188.7
Epicte
v.l
67-33883
v.l 67-33883
Epictetus
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THE LOEB CLASSICAL LIBRARY
EDITED BY
E. CAPPS, PH.D., IA.I>. T. E. PAGE, MTT.D.
W. II, D. ROUSE, LITT.JX
EPICTETUS
EPICTETUS
THE DISCOURSES AS REPORTED
BY ARRIAN, THE MANUAL,
AND FRAGMENTS
WITH AN ENGLISH TRANSLATION BY
W, A. OLDFATHER
UNIVKHH1TY" OK ILLINOIS
IN TWO VOLUMES
VOL. 1
DIHdOURSEH, HOOKS I AND It
LONDON : WILLIAM HEINEMANN
NEW YORK : O. P, PUTNAM'S SONS
MCMXXV
Printed in Great Britain
CONTENTS
PAGE
INTRODUCTION vii
JDISCQURHEH, BOOK 1 3
DISOOURHMH, BOOK II 209
INDEX 437
CITY (MO.)
6733883
INTRODUCTION
Slave, poor an Irus, halting as I trod,
I y Epicietus, was the friend of God. 1
EPIOTKTUH was a slave woman's son,, and for many
years a slave himself. 2 The tone and temper of
tiis whole life were determined thereby. An all-
engulfing passion for independence and freedom so
1 AouAos *EirlKTif)'ro$ yevdjmiiv ical crw/j? avairrjpos Kcd tfplf]v
T tyoy ical 4>iA.osr aQavdrots. An anonymous epigram (John
Chrys., Patrol. (1r. LX. Ill; Macroh. Sat.. I. 11,45; Antli.
Pol. VI L 67(5), ug translated by H. Maenaghten. The ascrip-
tion to Leonidas i,s merely a pnlaoographical blunder in part
of the MS. tradition, that to Kpictetus himself (by Macrobius)
a patent absurdity.
>J Thin IH tho explicit testimony of an undated but fairly
early inneription from Fisidia (J. R. S. Sterrett: Papers
of the Amer. School of Hl<m. M-ud. <tt Athcm, 18B4--5, 3, 3151 ;
(}. Kaibd: Herm^, 1888, 2U, 542(1".), and of Palladiua
(TH.'-CJallifiUumoH, IIL H) ? ed. (\ M (ill or), and is distinctly
implied by a phram^ in a letter professedly addreaaod to him
by one of the PhiloBtrati (Kj>, (JO: ^(harOdi'ecrQai rts ? KOI
rtvuiv yiyovas], I Het^, therefore, no reason to doubt the
Htutement, an doo.s Sehonkl ("2nd ed., p. xvi). The phrase
8<>iUo$.,.7p<{jUtyi' in the (epigram oito<l above cannot be used
tVH c.ortain ovid(Mi<so, Iw^cauHd ytyimffQatt n& Sehenkl obnervoa,
too frCMjuoTitly e<|ualn *I^i in tl\<^ poc^tn, but, in view of tho
other testimony, it in probable that nervile origin was what
fhe author of it bad in mind. There in lit/tie reason to
think, with Martha (to Afora/'tntw t olo,, 150), that Kpictetus
wan not hin real imiu<, and that tho. employment of it IH
iudioativo of a modeHty so real that* it nought even a kind of
anonymity, ninee the deHignation JH by no meann reBtrieted
to ftlaven, while hi mod<mty, hooaiiHo coupled with Stoic
fttrai^htforwftrdncw, in far 'removed from the shrinking
humility that Hooka wolf effacsement,
vii
INTRODUCTION
preoccupied him in his youth, that throughout his life
he was obsessed with the fear of restraint,, and
tended to regard mere liberty, even in its negative
aspect alone, as almost the highest conceivable
good. It is perhaps no less noteworthy that he
came from Hierapolis in Phrygia. f"From of old the
Phrygians had conceived of their deities with a
singular intensity and entered into their worship
with a passion that was often fanaticism, and
sometimes downright frenzy. It is, therefore, not
unnatural that the one Greek philosopher who,
despite the monistic and necessitarian postulates of
his philosophy, conceived of his God in as vivid
a fashion as the writers of the New Testament, and
almost as intimately as the founder of Christianity
himself, should have inherited the passion for a per-
sonal god from the folk and land of his nativity. IW J
Beside these two illuminating' facts, the oilier
details of his life history are of relatively little 1 im-
portance. He was owned for a time by Rpaphro-
ditus, the freedman and administrative secretary ol
Nero, and it was while yet in his service that he
began to take lessons from Musonius Rufus, the
greatest Stoic teacher of the age, whose influence
was the dominant one in his career. 2 He was of
1 It in noteworthy, afl Lagran^o, p. 201, obwTvtw, that
MontamtH, who BOOH after the time of Kipiotetuti ** threatened
Christianity with tho invuHi'on of imdtHoipliued Bpiritnal
graces," wan alnc ft Phrygian.
a Wo many passages in Kpietetiw can be paralleled ckmely
from tho remaining fragincniH of RufuH (an Kpictc*UiH alwayn
calln him) that thorc can b<^ no tlouht but t.he HVHt(4ni cf
thought in tho pupil is little more than an echo, with
changes of emphamH <lue to tho pernonal equation, of that of
tho master.
INTRODUCTION
feeble health., and lame, the latter probably because
of the brutality of a master in his early years ; 1
1 This is generally doubted nowadays, especially since
Bentley's emphatic pronouncement (cf. Trans. Am. Philol.
1921, 53, 42) in favour of the account in Suidas,
to the effect that his lameness was the result of rheumatism.
Qeteris paribus one would, of course, accept as probable the
less sensational story. But it requires unusual powers of
credulity to believe Suidas against any authority whomso-
ever, and in this case the other authorities are several,
early, and excellent. In the first place Celsus (in Origen,
conira Celsum, Vfl, 53), who was probably a younger
contemporary of Kpictotus and had every occasion to be
well informed; further, Origon (I.e.), who clearly accepted
and believed the story, since his very answer to the
argument admits the authenticity of the account, while
tho easiest or most convincing retort would have been to
deny it ; then Gregory of Nusdanxus and his brother
CaosuriuH (in a number of places, sec the testimonial, in
Schenkl 2 , pp. viii-ix ; of course the absurdities in Pseudo-
NonnuR, CJoHiuas of Jerusalem, Klias of Crete, et id genus
wn-ne, have no bearing cither way). Now the fact that such
men an Origon and Gregory accepted and propagated the
account (even though Kpietetus, and in this particular
instance especially, bad boon exploited as a pagan saint, the
equal or tho superior of even Jesus himself) is sufficient to
show tliat tho bent- in Formed Christians of the third and
fourth centuries know of no otlier record. To my feeling
it is dintinctly probabh^ that tho denial of the incident
may havo cmatuitod from some ovor-xcnlous Christian, in
a period of Iww H<irupulonH apologetics, W)KV thought to take
down the Pagans a notch or two, The very brief statement
in HimplioiuH, "that ho was lame from an early period of
his lift}*' ((JoWHL Oil tkrt ftinc.heiridioii) 102l> HeiiiH,), catahlishcs
nothing and would agree perfectly with either story. Tho
connection in which the wordn occur would make any
explanatory digression unnatural, and, whereas similar
conctHoneMH in Plutarch might perhaps argue ignorance of
further details, auch an inference would be false for
HimpllcuiH, the dullneHB of whose commentary is so por-
ttmtou that it cannot be explained as merely the unavoidable
ix
INTRODUCTION
long unmarried, until in his old age he took a wife
to help him bring up a little child whose parents,
friends of his, were about to expose it ; 1 so simple
in his style of living, that in Rome he never locked
the doors of a habitation, whose only furniture was
said to be a pallet and a rush mat, and in Nicopolis
(in Epirus, opposite Actium) contented himself with
an earthenware lamp after the theft of his iron one.
Of the external aspects of his career it should
be noted that he had a recognized position as a
philosopher when Domitian banished all such
persons from Rome (presumably in A. P. 89 or 92);
that he settled in Nicopolis, where he conducted
what seems to have been a fairly large and well-
regarded school ; that he travelled a little, probably
to Olympia, and certainly once to Athens. 2 In
1 He had been stung, no doubt, by the bitter and in
his case unfair gibe of Demonax, who, on hearing Epictetus'
exhortation to marry, had sarcastically asked the hand of
one of his daughters (Lucian, Demon. 55).
2 Philostratus, JSpist. 69 ; Lucian, Demon. 55 would not be
inconsistent with the idea of such a visit, but does not
necessarily presuppose it.
concomitant of vast scholarship and erudition, but niunt
have required a deliberate effort directed to the suppression
of the elements of human interest. Epictetus' own allusions
to his lameness are non-committal, but of course ho would
have been the last person to boast about such things. And
.w general 1 ... . .
very numerous as compared with the physical anlustionH
which come iu the course of nature, that it is altogether
reasonable to think of his imagination having been profoundly
affected during his impressionable years by a personal
experience of this very sort.
x
INTRODUCTION
this connection it should also be observed that his
general literary education was not extensive
Homer, of course., a little Plato and Xenophon,
principally for their testimony about Socrates, a few
stock references to tragedy, and the professional's
acquaintance with the philosophy of the later schools.,
and this is practically all. It can scarcely be
doubted, as Schenkl observes (p. xci), that this
literary apparatus comes almost entirely from the
extensive collections of Chrysippus. And the same
may be said of his aesthetic culture. He seems to
have seen and been impressed by the gold-and-
ivory statues of Zeus and Athena, at Olympia and
Athens respectively, but he set no very high value
upon the work of artists, for he allowed himself
once the almost blasphemous characterization of the
Acropolis and its incomparable marbles as " pretty
bits of stone and a pretty rock." Epictetus was
merely moralist and teacher, but yet of such tran-
scendent attainments as such that it seems almost
impertinent to expect anything more of him.
The dates of his birth and of his death cannot
be determined with any accuracy. The burning
of the Capitol in A.n. 69 was yet a vivid memory
while he was still a pupil of Musonius ; * he enjoyed
the personal acquaintance of Hadrian, but not of
Marcus Aurelius, for all the latter 's admiration of
him ; and he speaks freely of himself as an old
man, and is characterized as such by Lucian (Adv.
1 The Capitol was burned in 69 and aga,in in A.E>. 80, but
the reference to the event (I. 7, 32) as a crime suggests that
the earlier date should be understood, since the burning
then was due to revolution, while that in A.D. 80 was
accidental.
INTRODUCTION
Indoctum, 13) ; accordingly his life must have covered
roughly the period ca. A.D. 50-120, with which
limits the rare and rather vague references to
contemporary events agree. He was,, accordingly,
an almost exact contemporary of Plutarch and
Tacitus.
Like Socrates and others whom he admired, he
wrote nothing for publication, 1 and but little
memory would have survived of him had not a
faithful pupil, successful as historian and adminis-
trator, Fla.yju^ATrKm, recorded many a discourse
and informal conversation. These are saved to us
in four books of Atarpi^at, or Discourses* out of
the original eight, and in a very brief compendium,
the 'Eyx^pt'&or, 3 a Manual or Handbook, in which,
1 Although he must have written much for his own
purposes in elaborating his argumentation by dialectic,
since he lauds Socrates for such a practice and speaks of
itas usualfor a "philosopher." Besides, in his own discourses
he is always looking for. an interlocutor, whom he often
finds in the person of pupil and visitor, but, failing these,
he carries on both sides of the debate himself. Of. Colardeau,
p. 294 f.
2 Some, especially Schenkl, have believed in the existence
of other collections, and it was long thought that Arrian
had composed a special biography. But the evidence for
the other works seems to be based entirely upon those
variations in title and form of reference which ancient
methods of citation freely allowed, and it is improbable
that there ever existed any but the works just mentioned.
See the special study by R. Asmus, whose conclusions have
been accepted by Zeller, 767, n., and many others.
3 This has occasionally been translated by Pugio, or
Dagger, in early modern editions, possibly with, a half-
conscious memory of Hebrews iv. 12 : For the word of &od
is quick and powerful, and sharper than any two-edged &word,
piercing even to the dividing asunder of soul and spirit, and
of the joints and marrow \ and is a discerner of the thoughts
XII
INTRODUCTION
for the sake of a general public which could not
take time to read the larger ones., the elements
of his doctrine were somewhat mechanically put
together out of verbatim, or practically verbatim,,
extracts from the Discourses. That Arrian's report
is a stenographic 1 record of the ipsissima verba of
the master there can be no doubt. His own
compositions are in Attic, while these works are
in the Koine, and there are such marked differences
in style, especially in the use of several of the
prepositions, as Miicke has pointed out, that one
is clearly dealing with another personality. Add
to that the utter difference in spirit and tempo,
and Arrian's inability when writing propria persona
to characterize sharply a personality, while the
conversations of Epictetus are nothing if not vivid.
We have, accordingly, in Arrian's Discourses a
work which, if my knowledge does not fail me,
is really unique in literature, the actual words of
an extraordinarily gifted teacher upon scores, not
to say hundreds, of occasions in his own class-room,
conversing with visitors, reproving, exhorting,
encouraging his pupils, enlivening the dullness of
the formal instruction, and, pn his own parable,
shooting it through with tKe red stripe of a
conscious moral purpose in preparation for the
1 Hartmann, p. 252 ff., has settled this point.
aiid intents of the heart. Biit despite the not inappropriate
character of such a designation, and the fact that Simplicius
himself (preface to his commentary) misunderstood the
application, there can be no doubt but the word /tySA/ov
is to be supplied and that the correct meaning is Handbook
or Compendium ; of. Colardeau's discussion, p. 25.
INTRODUCTION
problem of right living.^ 1 The regular class exer-
cises were clearly reading and interpretation of
characteristic portions of Stoic philosophical works,,
somewhat as in an oral examination ; problems in
formal logic,, these apparently conducted by assistants,
or advanced pupils ; and the preparation of themes
or essays on a large scale which required much
writing and allowed an ambitious pupil to imitate
the style of celebrated authors. The Master super-
vised the formal instruction in logic, even though
it might be conducted by others,, but there is no
indication that he delivered systematic lectures,
although he clearly made special preparation to
criticize the interpretations of his pupils (I. 10, 8).
From the nature of the comments, which presuppose
a fair elementary training in literature, we can feel
sure that only young men and not boys were ad-
mitted to the school, and there are some remarks
which sound very much like introductions to the
general subject of study, while others are pretty
clearly addressed to those who were about to leave
constituting, in fact, an early and somewhat
rudimentary variety of Commencement Address?
Some of the pupils were preparing to teach, but the
majority, no doubt, like Arrian, were of high social
position and contemplated entering the public service.
For a proper understanding of the Discourses it
is important to bear in mind their true character,
1 Colardeau, pp. 71113, has an. admirable discussion of
the method and technique of instruction employed. In
view of the singularly valuable nature of the material it
seems strange that more attention has not been paid to
Epicfcetus in the history of ancient education.
z See Halbauer, p. 45 ff., for a good discussion of those
points and a critique of the views of Bruns, Colardeau, and
Harbmann,
xiv
INTRODUCTION
which Halbauer in a valuable study has most clearly
stated thus (p. 56) : "The Diatribae are not the
curriculum proper, nor even a part of that curricu-
lum. On the contrary, this consisted of readings
from the Stoic writings, while the Diatribae
accompany the formal instruction, dwell on this
point or on that., which Epictetus regarded as of
special importance, above all give him an oppor-
tunity for familiar discourse with his pupils, and
for discussing with them in a friendly spirit their
personal affairs." They are not, therefore, a formal
presentation of Stoic philosophy, so that it is unfair
to criticize their lack of system and their relative
neglect of logic and physics, upon which the other
Stoics laid such stress, for they were not designed
as formal lectures, and the class exercises had dwelt
satis superque, as Epictetus must have felt, upon
the physics and logic, which were after all only
the foundation of conduct, the subject in which
he was primarily interested. They are class-room
comment, in the frank and open spirit which was
characteristic of the man, containing not a little of
what we should now be inclined to restrict to a
private conference, often closely connected, no
doubt, with the readings and themes, but quite as
often, apparently, little more than obiter dicta. 1
1 Of. Bonhoffer, 1890, 22. The arrangement of topics by
Arrian is a point which, seems not to have been discussed
as fully as it deserves. Hartmann's view, that the order
is that of exact chronological sequence, seems to be an
exaggeration of what may be in the main correct, but I
think I can trace evidences of a somewhat formal nature in
some of the groupings, and it seems not unlikely that a few
of the chapters contain remarks delivered on several oc-
casions. However, this is a point which requires an elaborate
investigation and cannot be discussed here.
xv
VOL. I. b
INTRODUCTION
They constitute a remarkable self-revelation of a
character of extraordinary strength, elevation,, and
sweetness, and despite their frequent repetitions
and occasional obscurity must ever rank high in the
literature of personal portrayal, even were one
inclined to disregard their moral elevation. For
Epictetus was without doubt, as the great wit and
cynic Luciaii calls him, "a marvellous old man/'
It may not be amiss to dwell a few moments
upon the outstanding features of his personality,
before saying a few words upon his doctrines, for
his doctrines, or at all events the varying emphasis
laid on his doctrines, were to a marked degree
influenced by the kind of man that he was.
And first of all I should observe that he had
the point of view of a man who had suffered from
slavery and abhorred it, but had not been altogether
able to escape its influence. He was predisposed
to suffer, to renounce, to yield, and to accept
whatever burden might be laid upon him. 1 He
was not a revolutionist, or a cultured gentleman, or
a statesman, as were other Stoics before and after.
Many of the good things of life which others
enjoyed as a matter of course he had grown accus-
tomed never to demand for himself ; and the social
obligations for the maintenance and advancement
of order and civilization, towards which men of
higher station were sensitive, clearly did not weigh
heavily upon his conscience. His whole teaching
was to make men free and happy by a severe
restriction of effort to the realm of the moral
1 Compare the excellent remarks of E, V. Arnold upon
this point, Encyclop., etc., 324.
INTRODUCTION
nature. 1 The celebrated life-formula, av^xov /col
OLTT^XOV, which one feels inclined to retranslate as
" Endure and Renounce," in order to give it once
more the definite meaning of which the cliche,
(f Bear and Forbear/' has almost robbed it, is, to
speak frankly, with all its wisdom, and humility,
and purificatory power, not a sufficient programme
for a highly organized society making towards an
envisaged goal of general improvement.
And again, in youth he must have been almost
consumed by a passion for freedom. 1 know no
man upon whose lips the idea more frequently
occurs. The words <e free " (adjective and verb) and
" freedom " appear some 130 times in Epictetus,
that is, with a relative frequency about six times
that of their occurrence in the New Testament
and twice that of their occurrence in Marcus
Aurelius, to take contemporary works of somewhat
the same general content. And with the attain-
ment of his personal freedom there must have
come such an up welling of gratitude to God as
that which finds expression in the beautiful hymn
of praise concluding the sixteenth chapter of the
first book, so that, while most Stoics assumed or
at least recognized the possibility of a kind of
immortality, he could wholly dispense with that
desire for the survival of personality after death
which even Marcus Aurelius felt to be almost
necessary for his own austere ideal of happiness. 2
1 See Zeller's admirable discussion of tins topic, p. 776.
2 " Sich aber als Menschheit (und nicht nur als In-
dividuum) ebenso vergeudet xu fiihlen, wie wir die einzelne
Bliithe von der Natur vergeudet sehen, ist ein Gefiihl iiber
alle Gefuhle. Wer ist aber desselben fahig? " F. Nietzsche :
MensMichcs, AllzumenschUches, I. 51.
,xvii
b 2
INTRODUCTION
Almost as characteristic was his intensity. He
speaks much of tranquillity, as might be expected
of a Stoic, but he was not one of those for whom
that virtue is to be achieved only by Henry James's
formula of successive accumulations of fe endless"
amounts of history, and tradition, and taste. His
was a tranquillity, if there really be such a thing,
of moral fervour, and of religious devotion. His
vehemence gave him an extraordinarily firm and
clean-cut character, and made him a singularly
impressive teacher, as Arrian in the introductory
epistle attests. For he was enormously interested
in his teaching, knowing well that in this gift
lay his single talent ; made great efforts to present
his material in the simplest terms and in well-
arranged sequence ; and sharply reproved those who
blamed the stupidity of their pupils for what was
due to their own incompetence in instruction. It
also gave a notable vigour to his vocabulary and
utterance, his TrapprjcrLa, or freedom of speech, suo
quamgue rem nomine appellate, as Cicero (Ad. Fam.
IX. 22, 1) characterizes that Stoic virtue, which
few exemplified more effectively than Epictetiis ;
but it also, it must be confessed, made him some-
what intolerant of the opinions of others, were they
philosophic or religious, in a fashion which for
better or for worse was rapidly gaining ground in
his day. 1
But he was at the same time extremely modest.
He never calls himself a et philosopher," he speaks
frankly of his own failings, blames himself quite
as much as his pupils for the failure of his instruc-
tion ofttimes to produce its perfect work, and quotes
^ See Bonlioffer's remarks upon this point (1911, 346),
INTRODUCTION
freely the disrespectful remarks of others about him.
He is severe in the condemnation of the unrepentant
sinner, but charitable towards the naive wrong-
doer, going so far, in fact, in this direction as to
advocate principles which would lead to the abolition
of all capital punishment. 1 He is much more an
angel of mercy than a messenger of vengeance. 2
And this aspect of his character comes out most
clearly perhaps in his attitude towards children, for
with them a man can be more nearly himself than
with his sophisticated associates. No ancient author
speaks as frequently of them, or as sympathetically.
They are one of his favourite parables, 3 and though
he is well aware that a child is only an incomplete
man, he likes their straightforwardness in play,
he claps his hands to them and returns their
" Merry Saturnalia !" greeting, yearns to get down
on hands and knees and talk baby talk with them.
There is, of course, a sense in which Pascal's
stricture of Stoic pride applies to Epictetus, for
the Stoic virtues were somewhat self-consciously
erected upon the basis of self-respect and self-
reliance ; but a more humble and charitable Stoic
it would have been impossible to find, and what
pride there is belongs to the system and not to
the man. 4 Towards God he is always devout,
1 I. 18, especially sections 5 ft
2 See Colardeau, p. 209 ff., and Zeller, p. 780 f.
3 Of. Rentier's interesting study.
4 IPascaVs judgment (to say nothing of the grotesque
misconceptions of J. B. Rousseau) was undoubtedly in-
fluenced by his preoccupation with the JthicJieiridion, which,
as necessarily in such a compendium of doctrine, is more
Stoic than Epiotetean, and suppresses many of the more
amiable traits of personality. The actual man of the
xix
INTRODUCTION
grateful, humble, and there is a little trace in him
of that exaltation of self which in some of the
Stoics tended to accord to the ideal man a moi-al
elevation that made him sometimes the equal if not
in certain aspects almost the superior of God. 1
His doctrines were the conventional ones of
Stoicism, representing rather the teaching of the
early Stoics than that of the middle and later
schools, as Bonhoffer has elaborately proven. There
is, accordingly, no occasion to dwell at length upon
them, but for the sake of those who may wish
to fit a particular teaching into his general scheme,
a very brief outline may here be attempted. 2
Every man bears the exclusive responsibility
himself for his own good or evil, since it is im-
possible to imagine a moral order in which one
person does the wrong and another, the innocent,
suffers. Therefore, good and evil can be only those
things which depend entirely upon our moral
purpose, what we generally call, but from the
Stoic's point of view a little inaccurately, our free
1 As expressed, e.g., in Seneca, De JTrov. VI. 6: Hoc est
quo deum antecedatis : ille extra patientiam maloritm est, vos
supra patientiam. Of. also Zeller, 257.
2 I am. following here in the main, but not uniformly,
Von Arnim's admirable summary.
Discourses is a very much more attractive figure than the
imaginary reconstruction of the man from the abstracted
principles of the Manual ; there he is a man, hero a statue
(Martha, 162 f.). It would go hard with many to have
their personal traits deduced from the evidence supplied by
the grammars, indices, or even confessions of faith that
they have written; especially hard if the compendium
were drawn up somewhat mechanically by another's hand.
xx
INTRODUCTION
will; they cannot consist in any of those things
which others can do either to us or for us. Man's
highest good lies in the reason., which distinguishes
him from other animals. This reason shows itself
in assent or dissent,, in desire or aversion,, and in
choice or refusal,, 1 which in turn are based upon
an external impression., ^avrao-ia, that is., a prime
datum, a "constant/* beyond our power to alter.
But we remain free in regard to our attitude
towards them. The use which we make of the
external impressions is our one chief concern, and
upon the right kind of use depends exclusively
our happiness. In the realm of judgement the
truth or falsity of the external impression is to be
decided. Here our concern is to assent to the true
impression, reject the false, and suspend judgement
regarding the uncertain. This is an act of the
moral purpose,, or free will We should never
forget this responsibility, and never assent to an
external impression without this preliminary testing.
In order to escape from being misled by fallacious
reasoning in the formation of these judgements we
need instruction in logic, although Epictetus warns
against undue devotion to the subtleties of the
subject.
Corresponding to assent or dissent in the realm
of the intellectual are desire or aversion in the
realm of good and evil, which is the most important
1 This triple division of philosophy, with especial but
not exclusive application to ethics, is the only notably
original element which the minute studies of many investi-
gators have found in Epictetus, and it is rather a peda-
gogical device for lucid presentation than an innovation in
thought. See Bonhoffer, 1890, 22 ff. ; Zeller. p. 769 : especi-
ally More, p. 107f.
xxi
INTRODUCTION
thing for man, since from failing to attain one's
desire,, and from encountering what one would
avoid, come all the passions and sorrows of man-
kind. In every desire or aversion there is implicit
a value-judgement concerning the good or evil^ of
the particular thing involved, and these in turn
rest upon general judgements (Soy/xara) regarding
things of value. If we are to make the proper
use of our freedom in the field of desire or aversion
we must have the correct judgements concerning
good and evil. Now the correct judgement is, that
nojthing outside the realm of our moral purpose is
either good or evil. Nothing,, therefore, of that
kind can rightly be the object of desire or aversion,
hence we should restrict the will to the field in
which alone it is free, and cannot, therefore, come
to grief. But herein we need not merely the
correct theoretical conviction, but also continual
practice in application (acr/c^cri?), and it is this which
Epictetus attempts to impart to his pupils, for it
is the foundation of his whole system of education.
Finally, in the field of choice or refusal belongs
the duty l (jo *a/%ov) of man, his intelligent action
in human and social relations. Externals, which
are neither good nor evil, and so indifferent (<JSux-
(popa), because not subject to our control, play a
certain role, none the less, as matters with which
we have to deal, indeed, but should regard no
more seriously than players treat the actual ball
with which they play, in comparison with the game
itself. It is characteristic of Epictetus that, although
he recognizes this part of Stoic doctrine in which
the theoretical indifference of externals is in practice
1 On the use of this term, cf. More, p. 116, 12.
xxn
INTRODUCTION
largely abandoned, lie manifests but slight interest
in it.
Among duties lie is concerned principally with
those of a social character. Nature places us in
certain relations to other persons, and these de-
termine our obligations to parents,, brothers, children,
kinsmen, friends, fellow-citizens, and mankind in
general. We ought to have the sense of fellowship
and partnership (KQLVWLKQL), that is, in thought and
in action we ought to remember the social organiza-
tion in which we have been placed by the divine
order. The shortcomings of our fellow-men are to
be met with patience and charity, and we should
not allow ourselves to grow indignant over them, for
they too are a necessary element in the universal plan.
The religious possibilities of Stoicism are de-
veloped further by Epictetus than by any other-
representative of the school. The conviction that
the universe is wholly governed by an all-wise,
divine Providence is for him one of the principal
supports of the doctrine of values. All things,
even apparent evils, are the will of God, compre-
hended in his univei*sal plan, and therefore good
from the point of view of the whole. It is our
moral duty to elevate ourselves to this conception,
to see things as God sees them. The man who
reconciles his will to the will of God, and so
recognizes that every event is necessary and reason-
able for the best interest of the whole, feels no
discontent with anything outside the control of
his free will. His happiness he finds in filling the
role which God has assigned him, becoming thereby
a voluntary co-worker with God, and in filling this
rdle no man can hinder him.
xxiii
INTRODUCTION
Religion as reconciliation to the inevitable l/coVia
8X(r6oL TO. avajKoia (frg. 8), in gmtiam cum fato
revertere x is almost perfectly exemplified in Epic-
tetus, for with him philosophy has definitely turned
religion, and his instruction has become less secular
than clerical. 2 But it is astonishing to what heights
of sincere devotion, of intimate communion, he
attained, though starting with the monistic pre-
conceptions of his school, for the very God who
took, as he felt, such personal interest in him, was
after all but " a subtle form of matter pervading
the grosser physical elements . . . this Providence
only another name for a mechanical law of ex-
pansion and contraction, absolutely predetermined
in its everlasting recurrences/' 3 Of his theology
one can scarcely speak. His personal needs and
his acquiescence with tradition led him to make
of his God more than the materials of his philo-
sophical tenets could allow. The result is for our
modern thinking an almost incredible mixture of
Theism, Pantheism, and Polytheism, and it is im-
possible, out of detached expressions, to construct
a consistent system. As a matter of fact, with a
nai've faith in God as a kind of personification of
the soul's desire, he seems to have cherished
simultaneously all of these mutually exclusive views
of his nature. His moral end was eudaemonism,
1 Seneca, Ep. 91, 15. " Dass der Mensch ins Unvermeid-
Jiche sich fiige, clarauf dringen alle Religionen ; jecle sucht
auf ihre Weise niit dieser Aufgabe fertig zu warden,"
Goethe.
2 Cf. Lagrange, p. 211. "The school of tho philosophers
is a hospital" (cf. Bpict. III. 23, 30).
3 More, p. 167, and cf. the whole brilliant passage,
p. 162ff.
XXIV
INTRODUCTION
to which, in a singularly frank expression (I. 4, 27),
he was ready to sacrifice even truth itself. No
wonder., then, he cared little for logic as such and
not at all for science. 1 " The moralist assumes
that what lies upon his heart as an essential need.,
must also be the essence and heart of realit} r . . . .
In looking at everything from the point of view
of happiness men bound the arteries of scientific
research." Though spoken of the Socratic schools
in general, this word of Nietzsche's 2 seems especi-
ally apt of Epictetus. He was of an age when
the search for happiness by the process of consulting
merely the instincts of the heart was leading
rapidly to an alienation from scientific truth and
a prodigious decline in richness of cultural ex-
perience.
Yet even in his happiness, which we cannot dismiss
as a mere pose, there was something wanting. The
existence of evil was in one breath denied, and in
another presumed by the elaborate preparations that
one must make to withstand it. " And having done
all, to stand ? " No, even after having done all, " the
house might get too full of smoke,*' the hardships of
life too great any longer to endure ; the ominous
phrase, fc the door is open," or its equivalent, the final
recourse of suicide, recurs at intervals through his
pages like a tolling bell. And beyond ? Nothing.
Nothing to fear indeed ; "the dewdrop sinks into the
shining sea." (e When He provides the necessities
no longer, He sounds the recall ; He opens the door
and says, 'Go.' Where? To nothing you need
fear, but back to that from which you came, to what
1 Of. Zeller, p. 770.
2 Menschliches, AllzwnenschlicJies, I. 21 ; 23.
XXV
INTRODUCTION
is friendly and akin to you, to the physical elements"
(III. 13, 14). Bat at the same time there is nothing
to hope for. 1
That Epictetus was influenced by the writings of
the New Testament has often heen suggested.
There were those in late antiquity who asserted
it, 2 and it was natural enough in an age when
Tertullian and Jerome believed that Seneca had
conversed with Paul,, and in Musomus Rufus, the
teacher of Epictetus, Justin (II. 8) recognizes a
kindred spirit. But despite the recrudescence of
the idea from time to time, and the existence of a
few scholars in our own generation who seem yet
to believe it, this question can be regarded as
definitely settled by the elaborate researches of
BonhofFer (1911). Of course Epictetus knew about
the existence of Christians, to whom he twice refers,
calling them once Jews (II. 9, 19 ff.), and a second
time Galilaeans (IV. 7, 6), for there was an early-
community at Nicopolis (Paul's Epistle to Titus, iii.
12), but he shared clearly in the vulgar prejudices
against them, and his general intolerance of variant
opinion, even when for conscience' sake, makes it
certain that he would never have bothered to read
their literature. The linguistic resemblances, which
are occasionally striking, like u Lord, have mercy ! "
Kvpi, cXerjo-ov, are only accidental, because Epictetus
was speaking the common language of ethical
exhortation in which the evangelists and apostles
wrote; while the few specious similarities are
counterbalanced by as many striking differences
In the field of doctrine, the one notable point of
1 See More, p, JGSff.
3 A Byzantine scholiast in Schenkl 2 xv.
xxvi
INTRODUCTION
disregard for the things of this world 1 is offset by
so many fundamental differences in presupposition,,
if not in common ethical practice,, that any kind
of a sympathetic understanding of the new religion
on the part of Epictetus is inconceivable. A certain
ground-tone of religious capability, a fading of
interest in the conventional fields of human achieve-
mentj a personal kindliness and ee harmlessness " of
character^ a truly pathetic longing as of tired men
for a passive kind of happiness,, an ill- defined
yearning to be <e saved " by some spectacular and
divine intervention, these things are all to be found
in the Discourses, yet they are not there as an
effect of Christian teaching^ but as a true reflection
of the tone and temper of those social circles to
which the Gospel made its powerful appeal. 2
His influence has been extensive and has not
yet waned. Hadrian was his friend, and> in the
next generation, Marcus Aurelius was his ardent
disciple. Celsus, Gellius, and Lucian lauded him,
and Galen wrote a special treatise in his defence.
His merits were recognized by Christians like
Chrysostonx, Gregory of Nazianzus, and Augustine,
while Origen rated him in some respects even
1 " I find in Epictetus," says Pascal, e an incomparable
art to disturb the repose of those who seek it in things
external, and to force them to recognize that it is impossible
for them to find anything but the error and the suffering
which they are seeking to escape, if they do not give
themselves without reserve to God alone."
2 "For it is doubtful if there was ever a Christian of
the early Church," remarks von Wilamowitz (Kidtur der
Gcgenwarfi, I. 8, 244), " who came as close to the real teaching
of Jesus as it stands in the synoptic gospels as did this
Phrygian."
xxvii
INTRODUCTION
above Plato. His Manual, with a few simple
changes, principally in the proper names, was
adapted by two different Christian ascetics as a rule
and guide of monastic life. 1
In modern times his vogue started rather slowly
with translations by Perotti and Politian, but ver-
nacular versions began to appear in the sixteenth
century, and at the end of that century and the
first part of the subsequent one, Epictetus was one
of the most powerful forces in the movement of
N co-Stoicism, especially under the protagonists
Justus Lipsius and Bishop Guillaume Du Vair. 2 His
work and the essays of Montaigne were the principal
secular readings of Pascal, and it was with Epictetus
and his disciple Marcus Aurelius that the Earl
of Shaftesbury "was most thoroughly conversant." 3
Men as different as Touissant L'Ouverture and
Landor, Frederick the Great and Leopardi, have
been among his admirers. The number of editions
and new printings of his works, or of portions or
translations of the same, averages considerably
more than one for each year since the invention
of printing. In the twentieth century, through
the inclusion of Crossley's Golden Sayings of
Epictetus in Charles William Eliot's Harvard Scries
of Classics, and of the Manual in Carl Hilty's Gliick,
of which two works upwards of three hundred and
1 The same was done again in the seventeenth century for
the Carthusians by Matthias Mittner (1032), who took the
first 35 of his 50 precepts Ad conservandam anzmi pacein
from the jEncheiridion. 8ee Ada JErudtt. 1720, 264.
2 See Zanta's elaborate work upon the share taken by
these men in the movement.
3 B. Rand : The Life, etc., of Anthony, Earl of Shfffteslury
(author of the Characteristics}^ (1900), p. xi.
XXVlll
INTRODUCTION
fifty thousand copies had, at a recent date,, been
sold, it may safely be asserted that more copies
of portions of his work have been printed in the last
two decades than ever existed all told from his own
day down to that time.
In concluding one can hardly refrain from trans-
lating a portion of the sincere and stirring passage
in which Justus Lipsius, a great man and a dis-
tinguished scholar, paid Epictetus the tribute of his
homage :
" So much for Seneca ; another brilliant star
arises, Epictetus, his second in time, but not in
merit ; comparable with him in the weight, if not
in the bulk, of his writings ; superior in his life.
He was a man who relied wholly upon himself
and God, but not on Fortune. In origin low and
servile, in body lame and feeble, in mind most
exalted, and brilliant among the lights of every
age
Cf But few of his works remain : the Encheiridion,
assuredly a noble piece, and as it were the soul
of Stoic moral philosophy ; besides that, the Dis-
courses, which he delivered on the streets, in his
house, and in the school, collected and arranged
by Arrian. Nor are these all extant. . , . But, so
help me God, what a keen and lofty spirit in
them ! a soul aflame, and burning with love of the
honourable ! There is nothing in Greek their like,
unless I am mistaken ; I mean with such notable
vigour and fire. A novice or one unacquainted with
true philosophy he will hardly stir or affect, but
when a man has made some progress or is already
far advanced, it is amazing how Epictetus stirs him
up, and though he is always touching some tender
xxix
INTRODUCTION
spot_, yet he gives delight also. . . . There is no one
who better influences and shapes a good mind. I
never read that old man without a stirring of my
soul within me, and, as with Homer,, I think the
more of him each time I re-read him, for he seems
always new ; and even after 1 have returned to
him I feel that I ought to return to him yet once
ARRIAN'S DISCOURSES
OF EPICTETUS
VOL. I.
APPIANOY
TON EHIKTHTOY AIATPIBQN
AB f A 1
A
KE*AAAIA TOT A BIBAIOT
a!. Uepl runs i(f>* yfuv Kal OVK G<J>' -rjfjuv.
&'. Ucos v ris OT^OL rb KO.T& Trp6ff(airov %v vravrl ;
y'* Il&s &v ns a,irb rov rbv Osbv Trare/xx elvat T&V avQpt&Truv irl
ra e^rjs ^treXOoi;
5 . Tie pi irpoKQTrrjS'
e'. TIpbs rovs 'A.KaS-rjfjLa.ucovs.
<?'. Hepl Trpovotas.
f x . Tlepl rys XP*i a $ r &v fJ>*Ta.TrnrT6vT<*)v /cal viroOerut&v /cai rw^
ff. w Ori at $vvdij.ts rols
6'. Has aTrb rov ffvy*yVis yfMas elvai rijJ Qe$ &rreA00i &v ns
ra e%T)$;
i . Tlpbs TOVS Trepl rets tv 'P^/J-y irpoaycayas <lo"7rou8a/c<iros.
ta . JHepl
tQ . He pi 6ua
i*y'. Huts eKacrra ecrrz
f5'. ^Or: irdvras
1 The whole title supplied by Sohenkl.
ARRIAN'S DISCOURSES
OF EPICTETUS
IN FOUR BOOKS
BOOK I
Ghapters of the First Book
I. Of the things which are under our control and
not under our control.
II. How may a man preserve his proper character
upon every occasion ?
III. From the thesis that God is the Father of man-
kind, how may one proceed to the consequences ?
IV. Of progress.
V. Against the Academics.
VI. Of providence.
VII. Of the use of equivocal premisses, hypothetical
arguments, and the like.
VIII. That the reasoning faculties, in the case of the
uneducated, are not free from error.
IX. How from the thesis that we are akin to God may
one proceed to the consequence ?
X. To those who have set their hearts upon prefer-
ment at Rome.
XI. Of family affection.
XII. Of contentment.
XIII. How may each several thing be done acceptably
to the gods ?
XIV. That the I)eity oversees all men.
ADRIAN'S DISCOURSES OF EPICTETUS
t 7 . Tt eTTOLyyeXXerttt <t\ocro<jbia ;
i$*'. Ilepl irpovotas.
tf . "Ori avayiccua ra Koyittd.
iff ' "On ov Sel xaXeiratyeiv rots a/j.apravoj.ej'oi?.
t6 f . TLS>s X^iv Set irpbs rovs rvpdvvovs ;
K. Ilepl rov X6yov irSis avrov 6a>pr]TiK6
ica'. ripbs rovs OavfJid^ardai OeXovras.
K/8'. Tlepl rS>v irpoXtyeoav.
Ky f . Hpbs 'EirtKovpov.
K8'. naSs 1 Trpbs T&S irGpKrrdffeis ayocvuTTeov ;
K f . Ilpbs rb a.vr6.
K$* f . Tls 6 fiitoriKbs y6fj(,os ;
f. TLotrax^s at (pavracrlat yivovrctt teal riva irp6x i P a nphs
auras j3o7]^/Aara irapacrKevaffTeov ;
/of'. tf Orx av ^t,x a ^- 67rc(; ^ lt3/ bi'Qp&irois Kal riva. ret, fjUKpa, Kal
fieyaXa %v av6pd>TrOL$.
K& f . Tlcpl evcrraQsias.
vos Aov/ciq) TeXkiq*
1 Ovre crvveypatya eyoa rou? "EtTrifcrtjrov Xoyoi/9
OVTCO? OTTO)? ai' W cru^y/Da^eie T<i- Toiavra ovre
%r)veyKa e^9 av6 pd*Trov<$ CLVTOS, 09 76 oue cruy-
2 typd'tyai, (f)rj/j,L oora Be rjicovov avrov Xeyovros,
ravra avra GTreipdOriv avrol^ ovofjuacriv c&9 olov
re rjv <ypa^lrdjjivo$ vrrop'Vrip,ara el<$ vcrrepov
/Jiavrq> Sia<fiv\d$;ai, r^9 IKGIVQV Siavoia? teal
3 rrapprjaias* e<rri STJ rotavra Sxirrep 6^:09 orrola
av r^9 avroOev op/Arjdels eirrot, rrpos erepov, ov^
orrola av errl rq> vcrrepov evrvy^dvetv rivas
4 avro?9 <TV<y<ypd<f>oi* roiavra S' ovra ovtc olSa
ovre e/covro? ejj,ov ovre elSoro?
1 The contrast Intended is between ypdcfxa, tl write," 2,
and crvyypd<j>c0, ^compose." Arrian had in mind, no doubt,
the works of Plato and Xenophon, which, although they pur-
ported to reproduce the words of Socrates, were in fact
highly finished literary compositions.
BOOK I
XV. What does philosophy profess ?
XVI. Of providence.
XVII. That the art of reasoning is indispensable.
XVIII. That we ought not to be angry with the erring.
XIX. How ought we to bear ourselves towards tyrants ?
XX. How does the reasoning faculty contemplate
itself?
XXI. To those who would be admired.
XXII. Of preconceptions.
XXIIL In answer to Epicurus.
XXIV. How should we struggle against difficulties ?
XXV. Upon the same theme.
XXVI. What is the rule of life ?
XXVII. In how many ways do the external impressions
arise, and what aids should we have ready at
hand to meet them ?
XXVIII. That we ought not to be angry with men ; and
what are the little things and the great among
men?
XXIX. Of steadfastness.
XXX, What aid ought we have at hand in difficulties ?
ARRIAN TO Lucius GELLIUS, greeting :
I HAVE not composed these Words of Epictetus
as one might be said to ee compose" books of this
kind, nor have I of my own act published them to
the world ; indeed, I acknowledge that I have not
Cf composed" them at all. 1 But whatever I heard
him say I used to write down., word for word, as
best I could, endeavouring to preserve it as a
memorial, for my own future use, of his way of
thinking and the frankness of his speech. They are,
accordingly, as you might expect, such remarks as one
man might make off-hand to another, not such as he
would compose for men to read in after time. This
being their character, they have fallen, I know not
how, without my will or knowledge, into the hands
ARRIAN'S DISCOURSES OF EPICTETUS
5 avdpooTrovs. aXX' efi>ol ye ov TTO\V$ ^0709, el ov%
licavos <f)avov}jLai o~v<y<ypd<>iv, ^TrifCTTjra) re ovS*
oXt<y09, el fcaracfrpovrjcrei T9 avrov T&V \o<ya)v,
7rel fcal \eyo^v avrovs ovSevos aXXof ^77X09 fjv
eipiejjievos on /Jbrj Kiwrjcrai Ta9 lyvcdjLLas rcov afcov-
6 OVTCOV 7Tp09 ra /SeXricrra. 66 fJiev 8rj TOVTO ye
avro SicLTrpaTTOiVTO ol \6jot OVTOL, e^oiev av
olfjiai OTrep %pr] e^etv rovs r&v <pi\oo~6<pG)v Xo<you9*
7 el Se fj,tf, aXX* efcelvo IcrT&crav ol evrvy^dvovTe^
ort, auro9 OTTore \6<yev avrovs, avdyfcv) TJV TOVTO
7rda")eLv TQV afcpodo^evov avT&v OTrep e/ceiuo$
8 O.VTOV iraOelv rjftovKGTO. el S' ol \oyot, avTol <'
TOVTO OV biaTTpaTTOVTCLl, TV)(OV fAV lyO)
s, TV)(OV Se KOL avdy/cr) OVTCOS e^eiv* eppcocro.
a. Tlepl T&V e<p' rjiMV Kal OVK eqb' fjj
1 T&V aXXa>z/ Svvd/Mecov ovbefilav evprjaeTe
auTrjs detoprjTifcrjV, ov TQUVVV ov$e
2 rf aTroo'ofci/Jiao'Tir/crfv, f) <ypa/u[AaTi/cr) pe
KefCTt]Tai TO 9eoopr]Tifcov ; fAe^pi, TOV Siayv&vcu
TO, ypd/ji/AaTa. rj {novcri/crf ; p>eXP L ro ^ S^a^z^coz/af
3 TO //-eXo9. avTr) ovv avT^v Oecdpel TI<? CLVT&V ;
ov&ayw,G)9. aXX' ore fJ^ev, av TL rypdfyys Tq>
Sel TOVTGOV T&V ypaiTTecdv, TI ypa/jL/j^aTi/c
TroTepov Se ypdTTTeov T&) eTaipti) rj ov
r} <ypap,p,aTifcrj OVK epel. teal Trepl T&V /Jie\&v
1 wd/u(.L$ includes arts as well as faculties, and both are
dealt with in this context.
