one more than Caesar; we swear to honour no one more than ourselves.’

You weren’t meant to be invincible by brute force, like a pack animal. [21] You are invincible if nothing outside the will can disconcert you.

When someone is properly grounded in life, they shouldn’t have to look outside themselves for approval.

What philosophy has taught me, though, is to be indifferent to events beyond the will’s control.

You have been given that particular body, these particular parents and brothers, this particular social position and place to live. You come to me hoping that I can somehow change these circumstances for you, not even conscious of the assets that are already yours that make it possible to cope with any situation you face.

we should be confident and cautious at the same time: confident in relation to things outside the will, cautious about things within.

After all, the Zeus at Olympia does not project an air of hauteur. He looks at us right in the eye – just the way one ought to look when on the point of saying: ‘My word is true and irrevocable.’25 [27] That is the sort of person you’ll find I am: trustworthy, honourable, noble and poised. [28] Not, to be sure, immune to death, age or disease, like God, but still prepared to die and face illness with a godlike dignity. [29] That much is mine to do, even if I cannot accomplish the rest. In short, I will show you that I have the strength – of a philosopher. ‘And what strength would that be?’ A will that never fails to get what it wants, a faculty of aversion that always avoids what it dislikes, proper impulse, careful purpose and disciplined assent. That’s the human specimen you should prepare yourselves to see.

It is not events that disturb people, it is their judgements concerning them. Death, for example, is nothing frightening, otherwise it would have frightened Socrates. But the judgement that death is frightening – now, that is something to be afraid of. So when we are frustrated, angry or unhappy, never hold anyone except ourselves – that is, our judgements – accountable. An ignorant person is inclined to blame others for his own misfortune. To blame oneself is proof of progress. But the wise man never has to blame another or himself.

Don’t hope that events will turn out the way you want, welcome events in whichever way they happen: this is the path to peace.

In every circumstance we should have the following sentiments handy: Lead me, Zeus, lead me, Destiny, To the goal I was long ago assigned And I will follow without hesitation. Even should I resist, In a spirit of perversity, I will have to follow nonetheless. [2] Whoever yields to necessity graciously We account wise in God’s ways.10 [3] ‘Dear Crito if it pleases the gods, so be it.’ [4] ‘Anytus and Meletus can kill me, but they cannot harm me.’