BOOK I. i. 1-3
of men. Yet to me it is a matter of small concern
if I shall be thought incapable of "composing" a
work, and to Epictetus of no concern at all if anyone
shall despise his words, seeing that even when he
uttered them he was clearly aiming at nothing else
but to incite the minds of his hearers to the best
things. If, now, these words of his should produce
that same effect, they would have, I think, just that
success which the words of the philosophers ought
to have ; but if not, let those who read them be
assured of this, that when Epictetus himself spoke
them, the hearer could not help but feel exactly
what Epictetus wanted him to feel. If, however,
the words by themselves do not produce this effect,
perhaps I am at fault, or else, perhaps, it cannot
well be otherwise. Farewell.
CHAPTER I
Of the things which are under our control and not
under our co?itrol
AMONG the arts and faculties a in general you will
find none that is self- contemplative, and therefore
none that is either self-approving or self-disapproving.
How far does the art of grammar possess the power
of contemplation ? Only so far as to pass judgement
upon what is written. How far the art of music?
Only so far as to pass judgement upon the melody.
Does either of them, then, contemplate itself? Not
at all. But if you are writing to a friend and are at
a loss as to what to write, the art of grammar will
tell you ; yet whether or no you are to write to your
friend at all, the art of grammar will not tell. The
7
ARRIAN'S DISCOURSES OF EPICTETUS
rj jj[,ovo-LKr)* TTOTepov o a&Teov vvv fcai
r) ovT6 acrTeov OVTB /cidapicrTeov ov/c
4 epel. r/9 ovv epel; ^ /cal avTrjv Oecopovcra real
raXXa TrdvTa* avTr) S* e<rrl Tt9 ; tf SvvafjiL<? ^
\oyitcr}' fjiovr} yap avT^ KOI avTrjv /caTavoTjcrovcra
7rapei\7}7TTaL, rt9 re ICTTI /cal TL ^vvaTai real
7ro<7ov d^ia ovcra eX^Xu^ez^, real ro-9 aXXa9 a?ra-
5 <ra9. T/ <ya/3 ecrTiv aXXo TO \eyov OTL ^pvaLov
fca\ov eaTLV ; avTQ yap ov \eyei. Srj\ov OTL f]
6 ^ptjcrTifcr] Svvapis Tal<$ cfcavTacriat,?. 11 a\\o
Sia/cpivoVj Bo/ctfJbd^ov r^9 %/o?7CT6i9 avT&v /cal
/caipovs Trapabeifcvvov ; ovSev cfa
7 "OcrTrep ovv rjv agiov, TO
/cal fcvpievov ol 6eol /JLOVOV <
Xprj&w TTJV opdrjv Tal<$ (f>avTao"ia^ t TCI S' aXXa
8 ov/c efi f)fuv. apd ye OTL ov/c rjdekov ; eyo)
oo/ca) OTL, el rfivvavTQ, tcdtcelva av
yap oz/ra9 /cal crco/uaTL o"vv8eSe/^evov^ ToiovTcp teal
TQLOVTOIS 7T6t)9 oloV T' ^V 6^9 TaVTa VTTO
6/CT09 yU-^ ejA7roots(eo"uaL ;
10 'AXXa ri \eyeL o Zev$ ; " 'ETrt/cT^re, a olov
T fjVy teal TO crcofiaTtov av &ov /cal TO /CTrjaiStov
11 e7roir)o"a e\ev6epov /cal drrapaTroo'LcrTOv. vvv Se,
8
BOOK L i. 3-1 1
same holds true of the art of music with regard to
melodies ; but whether you are at this moment to
sing and play on the lyre, or neither sing nor play,
it will not tell. What art or faculty, then, will tell ?
That one which contemplates both itself and every-
thing else. And what is this ? The reasoning
faculty ; for this is the only one we have inherited
which will take knowledge both of itself what it is,
and of what it is capable, and how valuable a gift it
is to us and likewise of all the other faculties.
For what else is it that tells us gold is beautiful ? For
the gold itself does not tell us. Clearly it is the
faculty which makes use of external impressions.
What else judges with discernment the art of music,
the art of grammar, the other arts and faculties,
passing judgement upon their uses and pointing out
the seasonable occasions for their use? Nothing
else does.
As was fitting, therefore, the gods have put under
our control only the most excellent faculty of all
and that which dominates the rest, namely, the
power to make correct use of external impressions,
but all the others they have not put under our
control. Was it indeed because they would not?
I for one think that had they been able they would
have entrusted us with the others also ; but they
were quite unable to do that. For since we are
upon earth and trammelled by an earthy body and
by earthy associates, how was it possible that, in
respect of them, we should not be hampered by
external things?
But what says Zeus? "Epictetus, had it been
possible I should have made both this paltry body
and this small estate of thine free and unhampered.
ARRIAN'S DISCOURSES OF EPICTETUS
/jitf ere "kavOaverto, rovro OVK ecrnv crov, d\\a
12 7r??Xo9 KQfjL'fy&s TrefivpajAevos* ejrel Se rovro ov/c
eod>Kap,ev croi ju,epo$ ri rjjuerepov, rrjv
ravrrjv rrjv opjjLrjriKijv re Kal d<pop-
Kal QpeKTiicrjv re Kal eKfc\iTifcr)v Kal
rrjv ^prjcmfcrjv rai$ (pavracriai,?, ^9 TTL-
/jL6\ov/jt,vo$ Kal ev rj ra aavrov rtde/Jievos ovSeirore
KcoXvOvjcrT], ouSeVor' ejjLiro'&iG'Oricrr), ov o"revd%i$,
13 ov /jLe/jL^frrj, ov Ko\aKvo-i$ ovSeva. ri ovv ; /JLTJ
n /uiLKpd GQI fyalverai, ravra;" ts jjirj yevoiro"
" apKy ovv avrois ; " "ei5%o^ai Se roZ? ^eo?9."
14 Nw S' &09 Svvd/jLvoi eimjjie\elcr9at Kal evl
Kal TTO\\OL^ TrpoaSeSecrdai Kal TO>
Kal rfj Krijcrei Kal dSe\(f)q) Kal <f)i\a) Kal
15 reKV<p Kal Sov\q)* are ovv TroXXofc TrpoaSeSe-
fjievoi /Sapov/AeOa VTT avT&v Kal
16 S^<z TOVTO, av ctTrXoLa 27, Ka07]j&0a
r9 ave/jios rrvel ; "
( TL THUV Kal avrq) ; TTOTC 6 ^efivpos
rrvevcrei ; " orav avrq> So^y, & ^e\rLO"re y ^ ra>
A.l6\a), ere yap OVK errolrio'ev d ^09 ra^Lav T&V
17 avejAtov, aXXa TO^ Al'oXoz/. fc TL ovv ; " Sei ra
/3e\r terra KaracrKvd%Lv, row S' aXXdi9
a>9 rrefyvKev. tf rr&$ ovv rrefyvKev ; " 009
az/ o
18 if 'E/x-e oSi' z^i)^ rpa'xrjKoicorrelo'daL povov ; " TA
oSz^ ; 7/$eX9 Trdvras rpa%'r)\OK07r'y)d'r}va(,, f iva crv
19 rrapafjivdiav e'%#9 ,* ou $eXe9 ovroos eKrelvai rov
rpd^fjKovy ft>9 Aarepavos ri$ ev rrj 'Paiyu,?;
1 Compare I. ii. 38.
2 The exact meaning of a-trta^voi is uncertain.
10
BOOK I. i. 11-19
But as it is let it not escape thee this body is
not thine own, but only clay cunningly compounded.
Yet since I could not give thee this, we have given
thee a certain portion of ourself, this faculty of
choice and refusal, of desire and aversion, or, in
a word, the faculty which makes use of external
impressions ; if thou care for this and place all that
thou hast therein, thou shalt never be thwarted,
never hampered, shalt not groan, shalt not blame,
shalt not flatter any man. What then ? Are these
things small in thy sight ? " ef Far be it from me ! "
ff Art thou, then, content with them ? " " I pray
the Gods I may be." 1
But now, although it is in our power to care for
one thing only and devote ourselves to but one, we
choose rather to care for many things, and to be
tied fast to many, even to our body and our estate
and brother and friend and child and slave. Where-
fore, being tied fast to many things, we are burdened
and dragged down by them. That is why, if the
weather keeps us from sailing, we sit down and
fidget 2 and keep constantly peering about. " What
wind is blowing ? ' ' we ask. Boreas. c< What have we
to do with it ? When will Zephyrus blow ? " When
it pleases, good sir, or rather when Aeolus pleases.
For God has not made you steward of the winds,
but Aeolus. 3 " What then?" We must make the
best of what is under our control, and take the rest
as its nature is. " How, then, is its nature ? " As
God wills.
" Must I, then, be the only one to be beheaded
now?" Why, did you want everybody to be be-
headed for your consolation ? Are you not willing to
3 Alluding to Homer, Odyssey,. X. 21.
ii
ARRIAN'S DISCOURSES OF EPICTETUS
cr#e!<? VTTO rov Ne/xwi/o? dTroK<f)d\t,<r0f]vai ; etcreivas
jap rbv rpd^(7)\ov Kal 7r\ijjel$ Kal 777)09 avrrjv
TTJV 7r\7]j7]v dadevfj jevo/JLevyv err o\ijov <rvve\-
20 Kva0el$ ird\iv egereivev. d\\d Kal en TT pore pop
TOV Nepcovos /col avaKpivovTi avrbv vrrep rov
crvyKpovcrd'fjpat, ""Av rt, deXco" (frrjcrw, te epa) crov
TO* Kvpiq>"
21 <6 Ti ovv &el 'KpQ'xeipQV e%eiv ev TOI<? TOIOVTOL? ; "
ri jap a\,\o rj ri efjiov KOI ri oufc epov fcal TL
22 e^ecrrtp Kal ri [JLOL OVK ^<niv ; djrodavelv /&
H/f] TL ovv Kal aTevovra ; SeOrjvar JJLT) ri
6 PTJVOVVTO, ; (fivjaSevdrjvai* py TI<? oftv K0)\vt,
j\a)vra Kal evOvjjLOvvra Kal evpoovwra ; t{ ewe
23 ra dTropprjra" ov Xeyw rovro jap 67T* GJULOI
(mv. " aX,\a S^<rco (7." avdpcojre, TL \ejei$ ;
e/jie ; TO cr/eeXo? JJLOV Secret?, rrjv frpoaipeo-LV Se
24 ouS' o Zeu? viicrjcrai Svvarai. te el$ <j>u\aKi]v ore
" TO orwjLanov. " aTro/^eaXto'a) o-e." TTOT
ovv o~oi e'Trov, on, jjiovov efjiov o rp^To^ va7ro-
25 T/i^T09 ecmv ; ravra e$ei /AeXerav TOU? ^iXo-
$, ravra Kad* rj/uepav jpd<f>iv, ev TOVTOI?
26 pacrea? elcodec \ejeiv et ^rj/uepov dvaipeQrjvat
27 de\o) fjidX\,ov rj avpiov (frvjaSevOrjvat,." rl ovv
avrq> c Pov<^)09 elirev ; " Et pev ca? /Sapvrepov
K\ejy, Tt? r) /Awpia rfj$ eKXojfy ; el 8* a>9
Kov<>6repov, rk croi SeBaiKev ; ov Oe\t,$
1 For all ordinary proper names the reader is referred to
the Index.
2 The point of the retort lies in the defiance of the officious
but all-powerM freedman.
12
BOOK I. i. 19-27
stretch out your neck as did a certain Lateranus 1 at
Rome,, when Nero ordered him to be beheaded?
For he stretched out his neck and received the
blow, but., as it was a feeble one, he shrank back
for an instant, and then stretched out his neck
again. Yes,, and before that, when Epaphroditus,
a freed man of Nero,, approached a certain man and
asked about the ground of his offence,, he answered,
" If I wish anything, I will speak to your master/' 2
"What aid,, then, must we have ready at hand in
such circumstances?" Why, what else than the
knowledge of what is mine, and what is not mine,,
and what is permitted me, and what is not per-
mitted me ? I must die : must I, then, die groaning
too ? I must be fettered : and wailing too ? I must
go into exile : does anyone, then, keep me from
going with a smile and cheerful and serene? "Tell
your secrets." I say not a word; for this is under
my control, "But I will fetter you." What is that
you say, man ? fetter me ? My leg you will fetter,
but my moral purpose not even Zeus himself has
power to overcome. ff 1 will throw you into prison."
My paltry body, rather! "I will behead you."
Well, when did I ever tell you that mine was the
only neck that could not be severed? These are
the lessons that philosophers ought to rehearse,
these they ought to write down daily, in these they
ought to exercise themselves.
Thrasea used to say: "I would rather be killed
to-day than banished to-morrow." What, then, did
Rufus say to him ? " If you choose death as the
heavier of two misfortunes, what folly of choice !
But if as the lighter, who has given you the choice ?
Are you not willing to practise contentment with
what has been given you ? "
ARRIAN'S DISCOURSES OF EPICTETUS
28 Aia rovro jap 'AypiTTTTLVO? ri e\eyev ; on
ft 'E<y<i) efiavrS e//,7ro&/09 ov <yivojit,at"
29 avrS or t " KpLvy ev arvy/c\tfr(t)" " *A.<yadfj
d\\a rfKdev f] Tre/^Trr^ " (ravrr] S' eld^Oei
<rd/ji,evo$ tywypo'XovTpeiv)' " a7re\9o)fjbev fcal yv-
30 fivao~0a>/jLV* <yv{JLvacra/Ji6V(*) "Kejei n<$ avr< \6oov
ore t 'Karafcefcpio-ai""vryfj" $v)<rlv, "^ 0a-
vdrcp ; "~ " <&vyfj" " Ta v>Trdp<x,ovra rl ; "
" OVK afyypeO'T]" " Ei? 'Apiftetav oZv arce\8ovre^
31 apicrrrja-cofjiev" TOUT' earrt, fjLfjt,e\err)tcevai a Set
32 Trape&tcevafcevai,. airo9aveiv JJLG Set. el ijSr), airo-
ffvya-KO)' tcav 1 per o\iyov, vvv apicrra) 7*779 <wpa?
e\0ov(rr)$, elra rore reBv^opai. TTW? ; cw9 77/30-
rov ra aX\orpia airoScSovra.
/3'. n<J>9 av TJ9 crcp^oi TO Kara 7Tp6cro)7rov ev
TravrL ;
1 Tfc) \oyLKO) fftio) fjiovov afyopyrov e<rn TO aXo-
2 70^, TO S 1 ev\o<yov (poprjrov. 7r\rjjal OVK elalv
d(f>6pr}roi rfj <pvcrei>. Two, rporrov ; f -Qpa 7TC09*
3 ecrnv. To S' aTrdygacrOai OVK ea-nv afyoprjrov ;
"Qrav >yovv TrdOrj T/9 on ev\oyov f a r jre\d()v
1 0. Schenkl : /cal S.
1 The idea seems to be: By disregarding externals I do
not hinder the natural course of my mind and character,
that is, my true self.
2 The word irpdcrcairov carries something of the figurative
meaning a role" from the language of drama.
3 Referring to the scourging of Spartan youths before the
altar of Artemis.
14
BOOK I. i. 28-11. 3
Wherefore, what was it that Agrippinus used to
remark ? " I am not standing in my own way/' 1
Word was brought him,, "Your case is being tried
in the Senate." " Good luck betide ! But it is the
fifth hour now " (he was in the habit of taking his
exercise and then a cold bath at that hour) ; " let
us be off and take our exercise." After he had
finished his exercise someone came and told him,,
"You have been condemned." "To exile/' says
he, "or to death?" "To exile."" What about
my property?" "It has not been confiscated."
"Well^then, let us go tb Aricia and take our lunch
there." This is what it means to have rehearsed
the lessons one ought to rehearse, to have set
desire and aversion free from every hindrance and
made them proof against chance. I must die. If
forthwith, I die ; and if a little later, I will take
lunch now, since the hour for lunch has come, and
afterwards I will die at the appointed time. How ?
As becomes the man who is giving back that which
was another's.
CHAPTER II
How may a man preserve kis proper character* upon
every occasion ?
To the rational being only the irrational is un-
endurable, but the rational is endurable. Blows are
not by nature unendurable. How so ? Observe
how : Lacedaemonians take a scourging 3 once they
have learned that it is rational. But is it not
unendurable to be hanged? Hardly; at all events
whenever a man feels that it is rational he goes and
ARRIAN'S DISCOURSES OF EPICTETUS
eav
TO ft>OZ> \Lp>GVOV 0>9 VTTO TOV
aXoyov fcal iraKiv eV' ovbev OVTCOS e\/cofjiGvov 009
eTrl TO ev\oyov.
5 "AXX&> S' aXXo Trpoo-TT^Trrei TO ev\oyov teal
a\o<yov, KdOanrep /col ayaOov teal Katcbv a\\o
6 aXXa) /cat crv/jb<j)6pov /cal acrv/Jifyopov. Sia rovro
fjbd\icrTa TratSe/a? Seo//.e$<x, &crr p^aOelv TOV ev~
Ao<yoi/ Arttfc ako^/ov TrpoXytyiv ral
7 ov(Tiai,$ Gfyappo&iv avfji^vay^ TTJ
rrjv TOV evhoyov /cal a\6<yov Kpiaiv ov povov
T&V e/cT09 a^Lai^ <jvy%p(i)p()a ) oXka teal T&V
8 /cctTa TO 7rp6(ra)7rov eavTov l/cao~T09. TO> yap
v\o<yov TO djj,iSav Ttapa/cpaTelv avTO
TTOVTL, OTI fjurj TTapaKpaTTjaa^ p,v 7r\Tjya^ "
/cal Tpo<pa$ ov X^^Tai, 7rapa/cpaT7j(ra<? S* ov
9 7rLcrTai TI Tpa^v rj avwpbv a\\a) Se TLVI ov
fjiovov TO avTov TrapafcpaTTJcrat acfro
aXXa Kal TO aXXou TrapafcpaTOvvTos
10 av ovv /AOV Trvvddvy " TraparcpaTTjcrq) T^V
A ^?>5^ /* /O. >C./ >/ \^.
rj H/T] ; epco croi OTL ^ei^ova a^iav e^ei TO Xa-
ftelv Tpo<f>a$ TOV ^ \af3elv real p,i%ova ajra^iav
TO Sapfjvat TOV JULT} Sapyvat,' &O~T el TOVTOL<S
11 7rapa/jiTp6l$ TCI aavTOv,
" aXX' OVK av KCUT IfJbe" TOVTO ere Set
fyepeiv t9 T*r}v atCG'fyiv, OVK e/jie. <rv jap eZ
o o~avTov tSoo9, TroVof a%io<? el creavTq) /cal
TTOCTOU aeavTov TTLirpdcr/cei,?' aXXot yap
1 Wolf : p4pos S.
16
BOOK I. n. 3-1 1
hangs himself. In short, if we observe, we shall find
mankind distressed by nothing so much as by the
irrational, and again attracted to nothing so much
as to the rational.
Now it so happens that the rational and the
irrational are different for different persons, pre-
cisely as good and evil, and the profitable and the
unprofitable, are different for different persons. It
is for this reason especially that we need education,
so as to learn how, in conformity with nature, to
adapt to specific instances our preconceived idea
of what is rational and what is irrational. But for
determining the rational and the irrational, we
employ not only our estimates of the value of
external things, but also the criterion of that which
is in keeping with one's own character. For to one
man it is reasonable to hold a chamber-pot for
another, since he considers only that, if he does not
hold it, he will get a beating and will not get food,
whereas, if he does hold it, nothing harsh or painful
will be done to him ; but some other man feels that
it is not merely unendurable to hold such a pot him-
self, but even to tolerate another's doing so. If you
ask me, then, " Shall I hold the pot or not ? " I will
tell you that to get food is of greater value than not
to get it, and to be flayed is of greater detriment
than not to be ; so that if you measure your interests
by these standards, go and hold the pot. " Yes, but
it would be unworthy of me/' That is an additional
consideration, which you, and not I, must introduce
into the question. For you are the one that knows
yourself, how much you are worth in your own eyes
and at what price you sell yourself. For different
men sell themselves at different prices,
17
VOL. I. C
ARRIAN'S DISCOURSES OF EPICTETUS
12 A^a rovro
el /carapareov avrq> earnv el$ Nepcovos
coo-re teal avrov TI \eLTOvpyfj(Tai 3 e^y " K.ard-
13 $i)Q i? TrvOopevov S' avrov t( &ia ri crv ov Kara-
14 jSaLveft ; " $?) on, " 'Eyo) ovSe ftov'XevofJiai?'' o
<yap airaj; eh rrjv irepl r&v Toiovrtov (TKe^iv teal
Ta? T&V Kro<? agia? crvyicadel? fcal ^r}<pia)v
<yyv$ ecrTL rcov eTrikekrjo-pivoyv rov ISiov Trpo-
15 crd)7r0i>. ri <ydp fiov Trvvddvrj ; " 0dvaro$ alp-
16 rcorepov scmv rj fatf ; " \eya> fatf. " TTOPO? ^7
1780^ ; " Xejco rjSovtf. " aXXa, av JJLTI Tpa^ycoS^cra),
TpaxTjkoKOTryjdtfcrofjiai" avreXde " roivvv teal r pa-
ll ywSei, eyco ' ov Tpay&Stfcra). c< Sid *ri ; " on <rv
creavrov tfyf) i^lav TWO, eivai fcpofcrfv r&v e/e rov
9. ri ovv ; ere e$ei> (frpovrifav TrS? av
7rpo9 ra? aXX9 Kpbicas 6e\et, ri
18 e^aiperov* <yoo Se iropffivpa elvai /3ouXo^at, TO
o\ijov Gfcelvo xal arC^Trvov teal row aXXo^9 ainov
rov evTrpeirri ^aivGcrOai fcal tca\d. TI oiv p,oi
Xeyei9 on " e^o/jioicod'rjn ro?9 7roXXo?9 " ; teal 7rco9
en Troptyvpa zero pal ;
19 Tavra el&ez/ ical Tlpifffcos c EXoftSt09 teal l$c*)V
6/9 ryv av<y/c'Xr)TOv, direKpLvaro "'
croi 6(TTi /A?) eacral JJL elvat, a-vryKXynKov
20 Se av <5, Set ycte elaepxecrdai" t( aye aXX' etV-
Schenkl, after Blass.
1 This was clearly the contribution to Nero's festival
which Florna was expected to make.
18
BOOK I. n. 12-20
Wherefore, when Florus was debating whether he
should enter Nero's festival, so as to make some
personal contribution to it, Agrippinus said to him,
<f Enter." And when Florus asked, "Why do you
not enter yourself?" he replied, ""I? why, I do
not even raise the question." For when a man
once stoops to the consideration of such questions,
I mean to estimating the value of externals,, and
calculates them one by one, he comes very close
to those who have forgotten their own proper
character. Come, what is this you ask me ? ec Is
death or life preferable ? " I answer, life. ee Pain
or pleasure ? " I answer, pleasure. fe But unless I
take a part in the tragedy 1 I shall be beheaded."
Go, then, and take a part, but I will not take a part.
"Why not?" Because you regard yourself as but
a single thread of all that go to make up the gar-
ment. What follows, then ? This, that you ought
to take thought how you may resemble all other
men, precisely as even the single thread wants to
have no point of superiority in comparison with the
other threads. But / want to be the red, 2 that small
and brilliant portion which causes the rest to appear
comely and beautiful. Why, then, do you say to
me, Cf Be like the majority of people ? " And if I do
that, how shall I any longer be the red ?
This is what Helvidius Priscus also saw, and,
having seen, did. When Vespasian sent him word
not to attend a meeting of the Senate, he answered,
ec It is in your power not to allow me to be a
member of the Senate, but so long as I am one
I must attend its meetings." " Very well then, but
2 The reference is to the band of dark red (commonly
called { purple ") woven into the hem of the toga yraetexta.
19
c 2
ARRIAN'S DISCOURSES OF EPICTETUS
e\6d)v" cfrrjcriv, " cncoTTTjcrov" " pr} p? e^erafe KOI
cra)7r??oW " a\\a Bel ue e^erdcrai"
21 elTTGiv TO cf>aivofjLGVOV SiKaiov." " aXX' eav
<T. S> " TTOTG OVV CTQt, elTTOV, OIL CtOd-
; Kal crv TO crov 7roir\crei<$ Kayo) TO
iov. crov GCTTLV aTTOKTelvac, G/AOV drrodavGtv arj
TpGfjLOVTa* crbv "cfrvyaoGvcrat, Gfiov G^G\9Glv /JLIJ
22 \VTrovjjLGVov" Ti ovv axpGXfjcrG TlpicrKos efc wv ;
TI S' o)<f>G\GL rj 7rop<f)vpa TO laaTtov ; TL <yap
rj ^laTCpGTTGi GV aVTCp 0)9 TTOpfyvpa Kal T0t9
23 Se Ka\bv TrapdSeiyjuia GKKGiTai ; aXXo9 8' av
9 A > ft TT / J t /
24 /toy tfreiSy" TOV TOLOVTOV ov$ av GKCO\VGV etcr-
G\uGLV 9 aXX flvGl, OTl> TI KaUGOGlTaL 009 KGpafLLOV VJ
epei, a olBev OTI o KaZo"a/> 0G\i, Kal
GTl 7T\Giova.
25 TOVTOV TOV TpOTTOV Kal dd\r)Trj$ Tt,$ KlV&VVGVGt)V
aTToBaVGlVy G! fJb'T) dTTGKOTnj TO alBotOV, G7T\06vTO^
avT$> TOV dG\<f)ov (r)v S' GKGIVO? cfriXoa-ocfro^ Kal
GLTTOVTO^ " ajGj aSeX^e, TL UG\\GI$ TTOLGIV ; aTro-
KOTTTO/AGV TOVTO TO /JiGp O9 Kal GTL 6^9 ryvavdcTCOV
TrpoGp^o/JiGda ;" ovft vTrzfJLGiVGV, aXX' GyKapTGptf<ra<?
26 aTTGOavGv. TrvOo^evov Se TWO?' Tl&$ TOVTO eiroL-
rj )
Gcfrrj, dvTjp S' 'OXv/iTTta KGKrjpvy/JLGVOS Kal ??
1 Added by s.
20
BOOK I. ii. 20-26
when you attend, hold your peace." tf Do not ask
for my opinion and I will hold my peace." ee But I
must ask for your opinion." "And I must answer
what seems to me right." "But if you speak, I
shall put you to death." "Well, when did I ever
tell you that I was immortal? You will do your
part and I mine. It is yours to put me to death,
mine to die without a tremor ; yours to banish, mine
to leave without sorrow." What good, then, did
Priscus do, who was but a single individual? And
what good does the red do the mantle? What
else than that it stands out conspicuous in it as
red, and is displayed as a goodly example to the
rest ? But had Caesar told another man in such
circumstances not to attend the meetings of the
Senate, he would have said, "I thank you for
excusing me." A man like that Caesar would not
even have tried to keep from attending, but would
have known that he would either sit like a jug, or,
if he spoke, would say what he knew Caesar wanted
said, and would pile up any amount more on the
top of it.
In like manner also a certain athlete acted, who
was in danger of dying unless his private parts were
amputated. His brother (and he was a philosopher)
came to him and said, " Well, brother, what are
you going to do ? Are we going to cut off this
member, and step forth once more into the gym-
nasium?" He would not submit, but hardened his
heart and died. And as someone asked, "How did
he do this ? As an athlete, or as a philosopher ? "
As a man, replied Epictetus ; and as a man who had
been proclaimed at the Olympic games and had
striven in them, who had been at home in such
ARRIAN'S DISCOURSES OF EPICTETUS
fjLevo<$, ev roiavrr) rivl
27 irapa rq> Baraw l aKei<$>oiJ,evo<$. aK\o$ Se rcav rov
rpd^rjKov direr jwjdri, el ^fjv rjSvvaro Bi>X a T v T P a ~
28 %7/Xoi;. roiovrov e&TL TO Kara Trpoarco-rrov ovra>$
la-)(vpov Trapa rot? eld^or^evo^ avro <rvvet,cr$epeiv
29 e^ avr&v eV rai9 Gfcefyecriv. st aye ovv, 'Em/cr^re,
$ia%vpr}(rai," av & cfxJKoorocfM)?, \eyco, " ov Siagv-
crov rov TdXov" el crol
30 'EtTrudero r^9* HoOev ovv alcrd^cro/JLeffa rov /car a
7rp6<ra>7TOV e/cacrros ; Tl6@ev 8' o ravpos, e^^,
\eovro? errskOovros yaovo? alcrOdverai rfj? avrov
KCU TrpoftejS^tcev eavrbv virep T^9
7rda"rj$ ; fj S'fjXov on, evdvs afia rq> rrjv
eyziv arcavra fcal <rvvai<r9ricri<s avrfj? ;
31 KCU r)^&v roLvvv ocrrw av tyy roiavrriv Trapa-
32 aKevijv, ov/c dyvotfcret, avrtfv. a<f>v(o 8e ravpos
ov yiverat, ovSe yevvaios avOpcdTros, d\\d Set
y.ii^cicncr\aaL 9 irapa(Tfcevdcrao"8ai /cal p,r) el/cf]
7rpoo" f n"yjSav evrt ra ft'rjSev Trpocrrffeovra.
33 Moz/or crtce^at,, TTOQ-OV TrcoXe?? rrjv creavrov
TTpoaipeaiv. avdpwTre, el jjirjSev aXXo, /&r) 6\iyov
avrrjV Trco^or^. TO Se jmeja /cal e^aiperov aK\oi<$
rdj(a TTpocrrj/cei,, l<a>Kpdret, real rol$ roiovrow.
34 A^a ri ovv, el irpo<; rovro irefywaptev, ov irdvre<;
1 Scaliger : ftdrcai S.
1 Bato seems to have been a well-known athletic trainer of
the time. At least one, and possibly two gladiators at Rome
bore this name. G.I.L. I. 718, VI. 10188,
2 Philosophers, especially Stoics and Cynics, regularly
wore beards in antiquity. See I. 16, 9 F.
22
BOOK I. n. 26-34
places., and had not merely been rubbed down with
oil in Bato's * wrestling school. But another would
have had even his neck cut off, if he could have
lived without his neck. This is what we mean by
regard for one's proper character ; and such is its
strength with those who in their deliberations
habitually make it a personal contribution. " Come
then,, Epictetus, shave off your beard." 2 If I am a
philosopher, I answer, " I will not shave it off." ce But
I will take off your neck." If that will do you any
good, take it off.
Someone inquired., " How, then, shall each of us
become aware of what is appropriate to his own
proper character? " How comes it, replied he, that
when the lion charges, the bull alone is aware of his
own prowess and rushes forward to defend the whole
herd ? Or is it clear that with the possession of the
prowess comes immediately the consciousness of it
also? And so, among us too, whoever has such
prowess will not be unaware of it. Yet a bull
does not become a bull all at once, any more than a
man becomes noble, but a man must undergo a
winter training, 3 he must prepare himself and must
not plunge recklessly into what is inappropriate for
him.
Only consider at what price you sell your freedom
of will. If you must sell it, man, at least do not sell it
cheap. But the great and pre-eminent deed, perhaps,
befits others, Socrates and men of his stamp. Why
then, pray, if we are endowed by nature for such
3 Ancient armies generally disbanded or went into
permanent quarters during the winter. To continue
military training throughout the winter months was indic-
ative of a sincere and strenuous endeavour.
23
ARRIAN'S DISCOURSES OF EPICTETUS
rj TroXXoi yivovrai, roiovroi ; "ITTTTOJ jap cb/
arravres yivovrai, KVVGS jap l^v&vriKol
35 rL ovv ; 7rei^rj dcfrvijs eljuu, drroar&
36 rovrov evKa ; jarj yevoiro. 'ETT/ATT^TO? fcpeicr-
crcov la)KpdTQV<> ov/c ecrTai,' el Se JJLTJ, ov ^eipcov,
37 TOVTO fJioi itcavov ecrnv. ov$e jap Mi\a>v ecro/nat
teal oped? OVK dfjieXo) rov crdofjiaro^ ovSe
Kal o/6&)5 ov/c d/jL6\M TT}? /crtfcrew oiS'
aX\ov TWOS T/;? 7r^eXe6a9 Sia TVJV ai
T&V afcpcov a
j. 11(5)5 av T5 aTro rov rov Oeov Trarepa elvai
rcbv dv0po)7rcov eVl TO. 1^5 7re\doi ;
El ; T/;? T^) Soj/jLttTL Tovrti) (rvjATraOrjcrai /car*
a%Lav Bvvairo, art, jejovapzv VTTO rov 6eov rrdvrss
Kal o 0eb$ rrarrfp icrri r&v T'
Kal r&v 9e&v, olfjiat, on ov&ev d
2 ovSe raTTGLvov evOvfjiriOria-erai rrepi eavrov.
av /JiV Kalcrap elo'TroirjO'rjraL ere, ou8et5 aov rrjv
o<j)pvv pacrrdaer av Se yvfa, on rov A^0
3 el, OVK errapdrio-r) ; vvv S' ov rroiovfjiev,
Svo ravra ev rfj yeveaei r)ju>&v e
TO d&fjia fjbkv tcoivov vrpo? ra
teal 77 yvco/jir) KOLVQV Tr/905 TO 1)5
evrl ravrrjv drrotckivovcnv rrjv o~vy-
yeveiav ryv drv^ Kal veKpdv, oklyot, Se rives
4 eVI rrjv ffeiav Kal paKapiav. GrreiSr} roivvv
24
BOOK I. ir. 34-in. 4
greatness, do not all men, or many, become like
him ? What, do all horses become swift, all dogs
keen to follow the scent ? What then ? Because I
have no natural gifts, shall I on that account give up
my discipline ? Far be it from me ! Epictetus will
not be better than Socrates ; but if only I am not
worse, that suffices me. For I shall not be a Milo,
either, and yet I do not neglect my body; nor a
Croesus, and yet I do not neglect my property ; nor,
in a word, is there any other field in which we give
up the appropriate discipline merely from despair
of attaining the highest.
CHAPTER III
From the thesis that God is the father of mankind
how may one proceed to the consequences ?
IF a man could only subscribe heart and soul, as
he ought, to this doctrine, that we are all primarily
begotten of God, and that God is the father of men
as well as of gods, I think that he will entertain no
ignoble or mean thought about himself. Yet, if
Caesar adopts you no one will be able to endure
your conceit, but if you know that you are a son of
Zeus, will you not be elated ? As it is,, however, we
are not, but inasmuch as these two elements were
comingled in our begetting, on the one hand the
body, which we have in common with the brutes,
and, on the other, reason and intelligence, which we
have in common with the gods, some of us incline
toward the former relationship, which is unblessed
by fortune and is mortal, and only a few toward that
which is divine and blessed. Since, then, it is inevit-
25
ARRIAN'S DISCOURSES OF EPICTETUS
irdvO* ovnvovv OVTGDS e/cdo-Top
o>9 civ ?Tpl avTov vTToXd/Spi etcewot, aev ol
OG-QL 7Tp09 TTLCTTCV oioVTCLl jeyOVeVClC fCal 7T/309
alB& KOI 7rpo9 d<r<f)d\6tav TYJ$ %pjj<reto$ T&V cfrav-
TaaL&v, ov&ev larreivov ovS' d'yevves evOvfiovvrai
5 Tre.pl avT&v, ol Be TroXXot rdvavrLa. fe TL yap
el/jui ; raXaLTrapov dvOpteTrdpiov " /cal " rd Svo-Trjvd
6 JAOV aapKiSi,a" r) jiev ovn BvcrT'rjva, d\\d 6%ei9
TL KOI Kpelaaov r&v aapfc<ov. rL ovv a<et<?
KLVO TOVT069 TTpOCTTerTJ/Ca^ ;
ravrr]v rrjv crwyyeveiav ol fiev d7ro/eXt,vavT$
<yt,vop,eOa 3 QfirivTOt, teal
o^ ol Se \eovcriv, a<ypioi KCU
/col dvr)p,epoi, ol 7T\iov<? S' r\^&
8 cw9 ei/ ^ooot9 drv^j^ara. ri <ydp
Sop09 Kal /ca/coTJOys avOpcoTros v) aXco7
9 aXXo drvxicrrepov fcal raTreLVorepov ; opare o$v
Kal 7rpoo"6%re, fjurj n TQVTCOV a7ro/3>]Te r&v drv-
S' He pi
1 r O TT pofcoTrrtov /j,/jLadrjK(*)<; irapd r&v t
on f} fjiev ope%(,<> dyadwv ecr r riv > 77
Ka/cd, 1 /jLjua()'rj/ca)$ & Kal on, ov/c a\\a)$ TO
evpovv Kal d7ra6e$ TrepiyiveTai T> dvOp&ircp fj
ev op^i psv /jirj dTroTViyftdvovTi, ev eKKkicret, Be
1 The characteristic moral achievement which the Stoics
sought. The metaphor in the first expression, rb etipow, is
admirably rendered by Seneca, Epist. 120. 13, bcata vita,
secundo dejtuens civrsu,
26
BOOK I. in. 4-iv. i
able that every man, whoever he be, should deal
with each thing according to the opinion which he
forms about it, these few, who think that by their
birth they are called to fidelity, to self-respect, and to
unerring judgement in the use of external impressions,
cherish no mean or ignoble thoughts about them-
selves, whereas the multitude do quite the oppo-
site. ee For what am I ? A miserable, paltry man,"
say they, and, cf Lo, my wretched, paltry flesh!"
Wretched indeed, but you have also something
better than your paltry flesh. Why then abandon
that and cleave to this ?
It is because of this kinship with the flesh that
those of us who incline toward it become like wolves,
faithless and treacherous and hurtful, and others
like lions, wild and savage and untamed ; but most
of us become foxes, that is to say, rascals of the
animal kingdom. For what else is a slanderous
and malicious man but a fox, or something even
more rascally and degraded? Take heed, there-
fore, and beware that you become not one of these
rascally creatures.
CHAPTER IV
Of progress
HE who is making progress, having learned of the
philosophers that desire is for things good and
aversion is toward things evil, and having also
learned that serenity and calm 1 are not attained by a
man save as he succeeds in securing the objects of
desire and as he avoids encountering the objects of
27
ARRIAN'S DISCOURSES OF EPICTETUS
/jLrj rcGpirrlrcrovri) ryv JJLCV op%iv fjp/cev e avrov
elc-OLTrav rj * vrreprWeirai, rfj e/cKXicret, Se 77/309
2 /nova XpTJTat, ra Trpoaiperifcd. r&v yap aTrpoaipe-
rcav av TI Kfc\ivr] 3 ol&ev Sri TrepiTrecretraL Trore
TLVL irapa rrjv Ktc\icriv rr}v avrov fcal Svcrrv^TJcrei,.
3 el $* TI aperrj ravr^v e%e^ r^ e7ra<y<y\iav ev
fjLOviav Troirjcrat, fcal airddeiav /cal evpoiav,
KOI q TrpoKOTr?) $ irpos avrrjv TT/OO? e/caarov rov-
4 TG>V ecrrl TrpOKOTTi]. del yap TT^O? o avr)
/09 KaOdrra^ ayy, 7rpo$ avro f) Trpo/coTrrj
5 11(5)9 ovv rrjv fiev dperrjv TOIQVTOV rt o/,toXo-
ryovfjiev, Trjv irpOKOTrrjv S' V aXXo^9 fyjTOvfiGv /cal
6 7rt,$eiKvvjLiV ; ri epyov apery? ; evpoia. ri$ ovv
Trpo/coTrrei ; o ?roX\tt9 XpvcriTTTrov <rvvrd%is
7 dveyva)Ko!>$ ; pr) yap rj dperrj rovr e<rri X^ucrtTT-
rcov vevorjtcevai ; el yap rovr ecrrtv, o/AO\oyov-
/A6^a)9 r) TTpOKOirrj ovSev a\\o early rj TO 7ro\\a
8 r>v ^.pvcriTTTTov voeiv. vvv S' aXXo jj,ev n rrjv
dperrjv eTricfrepeiv ofJiohoyovfAev, a\\o $e rov crvv-
9 eyyicrpov, ryv rrpoicorrrjv, diro^aLvofJLev. {e o5ro9/'
<f)7]criv, ft f)Srj /cal Si avrov Svvarat, ^pvaLrfrrov
dvayt,yv<t)<TKiv" ev, vrj rov$ ffeovs, rrpotcorrrei*;,
10 avdpcoTre* rroiav rrpoicorrr}v. (t ri ep,TTai&w avrq> ;
ri S' dirdyei^ avrov rr)<; o-vvaio"6r}cra) r&v avrov
tcatc&v ; ov 6ekei,<$ Sel^ai, avr<p ro epyov r^9 ape-
1 Koraes : nal $.
28
BOOK I. iv. i-io
aversion such a one has utterly excluded desire
from himself, or else deferred it to another time/ and
feels aversion only toward the things which involve
freedom of choice. For if he avoids anything that is
not a matter of free choice, he knows that some time
he will encounter something in spite of his aversion
to it, and will come to grief. Now if it is virtue that
holds out the promise thus to create happiness and
calm and serenity, then assuredly progress toward
virtue is progress toward each of these states of mind.
For it is always true that whatsoever the goal toward
which perfection in anything definitely leads,
progress is an approach thereto.
How comes it, then, that we acknowledge virtue
to \>e a thing of this sort, and yet seek progress and
make a display of it in other things ? What is the
work 2 of virtue? Serenity. Who, then, is making
progress? The man who has read many treatises of
Chrysippus ? What, is virtue no more than this to
have gained a knowledge of Chrysippus ? For if it is
this, progress is confessedly nothing else than a
knowledge of many of the works of Chrysippus.
But now, while acknowledging that virtue produces
one thing, we are declaring that the approach to
virtue, which is progress, produces something else.
cf So-and-so," says someone, "is already able to read
Chrysippus all by himself/' It is fine headway, by
the gods, that you are making, man ! Great progress
this I c< Why do you mock him ? And why do you
try to divert him from the conciousness of his own
shortcomings ? Are you not willing to show him the
1 See the 'Encheiridion, II. 2 : "But for the present totally
make way with desire."
8 i.e*, the result at which virtue aims.
29
ARRIAN'S DISCOURSES OF EPICTETUS
11 T7?9> iva /Jbddrj TTOV rrjv
tyrycrov avrtfv, ra\aiTra)pe, OTTOV crov TO epyov.
TTOV Se crov TO epyov ; ev opet*t, fcal etcicklaret, tV
dvaTTorev/cros $9 teal direpiTrTGoro?, ev opfiais
/cal a$ op pals, f iv avafJidpr^TO^, ev Trpoo-decrei Kal
12 67TO%^, f Cv dvegctTrdTTjros. TTp&TOi S' elcrlv ol
TTpwroi TOTTOL /cal avaj/caLorarot. av Be Tp6/j,a>v
real TrevO&v fyrys direpiirroDro^ elvai, apa TTCO?
13 2v ovv IvTdvOd pot Seigov crov rrjv Trpo/coTnjv.
KaOdirep el dOXrjry Sieheyo/jirjv " $el%ov fjiot, TOV?
elra e\eyev e/celvos "iSe /AOV TOV$ aX-
airiOt, l crv /cal ol d\rrjpe^ t yo) TO a?ro-
14 reXecrfia r&v a\rr)pG>v Ibelv jSov^ojuai. " \df3e rqv
Treplopfjsfjs crvvra^LV /calyvwdi TTW? avrrjv dveyvco-
tea" avSpdnoSov, ov rovro &TO), d\\ct TTOJ? op/j,a<?
real d<f)op/Jia<? 9 TT&S opeyr) /cal eictckiveis, TrcS? e7U/3d\-
\rj 2 teal TrpOTtdecrai^ Kal Trapacrfcevd^r), Trorepa
15 crvadHOva)? rrj cbvcret, rj ao-i//z<ic6i/a)9. 6 yap crim-
,/ ^ * / ^ t \j^ rr
<pft)j/a)9, rovro pot, beiKvve icat, epcu croi on rrpo-
el $* acrv^toVtos, arreXOe /cal fJLrj pbvov
v ra /3i/3Xta, aXXa /cal ypd<pe avrbs rot-
1 &7n6i (of. &veXQe 15) Capps : ^ ^.
2 Schweighauser : 3vi0fa\fis S.
3 Salmasius and Upton's * codex' : Trpocrrfttecrcu /S'.
1 These are the three spheres or fields (r6iroi) of human
activity, inclination, choice, and intellectual assent, upon
which the Stoics laid great stress. For a fuller discussion see
below III. 2, 1 ff.
* Broad -jumpers in antiquity carried weights which on
being hurled backwards while the jumper was in mid-air
seem to have added materially to the distance covered.
30
BOOK I. iv. 10-15
work of virtue, that he may learn where to look for
his progress ? " Look for it there, wretch, where jour
work lies. And where is your work ? In desire and
aversion, that you may not miss what you desire and
encounter what you would avoid ; in choice and in
refusal, that you may commit no fault therein ; in
giving and withholding assent of judgement, that
you may not be deceived. 1 But first come the first
and most necessary points. Yet if you are in a state
of fear and grief when you seek to be proof against
encountering what you would avoid, how, pray, are
you making progress ?
Do you yourself show me, therefore, your own
progress in matters like the following. Suppose, for
example, that in talking to an athlete I said, " Show
me your shoulders," and then he answered, "Look
at my jumping- weights." 2 Go to, you and your
jumping- weights ! What I want to see is the effect
of the jumping- weights. ee Take the treatise Upon
Choice 3 and see how I have mastered it." It is not
that I am looking into, you slave, but how you act in
your choices and refusals, your desires and aversions,
how you go at things, and apply yourself to them,
and prepare yourself, whether you are acting in
harmony with nature therein, or out of harmony with
it. For if you are acting in harmony, show me that,
and I will tell you that you are making progress ;
but if out of harmony, begone, and do not confine
yourself to expounding your books, but go and write
These same weights were also used like our dumb-bells for
the development of the arm and trunk muscles, as is
apparently the case here.
* The title, apparently, of a short work by Chrysippus, but
known only from this passage. Zeno and Cleanthes wrote
also on the subject.
31
ARRIAN'S DISCOURSES OF EPICTETUS
16 avra. fcal ri aoi o<eXo9 ; OVK olSa? on o\ov
TO ftijSkiov Trevre Srjvapiatv ecrrLv ; o ovv egrjyov-
/iez>09 avTo So/cet OTI TT\elovo$ a%id<$ <TTIV rj irevre
17 Srjvapicov ; prj^eTrore ovv aXXa%oi) TO epyov tyj-
18 E[o{) OVV TTpOKOTTTJ ; 6 T^9 VfJi&V aTTOflTTa? TCOV
ATT09 7rl rrjv irpoaipeaw eTrecrrpaTTTai rrjv avrov,
ravrr^v e%ep<ydecr6(u Kal efcirovelv, &crre O"V\JL-
$u>vov aTTOTekecrai rf) fyvcret,, v^rfKrjv e\v6epav
19 aK,d>\vrov av^iro^>i<T f rov TTicrTrjv aiStfjAova' /JL-
, on, o TO* firj e<^>' avr& TroO&v r\
ovre TrtcrTos elvai ^vvar
avd<y/crj ^Ta^Lirreiv Kal
e/ceivoi? fcal avrov, avdy/cr] Be teal vTrorera-
aXXot9 eavrov, rols etcelva TrepiTroielv rj
20 fcco\viv Swapevow /cal\oi7rbv eo)0v dvicrrd/jievos
ravra rrjpel Kal <j)v\do-o"t, \overat co? 7TiO"T09, a>9
al&Tjj&cov ecrOLei, uxravTCO^ Girl r?j$ ael TrapaTrnrrov-
0-779 v\ri<s ra Trpori^ovpeva e/cTroz^wz/, 009 o S/)OyUi/9
21 Spo/JMK&s Kal 6 (fxbvacrKos fyto-vaa-Kitc&S' ovro<$
ecrnv o 7rpOKOirrcoi> ral<$ d\rj0elai$ %al o
22 d'rroSeSTj/jM'jKQ)? OUT09 scrnv. el 8' 7rl TTJV ev
j3ij3\ioL$ G^LP rerarai Kal ravrrjv eKirovel Kal
eirl TOVTO eKSebij/ArjKe, Xeya) avT<2 avroOev TTO-
23 pevecrdat et9 OIKOV Kal /JLTJ a/ieXetz/ r&v etcei* TOVTO
32
BOOK I. iv. 15-23
some of the same kind yourself. And what will you
gain thereby? Do you not know that the whole
book costs only five denarii ? Is the expounder of it,
then, think you, worth more than five denarii ? And
so never look for your work in one place and your
progress in another.
Where, then, is progress ? If any man among you,
withdrawing from external things, has turned his
attention to the question of his own moral purpose,
cultivating and perfecting it so as to make it finally
harmonious with nature, elevated, free, unhindered,
untrammelled, faithful, and honourable; and if he
has learned that he who craves or shuns the things
that are not under his control can be neither
faithful nor free, but must himself of necessity be
changed and tossed to and fro with them, and must
end by subordinating himself to others, those,
namely, who are able to procure or prevent these
things that he craves or shuns ; and if, finally, when
he rises in the morning he proceeds to keep and
observe all this that he has learned ; if he bathes as
a faithful man, eats as a self-respecting man,
similarly, whatever the subject matter may be with
which he has to deal, putting into practice his
guiding principles, as the runner does when he
applies the principles of running, and the voice-
trainer when he applies the principles of voice-
training, this is the man who in all truth is making
progress, and the man who has not travelled at
random is this one. But if he has striven merely to
attain the state which he finds in his books and
works only at that, and has made that the goal of
his travels, I bid him go home at once and not
neglect his concerns there, since the goal to which
33
VOL, I. *>
ARRIAN'S DISCOURSES OF EPICTETUS
yap e(j> o a7ro$6$tf[i'r)KGv ovSev ecrnv a\\ e/cecvo,
jjL\Tav e%\elv rov avrov /3/ou irevOt] /cal olpwyds
teal To 1 " olp,oi" /cal TO f< rd\a$ eyo*" KOI SVCTTV-
24 %iai> /cal drvxiav KOI fiaOelv* rl kari Odvaros,
ri <j>vytf, ru Secr/icoT^ioz/, iL KGOVSIOV, iva
ev rfj <f>v\a/cf} " a> <pi\6 Kpircov, el
(f>i\ov, TavTTj yivecrda)" /cal ju,r)
V av6pu>7TO$, eirl ravrd
25 7roXta9 T7;/)^o-a." TL? \eyeL ravra ; So/ceire on
v/uv a&o%6v nva epa> KO\ TaiTGivov ; Upiajmos
avra ov \eyL ; Ql&iirovs cv Xeyei ; aXX' OTrocrot,
26 ftaarLKzIs \eyovcnv ; *ri yap elcriv a\\o TpaypSiai
rj av0pc!)7ra)v Trady TeBavjJLatcoTwv TCL /CTO$ Sid
27 perpov roiovS* eTriSeiKvvfjieva ; el yap
devra rtvd eSei fAaffelv, on, rwv eWo? Aral 2 a
aipertov ov&ev ecrrt 7T/D09 ^^9, 700 p
rrjv dTrdryv ravryv, e% 979 yjfjie\\ov evpocos /cal
* avrol ri
28 Ti ovv rjjMV Trape^eL Xpucr^7T7ro9 ; " Iva
fyrjcriv, t{ on ov ^IrevBrj Tavrd ecrnv, e 5>v t;
29 evpoid e<rn /cal aTrdOeia diravTq, \djBe /JLOV rd
J3ifi\la real yvcoo-rj 009 a/eoXou#a 3 re /cal avfi-
cfrtovd ean rfj (f)vo'L rd aTraO'fj fie Trotovvra"
a> juLyd\r)<$ euTf%ta9, w fjbeyd\ov evepyerov rov
30 Sei/cvvovro? rrjv 6Sov. elra T/HTrroXe/^ JJLGV lepd
1 Added by Schweighiuiser.
2 Supplied by Upton.
3 Supplied by Schenkl.
34
BOOK I. iv. 23-30
he has travelled is nothing ; but not so that other
goal to study how a man m&y rid his life of
sorrows and lamentations, and of such cries as "Woe
is me!" and "Wretch that I am!" and of mis-
fortune and failure, and to learn the meaning of
death, exile, prison, hemlock ; 1 that he may be able
to say in prison,, " Dear Crito, if so it pleases the
gods, so be it/' 2 rather than, " Alas., poor me, an old
man, it is for this that I have kept my grey hairs ! "
Who says such things ? Do you think that I will
name you some man held in small esteem and of
low degree? Does not Priam say it? Does not
Oedipus ? Nay more, all* kings say it I For what
are tragedies but the portrayal in tragic verse of the
sufferings of men who have admired things external ?
If indeed one had to be deceived 3 into learning
that among things external and independent of our
free choice none concerns us, I, for my part, should
consent to a deception which would result in my
living thereafter serenely and without turmoil ; but
as for you, you will yourselves see to your own
preference.
What, then, does Chrysippus furnish us ? (t That
you may know," he says, " that these things are not
false from which serenity arises and tranquillity
comes to us, take my books and you shall know how
conformable and harmonious with nature are the
things which render me tranquil." O the great
good fortune ! O the great benefactor who points
the way! To Triptolemus, indeed, all men have
1 The poison -with which Socrates was put to death.
2 Plato, Crito, 43 p.
8 Probably by witnessing tragedies, the plots of which,
although fictitious, may teach moral lessons.
35
D 2
ARRIAN'S DISCOURSES OF EPICTETUS
xal /3w/ou9 7rcu>Te<? avdpto-iroi av<rTdKacnv> on
31 TO9
a\r}0eiav eupovTi teal (hcoricravri KOI el? Trdv
avdpdmrovs G^evey/covTi, ov TTJV Trepl TO ?jv } aX\a
TY]V 7T/309 TO ^ %i)V, Tt? V/JLO)V 776 TOVTO) /ScdJAOV
IBpvcraTO rj vaov fj aya\p,a ave8r\icev ^ rov deov
32 irrl TOVTM 7rpoa"/cvvi ; aX\ on pev ap.irekov
6$O)/CaV Tj TTVpOVS, 67T10VO{AV TOVTOV 6V/Ca, OTt, $
TQLOVTOV el;rjvyfcav fcapirov eV av8 pcdirlvv) Siavoia,
1JJJLLV ?]/J(,e\\OV, TOVTOV S' V6/Ca OVK V
e. TI/)09 TOU9 '
v T9, fyrjcrlv, evlaTyTcu Trpos TO, ayav e/c-
7T/)09 TOVTOV OV pdSlOV IcTTlV VpiV \Q<yQV,
2 Si' ov peTaTreicrei TI$ CLVTOV. TOVTO S' QVTE jrapa
T?)v efceivov <yivTai Svva/Jiiv ovT Trapa Trjv TOV
acrBeveiav, aXX* oTav aTra^Oel^ ctTro-
1 The phrase is from Plato, Orito, 48 B.
2 Referring probably to the mind of Chrysippus.
3 See also II. 20. 4. Epictetus condemns the exaggerations
of the Academic principle of suspended judgement, which
36
BOOK L iv. 3o-v. 2
established shrines and altars, because he gave us as
food the fruits of cultivation, but to him who has
discovered, and brought to light, and imparted to
all men the truth which deals, not with mere life,
but with a good life, 1 who among you has for that
set up an altar in his honour, or dedicated a temple
or a statue, or bows down to God in gratitude for
him ? But because the gods have given us the vine
or wheat, for that do we make sacrifice, and yet
because they have brought forth such a fruit in a
human mind, 2 whereby they purposed to show us
the truth touching happiness, shall we fail to render
thanks unto God for this ?
CHAPTER V
Against the Academics*
IF a man, says Epictetus, resists truths that are all
too evident, in opposing him it is not easy to find an
argument by which one may cause him to change
his opinion. The reason for this is neither the
man's ability nor the teacher's weakness ; nay, when
a man who has been trapped in an argument
hardens to stone, how shall one any longer deal
with him by argument?
was based on the doctrine that nothing could be actually
known. Of. Cicero Acad. I. 45 : Arcesilas (a prominent
Academic) negabat esse guidquam quod sciri posset . . sic
omnia later e in occulto ; neque esse quidqitam quod cerni aut
intellegi posset : quibus de causis nihil oportere neque projiteri
neque adfii^mare quemquam neque adsensione approbare, etc.
37
ARRIAN'S DISCOURSES OF EPICTETUS
3 'ATToX^oidW 8* elcri Birrai* rj pev rov vorj-
TIKOV airokid&cris, ?; Be rov evrpeTrriKOv, orav
ri? irapaTTayjJiVO$ p JJL^ ImveveLv rofe evapyeai,
$ OLTTO royv pa%o/uevcov dtpi&raadai. ol Be
rrjv ^ev crco/^artKTjv a.7rov/cpco(rt,v (j>o/3ov-
/col Ttdvr av pr}%awqcraiju,e0a vjrep rov jarj
TOIOVTG) nvl, r?}? tyv%rj$ S' airov&Kpov-
ovBev rjfMV p>e\i. fcal vrj Aia *rrl avrrjs
wxfjs av fjilv TI OVT<O$ Bia/ceijuevos, OHTTG
I Trapa/coKovOelv fiTjSe crvvikvai /AijBev, KOI
rovrov Ka/ca)<z eysiv olopeda' av Be TIVOS TO ev-
TpeTTTt/cov fca\ alBrjfMOv dTrove/cpatOf), rovro ert
teal BvvafMV Kokov^v.
6 ~KaTakafM/3dvi$ STL zyptfyopa? ; " ou," $>r)crlv
" ovBe <ydp, orav ev rot? VTTVOLS (pavrdfafAai, STL
lyptjyopa." ovBev ovv Biafyipei CLVTV) rj (pavracria
7 e/ceiv 1 )]^ ; " ovBev."" eri rovrw Sid\e<yo/jLai, ; Kctl
Ttolov avrw Trvp i] Ttolov aiBrjpov 7rpoa"ayd'yo) }
f iv* atcrdriTai OTt vevefcpcdrat, ; alcrdavo/Jievos ov
8 Trpoo'TTOielraL' eri yeiptov ecnl rov ve/cpov. /Jid^jv
o5ro? ov crvvopa* KO,K&<$ ex l " &wop&v o5ro9 ov
9 Kivelrai ovBe TrpOKOTrrei' en ddXioorepov %6^.
e/crer/jt^raL TO alBrj/jiov avrov /cal evrpeirriKOV KOI
TO \oyifcbv OVK aTTarer/t^Tai, aXX' aTcoreQr]-
10 picorai. ravr^v eye* Bvvafj,t,v eiVct) ; p,rj yevoiro,
el jurj KOI TJJV TWV fcivalBtov, fcaff* TJV rcav TO
7re\9bv ev /j,e<rq} tcai rroiovat /cal \eyovcri,.
1 Salmasius :
BOOK I. v. 3-10
Now there are two kinds of petrifaction : one is
the petrifaction of the intellect, the other of the
sense of shame, when a man stands in array, prepared
neither to assent to manifest truths nor to leave the
fighting line. Most of us dread the deadening of the
body and would resort to all means so as to avoid
falling into such a state, but about the deadening of
the soul we care not at all. Indeed, by Zeus, even
in the case of the soul itself, if a man be in such a
state that he cannot follow an argument step by step,
or even understand one, we regard him too as being
in a bad way ; but if a man's sense of shame and self-
respect be deadened, this we go so far as to call
strength of character !
Do your senses tell you that you are awake ?
fc No," he answers, " any more than they do when
in dreams I have the impression that I am awake/'
Is there, then, no difference between these two
impressions ? ee None." Can I argue with this man
any longer? And what cautery or lancet shall I
apply to him, to make him realize that he is
deadened ? He does realize it, but pretends that he
does not ; he is even worse than a corpse. One
man does not notice the contradiction he is in a
bad way ; another man notices it, indeed, but is
not moved and does not improve he is in a still
worse state. His self-respect and sense of shame
have been lopped off, and his reasoning faculty has
been I will not say cut away, but brutalized.
Am I to call this strength of character? Far
from it, unless I am so to describe the strength
that lewd fellows have, which enables them to say
and do in public anything that comes into their
heads.
39
ARRIAN'S DISCOURSES OF EPICTETUS
-'. He pi
efcda-rov rcov ev T<*>
pdSiov ecrrtv eyfctdjjiid(ra(, TTJV Trpovoiav, av Svo
^Xfl ri ^ Tavra eV avT<s>, Svva/juiv re crvvopaTiKijv
2 rcov ryeyovbrtov exacTTa* Kal TO ev^dpicrrov. el
& /MJ, o filv OVK o^reraL rrjv evy^p^orrlav r&v
( y f yovoTG)v t 6 S' ov/c ev^apicrrricrei eV avrols ouo'
3 av iBp. 1 xpa)/JLara o debs el 2 TreTroirfxei, Svva-
fjuv Se 6eaTLKT}v avr&v /A?) TreTroiTj/cei, *ri av rjv
4 o<eXo<? ; OuS' OTIOVV. 'AXX* dvd7ra\iv el rrjv
jjLev Bvva/Jbtv TreTTOirjicei, ra ovra Se fjurj roiavra
ola vTTOTriTTTeiv rfj Swa/nei rfj opart/cp, tcai OVTCO?
5 ri o^>eXo9 ; OiS' OTIOVV? Tt B\ el fcal d/jL(f>6-
6 Tepa Tavra TreTronjfcei, ^w? Se pr} Trevorf/cei, ;
OvS' otJrct)? TL oc^eXo?. T^9 ovv o dp/Aocras rovro
irpbs etcelvo featcelvo Trpos rovro ; rfa S' o ap(JLO(ra<;
rrjv jjLd%aipav Trpbs TO fco\ebv ical TO tco\eov ?rpo<?
7 Ti)V 7rd%cupav ; ouSet? ; /cat yuY\v
ris TO)V eTriTere^ecr^evcov
on re^virov rtvbs Trdvro)? TO epyov,
S' elicy /careaKvao-/jivov.
yO* OVV TOVTQ)V fMV GKaVTOV {JL<pal,Vl TOV
rd S' opard teal opa<n<$ Kal <^W9 OVK
9 efufiaivet, ; TO S* appev Kal TO 6rj\v Kal r) Trpo-
dvpla rj Trpbs rqv (rvvovcriav exarepov Kal
V) XpTJCTTLlCT) T0?9 fjlOpiot? TOZ? fCaTeCTKVa(T fJLGV
ovSe ravra epfyaLvei rbv rexviTyv ; d\\d ravra
10 /JLCV ouTo)* 4 r} Se roiavrij T?}? Scavoia^ KaracrKevrj,
1 Added by Meineke (elSfj Sfcobaeus).
2 Stobaeus : an erasure in #.
3 Here follows in #an erasure of about 110 letters.
* Stobaeua : omitted by &
40
BOOK L vi. i-io
CHAPTER VI
Of providence
FROM everything that happens in the universe it is
easy for a man to find occasion to praise providence,
if he has within himself these two qualities : the
faculty of taking a comprehensive view of what has
happened in each individual instance, and the sense
of gratitude. Otherwise, one man will not see the
usefulness of what has happened, and another, even
if he does see it, will not he grateful therefor. If
God had made colours, but had not made the faculty
of seeing them, of what good had it been ? None
at all. But, conversely, if He had made the faculty,
but in making objects, had made them incapable of
falling under the faculty of vision, in that case also
of what good had it been ? None at all. What
then, if He had even made both of these, but had
not made light ? Even thus it would have been of
no use. Who is it, then, that has fitted this to that
and that to this ? And who is it that has fitted the
sword to the scabbard, and the scabbard to the sword ?
No one ? Assuredly from the very structure of all
made objects we are accustomed to prove that the
work is certainly the product of some artificer, and
has not been constructed at random.
Does, then, every such work reveal its artificer,
but do visible objects and vision and light not reveal
him ? And the male and the female, and the passion
of each for intercourse with the other, and the faculty
which makes use of the organs which have been con-
structed for this purpose, do these things not reveal
their artificer either ? Well, admit it for these things ;
but the marvellous constitution of the intellect
41
ARRIAN'S DISCOURSES OF EPICTETUS
* f}v ov% aTrXw? v7ro7mrroj>Te9 l rot?
TV7rov/ji0a V7T avTcov, a\\a
uev 7i teal a<f>ai,pov[jt,v teal TrpocrrldefMev /cal
<rvvTL,d/jt,V Ta Tiva Si avTciov /cal vy Ata jjLera-
/3aivofj,ev air aXXa>j> sir* d\\a TIP a 2 OVTCO TTGO<>
, ovSe ravra ifcava KivfjcraL TLVCLS Kal
7r/)09 TO /J,r} aTroknrelv TQV re^virrjv ;
11 $ e^yrjadcrdoxra^ rjfuv ri TO TTQIOVV lanv etca-
CTTOV TOVTfOV 7) 7TW? QIQV T TO, OVTCO 8aV/J,aCTTa
/cal T)(Vifca el/cy /cal aTro TavTOjaaTov <ylvecr8ai.
12 Tt ovv ; ecjf>' rifju&v povatv yiveTai ravra ; TroXXa
fiv 7rl pbvtov, &v ej;aipeT(*)? %peiav el^ev TO
\oyiKov %&ov 3 TroXXa Se KQIVG, vpijo"i<> rjfjiiv /cal
13 Trpo? Ta aXoya. ap ovv /cal rrapafco\ovdl rot?
>0/9 /ceiva ; ovSa/j,&$. aXXo <ydp
/cal aXXo 7rapa/co"\,ovdr]<n$ f
etyev 6 0eb$ xpcofjuevav rat 9
14 f]p&v Se Trapafco\Qv9ovvTG)v Trj
TOVTO K6LVOl$ /jLV apKL TO tvQ
real TO avaTravecrdai Kal o^eveip /cal raXX' oaa
7TCT\el TWV aVT&V KaGTOV y rjfllv $\ 0^9 Kal
15 Tqv 7rapa,KQ\ov9r)TLKr)V $vva/MV eSa/cev, OVK&TI
raur' a-jrapKel, aXX' at; fjirj Kaia TpoTrov /cal
TGTay/j,evco$ /cal a/co\ovda)$ Trj e/cacrrou tfrvvei
Kal KaTacrKevfj irpaTTco^ev, ovKeTi TOV reXoi/9
16 revfo/te^a TOV eavT&v. &v jap al KaTao~Kval
17 Sidj>opoi } TOVTCOV Kal Ta epya Kal Ta reX^, ov
TQIWV r) Karao~Kvrj povov xprjcrTiKij, TOVTG)
42
1 Meineke : tirLiciirroprts 8.
2 Schenkl : >rk #.
BOOK I. vi. 10-17
whereby., when we meet with sensible objects, we
do not merely have their forms impressed upon us,,
but also make a selection from among them., and
subtract and add, and make these various combina-
tions by using them, yes, and, by Zeus, pass from some
things to certain others which are in a manner
related to them is not even all this sufficient to
stir our friends and induce them not to leave the
artificer out of account ? Else let them explain to
us what it is that produces each of these results, or
how it is possible that objects so wonderful and so
workmanlike should come into being at random and
spontaneously.
What then ? Is it in the case of man alone that
these things occur ? You will, indeed, find many
things in man only, things of which the rational animal
had a peculiar need, but you will also find many
possessed by us in common with the irrational animals.
Do they also, then, understand what happens? No ! for
use is one thing, and understanding another. God
bad need of the animals in that they make use of
external impressions, and of us in that we understand
the use of external impressions. And so for them it
is sufficient to eat and drink and rest and procreate,
and whatever else of the things within their own
province the animals severally do ; while for us, to
whom He has made the additional gift of the faculty
of understanding,, these things are no longer sufficient,
but unless we act appropriately, and methodically,
and in conformity each with his own nature and
constitution, we shall no longer achieve our own
ends. For of beings whose constitutions are different,
the works and the ends are likewise different. So
for the being whose constitution is adapted to use
43
ARRIAN'S DISCOURSES OF EPICTETUS
crOai OTTGXTovi/ a7rapK&* ov Be teal r rrapa/co\ov0fj-
TLK)J rfj ftprjO'ei, TOVTCp TO /cara TpOTrov av /j,r)
18 TTpoa-f} ov$7roTe Tv^6Tai rov reXou?. ri ovv ;
Ifcetv&v eicaaTOv Kara&Kevdfei, TO p,ev &<TT
e&OUffdai, TO ' &<TT virrjpeTelv el$ yecopyiav, TO
S' GJ(TT TVpOV <f)ptV s TO S' d\\0 7l' d\\p "XP 6 ^
-TrapaTrXrjaiq), Trpo? a r/9 XP ^ a ro ^ Trapa/co\ov-
Qelv rat? $avTacriai ( $ real raura? Siatcplveiv Sv-
19 vaa~6ai ; TOP S 1 avOpwirov OeaTqv elcrriyayev
avTOv TG feed T&V epycov T&V avTOv, real ov povov
20 OeaTyv, ak\a fcal egrj'yrjT'rjv avT&v. &ia TOVTO
alcr^pov eciTL T> avOpdbTiG) appear at teal tcaTa-
" OTTOV teal TO, a\oya s aXXa p,a\\ov cvOev
21 rjficov teal y <^vcrt5. /careX^fe^ 8' 67rl Oeapiav
teal TcapaKo\ov8r}criv Kal crvfKpcovov Siegaycoyrjv
22 TTJ (frvcrei. opctTe ovv, /Mr} aOkaroi TOVTCOV a,7ro-
23 AXX* et? ^Q\vp/rrav p,ev aTroS^/^etre, (
TO epyov TOV <&et.Siov, KOI aTvy^fjua eVacrro?
CljM \> t f /)*%/ P\J
24 oieTat, TO avicrToprjTQS TOVTCOP aTTOuaveLV OTTOV o
ovS* a7ro$r}[jLf)(rai ^pela ecrr/y, aXX* ecrrw ijSv] Kal
TrdpetTTiv ro?9 epyois, TavTa Se OedcracrOai, Kal
25 aaTavofjcrai OVK e7ri6v/MJo"T6 ; OVK alo-ff^creaffe
TOIVVV, OVT6 T/Z/65 CTT OVT CTTt T/ <yJOVaT6 OVT
ri TOVTO eaTLv, <^' ov Tr]v 6eav 7rapl\r}(p0e ;
26 *AXXa yiveTal Tiva dr)Sn /cal vdXeTra ev TCO
r\f >T7 'r\-\ / M > / , *
v Uw/ATTLa o ov yiveTai, ; ov /cav/jua-
ov o-Tevo^pelaOe ; ov tca/ccos \ovecr9e ;
1 Schweighauser : etS^re S.
44
BOOK I. vi. 17-26
only, mere use is sufficient, but where a being has
also the faculty of understanding the use, unless the
principle of propriety be added, he will never attain
his end. What then ? Each of the animals God con-
stitutes, one to be eaten, another to serve in farming,
another to produce cheese, and yet another for some
other similar use ; to perform these functions what
need have they to understand external impressions
and to be able to diiferentiate between them ? But
God has brought man into the world to be a spectator
of Himself and of His works, and not merely a
spectator, but also an interpreter. Wherefore, it is
shameful for man to begin and end just where the
irrational animals do ; he should rather begin where
they do, but end where nature has ended in dealing
with us. Now she did not end until she reached
contemplation and understanding and a manner of
life harmonious with nature. Take heed, therefore,
lest you die without ever having been spectators of
these things.
But you travel to Olyinpia to behold the work * of
Pheidias, and each of you regards it as a misfortune to
die without seeing such sights ; yet when there is no
need to travel at all, but where Zeus is already, and
is present in his works, will you not yearn to behold
these works and know them ? Will you decline,
therefore, to perceive either who you are, or for what
you have been born, or what that purpose is for
which you have received sight? But some un-
pleasant and hard things happen in life. And do
they not happen at Olympia ? Do you not swelter ?
Are you not cramped and crowded ? Do you not
1 The famous gold and ivory statue of Zeus.
45
ARRIAN'S DISCOURSES OF EPICTETUS
ov KarafSps-fcevde, orav fip&Xfl / dopvftov Se /ecu
/9o% Kal r&v aXktov %a\7r&v OVK airoKavere ;
27 aXX' olaat, ort ravra irdvra avnnOevres 77/309
28 TO d^Lo\oyov rr}$ 0ea$ <f>epere /cal dve^eo'de. dye
$* ovfc l\tf(j)aT 3 KaO* a? OLcrere Ttav TO
^rv^iav OVK elKri^are ; av-
29 Spelav OVK el\ij(j)aT6 ; /capreplav OVK eiXycfxiTe ;
real ri ere fioi p>e\eL f^ejaXo-^v'^a) ovrt, rS)v airo-
fffjvcu Swa/jievtov ; ri /JL eK,cm](TeL rj rapd^ei rj rl
ov %pijcrojji,ai rfj
avrrfv, aXX' 67rl TOI$ aTro/S
fcal <Trevd%a> ;
30 <f Nat aXX r at fAV^at, fwv peovcrw" TIVQS ovv
ve/ca ^eipa^ G%i$, avSpdiroSov ; ou% f iva Aral
31 d7To/j,var<rr}<$ creavrov ; Tovro ovv evXoyov fJ^v^a^
32 yweadai V r& Kocr/j,<p ; Kal TTOCTW Kpelrrov
aTro/JLv^ao-dai ae rj eyrcaKdv ; rj ri ofet, OTI o
]&paK\r)<$ av ane/Siy, el JLLTJ Xecov TOIOVTOS eyevero
fcal vSpa /cal 6\a<f>o$ /cal crO? Kal abiKoi Ttves
aif6p(dTroL Kal OrjpitoSei?, ov<> IKGLVOS %rj\avvv
33 Kal exddatpev ; Kal ri av eiroiei /jbrj&evos TOIQV-
rov ryeyovoros ; rf &TJ\OV ori evTervKiyfievo^ av
l/cdQev&ev ; OVKOVV irp&rov pev OVK av eyevero
ttpaK\rj^ iv Tpvcjzfj roiavrij Kal 'rjcrv^ia uvcrrd^cov
o\ov rov ftiov el S' apa Kal eyevero, ri o^sXo?
34 avrov ; ri<$ Se xprjcri,? r&v /3pa%i,6va>v r&v eKei-
vov Kal rfjs aA.A.7?? aXA:^9 Kal Kaprepia? Kal
yevvaioryros, el ^ roiavrai rives avrov irepL-
35 (Travel? /cal v\ai Sie&eicrav /cal eyvftvao-av ; ri
46
BOOK L vi. 26-35
bathe with discomfort ? Are you not drenched when-
ever it rains ? Do you not have your fill of tumult
and shouting and other annoyances ? But I fancy
that you hear and endure all this by balancing it off
against the memorable character of the spectacle.
Come, have }-ou not received faculties that enable
you to bear whatever happens ? Have you not
received magnanimity ? Have you not received
courage ? Have you not received endurance ? And
what care I longer for anything that may happen, if
I be magnanimous? What shall perturb me, or
trouble me, or seem grievous to me ? Shall I fail to
use my faculty to that end for which I have received
it, but grieve and lament over events that occur ?
ee Yes, but my nose is running." What have you
hands for, then, slave ? Is it not that you may wipe
your nose ? " Is it reasonable, then, that there should
be running noses in the world ? " And how much
better it would be for you to wipe your nose than to
find fault ! Or what do you think Heracles would
have amounted to, if there had not been a lion like
the one which he encountered, and a hydra, and a
stag, and a boar, and wicked and brutal men, whom
he made it his business to drive out and clear away?
And what would he have been doing had nothing of
the sort existed ? Is it not clear that he would have
rolled himself up in a blanket and slept ? In the first
place, then, he would never have become Heracles by
slumbering away his whole life in such luxury and
ease ; but even if he had, of what good would he
have been ? What would have been the use of those
arms of his and of his prowess in general, and his
steadfastness and nobility, had not such circumstances
and occasions roused and exercised him ? What
47
ARRIAN'S DISCOURSES OF EPICTETUS
ovv ; auTOJ raura? ee /caTacrtcevd^eiv /cat
vrodev \eovTa elcrayayelv els rrjv ftwpav
36 avrov /ecu crvv teal vSpav ; fjuwpia TOVTO teal
fiavia. yevopeva 8e fcal eupedevTa ev^prjcrTa r)v
7*7)09 TO Seitfat, fcal ^v^vdcrai rov
37 "Aye ovv /cal &v TOVTOW alcrdofjtvo$ a
et9 ra? Svvd/j,i$ a? e^ej? KCLI aTT^Scaz/ elite fc <f>epe
vvv, w Zev, r)V 0e\eL$ Trepla'Tao'iv* e%a) yap
TrapaaricevYjv e/c crov pot, SeSo/^ev^ teal
7r/?o9 TO KotfjArjcrat, Sia r&v aTrofiawovr
38 TO^." ov* a\\a tcd9r)o~9e ra fiev JJUTJ (rvfjifif) rpe-
fjiovres, T*V Se crviiftawQVTtov o$vpop,vot> real
irevQovvres teal crTevovre^ elra ToZ? Oeofc eyxa-
39 \elre. rt yap ecmv aXXo atco\ovQov TTJ roiavry
40 dyevveta rj /cal dcrefteia ; /cairoi o ye debs ov
uv ra$ Svvd/j,et,$ ravras, /cad* a?
TO dirolSaZvov py TaTrewovfAevot fiySe
<rvytc\<i>p,evQt, I/TT' avrov, aXX' o r]v dyaQov fiacrt,-
XG>? /cal rai$ dKrjdeiais Trarpos, dfccoXvrov TOVTO
yicacrTOV, dTrapairo$i<TTov t o\ov
efi rjplv eTrolrjaev ov& avrq> TWO,
TOVTO lo"XyV dTTO\LTTOi>Vj COCTTe /CO)Xl5cra T)
41 Siaai. TavTa e\;oz/Tc9 ehevflepa KOI vpeTepa
'Xpfjaffe avToi? /^^S' alcrddvecrde Tiva
42 /cal Trapd TCI^O?, aXXa /cdO^o'de Trev9ovvTe$ teal
(TTeVQVTeS OL fJLV 7T/709 aVTQV TQV $OVTa aTTOTe-
TV(f>\o)/u,evoi yu.7;S' eTriyivtocr/covTes TQV evepyeTTjv,
ol 8 VTT dyevvelas els /^e/JL^jrets teal Ta
43 T> 9e /cTpe7r6jLt,evoi. /caiTOi irpbs
BOOK I. vi. 35-43
then ? Ought lie to have prepared these for
himself, and sought to bring a lion into his own
country from somewhere or other, and a boar, and a
hydra? This would have been folly and madness.
But since they did exist and were found in the
world, they were serviceable as a means of revealing
and exercising our Heracles.
Come then, do you also, now that you are aware
of these things, contemplate the faculties which you
have, and, after contemplating, say : " Bring now,
O Zeus, what difficulty Thou wilt ; for I have an
equipment given to me by Thee, and resources
wherewith to distinguish myself by making use of
the things that come to pass/* But no, you sit
trembling for fear something will happen, and
lamenting, and grieving, and groaning about other
things that are happening. And then you blame
the gods ! For what else can be the consequence
of so ignoble a spirit but sheer impiety ? And yet
God has not merely given us these faculties, to
enable us to bear all that happens without being
degraded or crushed thereby, but as became a good
king and in very truth a father He has given them
to us free from all restraint, compulsion, hindrance ;
He has put the whole matter under our control
without reserving even for Himself any power to
prevent or hinder. Although you have these facul-
ties free and entirely your own, you do not use
them, nor do you realize what gifts you have received,
and from whom, but you sit sorrowing and groaning,
some of you blinded toward the giver himself and
not even acknowledging your benefactor, and others,
such is their ignoble spirit turning aside to
fault-finding and complaints against God. And yet,
49
ARRIAN'S DISCOURSES OF EPICTETUS
'lav p,ev Kal dvbpeiav eyco crol Sei^co OTL d<pop{ia<?
") TO fjifjL<t>0"dai, Kal
ffdl
'. Ile/oi T?}9 xpeia? T&V
VTT006TLK&V KCU TCOV Op,Oi
1 H Trep TOZ;? fierairTTrovra^ tea V
eri Se T& rjpcoTTJardai Trepalvovra? /col
a7rXa>9 TOV$ TOIOVTOV<$ \6<yov$ Trpay/iareia \av-
Qdvei TOU9 TroXXou^ Trepl fcadrffcovro? ovcra*
2 fyrovfjiev yap 7rl Trdcrr]$ v\r}$ TTCOS av evpoi *
6 Ka\o$ KCU ayados rrjv $t,ef~o$ov /cal dva<TTpo(f>r)v
3 TTJV ev avTri KCL&r\KQVcrav. OVJCQVV ^ rovro \eye-
roxravt ori ov crv<yKadij<ri, el? pd)Tr)cnv Kal
airoKpicnv o &7rovSaLO$ T) STL crwy /caff els OVK
l7rL/Jt,h,TJ<TT<U TOV /AT} el/cfj fMt]^ O>9 TV)(V GV
4 ip&rijcreL fcal airoKpicref, avacrTpe<$ea'6ai, rj 2
yelv, QTL 67ria tce^riv TLVO, TroiyTeov TU>V
TQVT&V, rrepl 01)9 p,d\i<TTa crTptye
Kal aTroKpicris*
5 Tt yap 7rayyeX\Tai ev \6ya) ;
1 Meibom : eupool S,
2 Schenkl : & S.
1 With, the Stoics, whose sole standard of judgement in
problems of conduct was the appeal to reason, the proper
training of the reasoning faculties was an indispensable pre-
requisite to the good life. Three modes of sophistical
reasoning are here differentiated. " Equivocal premisses "
5
BOOK I. vi. 43-vn. 5
though I can show you that you have resources and
endowment for magnanimity and courage,, do you,
pray, show me what resources you have to justify
faultfinding and complaining !
CHAPTER VII
Of the use of equivocal premisses, hypothetical
arguments and the like
MOST men are unaware that the handling of argu-
ments which involve equivocal and hypothetical pre-
misses, and., further, of those which derive syllogisms
by the process of interrogation, and, in general, the
handling of all such arguments, 1 has a bearing upon
the duties of life. For our aim in every matter of
inquiry is to learn how the good and excellent man
may find the appropriate course through it and the
appropriate way of conducting himself in it. Let them
say, then, either that the good man will not enter
the contest of question and answer, or that, once he
has entered, he will be at no pains to avoid con-
ducting himself carelessly and at haphazard in
question and answer ; or else, if they accept neither
of these alternatives, they must admit that some
investigation should be made of those topics with
which question and answer are principally concerned.
For what is the professed object of reasoning?
\6yot} are those that contain ambiguities
in terms which are intended to mean one thing at one step
in the argument, another at another. "Hypothetical pre-
misses " involve assumptions, or conditions. The last class
proceeds by drawing unexpected conclusions from the answers
to questions.
5*
ARRIAN'S DISCOURSES OF EPICTETUS
Qivai, TO, ^frevSil alpeiv, 737)09 l ra aSy'Xa e'7re%ez/.
6 ap* ovv ap/cel TOVTO uovov padelv ; 'Ap/cei,
<j)7]o-iv. QVKOVV Kal rw /3ov\o/jLv<p ev xptferet,
vo/AicrjjLaTOS fir] SiaTTLTTTGLV ap/cel TOVTO a/covcrai s
Sta TL ra? fjiev SOKL/^OV^ Spa^/ta? 7ra/)aSe%97, ra9
7 S' a&oxifiovs aTroSoKipd^eis ; Ov/c aprcei. Tt
ovv Set Tour<i> TT pocr~ka/Selv ; rl <yap a\Xo rj
SofcifJLacrTtKijv re teal Sia/cpt,T(,K7jv TOJV
T6 KOI aSoKLfJLCOP Spa%fJ.O)V ; QVK.OVV KOl
7rl \6jov OVK ap/cel TO 'Xe^dev, a\X' avdy/cr}
$OKt>jLLacrTi/cov yeveffdat, teal SiaicpiTiicov TOV akr}-
9 &ov$ teal TOV -^evSou? teal TOV aStjXov ; 'AvdyKij.
at, ev \6yq) ; TO
o~ov /faX&>9 7rapa$-
10 %of . aye apfcel ovv tcavTavOa yucovat, TOVTO ;
OVK ap/cel, Set Se paOelv TTW? TI TLCTLV afcoKovdov
yiveTai fcal Trore jj,v ev evl aKoKovOei, Trore Se
11 7T\LOCrCV fCOLvf). /JLlj 7TOT6 OVV Kal TOVTO
TOV /jL6\\ovTa
Kal avTOV T
ro?9 aTro^eifcvvovcri TrapaKo\ov~
fftfcreiv ya^S' V7TO T&V crofii^oj
12 Qr]<TcrBai 0)9 aTroSeixvvovTCov ; OVKOVV
Trepl TCOV crvvayovTGOv \6<ycov Kal Tporrwv
Kal <yvp,vacria Kal avayfcaia
13 'AXXa Sr) HCTTIV efi &v SeScoKajLiev vyic*)$
1 Added by Meibom.
52
BOOK I. vii. 5-13
To state the true,, to eliminate the false, to suspend
judgement in doubtful cases. Is it enough, then,
to learn this alone ? It is enough, saj-s one. Is it,
then, also enough for the man who wants to make
no mistake in the use of money to be told the
reason why you accept genuine drachmas and reject
the counterfeit ? It is not enough. What, then,
must be added to this ? Why, what else but the
faculty that tests the genuine drachmas and the
counterfeit and distinguishes between them ? Where-
fore, in reasoning also the spoken word is not enough,
is it? On the contrary, is it not necessary to
develop the power of testing the true and the false
and the uncertain and of distinguishing between
them ? It is necessary. What else besides this is
proposed in reasoning ? Pray accept the conse-
quence of what you have properly granted. Come,
is it enough, then, in this case also merely to know
that this particular thing is true ? It is not enough,
but one must learn in what way a thing follows as a
consequence upon certain other things, and how
sometimes one thing follows upon one, and at other
times upon, several conjointly. Is it not, then, neces-
sary that a man should also acquire this power, if
he is to acquit himself intelligently in argument,
and is himself not only to prove each point when he
tries to prove it, but also to follow the argument of
those who are conducting a proof, and is not to be
misled by men who quibble as though they were
proving something ? There has consequently arisen
among us, and shown itself to be necessary, a science
which deals with inferential arguments and with
logical figures and trains men therein.
But of course there are times when we have
S3
ARRIAN'S DISCOURSES OF EPICTETUS
\7]/jb/jLara fcal crv/A/Saivei, rovrl e avT&v
14 Se ov ov$ev fjrrov av/jifiaivei. TL ovv /JLOL KCL-
15 Qr\K.i TTOielv ; irpoaoe^ecrOai TO ^ez5So9 ; teal
7TG)9 olov T ; aXka \ejetv cm " ov% v<yi&$
7rap6%d)pr]o~a ra wjjLoXojrjj^eva " ; Kol yJr]v ovSe
TOVTO StSorai. aXV ort " ou GVfJifBaivGt Sia T&V
ov TOVTO
16 TI ovv 7rl TOVTGDV TTO^Teov ; r) i^r] TTOTG a>? ov/c
ap/cei TO oaveLo-ao-Oai 7rpo<$ TO eri o<f)i\iv 9 a\Xa
$el Trpovslvai KCU TO eirt/Jieveiv e^rl TOV Saveiov
KOI fiy $iake\va'dcu, CIVTO, OVTMS OVK ap/cel
TO $W Trapa-^copelv TO eTnfyepofJbevov TO
TO, \r)iJLp,(tTa } eel &* eTrifieveiv errl T^ IT a pa-
ll xcoptfcrea)? aurcoi/ ; KCU Srj JJLSVOVTCOV pev
6^9 reXc>9 OTroia 7rap^Q>pTJ07j iraaa avdyjcr)
eirl r?}9 Trapa^coprjcrect)^ eTupeveiv teal TO a/co-
19 \ovdov avTols TrpodSe^ecr^ae* 1 . . . ovSe jap rjfuv
v 1 5> \ /\t t o' A \ii/
Tt, ovoe /cau ?)/&a? crv/JLpaivei, TOVTO TO 67ri<pepojjL-
vov, eTreiBrj r-^9 (Tvy^copijo-eco^ T&V
20 ajrecrTripev. Sel ovv fcal TO, TOiavTa T&V
TWV lo~TQpri<rat KOl Tr\v Toiavrr^v [AeTa/So'X.ijv re
Aral /JLTa,7rTCdcriv avT&v, K,aff fjv ev avTfj TTJ
aTTOfcplcrei rj T& <rv\\e\oyio-0ai,
TOLOVTG> \afjLJ3dvovTa ra9 /^Ta-
1 At this point Upton introduced from his ' codex ' a
sentence intended to express fully the transition in the
cargument ( 18) : ^ ^y6vruv 5e aurwv dirola irapextop'hQr], /cal
7lfj.as iracra avdyKvi TJIS Trapaxwp-hcrtas a<j)i<rTaff6ai Kal (rov Scliw.]>
rb a.va,K6\QvQov avrots \6yois irpoo-^ex^a-dat. "If, however,
they do not remain as they were granted, we are also bound
to abandon our concession and our acceptance of what Is
54
BOOK I. vn. 13-20
with sound reasoning granted the premisses, and
the inference from them is so-and-so ; and, in spite
of its being false, it is none the less the inference.
What., then, should I do? Accept the fallacy?
And how is that possible ? Well, should I say, It
was not sound reasoning for me to grant the pre-
misses " ? Nay, but this is not permissible either.
Or, "This does not follow from what has been
granted"? But that is not permissible, either.
What, then, must be done in these circumstances ?
Is it not this, that the fact of having borrowed is
not enough to prove that one is still in debt, but we
must add the circumstance that one abides by the
loan that is, has not paid it and just so our having
once granted the premisses is not enough to compel
us to accept the inference, but we must abide by our
acceptance of the premisses ? And what is more,
if the premisses remain until the end what they
were when they were granted, there is every neces-
sity for us to abide by our acceptance of them, and
to allow the conclusion that has been drawn from
them ; ... for from our point of view and to our way
of thinking this inference does not now result from
the premisses, since we have withdrawn from our
previous assent to the premisses. It is necessary,
therefore, to enquire into premisses of this kind and
into such change and equivocal modification of them,
whereby, at the very moment the question is put,
or the answer made, or the deduction drawn, or at
some other similar stage in the argument, the pre-
misses take on modified meanings and give occasion
inconsistent with the premisses." Schenkl indicates a
lacuna.
55
ARRIAN'S DISCOURSES OF EPICTETUS
rov
rapdarcrea9ai, arj jB\e7rovcn TO dtcoKovdov. rlvo?
21 eve/cay f (v eV rw TOTTW TOI/T&) ^ 7nx/?a TO
eltcfj pijSe <TvyKe)(y/j,eva>$ ava-
22 Kal TO auTO em re r&v viroOecretov ical
<yo)V. ava^Kalov <yap ecrnv or
i rivet VTrodecriP &cnrep e'jrijSadpav TO) erj<?
23 Xoy^). Tracrav ovv TYJV SoSetcrav 'jrapa^ooprjreov
24 rj ov Tracrav ; teal el ov iracrav, riva ; l Tra-
Se (juevereov eh airav ejrl T^9
<TTLV OTG aTTOGTareov, ra S* afcb\ov9a
Kal ra pa^ofjieya ov TrpocrSefcreov ;
25 Nat. 'AXXa Xe^et ri$ <m " iroir)<ja> ere Svvarov
vTrbdecriv err abvvarov a f jra'x@r)vai"
rovrov ov (rwyKaOrfcreL o (jfyodi^/xo?, d\\a
26 <[>ev%raL l^kr&aiv fcal tcoLvo\o^Lav ; teal Tt? en
aXXo9 e<TT( \6<y(p %p7/crTAro9 teal Secvb? pcor?](rt,
teal a7ro/c/)tcret teal vrj Ata dve^aTrdr'rjTO'S re fcal
27 a<ro<^crTO9 ; d"XXa (TV^KaB^creb pkv
(Trpa<j)Tjcrrat Se rov /arj eiKfj Kal co9
avacrrpefacrBat, ev \6ja) ; Kal 7rco9 en ecrrai
28 roiovros olov avrov eTrwoovpev ; aXX' avev Tiz/09
roLavrrjs yujj,va<rLa<t Kal TrapacrKevr)? $v\drreiv
29 olo9 T' ecrTt TO e^rj^ ; rovro Seifcvvrcocrav /cal
irapekfcet, ra ffecoptj/jiara ravra iravra, arorra
yv Kal dvaKoXovda rfj 7rpo\rj-^rei rov CTTTOV-
Saiov.
30 Tt en dpyol Kal padu/Aoi Kal voodpoi ecr/iev
1 The words trepl rivos 7) (ncfyis; irepl /ca0TJKO*/roy at this
point were deleted by Wolf.
56
BOOK I. vn. 20-30
to the unthinking to be disconcerted., if the}" do not
see what follows in consequence. Why is it neces-
sary ? In order that in this matter we may not
behave unsuitably, nor at haphazard, nor confusedly.
And the same holds true of hypotheses and Ivypo-
thetical arguments. For it is necessary at times to
postulate some hypothesis as a sort of stepping-stone
for the subsequent argument. Are we, therefore, to
grant any and every hypothesis that is proposed, or
not every one? And if not every one, what one?
And when a man has granted an hypothesis,, -must he
abide for ever by it and maintain it, or are there
times when he should abandon it and accept only
the consequences which follow from it without accept-
ing those which are opposed to it ? Yes. But some-
one says, "If you once admit an hypothesis that
involves a possibility,, I will compel you to be drawn
on to an impossibility." Shall the prudent man
refuse to engage with this person, and avoid enquiry
and discussion with him ? Yet who but the pru-
dent is capable of using argument and skilful in
question and answer, and, by Zeus, proof against
deceit and sophistic fallacies ? But shall he argue,
indeed, and then not take pains to avoid conducting
himself recklessly and at haphazard in argument?
And if he does not, how will he any longer be the
sort of man we think he is ? But without some such
exercise and preparation in formal reasoning, how
will he be able to maintain the continuity of the
argument ? Let them show that he will be able,
and all these speculations become mere superfluity ;
they were absurd and inconsistent with our pre-
conception of the good man.
Why are we still indolent and easy-going and
57
ARRIAN'S DISCOURSES OF EPICTETUS
l 7rpo<f>dari$ fyrovfiev, /cad* a? ov Trovij<ro/Av
TOV
31 'Xoyov ; "Av ovv ev TOVTOLS rr\avr]9a), ^ TL
TOV Trarepa aire/cTGiva ; 'AvSpdrroSov, TTOV yap
evOa&e Trarrjp TJV, 2V avrov aTTOKTeivrjs ; ri ovv
7roiij<ra<> ; o povov rjv Kara TOP rorrov a/jLaprr)jj,a,
32 rovro rj/jidpTvjfca^ ejrel TOL TOUT avro teal yco
c Pov(f>(p elirov eTrtn/LLcovri /J.OL on TO 7rapa\i-
V V aV\\OJL(TflS> TLVl OVX 6Vpl(TfCOV.
j&ev" <j>rf/j,i, (< el 2 TO KairiTcoXiov Arare-
/cav<ra,** 3 o S* " 'AvSpdiroSov" <f>rj, tc evddSe TO
33 TrapaKeLTTo^evov KamToo\i6v <TTIV" rj
jjiova dj&apTtjuaTd tVrt TO
ical TOV irarepa aTTOKTelvat,, TO S' elicrj real
nal a>9 Tf%ez/ xpfjcrdai ra^9 $avTacriat$ rat?
avTOv Kal fjur) TrapaKO\ov0elv Xoyca ^778' aT
fjtfjSe o-ofiiaruaTi urjo* a?rXct>9 ftXeireiv TO
avTov Kal ov K,Q,& avTov ev epCDT/jaei teal arro-
i, TOVTCOV S* ovSev GGTLV d
. e 'Qri at $vvdut$ ro?9 djraiSevTOis OVK
d\\ij\oi$, Kara TOCTOVTOVS teal
TO, etbr) T&V ZTnyjeiprnicuTtoV TC Kal evdu/arj
2 ev T0i9 Xoyoi? eiCTroiel ueTaXa/ji^dveiv. olov
1 Salmasius : aur^ S. * Added by Blass.
5 Schenkl : aT<r/ctWa S,
BOOK I. vii. 30-vin. 2
sluggish^ seeking excuses whereby we may avoid
toiling or even late hours, as we try to perfect our
own reason ? If, then,, I err in these matters,, I have
not murdered my own father., have I ? Slave, pray
where was there in this case a father for you to
murder? What,, then, have you done, you ask?
You have committed what was the only possible
error in the matter. Indeed this is the very remark
I made to Rufus when he censured me for not dis-
covering the one omission in a certain syllogism.
Well/' said 1, "it isn't as bad as if I had burned
down the Capitol." But he answered, (C Slave, the
omission here is the Capitol." Or are there no other
errors than setting fire to the Capitol and murdering
one's father? But to make a reckless and foolish
and haphazard use of the external impressions that
come to one, to fail to follow an argument, or demon-
stration, or sophism in a word, to fail to see in
question and answer what is consistent with one's
position or inconsistent is none of these things an
error ?
CHAPTER VIII
That the reasoning faculties, in the case of the
uneducated, are not free from error
IN as many ways as it is possible to vary the mean-
ing of equivalent terms, in so many ways may a man
also vary the forms of his controversial arguments
and of his enthymemes I in reasoning. Take this
1 An enthymeme is defined by Aristotle (Rhet. I. i. 11) as
" a rhetorical demonstration," that is, an argument expressed
in ordinary literary style, not in the formal fashion of a
syllogism. It is thus called an " incomplete syllogism" { 3
below), as falling short of the "definite proof" accorded by
the syllogism.
59
ARRIAN'S DISCOURSES OF EPICTETUS
TOV TpQTTOV TOVTOV el eBaVCitfCO Kal fA
o<f>et,\i<$ fioi TO dpyvpLOv ov^l eSaveicrco p,ev Kal
OVK aTTeSto/cas" ov urjv o(f>6L\i$ aoi TO apyvpiov.
3 /cal TOVTO ovSevl /jua\\ov rrpoo-^Kei r) TCO <f>L\oo~6<f)q)
1 7t/?o>9 Trotelv. eiTrep yap aTeX?/9 crv\\oyt,o-/jL6$
TO evdvfirijjLa, $fj\ov OTL o irepl TOV Te\eiov
OUT09 av iKavos e.lrj
TOV
4 Tt 7TOT QVV OV <yVp,vOfJiV aVTOVS T
5 d\\1]\OV<> TOP TpOTTOV TOVTOV ,* OTl VVV KaiTOt
<yvfjuva%6p,voi Trepl TavTa p,r}& O-TTO
TOV r}8ov<; VTTO <y e/^ov Trpto~7ra)/jLvot,
6 ovSev 67rt6tSo/i6z/ et9 fca\OKa i yaOiav. rt QVV
TrpocrSo/cav, el xal TavTrjv Trjv avyoXiav TTpocrkd-
^OLJJLGV ; Kal /jLd\icrd\ QTI, ov fjiovov da")(p\ia TI<$
CLTTO T&v dvaytcaiOTepcov avTrj irpQ<j<ykvcn,T av,
d\\a /cal oiycrecos dfyopfjurj xal Tv<pov oi% tj
7 TV)(pvo~a. jj,eyd\r] yap O~TI Svvafjiis 7; ?r^-
cr) /cat Tridavo'Koyi/cij, teal ud\io-T el TV'Xpt
7rnr\eov Kal Tiva /cal evrr pe7Tiav drro
8 TCOV ovojAaTcw TrpocrXaySo^. OTL Kal ev TO) KaOokov
rraaa $vva}ju,$ 7uo~<pa\r)<$ Tol$ aTratSeuro^? /cal
acrdeveai Trpo&yevouewr} TT/OO? TO eirapai Kal
9 xavv&aai, e?r' avTr). jroia yap av TI$ en, ^JX ai; fj
Trelcrat, TOV veov TOV ev TOVTOW SiatyepovTa, QTI
ov Bei TTpoa9i]Kriv avTOv e/ceivcov yP(T0ac t aXX'
10 Klva avTW Trpoo-deLvai ; ov^l Se irdvTas TOV<?
TOUTOU9 KaTairaTrjo-as eTrypfjievos rjp.lv Kal
repnraTel p,r/8* dve'^Quevos, av TI<$
avTOv V7ro/M/j,vycrKc0v f TWOS
/xez/09 TTOV dTroKeKXiKev ;
1 ri after airrTjraf deleted in s,
60
BOOK I. viii. 2-10
syllogism, for instance : If you have borrowed and have
not repaid, you owe me the money ; now you have not
borrowed and have not repaid ; therefore you do not owe
me the money. And no man is better fitted to employ
such variations skilfully than the philosopher. For
if, indeed, the enthymeme is an incomplete syllogism,
it is clear that he who has been exercised in the
perfect syllogism would be no less competent to
deal with the imperfect also.
Why, then, do we neglect to exercise ourselves
and one another in this way? Because, even now,
without receiving exercise in these matters, or even
being, by me at least, diverted from the study of
morality, we nevertheless make no progress toward
the beautiful and the good. What, therefore, must
we expect, if we should take on this occupation
also ? And especially since it would not merely be
an additional occupation to draw us away from those
which are more necessary, but would also be an
exceptional excuse for conceit and vanity. For great
is the power of argumentation and persuasive reason-
ing, and especially if it should enjoy excessive exercise
and receive likewise a certain additional ornament
from language. The reason is that, in general, every
faculty which is acquired by the uneducated and the
weak is dangerous for them, as being apt to make
them conceited and puffed up over it. For by what
device might one any longer persuade a young man
who excels in these faculties to make them an
appendage to himself instead of his becoming an.
appendage to them ? Does he not trample all these
reasons under foot, and strut about in our presence,
all conceited and puffed up, much less submitting if
any one by way of reproof reminds him of what he
lacks and wherein he has gone astray ?
61
ARRIAN'S DISCOURSES OF EPICTETUS
11 Ti ovv ; H\dro>v <uXocr0009 OVK fjv ; 'I
Kpdrrj? jap tarpon OVK r]v ; aXX* 6pa$ 77-0)9
12 <j)pd^eL e l7T7roKpdrr]<; t ^ ri ovv 'iTTTTOKparij^ OVTCD
<f>pdei, fcaffo iarpbs ecrriv ; ri ovv aLjvvei^ rrpd-
jpara aXXo>9 eVl rwv avr&v dv0pa*7rcov crvvSpa-
; el Be /caXo? r]v UXdrcov /ecu Ivxypos, %Sei
KaQriiJievQV eKirovelv, f iva /ca\o$ yev&p,ai rj
Iva Ia"%vp6$, ft>9 rovro dvajfcalov 7rpo$ <$i\o-
<TO<piav, 7rei Ti9 <f)i\6a~o<po$ afia fcai /ca\o$ rjv teal
14 cf)t,'\,6<ro(f>o$ ; ov 9e\i^ alo-ddvecrOai /cal Siaxplvat,
rcara ri ol avdpwnoi yivovTat, (f>i\6o-o(f)oi /cal viva
aXX&>9 avTQis irdpe.dTiv ; aye el ' 6<yco <pL\6cro(f)o^
yip/r)v } eSe^ vju,a$ fcal ^a)Xoi/9 ryeuecrffai ; ri ovv ;
15 af/>ft> l ra? ?>vvdjjieL<$ ravra^ ; pr) <yevot,ro' ovSe
16 jap rr)v opariKijv* o/^ca9 &\ av p,ov irwddvy rt,
eariv djadov TOV dvdpcoTrov, OVK ep^co croc aXXo
rj cm iroia
rov crvyjeves /ta-9 evai
av TL? eirl ra er? ;
1 Et ravrd iarcv aX^^/} ra jrepl
rov 6eov ical dvffpc^Trcov \ejoueva VTTO rcov (f>t,\o
0~Q<f>Q)v, ri aXXo a i 7ro\eL f rrerat> roi<$
ro rov ^o)Kpdrov<s t fju^errore irpos rov
7T0&Z7T09 ecrriv elTrelv on 'Adrjvacos f)
ori Kocrpios ; Bia ri jap \ejei$ ^
1 Schenkl : >< S.
2 (pavracrt&v after irpoaipecris deleted by Schenkl.
62
BOOK L viii. i r-ix. 2
What then ? Was not Plato a philosopher ? Yes,
and was not Hippocrates a physician ? But you see
how eloquently Hippocrates expresses himself. Does
Hippocrates, then, express himself so eloquently by
virtue of his heing a physician ? Why, then, do you
confuse things that for no particular reason have
been combined in the same man ? Now if Plato was
handsome and strong, ought I to sit down and strive
to become handsome, or become strong, on the
assumption that this is necessary for philosophy,
because a certain philosopher was at the same time
both handsome and a philosopher? Are you not
willing to observe and distinguish just what that is
by virtue of which men become philosophers, and
what qualities pertain to them for no particular
reason ? Come now, if I were a philosopher, ought
you to become lame like me ? What then ? Am I
depriving you of these faculties? Far be it from
me ! No more than I am depriving you of the faculty
of sight. Yet, if you enquire of me what is man's
good, 1 can give you no other answer than that it
is a kind of moral purpose.
CHAPTER IX
How from the thesis that we are akin to God may a man
proceed to the consequences ?
IF what is said by the philosophers regarding the
kinship of God and men be true, what other course
remains for men but that which Socrates took when
asked to what country he belonged, never to say
" I am an Athenian/' or " I am a Corinthian," but
ce I am a citizen of the universe " ? For why do you
ARRIAN'S DISCOURSES OF EPICTETUS
elvat, o-eavrov, 0%l S' eg eiceLv^ povov r??9 ycovias,
3 9 YJV eppi<f)r) yevvyBev crov TO (rtopdriov ; r; $YJ\OV
on a-Tro roi) /cvpio&repou /ecu Trepiey^ovros ou povov
oliciav Kal <X7rX? o6j^ crov TO
irpoyov&v el$ ere /caT\tf\vdev evrevdev
4 /ca\el$ aeavrov ^A.Ovjvalov fcal KopivOiov ; o TO'LVVV
rov /cdcrfiov Traprj/coKovdyKcbs real
?, STL t( TO fjLejLcrrov /cal fcvpiwrarov Kal
7Tpi/criKcorarop Trdvroov rovro ecm TO o"uarij/jLa
TO e avdpa)7ro)v fcal ffeov, ati licelvov Se TO,
o"7Tp/jiara KaraTreTrroDKev OVK el<$ rov Trarepa rov
I/JLOV JULOVOV ov$* e^9 TOI^ 7ra7T7roz>, aXX* ek aTravra
IULV ra 7rl 7^9 rfevvwfjLevd re /cal ipvofieva, irpo-
5 rjyovjJLevws 8' et9 ra Xoyt/ca, 6Vi KQWcavelv JJLOVOV
ravra 7T<f)VKv r< 6& rfj$ (rvvavaarpo^ri^ Kara
6 TOZ> \oyov 7Ti7r7rX7yL6^a/' Sia rl JJL-Y} eiTry 2 avrbv
/co<r}Mov ; Sea rl {irj viov rov ffeov ; Sta rl Se
(jzoftrjOrjcrerai n r&v rytyi'ojjLevcw ev dvdpoo7TOL<; ;
7 aXXa Trpo? yw,6^ rov TLalcrapa rj <rv<yyeveia ^ aK\ov
riva r&v jj,eya SvvajjLev&v ev 'Pco/ip !/cavr} rrap-
%iv ev da<f>a\ia Sidyovras /cal dfcara<ppovtfrov<s
/cal SeSoi/coras py^ oriovv, TO Be rov Oeov rronjrrjv
e^iv /cal ware pa /cal /cySe/iova ov/cerc 77/^^9 efa^-
8 pr)<rerai \VTTCOV /cal <f)6/3a)v ; Kai Troffev <j)dya),
1 Added by Schenkl.
2 ris after tiny deleted by von Wilamowitz.
1 The terms "Athenian," "Corinthian," etc., characterize
citizens of a country, not merely of a locality, i.e., citizens of
Attica or Corinthia. The "corner" in which one was born
BOOK I. ix. 2-8
say that you are an Athenian,, instead of mentioning
merely that corner into which your paltry body was
cast at birth? Or is it clear you take the place
which has a higher degree of authority and compre-
hends not merely that corner of .yours, but also your
family and, in a word, the source from which your
race has come., your ancestors down to yourself, and
from some such entity call yourself ee Athenian/' or
Cf Corinthian " ? x Well, then, anyone who has atten-
tively studied the administration of the universe and
has learned that " the greatest and most authoritative
and most comprehensive of all governments is this
one, which is composed of men and God, 2 and that
from Him have descended the seeds of being, not
merely to my father or to my grandfather, but to
all things that are begotten and that grow upon
earth, and chiefly to rational beings, seeing that by
nature it is theirs alone to have communion in the
society of God, being intertwined with him through
the reason/ 7 why should not such a man call himself
a citizen of the universe ? Why should he not call him-
self a son of God ? And why shall he fear anything
that happens among men ? What 1 Shall kinship
with Caesar or any other of them that have great
power at Rome be sufficient to enable men to live
securely, proof against contempt, and in fear of
nothing whatsoever, but to have God as our maker,
and father, and guardian, shall this not suffice to
deliver us from griefs and fears ? And wherewithal
might have been Marathon, Hhamnus, Lechaeurn, Tenea, or
the like.
2 This seems to be a quotation from Poseidonius (Diogenes
Laertius, VII. 138), but is also ascribed variously to the Stoics
in general and especially to Chrysippus (see Diels, Doxographi
&raeci, 464, 20 and 465, 15, comparing 20f.)
65
VOL. I. F
ARRIAN'S DISCOURSES OF EPICTETUS
; Kal 7T&>9 ol Sov\oi, TT&S ol
SpaTrerai, TIM rreTroidores efcelvoi arcaXXdrrovrai
T>V SecrTTorcov ; To?9 dypois rj T0?9 olfcerais rj TO 9
; ovSevt, <zXX' eavrols* /cal o//.<i>9 ov/c
avrov? rpocj>aL rov Se <j>i\6cro<f>ov
Seycrei aXXoi? Oappovvra KCU eTravaTravo^evov
/cal j^rj GTri/JLeXeLcrffai avrov avrov fcal
v T&V aXoyaw eLvai %lpova /cal SeA,o-
repov, S>v e/ca&rov avro avra> aptcovpevov ovre
/cara\\tj\ov /cat KCLTO, <pv<nv ;
10 'Eya) fiv olftai, on $i Ka6v}<j9ai TOP Trpecr-
fivrepov evravda ov TOVTO
/irj TcnreivocfrpovijcnjTe
ve?9 rivas Sia\,oyi(rfjLov<$ iaKoyLelcre avro irep
11 eawr&v, ak\a pr}, av 1 rives epTriTncDcrLV roiovroi
veoi, 7riyv6vT$ rrjv Trpbs rovs deovs crvyyeveLctv
Kal on, Seer [id riva ravra TrpocrtjprtjjjLeda TO crco/xa
/cal TT^V KTr\aiv avrov /cal ocra TOVTCOV GVGKCL
avay/cala fijuv yLverai el$ ol/covo^Lav /cal ava-
ev TO> fiiw, a>? ftdpy Tiva /cal aviapa
a^prjcrra aTroppl^rai 0e\o)aiv /cal airekdelv
12 7T/5O9 TOU9 crv ( yry6Vc$' /cal TOVTOV eSei rov dy&va
dyo)vi%a"@aL rov
et Ti9 apa
TO aco/jLaruov
1 Added by Elter.
1 Referring to himself.
2 There is less need of his urging them to regard them-
selves as sons of Cod than of preventing them, if they are
66
BOOK I. ix. 8-12
shall I be fed, asks one, if I have nothing? And
how of slaves, how of runaways, on what do they
rely when they leave their masters ? On their lands,
their slaves, or their vessels of silver? No, on
nothing but themselves ; and nevertheless food does
not fail them. And shall it be necessary for our
philosopher, forsooth, when he goes abroad, to depend
upon others for his assurance and his refreshment,
instead of taking care of himself, and to be more
vile and craven than the irrational animals, everv
one of which is sufficient to himself, and lacks neithe'r
its own proper food nor that way of life which is
appropriate to it and in harmony with nature ?
As for me, I think that the elder man x ought not
to be sitting here devising how to keep you from
thinking too meanly of yourselves or from taking in
your debates a mean or ignoble position regarding
yourselves ; 2 he should rather be striving to prevent
there being among you any young men of such a
sort that, when once they have realized their
kinship to the gods and that we have these fetters
as it were fastened upon us, the body and its
possessions, and whatever things on their account
are necessary to us for the management of life, and
our tarrying therein, they may desire to throw
aside all these things as burdensome and vexatious
and unprofitable and depart to their kindred. And
this is the struggle in which your teacher and
trainer, if he really amounted to anything, ought to
be engaged ; you, for your part, would come to him
saying: "Epictetus, we can no longer endure to be
convinced of this, from acting as if the life of the body were
a thing to throw aside, and so committing suicide, a
practice which was defended by many Stoics.
6 7
F 2
ARRIAN'S DISCOURSES OF EPICTETUS
rovrov BefteuGVOi KOI rovro rpedtovres /cal rrori-
bi>Te9 fcal dvan avovres real fcadalpovres, elra St,*
13 avro (TVfiTtep^epo^evoi TotcrSe /cal Toi&Se. OVK
dZidfyopa ravra teal ovSev 77/309 ^a9 ; fcal o
ddvaros ov tcatcov l ; /cal awyyeveis rives rov Oeov
14 <r/JLv KaKtWev k7]\v8afJLV ; a<f>6? ^yuas* atrekBelv
o9ei> e\7)\vda/JLv, a<^9 \vBrjvaL Trore r&v Secr/ncov
15 rovTtov TG>V e^TjpTTj/^epcoP teal ftapovvrav. evravda
\r}<Tral fcal K\7rrat, Kal StKa&Ttfpta /cal ol /caXov- ,
jjLzvoi Tvpavvoi Sofcovvres e^iv nva e^>' r)fuv
e^ovcriav Sia TO (rw/Lidriop /cal ra rovrov /crtj/Ltara.
a<^>9 Setf<yC6^ avrols, ore ouez>o9 e^ovcriv GOV-
16 aiav^ e/^e S* evravOa^ 1 \eyeiv ort " avdponroi,
e/cBe^aade rbv 9eov. orav Itcelvos (rrjfjbrjvr) /cal
a7roXu<r/7 vpas Tavrr]<> T?;9 vTrijpeo'Las, TOT' aTro-
\ve&de ?r/)O9 auTo^' eVl Se rov rrapovros avd-
o"X6cr06 evoifcovvres ravrrjv rr]v %d)pav } 6/9 fjv
17 fCivo$ vfjia^ era^ev. 0X^709 apa
d T^9 oi/c/fcreca9 Aral aSios rol<> OVTCO
T^ rvpavvo<$ rj Troos /c\67rrrj^ rj rrola
<poj3epa rol<$ OVTCOS Trap* ovSev rre-
TO o"ft)/ta real ra rovrov
18 To^ouToV n eSet jLvecrOaL rrapd rov TraiSevrov
19 7T/309 TOU9 v<f>vL<; r&v vecov. i)vv Se ri ryiverai ;
vetcpos JJLGV o Traic'evr'rjs, veicpol S' vueis. orav
%oprao"0fjr atf/jiepov, fcddtja'de K\dovre$ rrepl rr)<$
20 avpLQV, irodev (pdyrjre. dv$pa7roo*oi> } av o"%y<?,
egew av p,y <r^9, et-ekeva-rj* fjvoi/crai rj dvpa.
ri rrevOeis ; rrov en rorros Sa/cpvoi$ ; T/9 en
1 Reiske : ttaKbs $.
2 Capps : ev r&i S.
68
BOOK I. ix. 12-20
imprisoned with this paltry body, giving it food and
drink , and resting and cleansing it, and, to crown
all, being on its account brought into contact with
these people and those. Are not these things
indifferent indeed,, nothing to us ? And is not
death no evil ? And are we not in a manner akin
to God, and have we not come from Him? Suffer
us to go back whence we came ; suffer us to be
freed at last from these fetters that are fastened to
us and weigh us down. Here are despoil ers and
thieves, and courts of law, and those who are called
tyrants ; they think that they have some power over
us because of the paltry body and its possessions.
Suffer us to show them that they have power over
no one/ 7 And thereupon it were my part to say:
" Men, wait upon God. When He shall give the
signal and set you free from this service, then shall
you depart to Him ; but for the present endure to
abide in this place, where He has stationed you.
Short indeed is this time of your abiding here, and
easy to bear for men of your convictions. For what
tyrant, or what thief, or what courts of law are any
longer formidable to those who have thus set at
naught the body and its possessions ? Stay, nor be
so unrational as to depart."
Some such instruction should be given by the
teacher to the youth of good natural parts. But
what happens now ? A corpse is your teacher and
corpses are you. As soon as you have fed your fill
to-day, you sit lamenting about the morrow, where-
withal you shall be fed. Slave, if you get it, you
will have it ; if you do not get it, you will depart ;
the door stands open. Why grieve? Where is
there yet room for tears? What occasion longer
ARRIAN'S DISCOURSES OF EFICTETUS
t,a n
Bta rL TToXXa K/cT7}/jievov$ dav^daei fj roi r 9
vvdfjLei Teray/jih'ovs, /jbd\torr' > av teal layypdl
21 &cnv fcal opyfaoi, ; ri jap rjjuv Trottfcrovcriv ; a
Bvvavrai iroifjcrat, TOVTCOV ov/c 7n<TTp"fy6fJLe6a*
&v rjptv pi\i, ravra ov Svvavrai. rL<$ ovv en,
ap^ei rov OVTCDS Sia/cei/Aevov ;
22 Ho)? ^co/cparrj<; el%ev Tfyoo? ravra ; TTW? yap
aXXa>9 ^ a>9 e TQV 7T7TCcr fievov on ecrrl r&v
23 0&v avyyevtjs ; ie "A.v poi \eyrjT6," iprjaiv, " vvv
OTI ( a^Lefjiev ere eVi TOVTQIS, 6Va)9 prj/cen
TouToi/9 701)9 \oyov$ o{/9 ^XP 1 v ^v
ju,7)$e irapevo-xKria-eis rj/A&v TO 9 1^60^9
24 fyepovcriv,* aTroKpivovjuat. on ye\oloL eare,
agiovre, el yLtei^ /ze o crrpar^jo^ o vp J repo<$ 6Ta%ev
6i9 nva, rdgw, on eBet, fie rypeiv avryv fcal
<j)v\drTiv Kol fivpidtcis Tr/oorepoz/ alpeio'ffai
aTToOvycr/ceiv TJ ey/caTaXiTrelv avrtfv, el S' 6 Oebs
GV TCVI %ci^a fcal avacn po<f)fj tcararera^Vj ravrrjv
25 S' eyKaraXi'ireiv Set i f]^a^^ rovr* ecrnv avdptoTros
26 rais aXTjOeiais crvyyevrj? r&v 9e>v. 97/^6^9 ovv
a>9 fcoi\iai, W9 evrepa, 0)9 alSola t ovrw jrepl
avr&v SiavoovfjieBa, on <f)o/3ov/j,0a, on iindv-
TOV$ ^9 ravra crvvepyelv $vvctfjievov<$
27 'E^ae r^9 f)%Lti>KV VTre avrov
TTporepov pev eTnfiavrjS &v /cal 7r\ovaio<? 3 vcrrepov
o /c7re7TTCo/ca)$ aTrdvTwv tcdi
1 A very free paraphrase of Plato, Apology, 29 c arid 28 K.
2 At Nico-polis.
70
BOOK L ix. 20-27
for flattery? Why shall one man envy another?
Why shall he admire those who have great posses-
sions, or those who are stationed in places of power,
especially if they be both strong and prone to anger ?
For what will they do to us ? As for what they have
power to do, we shall pay no heed thereto ; as for
the things we care about, over them they have no
power. Who, then, will ever again be ruler over the
man who is thus disposed ?
How did Socrates feel with regard to these matters?
Why, how else than as that man ought to feel who
has been convinced that he is akin to the gods?
IC If you tell me now/' says he, " c We will acquit
you on these conditions, namely,, that you will no
longer engage in these discussions which you have
conducted hitherto, nor trouble either the young or
the old among us,' I will answer, c You make your-
selves ridiculous by thinking that, if your general
had stationed me at any post, I ought to hold and
maintain it and choose rather to die ten thousand
times than to desert it, but if God has stationed us
in some place and in some manner of life we ought
to desert that.' " x This is what it means for a man
to be in very truth a kinsman of the gods. We,
however, think of ourselves as though we were mere
bellies, entrails, and genitals, just because we have
fear, because we have appetite, and we flatter those
who have power to help us in these matters, and these
same men we fear.
A certain man asked me to write to Rome in his
behalf. Now he had met with what most men
account misfortune : though he had formerly been
eminent and wealthy, he had afterwards lost every-
thing and was living here. 2 And I wrote in humble
ARRIAN'S DISCOURSES OF EPICTETUS
28 /cdjco eypa^ra vTrep avrov raTrGiv&s* o o ava-
<yvov$ rfyv erncrrdXr^v ajreSco/cev p,oi avrrjv KOI 6^77
on **'E7&) /3or)8r)6'r)vai n VTTO aov r)6e\ov, ov^l
29 \,er]0}jvcu' KCLKQV Se fiot ov9ev icrTiv" ovra)$
/cal c Poi5(^09 TT&ipd^v fi elcoOet, \eyeiv
rai aoi rovro fcal rovro VTTO rov
30 fcapov TT/709 avrov a-TrofepLvajJiGVOv on " '
TTiva" " Ti ovv ; en efcelvov irapafcakS) irapa crov
31 ravra 1 \aftelv Svvd/Mevo? ; " T^ jap QVTL, o ef
avrov T9 6^i, Treptcrcros fcal /J,drai,o<> Trap* a\\ov
32 \a/t/3dv<ov. 670) ovv e^v % e/Jiavrov \aftelv TO
rvxov /cal <yvvalov> ay pop Trapa crov \d/3o)
dpryvpiov TI apX^ TLVO, ; p,y yevoiro. ov%
avaicr97]TQ$ ecrojAai, r&v efjicov KTrjj^drcov.
33 aXX' orav Ti? rj 8ei,\b$ KOI raTTeu'OS, virep rovrov
veKpov "TO TTTWyua rjfJiv ^pio-ai rov ezw rea
34 ^ior^v alfWTLOv" ; r& jap ovn Trr&fjia, o rotovros
ean /cal tfearrj? ai/uariov, 7rXeoz> S' ovSev. el S'
%v TrXeoz/ n, ycrOdver av, on aXXo9 Si a
ov Svcrrv^el.
. IIpo? roz/9 Trepl ra9 ev 'Pcojjirj 7TpoayG)ya<;
1 E60UT609 a~cf)0$pa)$ crvvererdjueOa rrep\ TO epyov
TO eavr&v 0)9 ol ev 'Pco/jLy yepovres Trepl a
Schweigliauser : avrk S.
1 In his youth Bpictetus had been a slave.
2 The thought seems to be : If the punishment can be
72
BOOK I. ix. 27-x. i
terms in his behalf. But when he had read the
letter he handed it back to me, and said, " I wanted
your help, not your pity ; my plight is not an evil
one/* So likewise Rufus was wont to say, to test
me, "Your master 1 is going to do such-and-such a
thing to you." And when 1 would say in answer.
" 'Tis but the lot of man," he would reply, What
then ? Am I to go on and petition him, when I can
get the same result from you ? " 2 For,, in fact, it
is foolish and superfluous to try to obtain from
another that which one can get from oneself. Since,
therefore, I am able to get greatness of soul and
nobility of character from myself, am I to get a
farm,, and money, or some office, from you? Far
from it ! I will not be so unaware of what I myself
possess. But when a man is cowardly and abject,
what else can one possibly do but write letters in
his behalf as we do in behalf of a corpse: "Please
to grant us the carcase of so-and-so and a pint of
paltry blood ? " 3 For really, such a person is but
a carcase and a pint of paltry blood, and nothing
more. But if he were anything more he would per-
ceive that one man is not unfortunate because of
another.
CHAPTER X
To those who ham set their hearts on preferment
at Rome
IF we philosophers had applied ourselves to our
own work as zealously as the old men at Rome
humanly borne, I need not petition your master to remit
it, for you have within yourself the power to endure it.
3 As when a friend might ask for the body of an executed
criminal.
73
ARRIAN'S DISCOURSES OF EPICTETUS
ecrTrov&dfcacriv, rd^a av TL yvvofjiev fcal avroi.
2 olSa eyci) irpecr^vTepov avOpcoirov epov TOV vvv
774 TOV (TITQV QVTCL V ^PcO/Jir), OT6 TCtVTr)
ajro TJ/9 <pwyrj$ avacrTpe<f)a>v, ola
TOV TTpOTepov eavTov j3Lov teal
Trayye'XJhoj&evos, OTL a\\o ovSev
cr'jrovSda'61, ^ v rjcrv^La tcdi aTapa^lq
Biegayayeiv TO \QITTQV TOV ffiov " TLocrov jap
3 GTI ecrTiv e/j,ol TO \,OLTTOV / " Kayo)
OTI " Ov Troitfcrei,?, aXX' oa-<f>pav6el<; p,6vov
c Pci/^.i79 anrdvT&v TOVT&V 7ri\t](rr)" av Se fcal el$
aiiKrjv Trdpo&os TL<$ BiScoTat, OTL j^aipcov KCU
4 T& 0eq> 6v%api(rTa>v axreTai
$7}, * e 'ETTtAJT^re, TOV 6TpOV
5 TidevTa, o /3ov\i, viro\d^ave^ vvv ovv TL
GTroirjcrev ; Trplv eX^eti/ e^9 rrjv 'Pca/jLrjv, aTT^zm?-
aav avTcp IT a pa Katcra/}09 TfLvafcl&es' o $ \aftoov
TrdvTtov e/ceivcov %6\d0TO fcal \OLTTO
6 GTTLaeord^pevKev. f}9e\ov avTov vvv
vTro/jLvrjcrcu TO>V \6jcov 9 01/9
fcal elTrelv ort " TTOCTO) crov eya* /co
7 Tt ovv ; eya> \eyco, OTI airpafCTov icrn TO
%&ov ; pr} yevoiTO. d\\a &ia TL rjfjiel<; ovfc safjiev
8 TTpaiCTLKoL ; ev6v<s eyco jrp&TOS, OTCLV rj/JLpa
t, pi/cpa vTrop^vya-fco/jiac, Tiva
74
BOOK I. x.
have applied themselves to the matters on which
they have set their hearts, perhaps we too should
be accomplishing something. I know a man older
than myself who is now in charge of the grain
supply * at Rome. When he passed this place on
his way back from exile, I recall what a tale he told as
he inveighed against his former life and announced
for the future that, when he had returned to Rome,
he would devote himself solely to spending the
remainder of his life in peace and quiet, " For how
little is yet left to me!" And I told him,, "You
will not do it, but when once you have caught no
more than a whiff of Rome you will forget all this/'
And if also admission to court should be granted, I
added that he would rejoice, thank God and push
his way in. "If you find me, Epictetus/' said he,
" putting so much as one foot inside the court, think
of me what you will." Well, now, what did he do?
Before he reached Rome, letters from Caesar met
him ; and as soon as he received them, he forgot
all those resolutions of his, and ever since he has
been piling up one property after another. I wish
I could stand by his side now and remind him of
the words that he uttered as he passed by here,, and
remark, " How much more clever a prophet I am
than you ! "
What then? Do I say that man is an animal
made for inactivity ? 2 Far be it from me ! But how
can you say that we philosophers are not active
in affairs ? For example, to take myself first : as
soon as day breaks I call to mind briefly what author
1 Praefcctus annonae, a very important official during the
Empire.
2 As opposed in the * active " lives of business or politics,
75
ARRIAN'S DISCOURSES OF EPICTETUS
yv&val /AC $i. elra v8v$ e/-tat>T&r c< TL oe JAOI
teal /jLeXei, 7nw<? o Selva dvayv& ; Trpwrov ecrTiv,
9 r (va eyo> Koi^QS^r fcairoi ri Qpoia ra
vtov TT pay par a rot? rjfjierepo^ ; av
ri etcelvob Trotovaiv> aladrjcreo'de. ri yap aXko
TJ o\rjv rrjv f)fJLepav ^rifj^i^ovcnVy crvfyrovo-t,,
crvp,j3ov\evov(Ti irepl cn>rapLov 9 Trepl dyptSiov,
10 TTCpi TIV&V TTpO/COTTGOV TOIOVTCOV ,' QpQIQV QVV
evTGv^iStov iTapd rivos \a/36vra dvayLyvct)-
tf irapa,Ka\) ere eTrirptyat, aot crirdpiov
egayayeiv" T) " 7rapa/ca\a> ere Trapa
eTTHTKetyacrOat, w e(mv r) rov KOCTJJLOV
real Troiav TWO, %a>pav V avr& e^ei TO \oyt,KOV
%G>OV GTrivKetyat, Se Kal rfo el av teal irolov n
11 croO TO dyad OP /cal TO xatcov" ; ravra exelvois
ojjLoid evriv ; d\\ y 6{J.oia$ cTTrouS^? ^peiav eyovra ;
12 d\\ y cocrauTo)? dpeKeiv alcr^pov TOVTCOV
rl ovv ; r}/jt,ei$ fiovoi pq9vp,ovfJLev /cal
13 ov m d\\a TroXu irporepov v/xet9 ol veoi.
rot, KOI repels ol yepovres, orav Trai^ovras op5>jJiev
veovs, o~v/j,7rpodvfjbovjjLda /cal avrol GVfnral^eiv.
TTO\V Se 7r\ov, el (f)po)v Sieyrjyep/Aevovs fcal
JV CLV (TVO'TTOV"
fca
1 The passage is somewhat obscure, because the precise
expression employed here occurs elsewhere only in Unch. 49.
Apparently Epictetus read over, or made special preparation
upon a certain text, before meeting his pupils. In class then
he would have a pupil read and interpret an assignment, some-
7 6
BOOK I. x. 8-13
I must read over. 1 Then forthwith I say to myself:
" And yet what difference does it really make to
me how so-aiid-so reads? The first thing is that
I get my sleep." Even so, in what are the occupa-
tions of those other men comparable to ours? if
you observe w r hat they do., you will see. For what
else do they do but all day long cast up accounts,
dispute, consult about a bit of grain, a bit of land,
or similar matters of profit? Is it, then, much the
same thing to receive a little petition from someone
and read : cc I beseech you to allow me to export a
small quantity of grain," and this one: CC I beseech
you to learn from Chrysippus what is the administra-
tion of the universe, and what place therein the
rational animal has ; and consider also who you are,
and what is the nature of your good and evil " ?
Is this like that? And does it demand the like
kind of study ? And is it in the same way shame-
ful to neglect the one and the other? What
then ? Is it we philosophers alone who take things
easily and drowse? No, it is you young men far
sooner. For, look you, we old men, when we see
young men playing, are eager to join in the play our-
selves. And much more, if I saw them wide-awake
and eager to share in our studies, should I be eager
to join, myself, in their serious pursuits.
what as in our "recitation," and follow that by a reading
and exposition of his own (^iravayv&vai), which was intended
to set everything straight and put on the finishing touches.
See Schweighauser's note and especially Ivo Brims, De ScJiola
Epicteti (1897), 8 f. By changing ju.4 to pal, as Capps suggests,
a satisfactory sense is secured, i.e., "what pupil must read
to me," but the ^irt in the compound verb would thus be
left without any particular meaning, and perhaps it is not
necessary to emend.
77
ARRIAN'S DISCOURSES OF EPICTETUS
1 'A<f)lKO/Jt,eVOV Be TWOS 7r/>09 CIVTOV TO>V V Te\l,
TTvOo/JLevos Trap* avTOv ra eirl pepov<$ r)p(i)Tr}a-ev 3
2 el /cal retcva eiT] avr& fcal yvvij. rov & } op,o-
X(xyr? cravTO<$ TrpocreTrvOero" II o5? TL ovv xpjj TO)
TTpajfjiari, ; 'A#A,o>?, ^77. Kat 6V TtVa
3 Tpowov ; ov <yap Srj TOVTOV 7' evetca ya/JLOv&LV
avdpwirot, KOI TraiSoTroiovvrai,, OTTO)? aQ\ioi Sxriv,
4 a\\a fj*a\\ov 07T&)9 evSaijAOves. 'AXX' eyd), (j>rj s
ouTft)? dd\io)<$ e%a> 7Tpl ra TraiSdpLa, ware
VO&OVVTOS pov rov Ovjarplov KOI
/civ&vvevetv ov% vm/jieLva ov$e
vocrovvrt, <f)vry(bv S* aJ^o^z/, /jLe%pi,<s ov
jet\e r9 JJLOI on e-)(Gi /caA,co9. Tt ovv ;
5 <f>alvei, <ravTq> ravra TreTrotfiic
e^t). 'AXXa firjv TOVTO fie ireicrov, <j)r}, crv, Siort,
<j>v<riKO)$ } KOI e<y(i) ere TretVco, on, TTCLV TO /cara
6 <f>vcriv ryivo/JLevov opd&s jiverai. TOVTO, ecfrrj,
7ra^T69 rj oi ye irXelcrroi Trarepe? jrda-^op.ev.
OiS' eyed crot dvriXeycDj e<>r) y ori ov yiverai, TO
S' ajjufyicrftriTOvpevov rjfMV efcelvo ecrrw, el op&6)$.
7 e-Trel TOVTOV y evetca /cal TCL <f>v/ji,aTa Sec \eyeiv
6TT aya@<p ylvecrOai, TOV crco/^aro?, OTI yiveTai>
real a7rXw9 TO ajjuapTaveiv elvai /caTa $>vaw 3 OTL
a"X,eSbv ^ oc ye iT\elaTOi d/
78
BOOK I. xi. 1-7
CHAPTER XI
Of family affection
WHEN an official came to see him, Epictetus, after
making some special enquiries about other matters,
asked him if he had children and a wife, and when
the other replied that he had, Epictetus asked the
further question, What, then, is your experience
with marriage? Wretched, he said. To which
Epictetus, How so ? For men do not marry and beget
children just for this surely, to be wretched, but
rather to be happy. And yet, as for me, the other
replied, I feel so wretched about the little children,
that recently when my little daughter was sick and
was thought to be in danger, I could not bear even
to stay by her sick bed, but I up and ran away,
until someone brought me word that she was well
again. What then, do you feel that you were acting
right in doing this? I was acting naturally, he
said. But really, you must first convince me of this,
that you were acting naturally, said he, and then
I will convince you that whatever is done in accord-
ance with nature is rightly done. This is the way,
said the man, all, or at least most, of us fathers
feel. And I do not contradict you either, answered
Epictetus, and say that it is not done, but the point
at issue between us is the other, whether it is rightly
done. For by your style of reasoning we should
have to say of tumours also that they are produced
for the good of the body, just because they occur, and
in brief, that to err is in accordance with nature, just
because practically all of us, or at least most of us,
do err. Do you show me, therefore, how your
79
ARRIAN'S DISCOURSES OF EPICTETUS
8 Bel^ov ovv poi crv> TTW? tcard fyvcnv ecrriv. Ov
Svvaj&ai, <f>7] % aXXa crv poi fj,aX\ov Sei^ov, TTCOS
9 ovfc ear i Kara fyvcriv ovS* opdcos ylverai. Kal
O?' 'AXX' 1 e&TOVfieV, <j)7], 7Tpl \eVfCCOV KOL
avTQ)v; r i}v opacriv, e^rj. Tl S' el
7Tpl 8epp,0)V KOl tyv%pC0P K.OA, CTK\r]pO)V KCU fJLa\CL-
10 KG>V, iroiov TI ; Trjp a$>r}V. Qvrcovv, eTreiBrj rrepl
TCOV /cara <j>vcriv teal TCOV op0o>$ TJ ov/c op9&)$
p,evtov a/ji(f>Kr^7jTOV/j,ep f TTOLQV 0e\
11 7rapa\d^G)fJiev ; Ov/c oIS', (j)rj. Kal
T&V %pa)/j,dTQ)v fcal ocr^v, en Se
ayvoetv TUXOP ov peyaKr) %rjfj,ia, TO
Se TO)v dya8(x)v real r&v /ca/ccov teal TCOV Kara
fyvcriv KCU Trapa fyvcriv ro> dvOpobjrq) Bofcet <roi
fLLKpa tylpia elvai T(p dyvoovvTi ; 'H p,e<yicrT'r)
12 fMv ovv. $p elire poi, Trdvra a SOKL TKJLV
elvai KaXa teal TTpocrrj/covTa, op0c0$ So/eel ; real
vvv 'lovSaiois /cal ^vpois KOI AlyviTTiois teal
c Po>yum<W olbv T Ttdwra ra SOKOVVTO,
13 Tpo<j)fj$ opd&s SOKGLV ; Kal 7ro>9 olov T ; ^*
olfjiai Tracra dvd'yic'rj, el opOd ecrn rd l
fMrj opdd elvai Ta r&v aXXo>^, el AraX<w9 e%i rd
'lovBaicov, fir] AraXco? ey^etv rd TWV a\\cov. E[co9
14 yap ov ; "Qirov S* dyvoia, etcel teal dp,a6ia teal
ri Trepl Ta dvaytcala d7rai^evo~La. ^vve^copei.
15 2u ovv, efyrj, TOVTCOV alaQopevos ovSev aXXo TOV
1 Added by Schweighauser.
80
BOOK I. XL 7-15
conduct is in accordance with nature. I cannot,
said the man ; but do you rather show me how it is
not in accordance with nature, and not rightly done.
And Epictetus said : Well, if we were enquiring
about white and black objects, what sort of criterion
should we summon in. order to distinguish between
them? The sight, said the man And if about
hot and cold, and hard and soft objects, what
criterion? The touch. Very well,, then, since we
are disputing about things which are in accordance
with nature and things which are rightly or not
rightly done, what criterion would you have us
take? I do not know r , he said. And yet, though
it is, perhaps, no great harm for one not to know
the criterion of colours and odours, and so, too, of
flavours, still do you think that it is a slight harm
for a man to be ignorant of the criterion of good
and evil things, and of those in accordance with
nature and those contrary to nature ? On the con-
trary, it is the very greatest harm. Come, tell me,
are all the things that certain persons regard as
good and fitting, rightly so regarded ? And is it
possible at this present time that all the opinions
which Jews, and Syrians, and Egyptians and Romans
hold on the subject of food are rightly held? And
how can it be possible ? But, I fancy, it is absolutely
necessary, if the views of the Egyptians are right,
that those of the others are not right ; if those of
the Jews are well founded, that those of the others
are not. Yes, certainly. Now where there is
ignorance, there is also lack of knowledge and the
lack of instruction in matters which are indispens-
able. He agreed. You, then, said lie, now that
you perceive this, will henceforth study no other
81
VOL. I. G
ARRIAN'S DISCOURSES OF EPICTETUS
\OLTTOV o~7rovSdo-i$ ov&e TT/W aXX&> TLVL rrjp
yvwfi'rjv efe^s r) OTTO)? TO KpiTijpiov T&V tcara
^{jdiv tcarapaOcbv TOVTM Trpoo")(pc0/Avo$ Sia/cpivel?
T&V 7rl ]UL6pOV$ exaCTTOV.
16 'ETT! Se TOV irapovros ra Tocravra !%G> VOL
17 7T/>09 o /3ot/Xei j3oij0ijcrai. TO (j>i\6crTOp<yov &OKGI
aoi Kara (fcvcriv T* elvai /cal tcctKov ; II 009
ov ; Tt Be ; TO /zez/ <pi\6<TTOpyov Kara cfcva'L
ecrrl KOI tcakbv, rb & evKbyiGrov ov Ka\ov ;
18 QvSajL&s. MTJ TOLVVV p>dxn v
TO ev\oyi<TTQV ; Ov So/eel [JLOI,
T&V jua^o/jbevcov apdy/crj ffaTepov Kara fy
Odrepov elvai irapa (fever tv ; rj jap ov ;
19 QvTO)<> 3 6(f>TJ. - QvKQVV TL OV VpL(TKa)fAV O/JLOV
//,!/ <f)L\6o~TOp r yOV OJJLOV S' euXo^iCTTOI', TOVTO
dappovvTes a,Tro(f)cuv6/jLe@a opdov re elvai teal
20 KCL\OV ; '"EcrTG?, e^b^. TV ovv ; afytlvat, vocrovv
TO Traibiov fcal a^evra a7r\ffelv on /z-ez/ OVK
ev\o t yL(TTOV OVK ol^al a avrepeiv. vTro^eiTrerat, '
^/ia? (Tfcoirelv el <^L\ocrrop^ov. ^KOTT&^V 77.
21 *A/?' ovv crv pev 7ret,Sr] (j)i\o<TTOpyo)$ Sce/cetcro
TO Trcu&Lov, op0a)$ cVofe? favycov /cal a
avTo ; r) ^ri^p 5' ov <f)L\oaTopjel TO Tra&iov ;
22 QiKocTTOpryei [MGV ovv. QV/COVV iSei real Trjv
/jLr)Tpa afalvai CLVTO r) OVK eSa ; Qvtc eSeL T/
S J 77 TLTdri ; aTepyei avTo ; l^Tepyei, e^rj.
ovv KaKLvr]v a<p6Lvai avTo ; OuSa/xa)9. T'l
23 7raiSaya><y6$ ; ov aTepyet, CLVTO ;
1 The course of thought is, *' You will have to do much
studying before you have mastered this subject ; but for the
present," etc.
82
BOOK I. xi. 15-23
subject and will give heed to no other matter than
the problem of how, when you have learned the
criterion of what is in accordance with nature, you
shall apply that criterion and thus determine each
special case.
But for the present x I can give you the following
assistance toward the attainment of what you desire.
Does family affection seem to you to be in accord-
ance with nature and good? Of course. What
then ? Is it possible that,, while family affection is
in accordance w r ith nature and good, that which is
reasonable is not good? By no means. That which
is reasonable is not,, therefore, incompatible with
family affection ? It is not, I think. Otherwise,
when two things are incompatible and one of them
is in accordance with nature, the other must be
contrary to nature, must it not ? Even so, said he.
Whatever, therefore, we find to be at the same time
both affectionate and reasonable, this we confidently
assert to be both right and good ? Granted, said
he. What then ? I suppose you will not deny that
going away and leaving one's child when it is sick is
at least not reasonable. But we have yet to consider
whether it is affectionate. Yes, let us consider
that. Were you, then, since you were affectionately
disposed to your child, doing right when you ran
away and left her ? And has the mother no affection
for her child ? On the contrary, she has affection .
Ought then the mother also to have left her child,
or ought she not ? She ought not. What of the
nurse ? Does she love her child ? She does, he
said. Ought, then, she also to have left her? By
no means. What about the school attendant ? Does
not he love the child ? He does. Ought, then, he
83
G 2
ARRIAN'S DISCOURSES OF EPICTETUS
ovv /cd/ceti'ov a<$>evTa aireKOelv, eW ovra)$ epY)/j,ov
fcal dj3ofj@r}Tov d,7ro\i,<f)d7Jvai TO TraiStov Sta
Tro\\r)v (j>L\oaTOpyiav T&V yovea)v VJJLWV KOL
7Tpl aifTO r) ev TOL$ %epcrlv T&V ovre arepyovrcov
24 OVT KrjBo/JLevcdv aTTodavelv ; M?) yevoiro. Kal
jjL'rjv 6KLp6 ye avicrov KOI ayvcdfiov, o TI$ avrG> 1
TTpocrrj/cov olerai Sia TO ^)L\QcrTOpyo^ G.IVCU,, TOVTO
25 "ATQTTOV. - v Aye, crv S' av vocrwv r}/3ov\ov
aTopyovs ovro)<> %iv TOL<? TrpocrijKOVTas row
T' aXXou? Kal avTa ra TSKva fcal TTJV yvvattca,
26 QvSajju&s. Ev];aio &' av ourco? GTGpydrivai VTTO
TCOV aavToi), &&T6 Sia TTJV ayav avToyv
GTopyiav del [twos a7ro\Gi7r.cr0ai ev ra?9
^ TOVTOV y evetca /zaXXoz/ ai^ VTTO TO)V
el SWCLTOV fjv, <pt\odTOpyLcr0ai rjv'^o
VTT' CLVTWV ; el Be TCLVTCL,
^ BTL (j)i\6crTopyov Aval TO
27 Tt ovv ; ov8ev TJV TO Kivfjcrdv <re t
TO afyelvai TO iraiSiov ; /ecu 7TW9 olov TG ;
TI r]V* olov Kal ev 'Pai/^T; TLVCL
TO KIVQVV, &CTT yKa\V7TTO"daL TOV ITTTTOV
c5 3 ecrTrouSa/tei, eZra vLtcrjcravTOS TTOTG
o-iroyycov Berjo'ac avT& Trpos TO
28 ava\^9r)vai \c7rotyv %OVVT a. TI ovv TOVTO <JTIV ;
TO fjiev atcpifies ov TOV TrapovTOS Kaipov TV^OV
Gfcetvo 5* aTrapKsl TreL&drjvai, eiTcep uyie? I&TI TO
VTTO TCOV <pi,\ocro<pc0v \eyofjievov, OTL OVK e^co TTOV
1 o TLS Sb : avrcai Sc : *6ri (ravrwi S.
2 Bentley : &v S (fo or Uv %j> J. B. Mayor).
3 Salmasius and Upton's * codex ' : &s S.
BOOK I. XL 23-28
as well to have gone away and left her, so that the
child would thus have been left alone and helpless
because of the great affection of you her parents and
of those in charge of her, 01% perhaps,, have died in
the arms of those who neither loved her nor cared for
her ? Far from it ! And yet is it not unfair and
unfeeling^ when a man thinks certain conduct fitting
for himself because of his affection, that he should
not allow the same to others who have as much affec-
tion as he has? That were absurd. Come, if it had
been you who were sick, would you have wanted all
your relatives, your children and your wife included,
to show their affection in such a way that you would
be left all alone and deserted by them? By no
means. And would you pray to be so loved by your
own that, because of their excessive affection, you
would always be left alone in sickness ? Or would you,
so far as this is concerned, have prayed to be loved
by your enemies rather, if that were possible, so as to
be left alone by them ? And if this is what you
would have prayed for, the only conclusion left us is
that your conduct was, in the end, not an act of
affection at all.
What, then ; was the motive nothing at all which
actuated you and induced you to leave your child?
And how can that be ? But it was a motive like
that which impelled a certain man in Rome to cover
his head when the horse which he backed was
running, and then, when it won unexpectedly, they
had to apply sponges to him to revive him from his
faint ! What motive, then, is this ? The scientific
explanation, perhaps, is not in place now ; but it is
enough for us to be convinced that, if what the
philosophers say is sound, we ought not to look
ARRIAN'S DISCOURSES OF EPICTETUS
Set fyrelv avro, aXX' ev /cal ravrov ecrnv errl
Trdvr&v rb atrtov rov rcoieiv n 7/^9 77 p,r) rroislv,
TOV \eyetv nvd r} firj \i r yeiv } rov erraipeaOai, 77
29 0-vareXh.ea-dai rj <pevyiv Tiva TJ Sioo/ceiv, TOV&'
QTTep KCU vvv e/jioi T teal crol yeyovev afaiov, aol
/jiv rov ekdelv Ttpos lfi KOI fcaOrjaOat, vvv
a/covovTa, ejaol Se rov \eyeiv ravra. ri S* earl
30 rovro ; a pa 76 aXXo rj on oev rjfuv ;
OiSez/. Et S' aXXa>5 r^pJiv efydvr], ri av aXXo ?;
31 TO So^az/ QTTpdrrofMGV ; OVKOVV KCLL rq> 'A^XXeZ
rovro ainov rov TrevOelv, ov% o rov TLarpoK\ov
Bdvaros (aXXo? <ydp ri$ ov rrdcr^eL ravra rov
32 eralpov aTrodavbvros), aXX' on, e&o%ev avr), /cal
crol rore <p6v<yi,v rovro avro ort, eSotfev croi' K.CLI
7rd\iv, lav ^661/779, on eSoifev aoi. real vvv ev
c Po)^?7 avepxr}, on Sofcei cror fcav /jLeraS6!*r} s QVK
33 av aTreXeuo*^. fcal aTrXw? ovre Odvaro? ovre
<pv<yrj ovre TToz/09 ovre aXXo ri r&v TOLOVTMV
a'lnov ecrTt rov rrpdrreiv rt ?; /^rj Trpdrrecv ?5yu/a9,
aXX* VTT 0X77^6^9 Kal B6jjjLara t
34 Tovro ere vd6a> rj ov^L ; Tleiffew, 607?. Ola
Srj ra ama efi l/cacrTou, roiavra teal ra aT
35 \ov/ji6va. OVKOVV orav p/rj opd&s ri
a7ro ravrris T% v^epa? ovSev d\\o
rj TO Soyfta, dcfS ov avro e*rrpd%a/jLv, Katcelvo
86
BOOK I. xi. 28-35
for the motive anywhere outside of ourselves, but
that in all cases it is one and the same thing that
is the cause of our doing a thing or of our not
doing it, of our saying things, or of our not saying
them, of our being elated, or of our being cast down,
of our avoiding things, or of our pursuing them the
very thing, indeed, which has even now become a
cause of my action and of yours ; yours in coming to
me and sitting here now listening, mine in saying
these things. And what is that ? Is it, indeed,
anything else than that we wanted to do this ?
Nothing. And supposing that we had wanted to do
something else, what else would we be doing than
that which we wanted to do ? Surely, then, in the
case of Achilles also, it was this that was the cause
of his grief not the death of Patroclus (for other
men do not act this way when their comrades die),
but that he wanted to grieve. And in your case
the other day, the cause of your running away was
just that you wanted to do so ; and another time, if
you stay with her, it will be because you wanted to
stay. And now you are going back to Rome,
because you want to do so, and if you change your
mind and want something else, you will not go.
And, in brief, it is neither death, nor exile, nor toil,
nor any such thing that is the cause of our doing, or
of our not doing, anything, but only our opinions and
the decisions of our will.
Do I convince you of this, or not ? You convince
me, said he. Of such sort, then, as are the causes
in each case, such likewise are the effects. Very
well, then, whenever we do anything wrongly, from
this day forth we shall ascribe to this action no other
cause than the decision of our will which led us to
ARRIAN'S DISCOURSES OF EP1CTETUS
KOI CKTe/jiiJeiv rreipado/jieda fj,a\\ov vj TO,
/cal ra a7roar^/j,ara e/c TOV croo[iaTO$.
36 o><jazm*>9 Be /cal T&V op6)$ Trparrop.evcov ravrbv
37 TOVTO OLTLQV airo^avovp^ev. fcal OVT* olfceTrjv en
aiTiacro/LLefla ovre yeirova ovre ryvvalfca ovre rzKva
a>9 aiTLOL iivtov KCIKCOV r)fuv ryivofieva TreTreia/^evoi,
on, av /AT] fjfuv Sof 77 roiavrd riva elvai, ov Trpdrro-
jj,ev ra afcokovSa* TOV Bo^ai Be fj p/rj B6ai, rj/
38 Kvpioi KOI ov ra eWo?. O/T&)9, e<fir). -'ATTO
crrjjmepov TQLVVV rj^epas ouSez/ aXKo
ovS' e^erdcropev, Trolov TI ecrrlv TJ TTCO^ e^ei, ovre
TOP aypov ovTe TCL avBpaTroSa ovre rou? TTTTTOI;?
rj jcvvas, a\\a TO, Soy/iara. Eu^o/iat, 6^)77.
39 *Qpa$ ovv, QTt, o-)(d\a(JTLKQv ere Bel ryevecrdat,,
TOVTO TO ^&ov ov 7TavTG<$ /caTaye\&criPj elrrep
dpa de\et$ eTricr/ce^friv T&V aavTov Soy/j,a.TO)v
40 TTOieicrdai. TOVTO S' OTL /zia? &pa$ r] rj/uiepas OVK
eo~TW 3 Trivoel<$ teal
t/3'. Tie pi
1 Hepl 9e&>v ol f.iiv Tive$ sew o
elvat TO deiov, ol S' elvai /jbev, apybv Be /cal
2 a^eXe? teal JJLT} irpovoelv /jiyBevos' TpuTOi S' ol /cal
elvai. /cal Trpovoeiv, a\\a T>V /MeyaXcov /cal
ovpavicdv, T&V Be errl 7^9 fJirjBevos' TerapTOi 5*
1 As, for example, good, or pleasant.
2 So Epicurus ; see Usener, Epicurea, frg. 368.
BOOK I. xi. 35-xii. 2
do it, and we shall endeavour to destroy and excise
that cause more earnestly than we try to destroy
and excise from the body its tumours and abscesses
And in the same way we shall declare the same thing
to be the cause of our good actions. And we shall
no longer blame either slave, or neighbour, or wife,
or children, as being the causes of any evils to us,
since we are persuaded that, unless we decide that
things are thus-and-so, 1 we do not perform the corre-
sponding actions ; and of our decision,, for or against
something,, we ourselves, and not things outside of
ourselves, are the masters. Even so, he said. From
this very day, therefore, the thing whose nature or
condition w r e shall investigate and examine will be
neither our farm, nor our slaves, nor our horses, nor
our dogs, but only the decisions of our will. I hope
so, he said. You see, then, that it is necessary for you
to become a frequenter of the schools, that animal
at which all men laugh, if you really desire to make
an examination of the decisions of your own will.
And that this is not the work of a single hour or day
you know as well as I do.
CHAPTER XII
Of contentment
CONCERNING gods there are some who say that the
divine does not so much as exist ; and others, that it
exists, indeed, but is inactive and indifferent, and
takes forethought for nothing ; 2 and a third set,
that it exists and takes forethought, though only
for great and heavenly things and in no case for
terrestrial things ; and a fourth set, that it also takes
ARRIAN'S DISCOURSES OF EPICTETUS
oi 1 KCU T&V ITTL yijs /cal T&V dvdpooirLVtov, eh
KOIVQV Se IA.QVQV fcal ovyfi Se KOI rear* ISiav
3 e/cddTov TrefjLTTTOi S', &v r)v teal 'OSucr<jeu9 real
H*o)/cpdT'r)5 ) oi Xeyoz'T69 on
ouSe ere \tfOa)
/Ct,VV/JL6VO$.
4 Tlo\v TrpoTepov ovv dvay/cacov ecrn Trepl
/cdo"TOV TOVTCDV ZTTecTKe^Bai, TTorepa vytcos rj
5 ov% u<yiS>$ \e^/op^evov eeriv. el yap /MTJ elcrlv
0oi, 7T&)9 ecm, reXo9 e-Trecr&u 8eoi$ ; eu 8
/lev, /AijSevos S' 7TijjLe\ovfJLevoi 9 real OUTGO?
6 U7i9 earai ; a\\a S^ KOI OVTCOV teal eV^
p,evo)v el prjBe/jiia S^aScxj^? e^9 avO pawrovs ecrriv
e% avr&v /cal vrj Ata <ye KOI el? e/j,e, -710)9 en
7 /cal OVTO>$ 1/7^59 ecrTiv ; iravra ovv ravra 6
/cal d<ya0o$ lnrecrKep,p,evo^ TTJV avrov
VTroTera^ev rd> SLOIKOVVTI ra o\a
oi djadol iroXlTcu, TO>
S 7roXeo>9. o Se 7raL$ev6jj,evo$ ravrrjv
%a)v e\6elv eirl TO 7r
ejco ev TravTL TOW 6eol<$ /cal 7ra>9 av
TT) Oda SioiK^aei /cal 77009 &v ye-
9 voiy^v e\ev9epo<> ; " e\ev6epo$ yap eaTiv, o5 fyiverai,
vrdvTa /caTa Trpoaipeaiv /cal ov ovSels SvvaTai
10 K(>\V(rat,* TL ovv ; aTrbvoid eo~Ti,v rj e\ev6epia ;
l^r) yevoLTO. fiavla yap real eKevBepia ^9 TavTQv
11 OVK ep^eTai,. " aXX* eya> Oe\o) Trav TO So/covv fj^oi
12 d7ro/3aiveiv, tcav OTTCOCTOVV So/cfj." fJiawojJiGvos el,
7rapa<f)povw* OVK oISa9, STL /ca\6v TL eKevdepla
1 Scherikl : 5e S, ot Stobaeus.
90
BOOK I. xii. 2-12
forethought for things terrestrial and the affairs of
men, but only in a general way, and not for the
individual in particular ; and a fifth set,, to which
Odysseus and Socrates belonged, who say
Nor when I move am I concealed from thee. 1
We must, therefore, first of all enquire about each
of these statements,, to see whether it is sound or
not sound. For if gods do not exist, how can it be
an end to follow the gods ? And if they exist,
indeed, but care for nothing, how even thus will
that conclusion be sound? But if, indeed,, they
both exist and exercise care, yet there is no com-
munication from them to men, yes, and, by Zeus,
to me personally, how even in this case can our
conclusion still be sound ? The good and excellent
man must, therefore, inquire into all these things,
before he subordinates his own will to him who ad-
ministers the universe, precisely as good citizens
submit to the law of the state. And he that is
being instructed ought to come to his instruction
with this aim, e( How may I follow the gods in every-
thing, and how may I be acceptable to the divine
administration, and how may I become free ? "
Since he is free for whom all things happen accord-
ing to his moral purpose, and whom none can
restrain. What then ? Is freedom insanity ? Far
from it ; for madness and freedom are not con-
sistent with one another. " But I would have that
which seems best to me happen, in every case, no
matter how it comes to seem so." You are mad ;
you are beside yourself. Do you not know that
1 Homer, Iliad; X. 279 f . ; compare Xenophon, Memorabilia,
I. 1, 19.
91
ARRIAN'S DISCOURSES OF EPICTETUS
earl fcal afyoXoyov ; TO S' <J>9 eTW%ev LL
cr6ai T& 1 o>9 TW)(ev So^avra yiveaOai, TOVTO
ov LLQVOV OVK elvai Ka\ov } a\\a KCLL
a"%L<JTQV elvai-
13 TLKOyV TTOlOVLLeV ;
TO A6O)z^O9 ovofjia ; ov m
d>9 $i <ypd<f)<T0ai,. TL Ijrl [Lovcrtic&v ;
14 TL ev TO) fcatfoXov, OTTOV T^wr} TL$ ^
ea-Tiv ; el 8e /JLTJ, OV$GVO$ yv a%iov*To 7rLcrTao-6aL
rt, el row? e/cdcrToov /3ov\^acrt TTpocrrjpfjuo^eTO.
15 IvTdWcL QVV {LQVQV 7rl TOV /^JLaTOV Kdl
KvptatTaTOv, T^9 e\ev9epla<$, 609 Tv%ev e<pLTai
fjiOL 6e\et,v ; ovSa/Acos, d'\Xa TO TratSeveaffat, TOVT
ecTTi jJLavddvew KaaTa OVTCO 8e\iv a>9 yiveTCU.
7ra>9 Se ^fivsrai ; o>9 S^era^ez/ aura o SiaTaacrcdv.
16 SieTage Be depos elvai KOL xeip&va KCU fyopav KOI
d(f>opiav fcal dpeTrjV fcal fca/ciav KOL Trdcras ra9
evavTioTTjTas vTrep (rvfji^covia^ TGOV o\a>v
efcdaT(i) crwyi&a. KOI [Leprj TOV <Tft)/^aTO9 fcal
KTTJCTIV KOL KOIVG)VOV
17 Tairn/9 oZv TT}<;
Bel eirl TO TraiSeve&ffai, ou% f iv
creis (oure <yap
C Iva OVTQ)$ ej^ovTC
009 e^ei KOI 7re<j)v/cev avTol TTJV ryvco/jLrjv Tr]v
avT&v crvvripiJLoo'^ev'Yjv TOI$ ^ivo^ivoi^ e^ew/xez/.
18 TL <ydp ; evBe%eTai cfrvyew avdpWTrov? ; ical 7ra)9
olbv T ; a\\a crvvovTas avTols exeivovs d\\d%at, ;
19 KOL T/9 riyCiv SiSaxTiv ; TL ovv aTfoXetTrerai rj TL$
1 Schweighauser : ret 5' /S',
92
BOOK I. xii. 12-19
freedom is a noble and precious thing? But for me
to desire at haphazard that those things should
happen which have at haphazard seemed best to
me,, is dangerously near being, not merely not noble,
but even in the highest degree shameful. For how
do we act in writing ? Do I desire to write the
name " Dio " as I choose? No, but I am taught to
desire to write it as it ought to be written. What
do we do in music? The same. And what in
general, where there is any art or science ? The
same ; otherwise knowledge of anything would be
useless, if it were accommodated to every individual's
whims. Is it, then, only in this matter of freedom,
the greatest and indeed the highest of all, that I
am permitted to desire at haphazard ? By no means,
but instruction consists precisely in learning to desire
each thing exactly as it happens. And how do they
happen ? As he that ordains them has ordained.
And he has ordained that there be summer and
winter, and abundance and dearth, and virtue and
vice, and all such opposites, for the harmony of
the whole, and he has given each of us a body,
and members of the body, and property and
companions.
Mindful, therefore, of this ordaining we should go
to receive instruction, not in order to change the con-
stitution of things, for this is neither vouchsafed
us nor is it better that it should be, but in order
that, things about us being as they are and as their
nature is, we may, for our own part, keep our wills
in harmony with what happens. For, look you, can
we escape from men ? And how is it possible ? But
can we, if they associate with us, change them ?
And who vouchsafes us that power ? What alterna-
93
ARRIAN'S DISCOURSES OF EPICTETUS
eupia-fcerat, /j^rj^avrj 777209 TIJV xpjcriv avroiv ;
roiavrrjy Si* ^9 e/celvoi p,ev Troika overt, ra (patvo-
/Jieva avTol^y rj/jiels 8' ovSev 'rjrrov Kara <f>vcriv
20 %OIJLV. crv 8' arakaiirwpo^ el KOI SvcrdpecrTOS
Kav fj,ev fjiovos 279, epvj/jiiav fcakels TOVTO, av Se
jjifj.<j)r) 8e /col <yovei9 rou? creaurou /cat refeva KCLI
21 aSeX^ot'9 ical <yelrova$. eSet Se fiovov pevowra
fjavxiav icaXelv avro KOI eXevdepiav Kal ojwiov
T069 deals ri^elcrQai avrov, pera TroXXdaz/ S 1 ovra
M o%Xov Ka\iv /JLTJ$ 0opv/3ov /jurj
eoprrjv Kal Travtfyvptv fcal OVTCOS Trdvra
T/9 ovv 77 Kokacris roiv ov
22 TO ouT6>9 e")(eiv G&9 %ov(riv. Sv<rapcrTL r^9 TO)
rot9 yovevcriv ; crra) KaKO<> vto$
SvcrapecrTi rofe Tetcvois ; eVra)
23 f ' /3aXe avrov et9 fyvkatcyv" iroiav
OTTOV VVV lo-TLV. CtKGdV jdp eCTTlV' 07TOV Se
Kal ^coKpaTf]? OVK fjv ev <j>v\aKfj, eKwv yap
24 rjv. te aicekos ovv p,oi jeveaOai TreTrrjpco/jLevov"
elra $i ev (TK\vSpiov T<^> Kocr^a)
OVK eTnStbcreis avrb rol<$ 0X0^9 ; OVK
; ov %aipa>v TrapaXcdprjcreis T& 8e-
25 BCDKOTI ; d<yavaKTT}cris Se Kal Svaapeo-Trjo-et,? ro?9
UTTO TOV A^o9 &LaTTayfjL6voi,$, a exelvos jnera r&v
Moipwv Trapovcrwv Kal eTTiKXcodovcrwv aov TYJV
26 ryevecriv &piaev Kal Siera^ev ; OVK ol<rda, rfKiK
BOOK I. xn. 19-26
tive remains, then,, or what method can we find for
living with them ? Some such method as that, while
they will act as seems best to them, we shall none the
less be in a state comformable to nature. But you
are impatient and peevish, and if you are alone, you
call it a solitude,, but if you are in the company of
men, you call them schemers and brigands,, and you
find fault even with your own parents and children
and brothers and neighbours. But you ought, when
staying alone, to call that peace and freedom, and
to look upon yourself as like the gods ; and when
you are in the company of many, you ought not call
that a mob, nor a tumult, nor a disgusting thing,
but a feast and a festival, and so accept all things
contentedly.
What, then, is the punishment of those who do
not accept ? To be just as they are. Is one peevish
because he is alone ? Let him be in solitude ! Is
he peevish with his parents? Let him be an evil
son and grieve ! Is he peevish with his children ?
Let him be a bad father ! "Throw him into prison."
What sort of prison ? Where he now is. For he is
there against his will, and where a man is against his
will, that for him is a prison. Just as Socrates was
not in prison, for he was there willingly. f Alas,
that I should be lame in my leg ! " Slave, do you,
then, because of one paltry leg blame the universe ?
Will you not make a free gift of it to the whole?
Will you not relinquish it? Will you not gladly
yield it to the giver ? And will you be angry and
peevish at the ordinances of Zeus, which he defined
and ordained together with the Fates who spun in
his presence the thread of your begetting ? Do you
not know how small a part you are compared with
95
ARRIAN'S DISCOURSES OF EPICTETUS
/z.6/309 7T/>05 ra o\a ; rovro Se fcara TO cr&p,a }
o>9 Kara <ye ro> \6<yov ov$ev %elpG)v r&v 6eayv
ov&e fJMKporepos* \6jov jap fieyeOos ov
21 Ov 0\,6i<; ovv, Ka6^ a lcro<$ el rol? Oeols,
28 TTOV ridecrdat, TO ayadov ; (t rakas eyco, rov
Trarepa %a) TOIOVTOV KOI ryv /j,r]T6pa" ri ovv ;
eSiSoro (TOi TTpoekdovri, eK\e%acr6ai KOL eiTrelv
(( o Selva rfj Sem crwe\derQ) rfjSe rfj &pa, f iva
29 7<ie> ryevtofjuai " ; OVK ISiSoro. aXX' eSe^ Trpovjro-
orrrjvaL orov rou? yovels, elra OVTOOS yevvrid'fjvai.
30 6fC TTOIGOV TLV&V ; K TOIOUTCOV, OTToloi fjcraV. TL
ovv ; TOIOVT&V avT&v OVTODV ovBe/^ia croi SiSorat,
t] ; elr* el pev TIJV oparifcrjv SVVCL/JLIV r
ri KeKTijaai, SUCTTI;^? av 979
el /eare/Aves, Trpo&ayovrcov croi ra>v
OTL Se pe r ya\Q'fyv')(iav eyj&v fcal yevvacor^ra
i/caara rovrcov ayvoeis, ov Svo-Tv^earepo^ el real
31 adXtoorepos ; Trpoa-dyeraL croc ra Kard\\ri\a rfj
r)v e^9* G~V S* avrrjv rore fidXtcrra
S, ojrore JjvoiryfJLevrjv real /3\e7rovcrav
32 e^ecv eSet. ov /taXXoz/ v%apco"ri<; rol$
ori ere zirdva rovrcov a$r\Kav oaa
eirl aoi, fJLovov S' VTrevOvvov aTrefyrjvav r&v eTrl
33 aoL ; <yovetov evexa dvwTrev9vvov dtp'fJKav dSe\-
1 Added by Diels.
96
BOOK VII. XH. 26-33
the whole ? That is, as to the body ; for as to the
reason you are not inferior to the gods, nor less than
they ; for the greatness of the reason is not deter-
mined by length nor by height, but by the decisions
of its will.
Will you not, therefore, set what is for you the
good in that wherein you are equal to the gods ?
" Wretched man that I am ; such a father and such
a mother as I have!" Well, was it permitted you
to step forward and make selection, saying, "Let
such-and-such man have intercourse with such-and-
such woman at this hour, that I may be born ** ? It
was not permitted you; but your parents had to
exist first, then you had to be born as you were
born. Of what kind of parents ? Of such as they
were. What then? Since they are such, is no
remedy given you ? Again, supposing that you were
ignorant of the purpose for which you possess the
faculty of vision, you would be unfortunate and
wretched if you closed your eyes when men brought
some colour before them ; but in that you have
greatness of mind and nobility for use for everyone
of the things may happen to you, and know it not, are
you not yet more unfortunate and wretched ? Things
proportionate to the faculty which you possess are
brought before you, but you turn that faculty away
at the very moment when you ought to keep it wide
open and discerning. Do you not rather render
thanks to the gods that they have allowed you to
be superior to all the things that they did not put
under your control, and have rendered you account-
able only for what is under your control ? As for
parents, the gods have released you from account-
ability ; as for brothers, they have released you ;
97
VOL. I. H
ARRIAN'S DISCOURSES OF EPICTETUS
cfrtov evetca d<f)7J/cav 3 <rd)^taro9 eve/ca
84 KTJi<T<s, OavaTov, 0)779. TLVO$ ovv virevOvvov
(T erroiTjcrav ; TOV pbvov 6Wo9 errl aoi,
35 ofa9 Set (pavTao'L&v, TL ovv G7ri<T7ra<$
ravra &v avvirevdwos el ; rovro zaTiv eavrS*
y. II<W9 efca^ra eariv Troielv apecrrcos 9eol<$
1 Tlvdopevov Se
0601$, Et $LKalo)$ 6CTTIV, <f>7], KOI 6Vyi'G)jjLOVO)<? KOI
<ja>9 Ara ey/cpara)? /ca Koo-juicos, ov/c ecrri, /ca apecr-
2 Tea? T0t9 6eoi<$ ; orav Se depjjioi' alr^oravTO^ crov
virafcovcr?] o irals fj vrraKOvcras
evey/cy r) /^S' evpeOfj ev rr) olicia, TO pr)
yLt^Se prjryvvcrdai ov/c eanv apeo-rov T0t9 Beols ;
3 II<9 ovv T9 avacrfflTat, r&v TOIOVTOOV ; 'Ai/Spa-
V, OVK avej~rj TOV a&eX^oO TOV aavTOv, 09
TOV Ata Trpoyovov, wcrTrep vlb<$ etc T&V
<yeyovev teal TTJ$ avTrjs avo)8ev
4 ^80X779, aXX' el ev TIVL ToiavTy %ct)/)a
VTrepexova-rj, evdvs rvpavvov KaTao-Tyjae^ aeav-
TOV ; ov jjLe}JLvr}(rY) rl el /cal TLVODV apxei? ; OTL
o-wyyev&Vs OTL a6\(j)cbv <j>vcrei, OTL TOV A^09
5 dtroyovcdv ; *A\X' a)vfjv avT&v e%cd, Ifcetvoi S'
ep,ov OVK e'xovo-LV. *0pa$ TTOV /3\7rt$ ; OTL el$ TTJV
BOOK I. xn. 33-xni. 5
as for body, they have released you; and for
property-, death, life. Well, for what have they
made you accountable ? For the only thing that is
under your control the proper use of impressions.
Why., then, do } T OU draw upon yourself that for
which you are not responsible? This is to make
trouble for yourself.
CHAPTER XIII
How may each several thing be done acceptably
to the gods ?
Now when someone asked him how it is possible
to eat acceptably to the gods, he said, If it is done
justly and graciously and fairly and restrained ly and
decently, is it not also done acceptably to the gods ?
And when you have asked for warm w^ater and the
slave does not heed you ; or if he does heed you but
brings in tepid water ; or if he is not even to be
found in the house, then to refrain from anger and
not to explode, is not this acceptable to the gods ?
How, then, can a man bear with such persons ?
Slave, will you not bear with your own brother, who
has Zeus as his progenitor and is, as it were, a son
born of the same seed as yourself and of the same
sowing from above ; but if you have been stationed
in a like position above others, will you forthwith set
yourself up as a tyrant ? Do you not remember
what you are, and over whom you rule that they
are kinsmen, that they are brothers by nature, that
they are the offspring of Zeus ? But I have a deed
of sale for them, and they have none for me. Do
you see whither you bend your gaze, that it is to
99
H2
ARRIAN'S DISCOURSES OF EFICTETUS
<yrjv t on et? TO ftdpaBpov, ore 69 TOU9 ra\a(,rra)pov<$
TOirrOl/9 VOfMOV? T0U9 T&V VKp(0V, 6^9 S
&> ou /3Xe7rei9 ;
7rdvra<? e<j>opa TO
1 Hv6ojj,evov Se TWOS, 7r<J>9 a*> T9 Treio-Oely, on
fcaarov r>v VTT* avrov TrparTo/nevcov (f>oparai
VTTO rov Oeov, Ov Sofcel <rot, y <pr), rjv&crffai, ra
2 Trdvra ; Ao/ee?, <pt]. Tt $ ; av ^iraO elv ra
eiriyeia Tot9 ovpaviois ov So/eel croi ; A0tfe,
3 (^97. TLoOev jap ovro) T6ray/jL6V6)$ KaOdjrep ex
irpocrrd'y^aro^ rov Oeov, orav eicelvos elirrj TQL<$
<f)VTo2$ avOelv, avBsi, orav elrrrj /3\ao-rdveiv, ySXa-
o~rdvi s orav e/c<pepGiv rov fcaprrov, efc<j)p(,, orav
Trerraiveiv, TTGTraivei, orav rraX.iv drrofidXXeiv Kal
<j)v\\oppoelv /cal avra e/9 avra crvvei\ovjjLeva
e$> rjcrvxias jjieveiv fcal dvarravecrOai, fjueveu
4 Kal dvarraveraL ; rroOev oe rrpos rrjv av%r]aiv
fcal fjielaxrtv T^9 cre\r;^9 fcal rrjv rov r)\lov
TTpocroSov /cal a(f>o$ov roo~avrr) rrapa\\ayrj /cal
errl ra evavria {jLra/3o\rj r&v emyeioov decopelrai;
5 d\\a rd (fovrd ^ fjiev real rd rjfjiirepa o"oo/zara
v f at
Stobaeus : <uAAa /S r .
1 This is the famous principle of ffvfjLir&Qeta. (crupiraBtlv aiid
crv/jLirfirovQev in the text here), i.e., the physical unity of
the cosmos in such a form that the experience of one part
necessarily affects every other. This doctrine, especially
popular with the Stoics, is essentially but a philosophic
formulation of the vague ideas that underlie the practices of
100
BOOK I. xiii. 5-xiv. 5
the earth., that it is to the pit, that it is to these
wretched laws of ours, the laws of the dead, and
that it is not to the laws of the gods that you look ?
CHAPTER XIV
That the Deity oversees all men
Now when someone asked him how a man could
be convinced that each thing which he does is under
the eye of God, Do you not think,, he answered.,
that all things are united in one? I do., said the
other. Very well, do you not think that what is
on earth feels the influence * of that w r hich is in
heaven ? I do, he replied. For how else comes
it that so regularly, as if from God's command., when
He bids the plants flower., they flower,, when He
bids them put forth shoots, they put them forth,
when He bids them bear their fruit, they bear it,
when to ripen, they ripen ; when again He bids
them drop their fruit and let fall their leaves and
gather themselves together and remain quiet and
take their rest, they remain quiet and take their
rest ? And how else comes it that at the waxing and
waning of the moon and at the approach and
recession of the sun we see among the things that
are on earth so great an alteration and change to the
opposite ? But are the plants and our own bodies so
closely bound up with the universe, and do they
so intimately share its affections, 1 and is not the
sympathetic magic. For the literature on this topic see
Pease on Cicero's De Divinations, ii. 34, where crt/,u7ra#ia is
defined by Cicero as a coniunctio naturae et quasi concensus et
consensus.
% 10 1
ARRIAN'S DISCOURSES OF EP1CTETUS
6 ^rv^al 8' al rj/jLerepai ov TTO\V TrXeor ; aXX' at
^v)(ai jjikv ovrcos elcrlv epSeBe^evat teal <rvva$>el<$
T< #ew are avrov popta ovaai /cod diroo-Trda/jiara,
ov 7raz>T09 S' avr&v KwriiJLaTOS are ol/ceiov Kal
7 (rvfJL(f>vov^ o 0o<> aladdverai ; d\\a <rv fAv
Trepl rr}$ 8ela$ SiOi/ctjcreo)^ /cal irepl e/cdarov
v Se tcai Trepl r&v dv0pG)7riva)v Trpay-
evOvfuelcrdai, bvvacrai KOI a/na fjiev
dirb jAvpitov Trpay/Adrtov KLVc<
/jLa Se (jv f yKaraOeTiK&<$ ) rot? &' ava-
8 vev&TLKa)? r) e<f)6/crt,K&<>, TUTTOU? Se rocrovrov? aft
ovro) TroXXwi' /cal 7roiKL\G)v 7rpajfJidra)v IP rf) aav-
rov
T069 7r/30)TCt)9 rervTTO)-
T* a\\tjp 7r* aXX?; * /cal fJLvrjfJias drco
9 fjLvpicop Trparypdrtov Siao'cp^eis* 6 Se ^09 ou^ 0X09
r' earl rrdvra e<f>opap /cal iraviv GVfATrapelvat,
10 /cal diro jrdprcop riva layziv StaSoo*^ ; aXXa
(pcori^eiv olo9 T etfrlv o 77X^09 rriKifcovrov fiepos
rov 7ravT09, o\L<yop Se TO d<pcoricrrop di
OCTOP olbv r eTre^eadai VTTO a/cias, fjv q
6 Se /cat TOZ' ffKiov avrov TreTroiy/ca)? teal jrepcdycov
fApO$ OVr aVrOV fjii/CpOP C&9 7Ty009 TO 0\OV, OVT09 S'
ou Svvarai Trdvrcop alvOdvecrOai ;
1 Schenkl : tfAA^y ITT' 2c\\s ^.
102
BOOK I. xiv. 5-10
same much more tree of oar own souls ? But if our
souls are so bound up with God and joined together
with Him, as being parts and portions of His being,
does not God perceive their every motion as being
a motion of that which is His own and of one
body with Himself? And yet you have power to
think about the divine dispensation and about each
several item among things divine, and at the same
time also about human affairs, and you have the
faculty of being moved by myriads of matters at the
same time both in your senses and in your intelli-
gence, and at the same time you assent to some,
while you dissent from others, or suspend judgement
about them ; and you guard in your own soul so
many impressions derived from so many and various
matters,, and,, on being moved by these impressions,
your mind falls upon notions corresponding to the
impressions first made, and so from myriads of matters
you derive and retain arts, one after the other, and
memories. All this you do, and is God not able
to oversee all things and to be present with all
and to have a certain communication from them all ?
Yet the sun is capable of illuminating so large a
portion of the universe, and of leaving unilluminated
only the small space which is no larger than can
be covered by the shadow that the earth casts ; and
is He who has created the sun, which is but a small
portion of Himself 1 in comparison with the whole,
and causes it to revolve, is He not able to perceive
all things ?
1 Chryaippus identified the Universe, of which the sun
is but a part, with God. See Cicero, De, Natura Deorum,
ii. 38 f.
103
ARRIAN'S DISCOURSES OF EPICTETUS
11 'AXX' eytio, (prjaiv, ov Svva/Aat, Traaiv afia rov-
T09 irapaKokovBelv. Touro Se croi fcal Xeyet r9,
12 ori icfrjv e^9 Bvva/Mv TO* Au ; dXX' ovv ovBev
riTTOV KOI GTTLTpOTTOV fcdo"T(i) TTapeCTTIJO-eV TOP
ktcdarov Safaova real TrapeScd/eev fyvKdcrcreLv avrov
avTO) KOL TOVTQV aKoi^T]rov KOI a7rapaKoyLO"Tov.
13 Tivt yap a\Xo> /cpeiTTOVi, teal 7ri/ieXe<jrepft) cfrv-
\CLKI, TrapeSco/cev av l ^/ACO^ efcacrrov ; &cr6\ orav
fc\Lcrr)T6 ra? 6vpa$ fcal CTKOTOS evSov Tronjcr'rjTe,
14 fjfMpr]cr0e p^Seirore \e<yiv on povoi ecrre* ov yap
ecrre, aXX' o ^609 ev$ov ecrrl fcal o vp,eTpo$ Sai-
T/9 TOUTOi9 %p^ (JXVTO? i9 TO
15 J3\67rew ri
o/j,vvi,v op/cov, olov o!
e/celvoi filv rrjv fJua-Qofyoplav Xa/6/3 'd
TrvTGDV rrpOTLfJurjCTeiv rrjv rov
rj rocrovrcov
OVK o/Aocrere rj op,ocravT,$ OVK e
16 teal TI O/JJKT6T6 / /i^ direiBrjcreiv /uyS ITT ore
eyfca\ecTGiv fiySe fjizptyecrdal TLVL r&v UTT' e/ceivov
SeSo/tez/tw^ jjLrjS* aKovre^ TronjcreLV TL rj TreicrecrOai
17 T&V dvayKaioov. 0/^0^09 y o 3 opfcos ovros efcecvq);
Kei jjt>ev ofjivvovo'iv avrov /jurj TTpOTi/jLtjcreiv erepov,
evravda S' avrovs
1 Suggested by Upton (after yap Schweighauser).
2 Schenkl (5e ty o! von Wilamowitz) : 5e 5e S.
3 von Wilamowitz (76 6 Diels) : ye optcos S.
1 Compare Seneca, EpisL 41, 2 : sacerintra nos spirilus sedct,
malorum "honor umque nostrorum observator et custos, and
104
BOOK I. xiv. 11-17
And yet, says one, I cannot follow all these things
at one and the same time. But does anyone go
so far as to tell you this, namely,, that you possess
a faculty which is equal to that of Zeus ? Yet
none the less He has stationed by each man's
side as guardian his particular genius, 1 and has
committed the man to his care, and that too a
guardian who never sleeps and is not to be beguiled.
For to what other guardian, better and more careful,
could He have committed each one of us? Where-
fore, when you close your doors and make darkness
within, remember never to say that you are alone,
for you are not alone ; nay, God is within, and your
own genius is within. And what need have they
of light in order to see what you are doing ? Yes,
and to this God you also ought to swear allegiance,
as the soldiers do to Caesar. They are but hirelings,
yet they swear that they will put the safety of
Caesar above everything ; and shall you, indeed, who
have been counted worthy of blessings so numerous
and so great be unwilling to swear, or, when you
have sworn, to abide by your oath ? And what shall
you swear ? Never to disobey under any circum-
stances, never to prefer charges, never to find fault
with anything that God has given, never to let your
will rebel when you have either to do or to suffer
something that is inevitable. Can the oath of the
soldiers in any way be compared with this of ours ?
Out there men swear never to prefer another in
honour above Caesar ; but here we swear to prefer
ourselves in honour above everything else.
especially Menander, Epitr. 881 ff., with Capps's note.
Almost exactly the same idea appears also in Marcus
Aurelius, V. 27.
105
ARRIAN'S DISCOURSES OF EPICTETUS
e'* Tl
1 2# /ijSof \eVOfieVOV Tt,VQ<$, 7TO9 TOV a$6\<j) OV 7T66CT77
2 prjKeTi %a\,7r&$ avTty e%iv, OVK errayyeXXeTai,
e<f>r), (frikoaofyia T&V e/ero? rt TT ep ITT oir] crew r&
el Se /ur}, egco rt, TTJ$ I8ia$ v\?j$
. 1 co? yap refcrovo<; v\r) ra gv\a,
6 %a\K6$, OVTO}<? rfj? Trepl J3lov
3 Te^VT)^ vX^ 6 /3to? avrov e/cdo-rov. T/ ovv o TOV
dSe\<pov ; TLakiv rrj$ avrov e/ceivov re^vr)*; ecrrtz/,
?rpo9 Se rrjv Grjv T&V e/cro? effTW, OJJLOLQV a<ypq>,
ojjLQiov vyeia, op^oiov evSogiq. TOVTCOV S" ovSev
4 7rayye\\Tcu fyikocrofyia. " ev Trda-y irepicrTda-ei
rr^p'ijo'co TO rjyefJiovifCQV Kara <fivcrt,v e^oz^." To
5 TtVo? ; " To efcelvov, ev w el pi" lift)? ovv
al fir] opyi^rai ; {C <&epe poi etcelvov
epco, <TOL Se Trepl rfc e/ceivov opyrjs
6 Et7To^ro9 Se rov o-vjA(3ov\evofjLvov OTI ToCro
^7T(S, 7TW9 civ KLVOV teal pr
7 /caTCt (pvcriv eyoip.i, QvSev, 6</>^, T>V
a<f>vcct yweTai, OTCOV ye ov& 6 [3oTpv<; ovBe CTVKOV.
av pot, vvv \7?79 OTL " 0e\o) CTVKOV" aTrofCpivovpai
croi OTL " %povov Set." a^e? avOrjcrr) 7rp)Tov, elra
8 7r/3o/3aX?7 TOV /capTTov, eZra TreiravOf). elra crv/erj?
1 Reiske : frvQera.!. 8.
1 The soul of man, as feeling and thinking, often equivalent
to C{ reason," but not exclusively intellectual. See Bonhoffer,
Epietet und die Stoa, i. 9 ff,
1 06
BOOK I. xv. i-8
CHAPTER XV
What does philosophy profess ?
WHEN someone consulted Epictetus as to how he
could persuade his brother to cease being angry
with him, he replied. Philosophy does not profess
to secure for man any external possession. Other-
wise it would be undertaking something that lies
outside its proper subject- matter. For as wood
is the material of the carpenter,, bronze that of
the statuary, just so each man's own life Is the
subject-matter of the art of living. Well, what
about my brother's life? That again is the subject-
matter of his own art of living, but with respect
to your art of living it comes under the category
of externals, like a farm,, like health, like good
repute. Philosophy promises none of these things,
but rather, fc In every circumstance I will keep
the governing principle * in a state of accord with
nature/* Whose governing principle? "His in
whom I am." How, then, shall I keep my brother
from being angry at me ? Bring him to me and I
will tell him, but I have nothing to say to you on
the subject of his anger.
And when the man who was consulting him said,
What I seek to know is this, how, even if my brother
refuses to be reconciled with me, I may yet be in
accord with nature, Epictetus replied : Nothing great
comes into being all at once ; why, not even does the
bunch of grapes, or a fig. If you say to me now, " J
want a fig," I shall answer, "That requires time."
Let the tree blossom first, then put forth its fruit,
and finally let the fruit ripen. Now although the
107
ARRIAN'S DISCOURSES OF EPICTETUS
apTros a,<j)vco KOI pia &pa ov T\iovTai 3
yu</jtf]$ S' dvdpctiTTQV fcapTrbv 0e\i<s ovra)$ St?
o\i<yov Kal evfco\o)<s K-rrjaraaOai, ; /?;' av eyco crot
i? . Tlepl rrpovolas
M^? OavfJid^er el rol$ [Mev aXXoi? ">o9 ra
TO cr&fia eroijJia yeyovev, ov IIQVQV rpo<pal teal
Xa fcal KOLTTJ Kal TO fjurj Seiaffai, uTroS^/xa-
vTTOcrrpcd/jidTcov, fir] eo"6r)TO$, rj/jcels Be
2 TrdvTtov rovrcov TTpocrSeojuieffa. T& jap OVK avr>v
V/ca, aXXa TTyoo? virrtpealav ryeyovora OVK
eXvcrireXet TrpoaSeo/jieva aXXcoz/ TreTroirjfcevai.
3 eTrel opa olov av 1 $\v rj/jids <$>povTi%et,v prj Trepl
avT&v HQVOV d\\a Kal irpl rcov Trpofidrtov Kal
T&V ova>v, 7T&>9 eVSucr^Tat Kal TTW?
4 770)5 <j>dyy, TT)$ Trip. aAA.' &airep ol
TOLfjLol eicrt, rw arpar^ySs v
a>TT\icri^i>oi 3 el S' eSet, TrepLep-^oaevov rov
vTroBelv rj evbveiv rovs ^ikLovs, Seivov
av rjv> OVTCO Kal rj (pvcri? TreTroLrjKe ra 7rpb$
VITTJ pea Lav yeyovora eroi/jia TrapeaKevao-^eva
5 /jLrjSefJLLa? 67n/Ae\eia$ e-n TrpocrSeoueva. ourco? ei/
Tra&lov jJMKpov Kal pd/3$q) eXavvei ra 7rp6/3ara.
6 NOz/ S* rjfjiels d<f)evT<> ITTL TOVTOL^ ev^apicrrelvy
QTL p/T] Kal aVT&V T^V Id^V 7UfjL\iaV 7TifjL\Ol/-
1 Added by von Wilamowitz.
108
BOOK I. xv. 7-xvi. 6
fruit of even a fig-tree is not brought to perfection all
at once and in a single hour, would YOU still seek to
secure the fruit of a man's mind in so short a while
and so easily ? Do not expect it, not even if I should
tell you so myself.
CHAPTER XVI
Of providence
MARVEL not that the animals other than man have
furnished them, ready prepared by nature, what
pertains to their bodily needs not merely food and
drink, but also a bed to lie on,, and that they have
no need of shoes, or bedding, or clothing, while we
are in need of all these things. For in the case of
animals, born not for their own sake, but for service,
to have created them in need of other things
was not beneficial. Why, consider what it would
be for us to have to take thought not for merely
ourselves, but also for our sheep and our asses,
how they are to be clothed and shod, how they are
to find food and drink. But just as soldiers appeal-
before their general, all ready for service, shod,
clothed and armed, and it would be shocking if the
colonel had to go around and equip his regiment
with shoes or uniforms; so also nature has made
animals, which are born for service, ready for use,
equipped, and in need of no further attention.
Consequently one small child with a rod can drive a
flock of sheep.
But as it is, we first forbear to give thanks for
these beasts, because we do not have to bestow upon
them the same care as we require for ourselves, and
109
ARRIAN'S DISCOURSES OF EPICTETUS
7 peda, e<' avroLS eyxakovfLev T> Beep, /cairoc vrj
TOV Ata teal TOVS deovs ev T>V yeyovoTcov aTrijp
777309 TO alo-ffecrdai rrj^ Trpovotas r<p ye alStf/J
8 teal eu%a/HcrT>. /ecu /J,tf poi vvv TO, ftejoXa' avro
rovro TO K Troa? yd\a yevvacrdai teal etc <yd\a-
KTOS Tvpov Kal etc Sep/zaTO? Gpta Ti ecrriv 6
TreTrotrjfca)? ravra rj eirivevoy/cd)*;; (( ov$e 6*9" $r\vlv.
5) fieyd\7j$ avaicrdrjaias Kal avaia-)(yvrLa^.
9 v A<ye a<j>5)jj,V TO, ep<ya T^9 <pv<TQ)$, TO> rrdpepya
10 avrrjs 6eaaroo/j,0a, /JMJ rt, d^p^arorepov rpi'X&v
lirl yeveiov / TL ovv / ov crvv'%pr}<ja r ro fcal
a>9 fjiakiara TrpeTrovTcos eSvvaro / ov
11 Siejcpivev oY avr&v TO appsv Kal TO Orj\v ;
yev fip&v etcdcrrov
ovro) jmoi 7rpoorp%ov, ovra) p,ot, XaXet,
12 aXXo jjwjSev f^ret' ^'Soz; Ta <rv/jLj3o\a" ; 7rd\tv 7rl
T>V yvvaLK&v oxnrep ev <$>tovrj rt ey/care/M^ei/
a'iraX.cdTepov, ovrcos xal Ta-9 Tpi^a^ d<f>L\ev. ov'
aXV dSid/cpiTOV eSet, TO ^cooi/ aftro\GiQrivai Kal
13 Kripvcrcretv eKacrrov rjfjL&v OIL tc dvijp eljui." 7T(W9 Se
KCL\QV TO (TVfJL/3o\OV KOL 6V7rp7T$ Ka
TOV TtoV d\KTpv6v(0V \6<j
TJ$ %aiT7)$ r&v \GOVTG)V. Sia
TOVTO $i cr<j>^eiv TO, av^o\a TOV deov, eSet avra
Ta yevrj TO,
no
BOOK I. xvi. 6-14
then proceed to complain against God on our own
account ! Yet, by Zeus and the gods,, one single
gift of nature would suffice to make a man who is
reverent and grateful perceive the providence of God.
Do not talk to me now of great matters : take the
mere fact that milk is produced from grass, and
cheese from milk, and that wool grows from skin
who is it that has created or devised these things ?
sc No one/' somebody says. Oh, the depth of man's
stupidity and shamelessness !
Come, let us leave the chief works of nature, and
consider merely what she does in passing. Can
anything be more useless than the hairs on a chin ?
Well ; what then ? Has not nature used even these
in the most suitable way possible ? Has she not by
these means distinguished between the male and the
female ? Does not the nature of each one among us
cry aloud forthwith from afar, ec I am a man ; on this
understanding approach me, on this understanding
talk with me ; ask for nothing further ; behold the
signs " ? Again, in the case of women, just as
nature has mingled in their voice a certain softer note,
so likewise she has taken the hair from their chins.
Not so, you say ; on the contrary the human animal
ought to havebeen left without distinguishing features,
and each of us ought to proclaim by word of mouth,
" I am a man." Nay, but how fair and becoming
and dignified the sign is ! How much more fair than
the cock's comb, how much more magnificent than the
lion's mane ! Wherefore, we ought to preserve the
signs which God has given ; we ought not to throw
them away ; we ought not, so far as in us lies, to
confuse the sexes which have been distinguished in
this fashion.
in
ARRIAN'S DISCOURSES OF EPICTETUS
15 Taura /JLOVO, ecrnv epja e<fi TJ/JLCOV r^9 Trpovoia? ;
Kal T69 e^ap/cei Xoy09 o/xo6a>9 avra eTratvecrai ^
Trapaaryjcrai ; el <yap vovv efyopev, d\\o TL e$ei
rjfjids TTOcelv fcal KOLVTJ teal ISia r) vfiveiv TO Oelov
16 teal evcrj/teiv KOI eTrefe/r^ecr&u ra? xdpiras ; ov/c
tea o-KaTTTOvra? Ka apovvras fca
iv TOV Vfjivov rov eh TOP 6ebv ; " fjieyas o 0eo$,
17 ori f)p>iv Trapecr'xev Spyava ravra Si 5tv rrjv yfjv
spy a <7 oped a* fj,eya$ o ^eo?, on %ipa$ SGBoo/cev, ori
KaTcinocnv, on, icoi\iav, on av^ecrdai \e\iy0 OTGOS,
18 on fcaflevSovras avcnrvelv* ' ravra e^>' efcdcrrov
/cal TOV jjiejicrrov Kal OeioraTov
elv > OTI Tqv bvvafuv eScoKev T?]V Trapa-
Ko\ovOtjnKr}p TOVTOIS Kal oSw %p7)(rnKrjv. ri
19 ovv ; eTrel oi iro'XXol aTTOTrv<^\(a(T0 s OVK eSei
nva elvai TOV TavTijv eKrr\rjpovvTa rrjv %a>pav
Kal v7Tp TrdvTdov a'Soz^TO- - 1 ro^ vfjwov TOV eh TOV
20 deov ; TI yap aXXo ^vva/juai yepcov ^00X09 el JLL'TJ
vfjivelv TOV 0eov ; el <yovv drjScov r)iJtf]v, ejroiovv ra
r^9 arjBovo?, el KVKvo$t Ta TOV KVKVOV. vvv Se
21 Xo7t/co9 el/At,* v/Aveiv fie See TOV 0e6v. TOVTO fiov
TO epyov 60*r/z>, TTOIO) avTO ouS' eyKaTaXei^co TTJV
Tafyv TavTrjv, (j>' ocrov av SiSc*)Tai s Kal
TTJV avTrjv TavTTjv wSrjv 7rapaKa\>.
i f * r/ Ori dvayKata T
^ Xo709 ecTTlv o c*Lapdp&v Kal egepya^o-
Ta X07ra, eBet S* avTov fjJrj
1 Schweighiiuser : StaSfora S.
112
BOOK I. xvi. 15-xvii. i
Are these the only works of Providence in us ?
Nay, what language is adequate to praise them all or
bring them home to our minds as they deserve ?
Why, if we had sense, ought we to be doing anything
else, publicly and privately, than hymning and
praising the Deity, and rehearsing His benefits?
Ought we not, as we dig and plough and eat, to sing
the hymn of praise to God ? {e Great is God, that
He hath furnished us these instruments wherewith
we shall till the earth. Great is God, that He hath
given us hands, and power to swallow., and a belly,
and power to grow unconsciously, and to breathe
while asleep/' This is what we ought to sing on
every occasion, and above all to sing the greatest and
divinest hymn, that God has given us the faculty to
comprehend these things and to follow the path of
reason. What then? Since most of you have
become blind, ought there not to be someone to
fulfil this office for you, and in behalf of all sing the
hymn of praise to God ? Why, what else can I, a
lame old man, do but sing hymns to God ? If,
indeed, I were a nightingale, I should be singing as
a nightingale ; if a swan, as a swan. But as it is, I
am a rational being, therefore I must be singing
hymns of praise to God. This is my task ; I do it,
and will not desert this post, as long as it may be
given me to fill it ; and I exhort you to join me in
this same song.
CHAPTER XVII
That the art of reasoning is indispensable
SINCE it is reason, that analyzes and perfects all else,
and reason itself ought not to remain unanalyzed,
113
VOL. I. I
ARRIAN'S DISCOURSES OF EPICTETUS
2 elvai, vrro Ttvo<$ Stapdpcddfj ; 8rj\ov yap ori yj v<p*
avrov TI UTT' aXXou. r; roi \oyo$ early e/eeo/o? ^
aXXo ri fcpeiGcrov ecrrai rov \6yov, orrep dSvvarov.
3 el Xoyo<?, eicelvov iraXiv r/9 Siapffpcfxret, ; el yap
eavrov, Svvarat, fcal OVTO$. el aXXov
a, aireipov <rrai rovro KOL aKaraXrjfCTOV.
4 ef Nat, 1 a\}C eTrelyei fjLa\\ov 8epa7revet,v " teal ra
o/JLOia. 0\i<> ovv Trepl ercelvcdv a/coveiv ; a/cove.
5 a)OC av fioi \eyr)$ on <f ov/c olSa irorepov a\?]d&>$
&$ $ia\ey7j" KCLV TI tear ap,<$ilSo\ov <j>a>vr}v
i \eyrjs /JLOL " Stdcm%ov" OVK en ave%op.ai
6 aov, aXX' epS) CTOL " aXX' eirelyei, /zaXXoy." Sia
rovro yap olfiai 7rpord<j<jovaiv ra \oyi/cd,
Kaddrrep rr}$ /jLerprjcrecos rov crurov Trpordaa'ojjLGV
1 rrjv rov jjierpov errLarKe^riv. av Se fir) S/;aXa/Sft)/ii/
rrp&rov rl e<m jjioo'ios /jLTjSe ^ta\d^wp.ev rrp&rov
ri ecrri vyo<? s TTW? ere /y,erpfja'aL ri rj crrtjcrai
8 ^vvricrofJieOa ; evravda ovv TO r&v a\\c>v icpirri-
PLOV teal $i ov raXXa fcaraj&avddverat, jj,rj
KarajLLjLLa0'r]Kore$ ^778' r} Kp 4/3 co /core? Svvijcrojuieffd
ri r&v aXXcov d/cpi/3(ioo~at, /cal /carap^aGelv ; /ecu
9 7rct)9 olov re ; c< vai' aXX* d juioSios t~v\ov earl KOI
10 afcapTTOV." dXXa jjLerpt~}rL/cov crirov. "/cal ra
1 Upton : elva.1 S.
1 Reason, therefore, can be analyzed only by itself.
2 The course of the argument is highly condensed here,
but this is the plain sense of the passage.
3 A Roman dry measure, slightly less than half a bushel.
114
BOOK I. xvii. i- ro
wherewithal shall it be analyzed ? Why,, clearly,,
either by itself, or by something else. This latter is
assuredly either reason, or it will prove to be some-
thing else superior to reason, which is impossible. If it
be reason,, who again will analyze that reason ? For
if it analyzes its own self, the reason with which we
started can do as much. If we are going to require
something else at each step, our process will be
endless and unceasing. 1
f 4 Yes,*' says someone, " but the cure (of the
decisions of our will) is a much more pressing need
(than the study of logic)/' 2 and the like. Do you
then wish to hear about this other matter ? Very
well, listen. But if you say to me, ef I do not know
whether your argument is true or false," and, if I
use some ambiguous term, and you should then say,
{C Distinguish," I shall bear with you no longer, but
shall tell you, " Nay, but there is a much more
pressing need/ " This is the reason, I suppose, why
the Stoic 7 >philosphers put Logic first, just as in the
measuring of grain we put first the examination of
the measure. And if we do not define first what a
modius 3 is, and do not define first what a scale is,
how shall we be able to proceed with measuring
or weighing any thing ? So, in the field of our present
enquiry, if we have neglected the thorough know-
ledge and intellectual mastery of our standard of
judgement for all other things, whereby they come
to be known thoroughly, shall we ever be able to
attain intellectual mastery and thorough knowledge
of the rest of the world? And how could we
possibly ? ee Yes/' we are told, " but the modius is
made out of wood and bears no fruit." True, but it
is something with which we can measure grain.
"5
ADRIAN'S DISCOURSES OF EPICTETUS
\oyuca afcaprrd ecrri" KOL rrepl rovrov
oty6fjL0a. el S* ovv teal rovro Soty T9, e/cetvo
drcaptcel on r&v aKXcov ecrrl BiaKpiriKa teal
eTcicncermtca teal o>9 civ rt$ elrrot {JberpyriKd teal
LI cnarifcd. 7/9 Xe^et ravra ; JAOVOS Xpucr^TTTro? KOI
12 7ir}VG>v ical K\edv()r}<? ; ' 'AvTicrOevrj? S' ov \e<yet ;
KOI Tt9 ecrnv o <y6ypa<f)G)<y ore " apx?) TraiSet/creca? f)
rcoz/ ovo/jLaT(ov e r TTia"Ke^ri^ "; ^ayfcpdrij^ S* ov \e<yei, ;
Kal 7Tpl TWOS jpdc^et Hez/o^wz/, ore ijp%TO CLTTO
T77<? r&v ovopsdrtov eTrjcr/ee^eGO?, ri
/cao~TOv ;
13 T Ap* ovv TOVTO ean TO fj,<ya real TO
vofjcrat, ^K-pvcriTTTTov TJ efyyija'aaOcu ; teal TI<$ \6jt
14 rovro ; ri ovv ro 6avjjLa<rr6p iariv ; vofjcrat, TO
^ov\rjfia rrj<$ <jbucreG)9. ri ovv ;
creavrov rrapaKO\ov0el$ / real rlvos en
; el jap d\T]9e^ eari ro rcdvras
f av 8e Kara/jue/jbddrjfcag rfyv d\tfdetav t
15 avaiy/cr) ere ij&rj KaropBovv. dX\a vrj Aia ov
Trapa/co\ov0o) rq> $ov\-r)fjiari rijs <pvaeco$. T/9
ovv e^rjyelrat, avro ; \eyovcnv on Up
16 p%o/j,ai, /col errL^rS) ri Xe^yei ovro$ 6
T??9 $vcrea>$. ap^^ai, p/rj voelv rL \e
TOZ^ e^rjyov/jLevov. " i$e enicr/ce^ai, 71009 rovro
17 \eyerat,, tcaOdrrep d e Pa>/juaiari" rroLa ovvlv6d$
o(f>pv$ rov e^rj^ovfiivov ; ov& avrov Xpvcrircrrov
1 See Xenophon, Memorabilia, IV. 6, I.
2 The famous dictum of Socrates, formulated as, "No
man errs voluntarily," in Plato, Protagoras, 345 D.
116
BOOK I. xvir. 10-17
e< Logic also bears no fruit." Now as for this state-
ment we shall see later ; but if one should grant
even this, it is enough to say in defence of Logic
that it has the power to discriminate and examine
everything else, and as one might say, to measure
and weigh them. Who says this ? Only Chrysippus
and Zeno and Cleanthes ? Well, does not Antis-
thenes say it ? And who is it that wrote, : The
beginning of education is the examination of terms " ?
Does not Socrates/ too, say the same thing ? And
of whom does Xenophon write, that he began with
the examination of terms, asking about each, " What
does it mean ? "
Is this, then, your great and admirable achieve-
ment the ability to understand and to interpret
Chrysippus ? And who says that ? What, then, is
your admirable achievement? To understand the
will of nature. Very well ; do you understand It all
by yourself? And if that is the case, what more do
you need ? For if it is true that " all men err
involuntarily/' 2 and you have learned the truth, it
must needs be that you are doing right already.
But, so help me Zeus, I do not comprehend the will
of nature. Who, then, interprets it? Men say,
Chrysippus. I go and try to find out what this
interpreter of nature says. I begin not to under-
stand what he says, and look for the man who can
interpret him. ee Look and consider what this
passage means," says the interpreter, "just as if it
were in Latin ! " 3 What place is there here, then,
for pride on the part of the interpreter ? Why,
3 Epictetus seems to be placing himself in the position of
one of his Roman pupils, who would understand Chrysippus
more easily if translated into Latin,
117
ARRIAN'S DISCOURSES OF EPICTETUS
el (Movov e^rjyeiTai TO /3ov\ / r)jj,a
auro? S' OVK aKO\ov6el' 7ro<ra> 7r\eov
IS TOV ercelvov e^rjyovjjt.evov ; ovSe jap Xpvo~iTrTrov
opev Bt? avrov, aXV JW TrapafcoKov-
rfj fivcret,. ouSe ^yap roO dvrov Si
avrov, a)OC on, Si e/ceivov Karavoijcreiv olofjue6a
ra jjie\\ovra /col ffri^aivo^va VTTO T&V Oe&v,
19 ovBe T&V <nT\d r y')(y(>v Si aura, aXX* ore St*
efce!,p(jt)v cnijAaiverai, ouSe TOZ/ Kopafca 6avfjbd^ofj.V
TI TTJV Kopcovrjv,, a\\a Tov 0ov (Trj/jLaivovTct Sia
rovrcov.
20 "Ep%o/iat ToLvvv eirl TOV elfijyrjTyv TOVTOV /cal
OVTTJV Kal\jco on " GTrlcrfcetyal poi ra
21 TL fjiOL o-rj/jLCLivercu" \a/3cov KOI avaTrT
e^jyeirai on "avdpcoTre, Trpoalpecriv e%e9 d/ca>\vTov
<f>v<rei /cal dvavdjKaa'Tov. TOUTO IvravOa ev TO 49
22 <T7r\d<y)(yoi<$ yeypaTTTCu. Se^6> voi avro Trp&rov
Girl TOV o-vytcaTadeTUCOV TOTTOV. fir) T/9 ere xoyKvcrai
BvvaTaL eTTivevo-ai d\^0el ; ovSe el?. /ATJ TI<S ere
dvayfcdaat, SvuaTai 7rapaBe^ao~dac TO tyevSos ; ovSs
23 el?, opas OTI ev TOVTO> T& TOTTO) TO TrpoaipGTLfcov
24 dye eTrl Be TOV ope/cTi/cov /cal op/A'rjTiKOv
e^ei ; Kal T/9 opfirjv viK,r\<rai SvvaTat rj d\\rj
rt<? S' opel; iv teal eKfckio-LV rj aXkrj ope%i$ KOI etc/eXt,-
25 <Ji? ;" " dv fjLOi" foiai, " Trpocrdyrj OavaTOV $6/3ov,
dvayicd^ei fjue" " ov TO 7rpoo"ay6/jbvov, dX)C cm
So/cei ffoi tcpelTTOV slvai 7rorfo-ai TC TOVTCOV ^
BOOK I. xvn. 17-25
there is no just place for pride even on the part
of Chrysippus, if he merely interprets the will of
nature, but himself does not follow it : how much
less place for pride. then, in the case of his inter-
preter I For we have 110 need of Chrysippus on his
own account, but only to enable us to follow nature.
No more have we need of him who divines through
sacrifice, considered on his own account, but simplv
because we think that through his instrumentality
we shall understand the future and the signs given
by the gods ; nor do we need the entrails on their
own account, but only because through them the
signs are given ; nor do we admire the crow or the
raven, but God, who gives His signs through them.
Wherefore,, I go to this interpreter and diviner
and say,, " Examine for me the entrails, and tell me
what signs they give." The fellow takes and spreads
them out and then interprets: "Man, you have a
moral purpose free by nature from hindrances and
constraint. This stands written here in these en-
trails. I will prove you that first in the sphere of
assent. Can anyone prevent you from assenting to
truth ? No one at all. Can anyone force you to
accept the false ? No one at all. Do you see that
in this sphere you have a moral purpose free from
hindrance, constraint, obstruction ? Come, in the
sphere of desire and choice is it otherwise ? And
what can overcome one impulse but another impulse ?
And what can overcome one desire or aversion but
another desire or aversion ? " C But," says someone,
(C if a person subjects me to the fear of death, lie com-
pelsme." cc No, it is not what you are subjected to that
impels you, but the fact that you decide- it is better
for you to do something of the sort than to die.
119
ARRIAN'S DISCOURSES OF EPICTETUS
26 drroOavelv. nd\iv ovv TO crov Boy/^a ere yvdytca-
27 crez/, TOUT' ecrri rrpoalpe.o'iv rrpoaipecri^. el jap
TO l&iov yue/)09, o rip.lv eBw/cev aTrofrirdaa^ o #609,
UTT* avrov rj UTT* a\\ou rtvos KcoKvrov rj dvay-
KCLGTOV KareGfcevdfCGiy ov/cert, av rjv 0eo<$ ouS'
28 7re{j,\eiTO TJ/ACOV ov Bel rpoTrov. ravra
<pr](riv, " ev TO?? lepols. ravrd croi
eav 6e\7j^ } \ev9epo$ el' sav 9e\r}<; 9
ouBeva, eryKokeaeis ovSevi, Trdvra Kara
29 ecrrai ajaa TTJV <rrjv xal TTJV rov Oeov" Bia
TavTyv rrjv fjiavreiav ep^o/nai, 67rl rov OVTTJV
rovrov teal rov <j>i\6cro(pov } OVK avrov
eveicd 76 T>J9 e^Tjyij crews, d\\a stcelva a e
'. f/ Qri ov Bel ^aKenaLveiv rol<$ afjLapravQjj,evoi<$
1 Et d\7]0e<; ecrri TO VTTO rcov (piXocrotycov \e<yo-
fjievov on Tracriv dvBpwTrot,? pia dp%tf, KaOdrrep rov
crvy/caraOeo-Oai TO rra6elv cm virdp^ei real rov
dvavevcrai TO rraQelv on ov% VTrdp^ei real vrj
Ata rov eirLO-^elv TO rraBelv on aSr)\6v ecrriv,
2 ovroo? KOI rov opf^rjcrai errl ri TO rraOelv on, e/jiol
crv/jL<f)epei f dfji^^avov S* aXXo fjuev KpLveiv TO
crvfjufiepov, a\\ov S' opeyeaOai xal a\\o /aev
icplveiv tcaOfjtcov, 7r' aXXo Be op/nav, ri en rol$
1 It is not known just what persons are here referred to,
but the doctrine that feeling (ir&Bas} is a kind of judge-
ment (Kplvis) or opinion (5<*a) is common among the Stoics.
See Bonhoffer, Epiktet und die Stoa, I. 265 ff., and on the
general argument in this chapter, p. 276 f,
120
BOOK I. xvii. 25-xvni. 2
Once more, then,, it is the decision of jour own will
which compelled you,, that is, moral purpose com-
pelled moral purpose. For if God had so constructed
that part of His own being which He has taken
from Himself and bestowed upon us, that it could
be subjected to hindrance or constraint either from
Himself or from some other, He were no longer
God, nor would He be caring for us as He ought.
This is what I find/' says the diviner,, "in the sacri-
fice. These are the signs vouchsafed you. If you
will, you are free ; if you will, you will not have to
blame anyone, or complain against anyone ; every-
thing will be in accordance with what is not merely
your own will, but at the same time the will of God."
This is the prophecy for the sake of which I go to
this diviner in other words, the philosopher, not
admiring him because of his interpretation, but
rather the interpretation which he gives.
CHAPTER XVIII
That we ought not to be angry with the erring
IF what the philosophers 1 say is true, that in all
men thought and action start from a single source,
namely feeling as in the case of assent the feeling
that a thing is so, and in the case of dissent the
feeling that it is not so, yes, and, by Zeus, in the case of
suspended judgement the feeling that it is uncertain,
so also in the case of impulse towards a thing, the
feeling that it is expedient for me and that it is impos-
sible to judge one thing expedient and yet desire
another, and again, to judge one thing fitting, and
yet be impelled to another if all this be true ?
ARRIAN'S DISCOURSES OF EPICTETUS
3 TroXXofc %a\7raivofjiv ; K\7rrat 3 fajcriv, elcrl
Kal \o)7roSvraL T& ecrrt, TO Kkeirrai Kal \(OTTO-
SvTai ; Treir^di'rjVTai Trepl dya0o)v /cal
4 %a\eTTaiveiv ovv Bel avTol<$ rj e\eeLv avTOV
TYJV TrKav^v /cal oifrei TTM? a^Lo-ravraL
av $ /z^ /3Xe7rct>a-j>, ovSev
div dvd>Tpov rov So/covvros avTots.
5 ToDroz^ ovv TOV \r)<j r rr)v teal TOVTOV rov
6 OVK e&ei, d7ro\a)\evai ; M?;Sa y aco9* XV ztcelvo
{ TOVTOV TOV 7T7T\avr)^
TCOV /jiyio'TO)v /cal
OV TTJV O^TiV TTJV SiaKplTlKTJV TO)V \6VKOJV
p,G\dvcov, d\\a Trjv
dyaQoav KOI TCOV KCLK&V fir] aTro'Kkvvcu, ; " feat' OV
7 Xey?79, yvcixTrj TTCO? dirdv9po>irov ecrTtv o Xeye^ Kal
OTL 6K6LVM O/JLOLOV <C TOVTOV OVV TOV TV<f)\OV /jiT}
8 a7ro\\vvac Kal TOV /coxfrov ; " el yap /-cey&crr?; /9Xa/3>;
rj TWV /jLeyicrToiv dirdiKeid e&Tiv, p,eyio~TOV l 8* ev
eKaarT(p Trpoalpe&is oia Sel Kal TOVTOV crTpTai
9 T9, TL Ti %a\GTraiveL$ avT(o ; avOptoTre, el ere Set
Trapa (j}v<riv 7rl TOL d\\oTpioi$ fcafcol^ BiaTi-
deaflat,, eXeet, avTov jjba\\ov 97 i^Lo-er a<f>e$ TOVTO TO
10 Trpoo'/coTTTLKov K
<po)va<? TavTas a9 o
" TOUTOU9 ovv roi>9
" ' (TV 7TO()9
1 fcirtaXeid 3ffrLi>, fj,4yiffrov, supplied by Schcukl.
, 2 Mowat : | ...... rry$ S.
3 Schenkl : $ ...... .' . roav /S y .
1 Supplied by Capps for a lacuna of about fm* lotttjrs in # 4
122
BOOK I. xviii. 2-1 1
are we any longer angry with the multitude ? "They
are thieves/' says someone, C( and robbers." What do
you mean by " thieves and robbers ? " They have simply
gone astray in questions of good and evil. Ought
we, therefore, to be angry with them, or rather pity
them ? Only show them their error and you will see
how quickly they will desist from their mistakes.
But if their eyes are not opened, they have nothing
superior to their mere opinion.
Ought not this brigand, then, and this adulterer to
be put to death ? you ask. Not at all, but you should
ask rather, " Ought not this man to be put to death
who is in a state of error and delusion about the
greatest matters, and is in a state of blindness, not,
indeed, in the vision which distinguishes between
white and black, but in the judgement which dis-
tinguishes between the good and the evil?" And
if you put it this way, you will realize how inhuman
a sentiment it is that you are uttering, and that it
is just as if you should say, ff Ought not this blind
man, then, or this deaf man to be put to death ? "
For if the loss of the greatest things is the greatest
harm that can befall a man, while the greatest thing
in each man is a right moral purpose, and if a man
is deprived of this very thing, what ground is left
for you to be angry at him ? Why, man, if you
must needs be affected in a way that is contrary to
nature at the misfortunes of another, pity him rather,
but do not hate him ; drop this readiness to take
offence and this spirit of hatred ; do not introduce
those words which the multitude of the censorious
use: "Well, then, these accursed and abominable
fools ! " Very well ; but how is it that you have
so suddenly been converted to wisdom that you are
123
ARRIAN'S DISCOURSES OF EPICTETUS
Sid TL OVV
on
dtyaipovvrat. eVet roi p^rj Oav^a^e crov rd t^d
teal T&> K\e7rrr) ov %a\eTraivi,$' p#j davpa^e TO
/caXXo? T?}? ryvvai/co? teal r&) ^oiy& ov %a\7ra[vt,<;.
12 <yv&dt> on /cXeTir^? Aral yao^o? eV rot? crot? TOTTOV
OVK e^eit ev Se roi9 aXXor/)/o^9 A:al T0t9 ou# 67T6 crot.
ravra av dfyfo teal vrapa yct^Sez^ Tufay* ^ivi ere
^a\7raipet^ ; Me%pt S' az/ ravra davfjid^y^, creavrcp
13 %aXmuz>e /^aXXov ^ KLvot,<z. crKOTrei <ydp- e%69
/taXa Ipdria, o ryeircov crov OVK e^ei,' 0vpi8a 6%e9,
^eXet9 aura tyvgai* OVK olbev stcelvos rL TO
dyadov ecr-r* roi) dvdpooirov, aXXa fyavrd^Grai, on
14 TO e^eiv /caXa lfid f na> rovro o ical crv
elra pr) e\0rj Kal dpy avrd ; d\\a crv
vdpGOTTOW X6%2/Oi9 /^l fJLOVO?
ov de\ei$ iva avrov dprrdcrcacri ; p,rj
avrovs, OvpiSa fjifj ej^e, p,i) tyv%e crov rd
v^ov wv Trap
069 drcovcras tycxfiov 77)9 0vpL$o<$
evpov rjpTracr^evop rov "Kv'xyov.
on Giraffev TI 6 apa$ OVK diridavov. ri ovv ;
16 avpiov> (frrj/jii, burpaKivov evptfcreis. efcelva yap
<f avrcoXecra /JLOV TO Ifj
T6 /cepara d\<yel$ ; ri ovv ayavatcTsk ; TOVTMV
1 &a"re (Mowat) fj.(t)po7s supplied by Oapps for a lacuna of
about eleven letters in tf.
1 An illustration of the famous principle, nil
(Horace, Mpist. I, 0, 1).
124
BOOK I. xvni. 11-16
angry at fools ? Why, then, are we angry ? Because
we admire the goods of which these men rob us.
For, mark you, stop admiring 1 your clothes, and you
are not angry at the man who steals them ; stop ad-
miring your wife's beauty,, and you are not angry at
her adulterer. Know that a thief or an adulterer
has no place among the things that are your own,
but only among the things that are another's and
that are not under your control. If you give these
things up and count them as nothing, at whom have
you still ground to feel angry ? But so long as you
admire these things, be angry at yourself and not at
the men that I have just mentioned. For consider ;
you have fine clothes and your neighbour does not ;
you have a window and wish to air them. He does not
know wherein the true good of man consists,, but
fancies that it consists in having fine clothes, the very
same fancy that you also entertain. Shall he not
come, then, and carry them off? Why, when you
show a cake to gluttonous men and then gulp it
down all to yourself, are you not wanting them to
snatch it ? Stop provoking them, stop having a
window, stop airing your clothes.
Something similar happened to me also the other
day. 1 keep an iron lamp by the side of my house-
hold gods, and, on hearing a noise at the window, I
ran down. I found that the lamp had been stolen.
I reflected that the man who stole it was moved by
no unreasonable motive. What then ? To-morrow,
I say, you will find one of earthenware. Indeed, a man
loses only that which he already has. " I have lost
my cloak." Yes, for you had a cloak. "I have a
pain in my head." You don't have a pain in your
horns, do you ? Why, then, are you indignant? For
125
ARRIAN'S DISCOURSES OF EPICTETUS
yap al aircoheicu, TOVTMV ol woven, 5)v real al
17 " 'AXV o Tvpavvos Stfcrei, ' TL ; ro <r/ee/Vo9*
" aX)C d(f>e\el " ri ; TOP Tpd^rj\ov. TL ovv ov
Sijaet ouS* d(j)\ei ; TTJV Trpoaipecnv, Sia TOVTO Trap-
IB r}<y<y\\ov ol TraXaiol TO Tv&Oi, cravrov. TL ovv ;
6$t Vrj TOU9 0OV$ fie\6TaV 67rl T&V }JLlKp$)V KOl
O-TT* efceuvoov apxpfievows $t,a/3aiViv GTTL TO, ^et^o).
-,- ft I v \ J-\ '> ff 3/ \ > / CC > / J-v A
19 K<pa\r}v ttA-7&), o^oi fi^\e^/e. COTLOV a\yco.
ft ot/zot" /z?7 \ej. teal ov \eyot) STL ov SeSoTac crre-
TOV eTriSecr/jsOV 6 irai? (f)prj f Kpavyafe /cal CTTTW fcal
\eye tf TTOVT^ fie /jucrovcriv." TI$ yap
20 TOV TOLOVTOV / TOVTOW TO \OL7TOV
bv TrepiTraTei, eXevdepo?, ov%l
TOV crco/taro
ov yap a>9 ovov drjTTVjTOV elvai Bel.
21 T^9 ovv o dy]TTr)TO$ ; ov ov/c
aTTpoaipeTcov. etra \OLTTOV 6fcdcrTr]V
e / o%o y c6e^o9 KaTa/j,av@dva) 009
TOV ddXrjTov. " o5ro9 ^/3bacr TOV Trp&TOV
22 TU ovv TOV $GVTpov ; TL S' av xav/jua r; ; TL S* V
*OXuyLt7r/a ; " Kol zvTavQa ooo"aura)9. &v dpyvpl~
Siov 7r/30ySaX779, KaTa<f>pov)jo~ei, T(OVV&V KQpao*l-
Siov ; TL ovv civ V cr/coTCf) ; TL ovv av Bo^dptov ;
1 That is, a man should prove himself invincible by roanon
ancl reflection, not by brute strength, or the sheer obstinacy
of passive resistance.
126
BOOK I. xviii. 16-22
our losses and our pains have to do only with the
things which we possess.
"But the tyrant will chain " What? Your
leg. "But he will cut off " What? Your
neck. What, then, will he neither chain nor cut off?
Your moral purpose. This is why the ancients gave
us the injunction,, "Know thyself." What follows,
then ? Why, by the Gods, that one ought to practise
in small things, and beginning with them pass on to
the greater. C( I have a head-ache." Well;, do not
say "Alas!" ce l have an ear-ache." Do not say
" Alas ! " And I am not saying that it is not permiss-
ible to groan, only do not groan in the centre of your
beings, And if your slave is slow in bringing your
bandage, do not cry out and make a wry face and
say, "Everybody hates me." Why, who would not
hate such a person? For the future put your con-
fidence in these doctrines and walk about erect, free,
not putting your confidence in the size of your body,
like ail athlete ; for you ought not to be invincible
in the way an ass is invincible. 1
Who, then,, is the invincible man ? He whom
nothing that is outside the sphere of his moral
purpose can dismay. I then proceed to consider the
circumstances one by one, as I would do in the case
of the athlete. " This fellow has won the first
round. What, then, will he do in the second ?
What if it be scorching hot ? And what will he do
at Olympia?" It is the same way with the case
under consideration. If you put a bit of silver coin
in a man's way, he will despise it. Yes, but if you
put a bit of a wench in his way, what then ? Or if it be
in the dark, what then? Or if you throw a bit of
reputation in his way, what then ? Or abuse, what
127
ARRIAN'S DISCOURSES OF EPICTETUS
TL ovv av \oiSopiav ; TL ovv av eiraivov ; TL S' av
23 ddvaTov ; &vvarai ravra Trdvra vifcrjaai. TL ovv
av rcavua #, TOVTO ecm 4 TL, av olvtouevo? l $ ; TL av
p,e\ay)(Q\$)v ; TL, ev VTTVQW ; oSro? fjuoi ecmv o
1 "0-n av TIVI Trpocrfj TL TrXeo^e/cr^a ij Soxf)
Trpocrelvat, ^rj Trpocrov, TOVTOV Trdaa avdyKt],
rj, Trecftvcrfjcrdat, Si? avTO. v0v$ 6
\eyei f< eyco el/jii 6 TrdvTwv KpaTtcrTos"
teal TL p,oi bitvaaai irapao")(elv ; ope^Lv p,oi
Svvacrat, TrepLTroirjcrai, dtco)\VTOv ; iroBev croi ; cru
yap e%i9 ; etcfcXicriv dTTepiTTTcoTOv ; av yap
3 ej(i<$ ; opp^rjv dva/^dpTJjTOV / Kal TTOV croi
fieTecrTiv ; aye, ev vrji Se o-avTy* dappels ?) TW
.>p*r j \ c>> c/ / A r, t^ f f o.
4 et,ooTi ; GTTL o apuaTOS TIVI rj TM LOOTL ; TI o
ev rat 9 a\\ai<; T6%z>cu9 ; <wa*auT&)9. ri ovv
$vva<rat, ; (t 7rdvT$ UG depaTrevovcriv" teal yap
eya) TO TTLvd/ciov SepaTrevo) xal TT\VVO) avTO teal
KfjLa<T(ro) /cal 7779 \rjKv0ov eve/ca Trdcrcra^ov
1 Upton : oMfjLwos *V.
1 Under all ordinary circumstances the man who in being
tested will resist the temptations of money, a maid, Hecreoy,
reputation, and the like. But if, like the athlete, ho f>e
tested under abnormal conditions, a when drunk, or mad, or
asleep, will he hold out against these temptationH ovou then ?
If he can, he is indeed invincible.
BOOK I. xvni. 22-xix. 4
then ? Or praise, what then ? Or death, what
then ? All these things he can overcome. What,
then, if it be scorching hot that is, what if he be
drunk ? What if he he melancholy-mad ? 1 What
if asleep ? The man who passes all these tests is
what I mean by the invincible athlete.
CHAPTER XIX
How ought we to hear ourselves toward tyrants ?
IF a man possesses some superiority, or thinks at
least that he does, even though he does not, it is
quite unavoidable that this man, if he is uneducated,
becomes puffed up on account of it. For example,
the tyrant exclaims, ct I am the mightiest in the
world." Very well, what can you do for me ? Can
you secure for me desire that is free from any
hindrance ? How can you ? Do you have it your-
self ? Can you secure for me aversion proof against
encountering what it would avoid ? Do you have it
yourself? Or infallible choice? And where can
you claim a share in that? Come, when you are on
board ship, do you feel confidence in yourself, or in
the skilled navigator ? And when you are in a chariot,
in whom do you feel confidence other than the skilled
driver. And how is it in the other arts? The same
way. What does your power amount to, then ? " All
men pay attention 2 to me.'* Yes, and I pay attention
to my little plate and wash it and wipe it out, and
for the sake of my oil -flask I drive a peg* in the wall.
2 Tho whole passage turns on the various meanings of
0e/.?a7rei5o, which incla<lo serve, attend to, (five medical care to,
pay attention to, pay court to, flatter, etc.
129
VOL, I. K.
ARRIAN'S DISCOURSES OF EPICTETUS
7r?;<j<ja). TL ovv ; ravrd /AOV /cpeurrovd ecrriv ;
ov" d\\d %peiav IJLOL rrape^ei rivd. Tavrijs ovv
evetta OepaTreua) avrd. TL Se ; TQV ovov ov 9epa-
5 Trevco ; ov VLTTTW avTOv rou9 7r6Sa$ ; ov TTGpi/ca-
Oaipa) ; oufc olSa? Sri Tra? avdpcoTro? eavrov
Beparrevei, ere S' ovroo^; ct>9 rov OVOP ; errel rt? ere
6 depcnrevei 009 avffpa)7rov ; Seifcuve.
, r/9 croi;
ere
TL ae Set 9epa-
fcal a>9 irvperov KOI 9 %o\pav real
arrjcrai, ft>9 eV 'Pco/^?; rif^eroO /3r/xo9 ec
Tt o5z^ e<7T4 TO rapdcraov fcal
TOU9 7roXXof9 ; o Tvpaitvo^ Kal o! Sopv<f)6poi ;
i'tj yevoiro' OVK ei'erai TO
VTT ak\ov TWOS rapa^Ofjvai i]
8 9?}vai 7r\))i> vfi eavTQV* aXXa ra Soy para
avTov rapdo~Q~6i. OTCLV jap o rvpai>vos elTTtj run
" $tja-(t) crov TO o~K\o$" o fMev TO
7rpoat,pcrii>
Tyv avrov\eyi " el GOI \vaiT6\eo~T 'pov fiaii't-Tai,
S'tjCTOv" <c OVKe7TL<JTpe^tJ ; " " OV/C "
9 f< eyco croi Sett;(t) on Kvpio<$ elfjii,
o Zeu9 \v0pov a<f)i)Kv* 7}
TW tSioz^ u/oz/ ed/'' KdTa&ov\ovQ~6(u ; TOV re/cpou
10 Se /xow icvpios el, \d/3e auro/^." " eftorfl 1 6Vai/ //,oi
77/300-^/9, e/^6 o?)
'3
BOOK I. xix. 4-10
What follows, then ? Are these things superior to
me ? No, but they render me some service, and
therefore I pay attention to them. Again, do I not
pay attention to my donkey ? Do 1 not wash his
feet? Do I not curry him? Do you not know that
every man pays attention to himself, and to you just
as he does to his donkey? For who pays attention
to you as to a man ? Point him out to me. Who
wishes to become like you ? Who becomes a zealous
follower of yours as men did of Socrates? "But I
can cut off your head/' Well said ! I had forgotten
that I ought to pay attention to you, as to fever or
cholera, and set up an altar to you, just as in Rome
there is an altar to the God Fever.
What is it, then, that disturbs and bewilders the
multitude? Is it the tyrant and his bodyguards?
How is that possible? Nay, far from it! It is not
possible that that which is by nature free should be
disturbed or thwarted by anything but itself. But
it is a man's own judgements that disturb him. For
when the tyrant says to a man, " I will chain your
leg," the man. who has set a high value 011 his leg
replies, "Nay, have mercy upon me," while the man
who has set a high value on his moral purpose replies,
"If it seems more profitable to you to do so, chain
it. 5 ' "Do you not care?" "No, I do not care."
t I will show you that I am master." "How can
i/o it be. my master? Zeus has set me free. Or do
you really think that he was likely to let his own
son be made a slave ? You are, however, master of
my dead body, take it." " You mean, then, that
when you approach me you will not pay attention
to me ? " " No, I pay attention only to myself.
But if you wish me to say that I pay attention to
131
AREIAN'S DISCOURSES OF EPICTETUS
TOP. el Be $eXet9 ^e \eetv OTL fcal &, \ejco <JQL
11. Touro OVK eo~riv (j)i\avTOi> jejove jap
TO ^wov avTOv evetca rrdvra rroiel. real jap o
T)\LO<$ avTOv eve/ea rcdvra rroiel real TO \OITTOV
12 avTO<$ o Zev?. aXX' orav 9e\r] elvai c Ter^09 /cal
'EiTriKapTrios fcal rraTTjp avSpcov re Oecov r } 6pa$
OTl TOVTCOV TWV pJ(s)V Kal TOSV TTpO(J'r)JQpl)V OV
13 /ca06\ov re TOiavri^v TTJV l fyvcnv rou \OJLKOV
^&ov KaT<JK6vacrv, f iva ^Sevos r&v ISi&v aya-
9&v SvwrjraL rvy^dvetv, av 2 JMJ TI et? TO KOIVOV
14 &<l>e\t,fjLOV rrpoa^epTjTaL. OVTCOS OVK&TL dfcoiponnj-
15 TOV jiveTai TO rravra avrov flvefca TCQielv* errel
TL efc^e^r) ; f (va r^9 aTrocrrf) avTov fcal TOV l&iou
o~v^<pepopTO^ ; /cal TTW? en p,la Kal 7} avri] dpx^
Tracnv ecrrai r; rrpos avra oiKeicocrt^ ;
16 Ti ovv ; orav vrrfj Soj/maTa a\\6fcora rrepl
TCOV InrpoaipeTcoit 009 3 QVTWV aya6&v fcal tcatcwv,
17 Trdcra avdyict] deparrev^ii' rou9 rvpdvvovs. M(pe~
\ov jap TOU9 Tvpdvvovs jjiovov, TOU9 /coircwirav
S* ov. 7TC09 Se Kal (ppovifAQ^ jlverai e'fat</>/'?/9 o
av0pG)7ro$ 3 OTav ]\,a2aap avrov errl TOV \acrdi'ov
TToii]<jrj. 7TW9 ev9v<$ \ejofjL6v " <ppovijj,a)'$ jjjQt XeXa-
18 \VJKGV <$>r]\iKl(t)v. ' **']0G\,ov avTov (i7rof$\
19 TOV /co7T/)(w^09, f iva Trd\LV cl(j)prt)v croi Soxf).
TIVCL ^Pjira^poSiros cr/cvTea, ov Sia TO
elvai 7T(t)\7](rv. elia fC6Li>o$ /card rtva
1 Added by Koraes. 2 Added by Tiiucavelli.
3 Wolf: vS>s AS'.
1 Tluit is, tlio whole order of nature requiron evei-y living
tiling to appropriate, or make its own, whatever it needs in
order to maintain life.
BOOK I. xix. 10-19
you too, I tell you that I do so,, but only as I pay
attention to my pot."
This is not mere self-love; such is the nature cf
the animal man ; everything that he does is for him-
self. Why,, even the sun does everything for its
own sake, and,, for that matter, so does Zeus himself.
But when Zeus wishes to be ee Rain-bringer,'' and
"Fruit-giver," and "Father of men and of gods/'
you can see for yourself that he cannot achieve these
works, or win these appellations, unless he proves
himself useful to the common interest ; and in general
he has so constituted the nature of the rational
animal man., that he can attain nothing of his own
proper goods unless he contributes something to the
common interest. Hence it follows that it can no
longer be regarded as unsocial for a man to do every-
thing for his own sake. For what do you expect ?
That a man should neglect himself and his own
interest? And in that case how can there be room
for one and the same principle of action for all,
namely, that of appropriation 1 to their own
needs ?
What then? When men entertain absurd opinions
about what lies outside the province of the moral
purpose, counting it good or bad, it is altogether
unavoidable for them to pay attention to the tyrant.
Aye, would that it were merely the tyrants and not
their chamberlains too ! And yet how can the man
suddenly become wise when Caesar puts him in
charge of his chamberpot? How can we forthwith
say " Felicio has spoken wisely to me"? I would
that he were deposed from the superin tendency of
the dunghill, that you may think him a fool again !
Kpaphroditus owned a certain cobbler whom he sold
because lie was useless ; then by some chance the
133
ARRIAN'S DISCOURSES OF EPICTETUS
dyopaaffel? VITO TIVQS T&V 'K.aicrapiav&v TOV
K<zt<ra/}09 O~KVTV<$ eyevero. eZSe9 civ TT&K CIVTOV
20 eTi^a o 'ETrat^ooStTo?* " TI Trpdao-ei ^rfkLKioov 6
21 dyad 6$, (f)i\w ere ; " elra el n$ r]p.wv eirvQeTO " TI
Troiei auro9 ; " eXe^ero on <f fierd QtjKiicitovos
22 fiovXevGTai 7Tpi TZ/o?.' J ou^l yap TTGTrpd/cei,
23 avion 0)9 a%prjo-TOi> ; TI$ ovv avrov cicfiixo <ppo-
vipov eTTOL'Tjirep ; TOVT eari TO rifiav d\\o rt
rj rd 7TpoacpTifcd.
24 " ^HicDTac Srjfjiaias" 7ra/'T9 ol
, o
e ofcov, evpiaicei
25 dvajBalvei el$ TO
rot)
TOV opfirjaai rcaTa (pvcriv
6v%apio"TOv/ji6V, OTTOV TO l
26 ^?]juep6v* r^9 vTrep tepCfycrvvrj
Avyov&TOV. Xeyco avrfo " a
27 TTpdy/jia* SaTravtfcreis ?roXXa et?
ri9 oz/
eOvcrev ;
yap /cal
JJLOL TOV
ac/>69 TO
ypdtyovcrt, TO
dvayt,yi>M-
6Vo//a." <f M?; r/- oi;/' crv
28 crttovai Xeye^9 rrapwv 1 epe yeypd(f) acrtp ; el Se xal
vvv Svvao-ai Trapelvai Tracrw, edv (nroOdvrj*;, TI
TroiTfcret? ; " " Mevei /MOV TO oz/o//,a." " Vpdtyov
avTo 6i9 \idov ical fjiei'ei. aye e^a) Se
134
1 OTTOI/ T^> tShaflcHlmry : of rovro A',
3 0. TLirschfcld (7' wi^s DiolM) : ^w
BOOK I. xix. 19-28
fellow was bought by a member of Caesar's household
and became cobbler to Caesar. You should have
seen how Epaphroditus honoured him ! " How is
my good Felicio, I pray you?" he used to say. And
then if someone asked us, "What is your master 1
doing ? " he was told,, "He is consulting Felicio about
something or other." Why, had he not sold him as
being useless ? Who, then,, had suddenly made a
wise man out of him? This is what it means to
honour something else than what lies within the
province of the moral purpose.
" He has been honoured with a tribuneship,"
someone says. All \vho meet him offer their con-
gratulations ; one man kisses him on the eyes,, another
011 the neck., his slaves kiss his hands. He goes
home ; he finds lamps being lighted. He climbs up
the Capitol and offers sacrifice. Now who ever sacri-
ficed as a thank-offering for having had right desire,,
or for having exercised choice in accordance with
nature ? For we give thanks to the gods for that
wherein we set the good.
To-day a man was talking to me about a priest-
hood of Augustus. I say to him,, " Man, drop the
matter ; you will be spending a great deal to no
purpose." "But/' says he,, "those who draw up
deeds of sale will inscribe my name." "Do you
really expect., then, to be present when the deeds
are read and say, e That is my name they have
written ' ? And even supposing you are now able
to be present whenever anyone reads them, what
will you do if you die?" "My name will remain
after me." " Inscribe it on a stone find it will remain
after you. Come now, who will remember you outside
1 KpaphrodituH once owned Kpictetus.
135
ARRIAN'S DISCOURSES OF EPICTETUS
29 TroXeot)? r&9 crov p^vela ; " " ' AXXa %pvo~ovv are-
<pavov tfioptfcray" " Et arra^ ei
po&ivov \a/3ciov Trepidov o-fret yap
K . TLe.pl rov \6yov TTCO? avrov
ear IP.
Ilacra re^vrj KOI bvva/jiW Trporj-yovfievtov rtva)v
ovv o/xoe^S^
ajKaiws t<al
ylvercu Oecopvjri /<"/)' orav S' dvo/Aoyevifo^ ov Svva-
3 rai Oeoipelv eavT/jv. olov a-fcvriK/j rrepl Sep/^ara
dvacrTpe<pTai,, avr?] Se Tra^reXco? a
r^9 i;X?79 TWZ/ Sep/jLcircw Sia rovro OVK
4 avrrjs deodprjTiKrj. jpa/^^aTLK7/ 7rd\iv Trepl
/ / T 1 \
<po)wt]v. /JLI] TL ovv GCTTI /ecu
(pcovij ; ouSa/zco^. Sia rovro ov
5 Svvarai Secopew eavr^v. 6 ovv \6<yo$ rrpo^ ri
V7TO T//9 <j6ua"6a>9 TrapeiX^Trrat ; Trpos ^pfjcriv
oiav Set- auro9 ovv ri d(rriv ;
e/c TTOICOV (fcavraaifav* ovrc*)$
6 fyvcrei real avrov 00)pj)rifco^. rrdXi.v t) (j
riva 0G)p}jo~ovo'a rrapeKif^vdev ; dyaOd fcal icarca
fcal ovSerepa. avrrj 2 ovv ri eo~riv ; dyttffov.
f) 3' dtppocrvvr} ri ecrriv ; KCIKOV. opcts ovv on,
1 Meiboni : &v o^oyevi^ ti.
2 Schcgk : avrrj ti.
1 Tlie city in wliidi Kpi<'t( i i.u,s taught during l\u\ latUr
pa,rt ot liia life, and where tho proHcnti conver.sal ion is ("Icjirly
t>h()ughb of as tuking place. ( reek and Roman documents,
instead of being attested, ji most commonly among UH, by a
136
BOOK I. xix. 2S-xx. 6
of Nicopolis ? " 1 Cf But I shall wear a crown of gold/'
"If you desire a crown at all, take a crown of 'roses
and put it on ; you will look much more elegant in
that."
CHAPTER XX
How Ike reasoning faculty contemplates itself
EVERY art and faculty makes certain things the
special object of its contemplation. Now when the
art or faculty itself is of like kind with what it
contemplates,, it becomes inevitably self-contem-
plative ; but when it is of unlike kind, it cannot
contemplate itself. For example, the art of leather-
working has to do with hides, but the art itself is
altogether different from the material of hides, where-
fore it is not self-contemplative. Again, the art of
grammar has to do with written speech ; it is not,
therefore, also itself written speech, is it? Not at
all. For this reason it cannot contemplate itself.
Well then, for what purpose have we received reason
from nature ? For the proper use of external impres-
sions. What, then, is reason itself? Something
composed out of a certain kind of external impres-
sions. Thus it comes naturally to be also self-
contemplative. Once more, what are the things that
wisdom has been given us to contemplate ? Things
good, bad, and neither good nor bad. What, then,
is wisdom itself ? A good. And what is folly ? An
evil. Do you see, then, that wisdom inevitably comes
single notary, contained many names of witnesses, eponymous
magistrates, supervising officials, and tho like. A priest of
Augustus would naturally be called in often to sign formal
documents in one capacity or another.
'37
ARRIAN'S DISCOURSES OF EPICTETUS
vayfca(x)<; /ca aurr] yveTdi /ca
7 0eo)p7)TLKi] ; Sia TOVTO epyov TOV (^i\ocr6<pov TO
jJieyicTTOV real irpoyrov SoKijudfetv TCL<? <p avra a 'i as
teal $i,afcplveiv teal ^yjSejjLiav dSofcijUiaaTQVTrpoo"(p6~
8 pe&dai. opare ejrl TOV ^o/xtVyuaTO?, OTTOV
TL elvai 777309 rjjJids, TTCO? KOI
Kal OCTOC9 o apryvpo<yv(*)[Jb(i)v
botcifLatjlav rov vofiia^aro^, rfj otyei, ry a<pfj,
9 if) ocr<ppacria, ra reKevrala rfj dfcof)* pi~^ras 1 TO
brjvdpiQV rw tyotyw TTpotre^ei real
rat tyocj)ijo~avTo$, dlOC VTTO r-rjs 7ro\\fj$
10 fjLOVcriKO<> r ylvTai. OVTC*)$ OTTOV $ia<f>pGiv ol
TO TrKavaaOai TOV firj 7r\ava<rffai, evravQa
\ijv 7Tpo(TO")(Tf]V elo"(f)po/^ep 69 ^itiKpiaiv TWT Sta-
11 Tr\avav SuvafjievMv, e-rrt Se ra\at,Tr<opov i r )yfMovt.Kov
^ddKOVTes Kal KaO^vSovres, Traaav
irapaTTpoo'Se'^ofjie^a' t] yap fyjiiia ov TrpoaTriir
12 r/ Oraz/ ovv 9e\r}<$ yvwvat., 7TC09 e%ei$ rrepl
/cal tcatcd dvei[JiV<S, nrepl
7TC09
pO9 TO
Kal yvoxry OTI p,atcpdi> el TOV a>9
13 Trepl dyaO&v /cal fcafctov. " d\\d TroXXi}?
%pelav 7rapacr/Cur)<$ fcal vrovou TTO\\OV
Tl OVV ; \7TL^L^ OTl T!}V
ItTco o/V6ya>/' GQ~TLV dvaXa/Setv ;
o
15 Ta Z?;z/fx)fO9 fcal o^rei. TL yap e)(ei>
1 $ch eg k : /W;ay ft.
1 i.e. , in the sense of baaing action upon only such im-
prossions as have been lusted and found to he trustworthy.
138
BOOK I, xx. 6-15
to contemplate both itself and its opposite? There-
fore,, the first and greatest task of the philosopher is
to test the impressions and discriminate between
them, and to apply 1 none that has not been tested.
You all see in the matter of coinage, in which it is
felt that we have some interest, how we have even in-
vented an art, and how many means the tester employs
to test the coinage sight, touch, smell, finally hear-
ing ; he throws the denarius down and then listens
to the sound, and is not satisfied with the sound it
makes on a single test, but, as a result of his constant
attention to the matter, he catches the tone, like a
musician. Thus, where we feel that it makes a good
deal of difference to us whether we go wrong or do
not go wrong, there we apply any amount of attention
to discriminating between things that are capable of
making us go wrong, but in the case of our guiding
principle, poor thing, we yawn and sleep and errone-
ously accept any and every external impression ; for
here the loss that we suffer does not attract our
attention.
When, therefore, you wish to realize how careless
you are about the good and the evil, and how zealous
you are about that which is indifferent, observe how
you feel about physical blindness on the one hand,
and mental delusion on the other, and you will find
out that you are far from feeling as you ought
about things good and things evil. "Yes, but this
requires much preparation,, and much hard work, and
learning many things." Well, what then ? Do you
expect it to be possible to acquire the greatest art
with a slight effort? And yet the chief doctrine of
the philosophers is extremely brief. If you would
know, read what Zeiio has to say and you will see.
139
ARRIAN'S DISCOURSES OF EPICTETUS
elwelv on f * reXo9 eVr^ TO GTrecrOai deois, ova-La
16 S' dyadov %pfjcri$ o'ia $6i (pavracrL&v" ; Xeye se TL
ovv GCTTI $609 /cal Ti <$>avTao~ia ; teal Ti ecrrt,
<uo~9 TI irl yC6/)ou9 /cal ri <rri (fovcns t] TCOZ/
17 o\tov ; " rfSij jjLatcpbv* av ovv e\6a)V *]&7rifcovpo$
67777, on eV crap/cl Sei elvai TO ayaOov, 7rd\iv
fjbdKpov ryiverai, /cal di'dy/ci] aicovcraL ri TO irpot'j-
<yov}jievQV eaiiv e<fi IJJUL&V, TI TO vTrocrTCLTttcov /cal
9. OTI TO /co')(KLov dyadov OVK elfcos
eV TO) /ce\vcj)6i, TO ovv TOV av9po)irov eltcos ;
18 o~v S' auT09 ri KvpiWTepov e%et9, 'EtTri/covpe ; TI
GCTTIV ev o~o\ TO /3ov\v6/J,evop s TO eiricffceTTTo-'
[jievov etcaaTa, TO Trepl Trj<? crap/co<$ avTT}<$ OTL
19 TO Trpoyyov/Mevov CTTI,V I eirifcplvov ; TI Se /cal
\v-)(vov aTTTCt^ /cal 7roz/t9 VTTp i]p,&)v teal
S\ia <ypd<$eL<$ ; iva /JLVJ dy
rrfv dXijOeiav ; TtVe9 IJ/MGIS ; TL 77/309 ere
; OVTO) (jiaicpo^ o ^0709 <yiV6Tat.
T/9 )v e
2 ov KG^vev. avOpcoTTG, TL 0e\W (rot,
vfjiaL, av opejco/^a^ /cal /ctc\iv<o
v, dv op/j^fj xal dtyop/jif) ^p&j^ai c&9
dv Trpodeffet,^ av eTriftoXj, dv
1 T}) after tcrrtv deleted by
a Mcihom (Wolf) ; 7iy>0(r0<T A'.
140
BOOK I. xx, i5-xxi. 2
For what is there lengthy in his statement : " To
follow the gods : is man's end, and the essence of
good is the proper use of external impressions " ?
Ask., " What,, then, is God, and what is an external
impression ? And what is nature in the individual
and nature in the universe ? " You already have
a lengthy statement. If Epicurus should come and
say that the good ought to be in the flesh,, again the
explanation becomes length}^ and you must be told
what is the principal faculty within us., and what our
substantial, and what our essential,, nature is. Since
it is not probable that the good of a snail lies in its
shell,, is it, then., probable that the good of man lies
in his flesh ? But take your own case, Epicurus ;
what more masterful faculty do you yourself possess ?
What is that thing within you which takes counsel,
which examines into all things severally, which, after
examining the flesh itself, decides that it is the
principal matter ? And why do you light a lamp
and toil in our behalf, and write such quantities
of books ? Is it that we may not fail to know the
truth ? Who are we ? And what are we to you ?
And so the argument becomes lengthy.
CHAPTER XXI
To those who would be admired
WHEN a man has his proper station in life, he is not
all agape for things beyond it. Man, what is it you
want to have happen to you ? As for myself, I am
content if I exercise desire and aversion in accord-
ance with nature, if I employ choice and refusal as my
nature is, and similarly employ purpose and design
141
ARRIAN'S DISCOURSES OF EPICTETUS
Karadecrei. 11 ovv
3 Trepnrarels ; " tfdeXov, va /& fca o
Q av n*d ) <o~ iv real eTraKO\ov8ovvTe^ eirifcpav-
4 ydfacrw & /jbeyd\ov <j)iXoo"Q(j)ov" rives elcrlv
ovrot, v<p* S)v 9avjj J d^G'0at, 6e\,ei$ ; ov% ovroi
elcri> Trepl WF LO)da<; \ey
ovv ; VTTO T&V {jLaivo/JLevciov
TO)V
KOiva. TTCICTLV avpodTroiS ecrv* tea
oX^^reL ov /jLa^erai. TLS yap ^/ULMI'
ov ridrjcriv, STL TO dyaffov crvfitpepov earl teat,
KOI e/c Trdcnjs avro 7rp^crrdo"0)^ Bel
/tat $i(*)fCiv ; T69 S' r/yicwz/ ou TiO'tjcrii',
on TO Bifcaiov KCI\QV eari, teal rrpeTrov ; TTOT
2 ovv t; /ud'X'rj ylvGrai ; Trepl rtjv L^apfMoyrfV
raZ? evrl /juepovs over Law, orav o
" tta\5)$ eTroi'tjcrev, dvSpeias eWnr* 1 " ov,
evdev t] ^X 7 ? yiverat,
7T/D09
ov Trep rou on TO ocriov Traz/Twz^ TT/JO-
vravrl juGraSu^/creov., d\\a rrorepov
crrt,v QGIQV TOVTO TO ^otpGiov (jxzyelv r) dvocriov.
5
K.a ^ea>9. ic\i yap avrov^ e TO
71 X769 crv, 5) *Ayd/ji/jivov ; ov Bel yevecrffat,
1 Of one with a stiff and Hcif-iniportant bearing. Our
phrase is "to swallow a ranirocl."
142
BOOK I. XXL 2-xxn. 5
and assent. Why,, then, do you walk around in our
presence as though you had swallowed a spit ? 1 "It
has always been my wish that those who meet me
should admire me and as they follow me should
exclaim, * O the great philosopher ! ' " Who are
those people by whom you wish to be admired?
Are they not these about whom you are in the habit
of saying that they are mad ? What then ? Do you
wish to be admired by the mad ?
CHAPTER XXII
Of our preconceptions
PRECONCEPTIONS are common to all men, and one
preconception does not contradict another. For who
among us does not assume that the good is profitable
and something to be chosen, and that in every
circumstance we ought to seek and pursue it ? And
who among us does not assume that righteousness is
beautiful and becoming ? When, then, does con-
tradiction arise? It arises in the application of our
preconceptions to the particular cases, when one
person says, "He did nobly, he is brave " ; another,
<( No, but he is out of his mind." Thence arises the
conflict of men with one another. This is the conflict
between Jews and Syrians arid Egyptians and Romans,
not over the question whether holiness should be put
before everything else and should be pursued in all
circumstances, but whether the particular act of
eating swine's flesh is holy or unholy. This, you
will find, was also the cause of conflict between
Agamemnon and Achilles. Come, summon them
before us. What do you say, Agamemnon ? Ought
143
ARRIAN'S DISCOURSES OF EPICTETUS
ra oeovra fcal ra /eaXci? %ovra ; tf Bel fjiev ovv."
6 au Se TL Xe<ye9, w 'A^&XXeO ; ovrc apecrKi croc
yiV6<r0ai ra fca\a)$ e)(pvra ; " 6/jiol fjuev ovv
rrdvrcov j&d\io~ra apeafcei" ec^ap/^ocrare ovv
7 Ta? TryOoXT/^a?. evrevOev 77 u
/JLGV \<yet " ov XP*] cLTro^L^ova
TO) Trarpt," o Se \e<yL " Sel
6 erepo? avr&v tcatc&s
8 TOV Seo^ro?. 7rd\iv o /lev
Bel diroSovvai TTJV ^LpvcryjiSa, Set /xe
Tiz/09 TO yepas" o Se " rrjv e/jLijv ovv
" " rrjv
rrjv
ovv
ov/covv, e
err
10 OTi T<5^ ovra)v ra /^ev ecmv </>* II/AW, ra Se
6 J <' ?;/x6^* e^' 7;^^ yuez^ TTpoaipGcr^ fcal Trdvra
ra trpoaiperifca ep^a, oii/c <j) J i]pZv Se ro
ra pepi] rov o"6o / aaT09, tcrtjcrGW, <yovw f
11 re/cva, rrarpfc, a7rXco9 ol /coivctivoL TTOV ovv
0o)/jLV TO dyaffov ; rroia ovcrla avro 6<jbap/xo-
12 aojjiev ; rfj <p* fjpJiv ; KZra ou/c eariv dja&ov
v<yleia /cal dpnort]^ xal &)'//, aXX* ouSe re/cva
144
BOOK I. xxn. 5-12
not that to be done which is proper, and that which
is noble ? ef Indeed it ought." And what do you
say, Achilles ? Do you not agree that what is noble
ought to be done ? " As for me, I agree most
emphatically with that principle. 1 ' Very well, then,
apply your preconceptions to the particular cases.
It is just there the conflict starts. The one says, cc I
ought not to be compelled to give back Chryseis to
her father/' while the other says, ef Indeed you
ought." Most certainly one of the two is making a
bad application of the preconception " what one ought
to do." Again, the one of them says, " Very well,
if I ought to give back Chryseis, then I ought to take
from some one of you the prize he has won," and the
other replies, ff Would you, then, take the woman I
love?" fl Yes, the woman you love," the first
answers. " Shall I, then, be the only one ? "
" But shall I be the only one to have nothing ? "
So a conflict arises.
What, then, does it mean to be getting an educa-
tion ? It means to be learning how to apply the
natural preconceptions to particular cases, each to
the other in conformity with nature, and, further, to
make the distinction, that some things are under our
control while others are not under our control.
Under our control are moral purpose and all the
acts of moral purpose ; but not under our control are
the body, the parts of the body, possessions, parents,
brothers, children, country in a word, all that with
which we associate. Where, then, shall we place
" the good " ? To what class of things are we going
to apply it ? To the class of things that are under
our control ? What, is not health, then, a good thing,
and a sound body, and life ? Nay, and not even
145
VOL. t. I*
ARRIAN'S DISCOURSES OF EPICTETUS
oue yoveis ovSe Trarpis ; Kal TL$ aov dvegerai ;
13 jJiTa6a)/Jt,v ovv avrb rrakiv evddbe. ez>S%era
ovv /3\a7rTOfjLVOv teal diroTvy^dvovTa TMV dyadojy
evSai/j,ovW ; Ov/c evSe^raL. Kal Trjpelv 1 TTJV
7r/>09 TOT)? Koivcovovs olav Se dvao~Tpo<$)i)v ; teal
7TW9 v$e%6Tai ; ejo) yap nefyvfca Trpos TO efiov
14 crv^epov. el crv^ep&i p^oi aypbv e^eiv, crv/A<pepi
IJLOL teal d(p\0'0ai avrbv TOV 7T\^aiov' el
fyepei /AOL ijudriov e^eiv, av/jifpepet ^OL real
avrb IK /3a\aveiov. ev6ev TroXe/z-o
15 rvpavviSes, eTi^/SouXa/. TTW? S' er^.
aTrobibbvai, 2 TO ?r/)o9 TOV Ala Ka9'?)Kov ; el yap
/3Xa7TTo/icu Kal drv%) 3 ov/c eTnarpe^GTaL JULOU.
teal " r( /AOL Kal aura), el ov $vvarai JULOI /3orj-
d'fj<raL ; " real 7rd\iv " TL p.oi Kal auro), el Oekei
fji ev TOLOVTOIS elvai ev ol? eljui ; " cipxojuai \OITTOV
16 fjucrelv avrbv. ri ovv vaov<$ Troiov/jiev, TL ovv
teal 7rco9 en ^coTrjp teal 77ca9 c TTi09 KOI
*Ei r mKap f 7rio<? ; Kal /^tfv, av evravdd TTOV
TIJV ovaiav TOV dyaOou, Trdma raura
17 TL ovv r rroi')]0~oe>fjLev ; AVTTJ ecrrl V/T'/;<w TOV
fyi^ocrofyovvTOS TO) OVTI Kal ct)Su;oz>ro9" vvv eya)
18 ou% bpw TL eaTL TO dyadbv Kal TO /ca/cdz/* ov
[jLaivo/Jiai ; vai' dX)C av^ evTav9d TTOV ffc*) TO
dyadov, ev Tol$ 7rpoatpTiKoi<z, irdi'Tes j&ov Arara-
?]%ei TII yepcov
1 Added by Kronenberg. 2 SuggOHted by Sohonkl.
3 Added by Sehenkl.
1 Of. I. 19, G, an altar of Fever in Rome.
146
BOOK I. xxii. 12-18
children, or parents, or country ? And who will
tolerate you if you deny that? Therefore, let us
transfer the designation cc good " to these things.
But is it possible, then, for a man to be happy if he
sustains injury and fails to get that which is good ? It
is not possible. And to maintain the proper relations
with his associates ? And how can it be possible ?
For it is my nature to look out for my own interest.
If it is my interest to have a farm, it is my interest
to take it away from my neighbour ; if it is my
interest to have a cloak, it is my interest also to steal
it from a bath. This is the source of wars, seditions,
tyrannies, plots. And again, how shall I any longer
be able to perform my duty towards Zeus ? For if I
sustain injury and am unfortunate, he pays no heed
to me. And then we hear men saying, C( What have
I to do with him, if he is unable to help us ? " And
again, " What have I to do with him, if he wills that
I be in such a state as I am now ? " The next step
is that I begin to hate him. Why, then, do we
build temples to the gods, and make statues of them,
as for evil spirits for Zeus as for a god of Fever ? 1
And how can he any longer be <c Saviour," and
" Rain-bringer," and " Fruit-giver ? " And, in truth,
if we set the nature of the good somewhere in this
sphere, all these things follow.
What, then, shall we do ? This is a subject of
enquiry for the man who truly philosophizes and is
in travail of thought. Says such a man to himself,
eg I do not now see what is the good and what is the
evil ; am I not mad ? " Yes, but suppose I set the
good somewhere here, among the things that the will
controls, all men will laugh at me. Some white-
haired old man with many a gold ring on his fingers
147
ARRiAN'S DISCOURSES OF EPICTETUS
era
epe " afcovaov fjiov, reicvov Bel aev KCU
elv, $1 Be teal eytce^aXov e^eiz>* ravra
19 jj,o)pd ecrriv. o~v irapa roov (foiXoacxpcov uavOdveis
crz/X/Vo^cr/^oz/, TL Be CTOL TTOL^TGOP CTTLP, crv
20 KCL\\IQV otSas r) oi $>ikoa-Q$oi" avOpcDire, ri
OVV /JiOL CTTLTL/jLa^, tl olBo, / TOVTM T(O dvBpaTToBq)
21 ri etTrcd ; av cricoTra), prfyvvrai e/ceivos. o>9 Bel
\eyeiv on (f cnj<yyv(d0i JJLOL co? ro?9 ep&cnv OVK
elfu ' 1 ''
/cy'. II/)09 'Etrifcovpov.
KCti 'EiTTifCOUpOS OTL <pv<Tl, <J/il/ KOL-
7ra% ev T$ K\v<p6t> dels TO ayaOov
2 rjfjL&v ov/cert, Bvvarat a\\o ovBev Gljrelv. iraKtv
yap etcelvov \lav KpareL, ori, ov Bel dTre&Tracr/jLevov
ovBev T?}9 TOV dyaOov overtax ovre Q av yidfyiv
OUT' airooe^eaOai' teal fca\)$ avrov /cparei*
3 7TW9 ovv en KOIVO)VIKOL I eo-yC63L/, ol9 yu^ 4>v(ri/<;r]
GCTTI, 7T/309 TO, eyyovo, (piXocrropjia ; Bia ri arro-
crvjjL/3ov\ev6L<s T& cro<^^> rcKVorpofaw ; ri cf>oj3y
4 p,rj Bia ravra el$ Xu7ia9 /A7reo"r) ; Bui yap rov
Mvv 2 rov ecro) rpeipoaevov efjLrrircrei ; ri ovv
avr) fjLeXei, av IMlviBiov (jLLKpov ecr<w tcaratckairj
5 avrov ; aXX' olBev, on, av arra% yevtyrat, rcai^'iov,
1 Wolf : v-TrovorjTUcot A'.
2 Bentley : pvv S and the editions.
1 The reference here is clearly to Mys ("Moutw"), a
favourite slave of Epicurus, who was brought up in his
house, and took an active part in hin philosophical .studios,
148
BOOK I. xxn. iS-xxm. 5
will come along., and then he will shake his head and
say, " Listen to me, my son ; one ought of course to
philosophize, but one ought also to keep one's head ;
this is all nonsense. You learn a syllogism from the
philosophers, but you know better than the
philosophers what you ought to do." Man, why,
then, do you censure me, if I know ? What shall
I say to this slave ? If I hold my peace, the fellow
bursts with indignation. So I must say, " Forgive
me as you would lovers ; I am not my own master ;
I am mad."
CHAPTER XXIII
In answer io Epicurus
EVEN Epicurus understands that we are by nature
social beings, but having once set our good in the
husk which we wear, he cannot go on and say any-
thing inconsistent with this. For, he next insists
emphatically upon the principle that we ought
neither to admire nor to accept anything that is
detached from the nature of the good ; and he is
right in so doing. But how, then, can we still be
social beings, if affection for our own children is not
a natural sentiment? Why do you dissuade the
wise man from bringing up children ? Why are you
afraid that sorrow will come to him on their account ?
What, does sorrow come to him on account of his
house-slave Mouse ? l Well, what does it matter
to him if his little Mouse in his home begins to
cry? Nay he knows, that if once a child is born,
UH Bentlcy saw (of. Trans. Amor. Philol. Assoc., LIL, 451).
There is no evidence to support the common explanation
that/ KpicuruH had compared children to mice.
149
ARRIAN'S DISCOURSES OF EPICTETUS
OVK&TL ecjb' rj/jiiv ecrrt /mrj crrepyeiv
6 eTT* avrcp. Sia rovro fajcrlv ov&e 7ro\iTvcreo~0ai l
TOP vovv e'XpVTd' olSev yap riven Set Troielv TOP
7ro\iTev6jA6vov 7reiToi el o>9 eV {Jivlais /me\\e^
7 avaa-Tpi^ecrOai, TI K(*)\vei ; aXX' O/JLOOS 2 elSai?
TavTa T0\f^a \eyetv QTL " /jir] avatpo^fieOa T6fcva"
a\\a 7rp6/3ctTOv p^ev OVK aTroXe/Trei TO avTov
eyryovov ovSe \vfcos, av9pw7ro$ S' aTroKeiirei ; TI
8 6e\i<> ; jncopovs rjjjias elvai co? ra 7rp6/3a,Ta ; ovS*
9 ouS* efcelvoi airo\eiiTQVo-LV. aye, T/9 Be aoi TTGL-
OeTai tScbz/ Trai&lov avTov KKalov eirl rrjv
10 7re7rTO)A:o9 ; eyob jj,ev ol^ai OTI el teal e
TI /jLiJT'rjp crov fcal o TraTTjp, OTL
\eyetv, ov/c dp ere
777309
1 Al TrepicrTdcrert elcrlv ai ro^9 av$pa$ Seifcvvov-
aai. \OITTOV OTCLV i/jiTrecrrj i nepla'Tao"i<$, fiQ^vrjao
OTL o ^09 ere 009 aKeiTTTY)^ TpayjH veavL(jK(p crvfj,/3e-
2 /3X?;/t:e^. 3 f '\va TL ; (pycriv. f Iva
8' /Spcoro? ov ylyveTai. e/zol
o/ee KpeLaaoua eV^/cez/at 7repL0~Tao~Lv 7^9 av
av
1 Upton (after Schegk) : Tro\t,rvffacrQat A'.
2 Kronenberg : 6 ^ /S v . 3 Wolf : $*p\nKev ti.
1 Since flies have no social organization or rclation.shipH,
and there is nothing to compel one to live like a man, and
not like an unsocial animal, except one's own sense of fitness
of things.
150
BOOK I. xxiii. s-xxiv. 2
it is no longer in our power not to love it or to
care for it. For the same reason Epicurus says that
a man of sense does not engage in politics either;
for he knows what the man who engages in politics
has to do since., of course, if you are going to live
among men as though you were a fly among flies, 1
what is to hinder you ? Yet,, despite the fact that
he knows this, he still has the audacity to say,
(l Let us not bring up children." But a sheep does
not abandon its own offspring., nor a wolf; and yet
does a man abandon his ? What do you wish us to
do ? Would 3-011 have us be foolish as sheep ? But
even they do not desert their offspring. Would you
have us be fierce as wolves ? But even they do not
desert their offspring. Come now, who follows your
advice when he sees his child fallen on the ground
and crying? Why, in my opinion,, your mother and
your father, even if they had divined that you were
going to say such things, would not have exposed
you !
CHAPTER XXIV
How should we struggle against difficulties ?
IT is difficulties that show what men are. Con-
sequently,, when a difficulty befalls, remember that
God, like a physical trainer, has matched you with
a rugged young man. What for ? some one says,
So that you may become an Olympic victor ; but
that cannot be done without sweat. To my way of
thinking no one has got a finer difficulty than the
one which you have got, if only you are willing to
make use of it as an athlete makes use of a young
ARRIAN'S DISCOURSES OF EPICTETUS
3 /cat vvv r}(jiL<> <ye 69 Trjv Pa)fjLT)v KaracrKoirov
rre^TrofJiev. ovbels Se SeiXov Kardo-KOTrov rrej^Trei,
!V, av /jiovov d/covcrr) ty6<pov /ecu (ricidv TroOev &S?;,
Tpe%a>v e\drj TTapay/jievo$ teal \eycov 778?? Trapelrat
4 TOU9 7rO\jjLLOV$. OVTO)$ VVV KOl O"U CIV \ff(i)V TJfMV
rr]^ "cfiofiepa ra eV 'Pco/x?? Trpdy^ara, Seivov ecrrt
eiyov ecrrt <pvyi], Seivov XoiSopta, Seivov
5 TTevia' <f>vyere a^Spe?, Trdpeiaiv ol TroXep.ioi^
epov/jiev CTOL " aTrekde, aeavrq) jjuavrevov rjji
rovro /JLOVQV rjjjLdpTOfJiev, QTI TOIOVTOV
6 Tlpo <rov KCLT da K OTTOS d
[MV d7rtjyy\Kv. \eyec OTL o 0dvaro<? ov/c
xa/cov, ovSe yap alo-^pov \6yet, cm dSo^ia
7 ^0^609 earl {j,aLvo{Avo)v avdpcoircov. ola $ Trepl
TrovoVy ola Se Trepl 7/80^779, ola Trepl Trevia? el'prjxev
o5ro9 o fcardcrfcoTros. rb Se yvpvijreveiv l \eyei,
on Kpelacrov eari 7rdo"rj<$ TrepiTropcfrvpov' TO 5' eV
do"Tpot)TO) 7reS(p KadevSet-v \6yei on
8 fCOLTTj O~TLV. KCLl CLTTOO'ei^lV (ppl 7Tpl
TO 0dpao<> TO avTov, T^V dTapa^iaV} T?/J; eXe
puav, LTa teal TO <ja)p,dnov crTL\/3ov fcal awe-
9
" ISov" <f>r]cr(,v, " prf TI /
10 a?; TLva Tre<$evya ; " TOUT' GCTTIV olo9 Bel
0/C07T09, cru
1 Bcntloy : yv^vaffiov sJvat /S': yvfMV^v c-Ii/a/; ,s'.
BOOK I. xxiv. 3-10
man to wrestle with. And now we are sending you
to Rome as a scout, to spy out the land. 1 But no
one sends a coward as a scout ; that, if he merely
hears a noise and sees a shadow anywhere, he may
come running back in terror and report cc The enemy
is already upon us." So now also, if you should
come and tell us, "The state of things at Rome is
fearful ; terrible is death, terrible is exile, terrible
is reviling, terrible is poverty ; flee, sirs, the enemy
is upon us ! " we shall say to you, "Away, prophesy
to yourself] Our one mistake was that we sent a
man like you as a scout."
Diogenes, who before you was sent forth as a scout,
has brought us back a different report. He says,
a Death is not an evil, since it is not dishonour-
able "; he says, "111 repute is a noise made by
madmen." And what a report this scout has made
us about toil and about pleasure and about poverty !
He says, "To be naked is better than any scarlet
robe; and to sleep on the bare ground," he says,
" is the softest couch." And he offers as a proof of
each statement his own courage, his tranquillity, his
freedom, and finally his body, radiant with health
and hardened. "There is no enemy near," says
he; "all is full of peace." How so, Diogenes?
" Why, look ! " says he, " I have not been struck
with any missile, have I, or received any wound ?
I have not fled from anyone, have I?" This is
what it means to be a proper scout, but you return
and tell us one thing after another. Will you not
1 Domitian. had banished the philosophers from Rome ;
the young man is, therefore, being sent from Nicopolis to
learn what is going on there that might be of interest to the
oiuise of philosophy.
153
ARRIAN'S DISCOURSES OF EP1CTETUS
ov/c aTreXeucn? jrdKiv teal o^rzi dKpij3eo~Tpov o*i
11 Ti ovv Troitfcro) ; Tt Troiels, /c rr\oiov QTCUV
&?)$ > M TI TO 7rrjS(t\iov aipeis, JMJ TI ra?
K(l)7ra$ ; ri ovv aipeis ; ra era, TTJV \ijKv0ov, rrjv
Trripav. KOI vvv av ??9 fjLe[Lvr]fjivo<5 r&v (T&v,
12 ov$67TOT T&V a\\orp[fov dvTCTTOitfcrr}. X<yet crot,
f{ 9e$ rrjv 7r\aTvat}jj,ov" ISov o-TeyoarjfjiO^. " G<Z
KOL TaVTTjTJ'^ l$OV t/LLaTLOV (JLOVOV. " $9 TO IfJLCLTlOV
13 l&ov fyu/xvo?. " aXXa <$>9ovov /JLOL tcivels" Xa/3e
Tolvvv O\OP TO at*>p J d'Tiov. ft> $vvafjicii pl^cii TO
14 crco/jidnov, TL TOVTOV <>o/3ov/Aai, ; a
VQfJLOV fJi OVK a7TO\i^rL. TL OVV ; T
QTI TOVTCOV ovSev fjbov r}v ; 7T(5>9 ovv
Xe^o/^ev ; 009 TOI^ KpdftaTTOv ev T&>
av ovv o TravSofcevs drrodavayv dTro\iTr-r} oroi rou
KpaftaTTovs 1 av S' aXXw, /cctvo$ e%ei, <rv 8' aXXoz/
15 ^T?;Vei9' av ovv pr) evpys, %a/x.al KOi^crr) p,ovov
Kal pey/caiv KOL fj^ep.vYjfjLevo^ QTI ev rot 9
Kai /3aai,\vcrt, teal Tvpdvvois at Tpayw-
TOTTOV %ovcriv, ovSels Se rrevrj^ rpaycoSiav
1C crvjji7r\r)pot el /a^ &>9 opVTtf<>. ol
ap^ovrat JJLGV CLTT
era Trepl TpiTOV rj reTapTOV
v, TL (j?
1 The reference must be to the Emperor Domilian, but
Kpictctns disci'eetly uses no name.
2 Worn by senators. 3 Worn by kuightH.
4 Worn by ordinary citizens. 5 From an unknown play.
J 54
BOOK I. xxiv. 10-16
go away again and observe more accurately,, without
this cowardice ?
What am I to do, then ? What do you do when
you disembark from a ship? You do not pick up the
rudder, do you, or the oars ? What do you pick
up, then? Your own luggage, your oil-flask, your
wallet. So now, if you are mindful of what is your
own property, you will never lay claim to that which
is another's. He 1 says to you, "Lay aside your
broad scarlet hem " 2 Behold, the narrow hem. 3
" Lay aside this also." Behold, the plain toga. 4
"Lay aside your toga." Behold, I am naked.
"But you arouse my envy." Well, then, take the
whole of my paltry body. Do I any longer fear
the man to whom I can throw my body ? But he
will not leave me as his heir. What then ? Did
I forget that none of these things is my own ?
How, then, do we call them "my own"? Merely
as we call the bed in the inn "my own." If, then,
the inn-keeper dies and leaves you the beds, you
will have them ; but if he leaves them to someone
else, he will have them, and you will look for another
bed. If, then, you do not find one, you will have
to sleep on the ground ; only do so with good
courage, snoring and remembering that tragedies
find a place among the rich and among kings and
tyrants, but no poor man fills a tragic role except
as a member of the chorus. Now the kings com-
mence in a state of prosperity:
" Hang the palace with garlands " ; 5
then, about the third or fourth act, comes
ff Alas, Cithaeron, why didst thou receive me ? " 6
fl Sophocles, Otidipns Ilex., 1300. Cithaeron was the moun-
tain on which the infant Oedipus had been exposed to die.
155
ARRIAN'S DISCOURSES OF EPICTETUS
17 avftpdrroSov, rrov ol crrefyavoi, rrov TO
18 ov&ev ere axpeXoixriv ol Sopv<popoi; or ay ovv ef
pOCrir}?) TOVrtoV fAefiVVJCrO, Sri T/3a r yO)S<5 rrpOO~-
ov T> vTTOKpirf), aXX' avrq* rq> OlSiTroSi.
19 " d\\a jjuafcdpios o $lva m fjLeia 7ro\\&v yap
TrepLTrarel" Kayoo crvjfcaraTdTTO) efjiavrov crvv
T069 TTOXXot? ICOl fJLGTCl TTO\\0)V 7TpL7T aTO). TO Se
20 /c<f)d\aiov fiefjiv^aQ on t] 6vpa fjvoi/crat. prj <yivov
reap TraibiGov SeiXorepos, aXX' <i)9 etcelva, orav
avrols firj apicrtcr) ro rrpay/Jia, \jL (t ovtceri
rraiga)" real crv, orav aoi fyatvrjral TWO, elvai
roiavra, elrraiv <l ovxeri
Se yu/7? Oprjvei.
tee . Ilpbs ro avro.
E^ ravra d\i]B'9] earc fcai f^rj ^Xarcevopev
v7TOKptv6/jLG0a on ro dyaOov rov av9 pdbrrov e
TTpoaipecrei ical ro rcatcov> ra 8' li\\a rrdvra ovSev
, ri erirapacrcroiJieOa, ri en
2 rrepl a earrovSaKa/mev, rovrwv %ovcriav
)V ^ovaiav ol H\\OL e^ov&iv, rovrutv OVK, em-
3 (rrp<pojji@a. rrolov en rrpajjua e^op.ev ; -A\\a
evreL\ai /AO*. T/ <roi evTeiktopai ; o Xeu9 &oi ov/c
evrera\rai ; ov SeSco/cev aoi ra /HGV era aftct)\vra
ttal drrapaTroS^ara, ra Be yu,?) <ra fca)\vra xal
4 rrapaTToSicrrd ; riva ovv i'io\*jv
1 That is, rules of oondncb whicli will guide the inquirer
in dealing with those two cluRHCK of tluiigH.
56
BOOK I. xxiv. i7-xxv. 4
Slave, where are your crowns, where your diadeni ?
Do your guards avail you not at all ? When,
therefore, you approach one of those great men,,
remember all this that you are approaching a tragic
character, not the actor, but Oedipus himself.
"Nay, but so-and-so is blessed; for he has many
companions to walk with." So have I ; I fall in line
with the multitude and have many companions to
walk with. But, to sum it all up : remember that
the door has been thrown open. Do not become a
greater coward than the children, but just as they
say,, " I won't play any longer," when the thing
does not please them, so do you also, when things
seem to you to have reached that stage, merely say,
I won't play any longer," and take your departure ;
but if you stay, stop lamenting.
CHAPTER XXV
Upon the same theme
IF all this is true and we are not silly nor merely
playing a part when we say, " Man's good and
man's evil lies in moral choice, and all other things
are nothing to us," why are we still distressed and
afraid ? Over the things that we seriously care for
no one has authority; and the things over which
other men have authority do not concern us. What
kind of thing have we left to discuss? C( Nay, give
me directions." 1 What directions shall I give you ?
Has not Zeus given you directions? Has he not
given you that which is your own, unhindered and
unrestrained, while that which is not your own is
subject to hindrance and restraint? What direc-
157
ARRIAN'S DISCOURSES OF EPICTETUS
$idray/j,a ; ra a a rripet, e/c 7raz/T09
rpOTrov, T&V d\\oTpicx)V /arj e^Leao- rb maTov
0~07', TO Cil?)rifJLOV CrOI^* 1 T(/9 QVV d(f>e\CruCll OWdTdL
(rov ravra ; T69 fc<d\vcri, ^priadai, avrois aXXo9
el IJLT] av ; crv $e TTW? ; orav Treplra JLLTJ crawrov
6 cr f irovSd(rr]$, ra cravTov aTroiXecra?. roiavra?
Hftcov vTrodrJKa? fcal VTO\a$ Trapa rov Aio? Troias
en Trap"* 6/j.ov Oekeis ; Kpeicrcrwv elpl e/celvov, agio-
6 TTKTTOTepGS ; a\\a ravras rijp&v a\\a>v TLVCOV
irpoaSeij ; aXX' efcelvos OVK eVreraXTai ravra ;
fiepe ra9 TrpoXtf-^reis, (fcepe ra$ aTroSei^e^ Ta?
rwv tyiXocrofytov, <j)6p a 7ro\\dfci$ r//cofcra?, <j5epe
S' a eZTra? CLVTQS, (pepe a dveyvws, <pepe a
7 Me%/o? ovv rtVo9 ravra rrjpelv
8 T?IV TratSiav /a-tj \vetv ; j^G^pi^ av
ev
jap Tral^ac ravrrjv TIJV ira&uiv.
crv Trie, <rv tcepacrov, crv a&ov, crv avreX^e, av
eX^e." vTraKOvo), wa p,?} Trap 1 e/^te \vrjrai 1}
9 <f aXXa cru vTrtikdfjifiavG OTL ev tea/cols eZ.
"
10 z/e^ ; 7rd\iv avveOefJieOa Tral^ai ra Ttepi
l^kiMvova KCLI 'A^XXea. KaTarajel^
\eyei {tot, " iropevov 7rpo<$ TQV 'A^XXt-a
11 aTrocfTracrov TTJV Bptcr^tSa." Tropevo^at. " e
<i>9 7^/0 eVl TWZ-' viroOeriic&v
1 r& cu 577/40? cr^v supplied by Upton from IUH 'codex.'
1 The idea seems to he thai all these preconceptions,
demonstrations, etc., will he found to be based upon the
"promptings and directions 1 ' of XOUH,
158
BOOK I. xxv. 4-1 1
tions, then,, did you bring with you when you came
from him into this world; what kind of an order ?
Guard by every means that which is your own, but
do not grasp at that which is another's. Your
faithfulness is your own, your self-respect is your
own ; who, then,, can take these things from you r
Who but yourself will prevent you from using them ?
But you, how do you act ? When you seek earnestly
that which is not your own, you lose that which is
your own. Since you have such promptings and
directions from Zeus, what kind do you still want
from me? Am I greater than he, or more trust-
worthy?' But if you keep these commands of his,
do you need any others besides ? But has he not
given you these directions? Produce your pre-
conceptions, produce the demonstrations of the
philosophers, produce what you have often heard,
and produce what you have said yourself, produce
what you have read, produce what you have
practised. 1
How long, then, is it well to keep these precepts
and not to break up the game ? As long as it is
played pleasantly. At the Saturnalia a king is
chosen by lot ; for it has been decided to play this
game. The king gives his commands : ec You drink,
you mix wine, you sing, you go, you come." I
obey, so as not to be the one to break up the game.
tc Come, suppose that you are in an evil plight." 1 do
not so suppose ; and who is there to compel me so to
suppose ? Again, we have agreed to play the story
of Agamemnon and Achilles. The one who has
been appointed to play the part of Agamemnon says
to me, " Go to Achilles, and drag away Briseis." I
go. He says, "Come," and I come. For as we
159
ARRIAN'S DISCOURSES OF EPICTETUS
dvao"TpG(po/JLG()a, OUTGO? Sel Kal 7tl TOV /3tov.
tc <JTG) vv^m ecrrct)' te TL ovv ; rj/jLpa ecrTLv /
12 ov' eXa/Soz/ yap vTroOecriv TOV vvKTa elvai. sf eaTco
ere VTro\afji/3dviv STL vv ICTTIV" ecrrco. " aXXa
OVTO)<> Kal evTavOa, " ecrTco ere
ecTToo, ts ap ovvaTWxr)*; e ; va
ovv ; KaKobaifMovGls ; " vaL " d\\a KOI vir6\a/3e
OTL ev Katcols el." OVK d/co\ovdel ry v
14 Me^p6 TTOCTOV ovv vTra/cov&Teov TOW TOLOVTOLS ;
/jLe^pL^ av ov \vcriT"kf}, TOVTO S' ecrrtv {iGj^pis av
15 ov CTOJ^O) TO Trpeirov Kal KaTaK\i]\ov. T^QLTTOV ol
fj,ev elcrL Kafcav&rrjpoi 1 fcal fca/coo'To^a'^ot Kal
\6<yovcrt,v " eyco ov ^vva^ai Trapa rovrfo SeLTrvew,
f iv avrov dve^Ofjiat icaff* fj/jiepav St,r)<yovjA6vov,7rc*)$
ev Mucr/a GT
TTCO? 67TL TOV
16 r Tro\LopKel(jdai! TJ aXXo? \ejei tf eyclo SeLTrvtjcrat,
17 VXOVVTOS" teal ffv crvy/cpive ravra^ ra?
V7ro\ajj,/3dvci)v e// fcaicols elvzr TOVTO ydp ovSefa ere
18 dvayfcdfeL. /cairvbv TreTroirj/cev eV TW
Wondland : icaTavcrrypoi S.
1 That is, we accept our hypothesis as long as we can do
so in reason ; so in life we muwt be guided by reason.
2 A reverent form of reference to 7euH. See also 1. 30, 1.
3 The course of argument seeniH to be : I can assume that
it IF? night and reason in a manner oonwistent with that
assumption ; but if it realty is day, I cannot aasnme that it
160
BOOK I. xxv. n-iS
behave in the matter of hypothetical proposals, so
we ought to behave in life also. 1 " Let it be
night." So be it. "What then? Is it day?"
No, for I have accepted the assumption that it is
night. " Let us suppose that you assume it to be
night." So be it. "But go on and assume that it is
night." That is not consistent with the hypothesis.
So also in the present case. cf Let us suppose that
you are unhappy." So be it. ''Are you, then,
unfortunate ? " Yes. cc What then ? Are you
troubled with ill-fortune? " Yes. "But go on and
assume that you are in a wretched plight." That
is not consistent with the hypothesis ; moreover,
there is Another 2 who forbids me so to think. 3
How long, then, should we obey such commands ?
As long as it is beneficial, and that means, as long
as I preserve what is becoming and consistent
Further, some men are unduly crabbed and have too
sharp tongues and say, " I cannot dine at this
fellow's house, where 1 have to put up with his
telling every day how he fought in Mysia : c I have
told you, brother, how I climbed up to the crest of
the hill; w r ell now, I begin to be besieged again.'"
But another says, cc I would rather dine and hear
him babble all he pleases." And it is for you to
compare these estimates ; only do nothing as one
burdened, or afflicted, or thinking that he is in a
wretched plight; for no one forces you to this.
Has some one made a smoke in the house ? If he
really is night, for that is no longer a mere hypothesis, but
the statement of a falsehood. 1 simply "play the game" as
long as we are dealing with hypotheses, but must "break
up the game " if required to make a false statement about
actual facts.
161
VOL. I. M
ARRIAN'S DISCOURSES OF EPICTETUS
av jAZTpioVt />cei>co* av \lav 7ro\vv, e^e/r^o/xtu. rov-
rov jap jjLefJLvrjaffai fcal tcparew, on rj dvpa jjvoi-
19 Krai. a\\a " JJ^TJ OLK
20 'Poo/A??," ovS' eVP CO/AT;. <{ ez^ Yvdpoi<; of/m."
aXXa TroXu? yaot fcairvos fiaiverat, TO e^
olxslv. a/Tro^capd), OTTOU /^' ouSel? Kco\vai
21 6Kivrj jap 7) oitcrja'is Trawl ijvoi/crai. fcal TO TeXeu-
Ta^oi/ %iT(*)vdpiov } TOUT' <rrt TO acd/jLarioV) rourov
22 avcarepco ov&evl ovSev 6? e/x-e e^eamv. Sta TOUTO
o A^/ZT^Tpto? el-Trey TO^ Nepco^ " ajreiXels pot,
23 ffdvarov, crol S' 17 (frvcrw" av $e TO
davjjidcra), Sov\ov ejjLavrov 7rapa8eS&):a
24 KTrjeeiSiov, SouXoz/. eu^u9 7p avros /car
) t TLVL aXct)T09 6/i. O>9 0^*9 t 2 <2
tfv 9 "\ejco " cfeelvo avrov TUTTTS o <pv\d<r<rei. it
Kal (TV yiyvoocr/ce, on o av <f>v\dcr<j~6W ^eX?/9,
25 Ifcelvo 7ri/3ri<rTai &QL o /cvpios. rovrcav
26 'AXXa ^eXfit) Ka9r}<rdai OTTOV ol
? 0pa9 art cri' cravr
27 aavrov 8\Lftet,$ ;
ev rco a/jt^idedrpfp ; - KvO pwrre, Kal
Kal ov fj,r} ^Xi/3^9. Tt Trpajjuara 6
/jiiKpbv K$6%ct>i Kal d'^Beia''^^ T'//9
T07TOU9
1 A small island oft Attica iu the Aegean, used as a place
of exile during the Empire. The ordinary form ia rda/ws.
a He refers to the grave.
162
BOOK I. xxv. 18-27
has made a moderate amount of smoke I shall stay ;
if too much, I go outside. For one ought to
remember and hold fast to this, that the door
stands open. But some one says, " Do not dwell in
Nicopolis." I agree not to dwell there. " Nor in
Athens/' I agree not to dwell in Athens,, either.
" Nor in Rome." I agree not to dwell in Rome,
either. "Dwell in Gyara/' 1 I agree to dwell
there. But to dwell in Gyara seems to me to be
like a great quantity of smoke in the house. I
leave for a place where no one will prevent me from
dwelling ; for that dwelling-place stands open to
every man. 2 And as for the last inner tunic, that
is,, my paltry body,, beyond that no one has any
authority over me. That is why Demetrius said to
Nero, " You threaten me with death, but nature
threatens you/' If I admire my paltry body, I have
given myself away as a slave ; if I admire my paltry
property, I have given myself away as a slave ; for
at once I show thereby to my own hurt what I can
be caught with. Just as when the snake draws in
his head, I say, " Strike that part of him which he is
protecting " ; so do you be assured that your master
will attack you at that point which you particularly
wish to protect. If you remember all this, whom
will you flatter or fear any more ?
But I wish to sit where the senators do. Do you
realize that you are making close quarters for
yourself, that you are crowding yourself? How
else, then, shall I have a good view in the
amphitheatre ? Man, do not become spectator and
you will not be crowded. Why do you make
trouble for yourself? Or else wait a little while,
and when the show is over sit down among the seats
i6 3
M 2
ARRIAN'S DISCOURSES OF EPICTETUS
28 rjXid^ov. KadoKov 'yap efcewov juefjivrjcro, on
eavToi>9 d\,i/3ofjiGv, eavrov? o-re^o^copoOyae^, TOUT'
ecrTiv Ta Boy/jLara ->}/jia$ d\i{3et Kal
29 eirel TL GGTIV avro TO \oiSop6lcrOai ;
\L8oV \0l$6pf Kal TL 7r0?;<je/9 / CtV QVV T9
tcovr), ri o<p\o$ T& \oi,So povvTi / av
TTJV aaOeveiav TOV \oiSo povpevov 6
30 Tri,/3ddpav, TOT avv&i TL.
TC \yeL^ avTOV ; TO i/jbdnov Xa/3e,
31 '* vj3iv aoi TreTro^^a." /caXa>9 aoi
ra ejL6\Ta Sew reays, $t>d TOVTO
del SteTeXei. rjfjiels Se 9e\opev
fjid\\ov d&fcelv Kal fjL\Tav r; 6V<i)
32 SLCTTOL teal eXevdepoi ecro/neda. " rrapdSo^a
yovcrcv oi (f)i\ocro<poi" eV Se Tat? aXXat?
OVK <TTI rrapdSo^a ; Kal TI rrapaBo^oTepov
?7 tcevTelv TIVOS TOV o<pda\{Lov, r iva l&r) ; e
dTTLp(t) TO)V laTplft&V TOVTO eC7Tl> i QVIC O.V
33 yeXa TOV \eyovTos ; ri ovv OavfjiaaTOV el teal v
T/9 6
Be TOV<$ v7ro0Ti/cov<$ 6^77*
No/xo9 VTrodeTiKos SCTTI Kal ouro9 TO atcokovdov
TTJ virodicrei rrapaSe^ecrdaL. rro\v rrpoTepov Se
1 One of the typical forms of argumentation upon which
the Stoics laid great stress. The subject is treated at
considerable length in I. 7.
164
BOOK I. xxv. 27-xxvi. i
of the senators and sun yourself. For in general
remember this that we crowd ourselves., we make
close quarters for ourselves, that is to say, the
decisions of our will crowd us and make us close
quarters. Why,, what is this matter of being
reviled ? Take your stand by a stone and revile it ;
and what effect will you produce? If, then, a man
listens like a stone, what profit is there to the
reviler? But if the reviler has the weakness of the
reviled as a point of vantage, then he does
accomplish something. "Strip him." Why do you
say 'him'? Take his 'cloak and strip that off. "1
have outraged you." Much good may it do you !
This is what Socrates practised, and that is why he
always wore the same expression on his face. But
we prefer to practise and rehearse anything rather
than how to be untrammelled and free. "The
philosophers talk paradoxes/' you say. But are
there not paradoxes in the other arts ? And what
is more paradoxical than to lance a man in the eye in
order that he may see ? If anyone said this to a
man who was inexperienced in the art of surgery,
would he not laugh at the speaker ? What is there
to be surprised at, then, if in philosophy also many
tilings which are true appear paradoxical to the
inexperienced ?
CHAPTER XXVI
What is the ride of life ?
As some one was reading the hypothetical argu-
ments, 1 Epictetus said, This also is a law governing
hypotheses that we must accept what the hypothesis
or premiss demands. But much more important is
165
ARRIAN'S DISCOURSES OF EPICTETUS
VOJJLOS ftiwTiKos ecTTiv ovro? TO aKo\ov9ov rfj
2 (pvcret, Trpdrretv. el yap errl 7rdo~r]$ v\r}$ /cal Trept-
o-Tacrecos /3ov\6/jiffa rypfjcrai TO icara^vcriv, Sfj'Xov
OIL ev TtavTi cTTo^acrTeov TOV fjLijre TO ciKo\ov9ov
rjfjias eKfpvyeiv yu^re TrapaSe^aadat, TO fjLa^ojJLevov,
3 TrpwTOV ovv 7rl T^? 0a)pia<s <yv/j,v drover iv rj/mds
ol <pi\6o~o<pot, OTTOV paov, CLTa OVTCOS 7rl TO,
%a\7rcx)T6pa ayovcnv* evTavda yap ovSev e&Ti TO
av9&\?cov o>9 ?r/}09 TO d/co'X.ovd'fjcrat TO?9 ^iSacr/co-
Trl Se Tayv /3i(0TL/c5)v vroXXa TO, r n"piO" r rro)VTa.
ovv o \eycdv Trp&Tov /3ouXeo~^at '
v<j)w ov yap pa^iov ap^ecrQai, airo TO>V
5 Tp(*)V, Kal TOVTOV a7T 0\0y 1<J fM)V 6
TOL/9 yovl$ TOU9 ayavarcTOvvTas errl T
Ta Ttcva. fe OVKOVV afiapTavco, 7raT6p 3 f<:al ovtc olSa
TO 67ri/3d\\ov efiavTco teal TrpoatJKOV el {lev ovBe
fiaOrjTOV ecTTLV ovSe SiSaKToi*, TI fjbot, dy/cdXels ;
5 ^ \ P* C f C>/C* ^C^V \ \Cs/
a be QLoatcTov, bioacrfC6 m 66 06 (TV fit] ovvacraij
a<)b9 /JLG fJiaOetv irapa T&V "keyovTtov el&evai.
6 lirel Ti So/ci9 ; OTL Oe\a)v TrGpiTTLTTTco KCLKM xal
airoTvy^dv^ TOV dyadov ; ju't] ysuoiTO. TL ovv
1 <TTI TO aiTiov TOV ajAapTaveiv jae ; rj ayvoia. ov
^eXe^9 ovv cnroOS^p.a^ TTJV ayvoiav ; TLVCL TTCOTTOTC
opyrj eS/Sa^e TCI /cv^epvj]Tifcd 3 TOL ^ovcnKa ; Ta
ovv $ta TTJV opytjv o~ov So/cew OTI
8 TavTa Kiv(*) /jiOVM "\ytv e^eaTL TM
9 eTri/SoXrjv ivrjvo^OTt. el Be T^9 plivov G
o~6ai OeKoiv ev o-vfjLTroo~l(p OTL ol8ei> TOU9 VTTO-
dvayty voter K(, TavTa xal
166
BOOK I. xxvi. 1-9
the following law of life that we must do what
nature demands. For if we wish in every matter and
circumstance to observe what is in accordance with
nature., it is manifest that in everything we should
make it our aim neither to avoid that which nature
demands,, nor to accept that which is in conflict with
nature. The philosophers., therefore,, exercise us
first in the theory where there is less difficulty, and
then after that lead us to the more difficult matters ;
for in theory there is nothing which holds us back
from following what we are taught., but in the
affairs of life there are many things which draw us
away. He is ridiculous, then, who says that he
wishes to begin with the latter ; for it is not easy to
begin with the more difficult things. And this is
the defence that we ought to present to such parents
as are angry because their children study philosophy.
"Very well then, father, I go astray, not knowing
what is incumbent upon me or what my duty is.
Now if this is a thing that can neither be taught nor
learned,, why do you reproach me ? But if it can be
taught, teach me ; and if you cannot do this, allow
me to learn from those who profess to know.
Really, what is your idea ? That I intentionally fall
into evil and miss the good ? Far from it ! What,
then, is the cause of my going astray ? Ignorance.
Very well, do you not want me to put away my
ignorance ? Whom did anger ever teach the art of
steering, or music ? Do you think, then, that your
anger will make me learn the art of living?"
Only he can so speak who has applied himself
to philosophy in such a spirit. But if a man reads
upon the subject and resorts to the philosophers
merely because he wants to make a display at a
ARRIAN'S DISCOURSES OF EPICTETUS
T0i9 (j)LXoO~OCpOL^ 3 OUT09 aAAo ri irpClO~0~GL Y] IV&
avrop crvyfc'X.rjriKos TrapafcaraKelp,evo$ davf^darj ;
10 e/cei yap TO> ovn al p,eyd\ai, v\al elori /col ol
v&do*e rrKovroi etcel iraiyvia SOKOVQ-LP. Sia rov-
ro e/cel $VO~KO\OV Kparrj&ai roov avrov <papra<ri)v t
11 OTTOU Ta Ifccreiovra l fjieydKa* eyd) riva olSa
K\ctiopra, 'EiTTCKbpoStrov ro$v yoyarojp airro/jiGPOp
avra> j&TjSep, el pr] efcarop Treprrj/copra /j,vpidSa<?.
12 n OVV *E7TCt(f>pOOtT09 / K&ry\Q>O~P Ct)9 VfJiL^fy
OV' fzA/\* !Tl9 ^CLV Lldff & \yL " TttXct9j 7TC09 OVV
o~Lc*)7ra$, 7TW9 e/caprepew ;
13 Tapd^as 2 Se rov dpayiyvoocrKOpra TOU9 virode-
riKovs fcal ye\do-apro<? rov vrcoOe^evov avrlo rrjp
dpdyvooo~ip *$,avrov 3 6<)b^, KccrctyeXd^' ov rrpoeyv-
fjipacras rov veaviaKOv ovS* eypci)? $1 $vvarai rov-
14 XP$. S ri ovv } 6^77, fjirj 4 Svvajuepr] Stavoia O-VJM-
7T7r\yjAevov eTTLKpio-ei rrapafco\ov6eiv erraivov
7ricrTvo/j,6V f tyoyov mcrrGvo/jLev, erriKpLo-iv
/eaXa>9 r) Kaxa)*; ywofAevoiv ; Kcip riva
)5ro9 7TLcrrp<perai, /cap erraivf) riva, 67
perai ; ev rol$ ovra)$ fMitcpols p^rj GupiG/ctov TO
15 6^9; avrr] ovv dp-^rj rov <j)t\ocro<pip, a'lcrd^Gri^
rov I&LOU riyeaovLKOV TTCOS eyec* uerd <ydp TO
1 Schweighauser: e'/ceT ovra S. 2 Schenkl : . . pdfas $,
a Upton : xpa S. 4 Schwcigliauser : r?)i A S'.
1 le.j in the simple life of Nlcopolis it is easy to uso philo-
sophic doctrines to live by ; in Rome the temptation is strong
to use them for achieving social distinction.
2 That is, the reason ; compare note on I. 15, 4.
168
BOOK I. xxvr. 9-15
banquet of his knowledge of hypothetical arguments,
what else is he doing but trying to win the admiration
of some senator sitting by his side ? For there in
Rome are found in truth the great resources, while
the riches of Nicopolis look to them like mere
child's-play. 1 Hence it is difficult there for a man
to control his own external impressions, since the
distracting influences at Rome are great. I know a
certain man who clung in tears to the knees of
Epaphroditus and said that he was in misery ; for he
had nothing left but a million and a half sesterces.
What, then., did Epaphroditus do ? Did he laugh at
him as you are laughing ? No ; he only said,, in a
tone of amazement j " Poor man, how, then, did you
manage to keep silence ? How did you endure it? "
Once when he had disconcerted the student who
was reading the hypothetical arguments, and the one
who had set the other the passage to read laughed
at him, Epictetus said to the latter, ce You are
laughing at yourself. You did not give the young
man a preliminary training, nor discover whether he
was able to follow these arguments, but you treat
him merely as a reader. Why is it, then,'' he added,
" that to a mind unable to follow a judgement upon
a complex argument we entrust the assigning of
praise or blame, or the passing of a judgement upon
what is done well or ill ? If such a person speaks ill
of another, does the man in question pay any attention
to him, or if he praises another, is the latter elated ?
when the one who is dispensing praise or blame is
unable, in matters as trivial as these, to find the
logical consequence ? This, then, is a starting point
in philosophy a perception of the state of one's own
governing principle 2 ; for when once a man realizes
169
ARRIAN'S DISCOURSES OF EPICTETUS
yv&vat, QTL dadev&s ovfc en $e\??cre xpr]<r()ai,
16 avTCd 7rpo9 TO, u,eyd\CL. vvv oe u>r\ ovvay^evoi
4 \ \ / / c. > /
TW^ TOV 'fywfiov fcaTainveiv avvTagtv ayopa-
cravTcs 7rt,/3d\\ovTcti, ecrdleLV. Sict TOVTO e^ovaiv
7) a7T67rTov<TLV* eiTCt Q-Tpofyot, Kal /caTappoiai /cal
17 TTvpeToi. USei, S* i$i<iTaveiv, el $>vvavTai. aXX'
V SI T069 KaTa TOV j3l,OV OVT6 Trap6%l eaVTOV
5-N/ / 3 * -x / * ^ C 5J V
18 T9 A<'yYCt) TOZ^ T e^SA^GyqCLVTM fJHO"OVp'V. C
" ' " " yStoz/ yit?; ffiv*
a I <$>avTacrlai ^ivovrai /cal TWO,
Trpo? aura? 1 /SorjdijfjiaTa jrapa-
crfcevacTTeov ;
1 TTpa%a)<; at (pavTaaiat yivovTai fifMV fj yap
(TTl TlVCi KOI OVTGOS $alvGT(U fj OVK OVTCt OV$ <paL-
verai on ecmv r) ecrTi teal ov fyaiveTCti i) OVK ecrTi
2 Aral <paLVrai. \OL7rov ev Traai TOVTOLS evcrTO^Iv
epyov ecTTL TOV TreTrcuSev/jievov. o TL S' av ?; TO
8\,L/3ov, etcelvcp Set jrpocrdyew T^V jSoi f )9eiav. el
(ro^Lcr/ACCTa rjjjia^ TLvppcopeia /cal ^
TO, d\L/3oVT(i <TTLV 3 GtfeiVOlS 7TpO
3 ^or)8eiav f el al T&V Trpay/jidTc*)V
icaff 9 $alvTal TLva aya@a OVK oWa, 6Kt TTJV
el Wo? <rrl TO
1 Meibom (after Wolf) : aura /S y .
1 cf. Plato, Apology, 38 A: 6 5e w^eracrros &ios ov ftwr
a.v&pu)ircf>.
170
BOOK I. xxvi. 1 5- xxvn. 3
that it is weak, lie will no longer wish to employ it
upon great matters. But as it is, some who are
unable to swallow the morsel buy a whole treatise
and set to work to eat that. Consequently they
throw up, or have indigestion ; after that come colics
and fluxes and fevers. But they ought first to have
considered whether they have the requisite capacity.
However, in a matter of theory it is easy enough to
confute the man who does not know, but in the affairs
of life a man does not submit himself to confutation,
and we hate the person who has confuted us. But
Socrates used to tell us not to live a life unsubjected
to examination. 1
CHAPTER XXVJI.
Li how many ways do the external impressions arise, and
what aids should we have ready at hand to deal
with them ?
THE external impressions come to us in four ways ;
for either things are, and seem so to be ; or they are
not, and do not seem to be, either ; or they are, and
do not seem to be ; or they are not, and yet seem to be.
Consequently, in all these cases it is the business of
the educated man to hit the mark. But whatever be
the thing that distresses us, against that we ought
to bring up our reinforcements. If the things that
distress us are sophisms of Pyrrho and the Academy,
let us bring up our reinforcements against them ;
if they are the plausibilities of things, whereby we
are led to think that certain things are good when
they are not, let us seek reinforcements at that
point ; if the thing that distresses us is a habit,
171
ARRIAN'S DISCOURSES OF EPICTETUS
4 KLvo TTJV ftorjdetav dvevpLaxeiv Treipareov. TL
OVV 7T/309 6$09 6CTTIV Vpia~fClV /SorfdlJ/JLa ,' TO
o Ivavriov edo<$. afcoveis r&v I^LODTMV \eyovTWv
" rd\a$ efcelvos, aTreOavev aTTciikero o rrarrfp
avTov, TJ /jLijrrjp' ^6/co7r>], aXXa /cal ac*)po<; /cal
6 67rl gevrjs" atcovaov r&v evavTicov \6ya)v, CLTTO-
cnracrov eeavrov TOVTCOV rwv (fccovot
Wei TO evavriov Wo<$. TT/W TOU9
\oyov$ ra \oyitca teal TT]V ev
/cal rpiftrjv, TT/JO? ra? T&V
ra? TrpoXifaeis evapyels ea^iriy^va^ /cal
-^etv Set.
7 "Qrav 8dvaro<s ^alv\]rai KCIKQV}- 7rpo%ipov
%6Lv OTI ra /ca/ca KKklvGiv fcaOtj/cet, /cal av-
5 ajfcalov o ddvaro*;. ri yap TTOLTJCTCO ; TTOV yap
avrov (fcvya) ; ecrrco CJAG elvai ^apTrijSova rov
rov Ai09, r iv ovToos yevvaitt)? e'liro)
TJ avTO$ apujTevaaL 6e\w i) aXXw
a(j)op/j,r)v TOV apiarGvcrai' el JJLTJ Svpa/mai /carop-
0a)aai TI auro9, ou (frdovijo'to aXX rov TTOi^crai
TL yevvalov" (TTCO ravra vircp r]fjia^ 3 etcelvo ov
9 TTimei ^9 r)fjia<$ ; Kal TTOV <pvyco rov OdvaTQv ;
pyvvcraTe poi rr^v y&pav, /uyvvaare dv0pcd7Tov$,
6/9 0i>9 avreX^a), eiV 0^9 ov 7rapa/3d\\i,
1 Meibom (after Wolf) : icaXbir S.
1 And therefore not an evil.
2 A paraphrase of Homer, Iliad, XII. 328.
1J2
BOOK I. xxvn. 3-9
we should try to hunt up the reinforcements with
which to oppose that. What reinforcements,, then,
is it possible to find with which to oppose habit ?
Why, the contrary habit. You hear the common
folk saying, e( That poor man ! He is dead ; his
father perished, and his mother ; he was cut off, yes,
and before his time,, and in a foreign land/' Listen
to the arguments on the other side,, tear yourself
away from these expressions, set over against one
habit the contrary habit. To meet sophistic argu-
ments we must have the processes of logic and the
exercise and the familiarity with these ; against the
plausibilities of things we must have our precon-
ceptions clear, polished like weapons, and ready at
hand.
When death appears to be an evil,, we must have
ready at hand the argument that it is our duty to
avoid evils, and that death is an inevitable thing. 1
For what can I do ? Where shall I go to escape
it? Suppose that I am Sarpedon the son of Zeus,
in order that I may nobly say, as he did : " Seeing
that I have left my home for the war, I wish either
to win. the prize of valour myself, or else to give
someone else the chance to win it ; if I am unable
to succeed in something myself, I shall not begrudge
another the achievement of some noble deed/' 2
Granted that such an act as Sarpedon' s is beyond us,
does not the other alternative fall within the
compass of our powers ? 3 And where can I go to
escape death ? Show me the country, show me the
people to whom I may go, upon whom death does
not come ; show me a magic charm against it. If
3 i.e., if we cannot act as nobly as Sarpedon, we can
at least think rationally about death, counting it no evil.
ARRIAN'S DISCOURSES OF EPICTETUS
el JUT} l^&>, TL pe 0e\er Troietv ; ov
10 Svva/JLat, TOP Odvarov diro^vyelv TO fyofiet&uai,
^rj d7ro<bvyo), dX^C dirodavo) TT&VU&V tcai
; avTr) yap yevecus Trdffovs 9e\eiv TL /cal
11 prj <y[v<TdaL. evOzv av jazv ^vvctSfJidL ra e'/ero?
?r/?o9 rrjv ftovkrjcnv nrrjv efiavrov,
el Se jutf, rbv Ifjurobi^ovTa e/crv-
12 <f>\c*craL 0\&. Tre<j>v/c yap o avdpa)7ro$ pr) urro-
fjLeveiv dfiaipeicrffai rov dyadov, /arj V7rop,eveiv
13 mpnrLTrreiv ra> fcafcw. elra TO re\^vralov 3 orav
rd TTpdy/jiaTa fteTadewai 8vvr}0& fi^re TOP
Tv<p\G)(Tai 3 Ka07j^ai fcal aTevc*) /cal
ov Svva/Aai, \ot,$opa), TQV A/a /cal rou9 ^eou9 T0^9
a\Xou9* el ydp JULY) eTnaTpefyovTai JJLOV, TI efjiol fcal
14 auroi9 ; "vai* aTOC dcrefirjs (7^7." T6 ovv poi
'Xjelpov eaTai, S>v ecrn JAOL vuv ; TO o~vvo\ov
fcivov fie/jLvfjo-Sai, or i, edv /j,rj ev rq> avT(p y TO
vcr/3<; teal <rvjjL<j)epov, ov SvvaTai crcod'fjvaL TO
ucre^99 %v TLVL TavTO, ov Bo/cel eTTeiyovTo, ;
15 ^Epxecrffa) Kal aTravTaTO) Hvppc*)VLO<; KCLL 'AA:a-
eye*) fj,ev yap TO efjbbv /mepos ov/c aya>
avTa ovSe Svv
16 TV} (Tvprjdeia, el Kal ire pi dypiSiov
d^ov, a\\ov av Trape/cdXecra TOV
17 TIVI ovv dpfcovp^ai ; ra> fcaTa TOV TQTTOV.
ylveTcu, iroTepov St O\MV r) airo
OVK olSa d f rro\oyi(rao~8at, Tapdo~o"e&
Se p,e dfufioTepa. OTL S' e-yco teal o~v OVK GO-JJLGV ot
18 avTOij \iav dtcpi/Scos olSa. irbOev TOVTO ; ouSe-
174
BOOK I. xxvn. 9-18
I have none, what do you wish me to do ? I cannot
avoid death. Instead of avoiding the fear of it, shall
I die in lamentation and trembling? For the origin
of sorrow is this to wish for something that does not
come to pass. Therefore, if I can change externals
according to my own wish,, I change them ; but if I
cannot, I am ready to tear out the eyes of the man
who stands in my way. For it is man's nature not
to endure to be deprived of the good, not to endure
to fall into the evil. Then,, finally, when I can
neither change the circumstances,, nor tear out the
eyes of the man who stands in my way, I sit down
and groan, and revile whom I can Zeus and the
rest of the gods ; for if they do not care for me,
what are they to me? "Yes," you say, "but that
will be impious of you." What, then, shall I get that
is worse than what I have now ? In short, we must
remember this that unless piety and self-interest
be conjoined, piety cannot be maintained in any
man. Do not these considerations seem urgent ?
Let the follower of Pyrrho or of the Academy
come and oppose us. Indeed I, for ray part, have
no leisure for such matters, nor can I act as advocate
to the commonly received opinion. If I had a petty
suit about a mere bit of land, I should have called in
some one else to be my advocate. With what evi-
dence, then, am I satisfied? With that which
belongs to the matter in hand. To the question
how perception arises, whether through the whole
body, or from some particular part, perhaps I do not
know how to give a reasonable answer, and both
views perplex me. But that you and I are not the
same persons, I know very certainly. Whence do I
get this knowledge ? When I want to swallow
ARRIAN'S DISCOURSES OF EP1CTETUS
Ken arrives re deXcov &eZ (pepco TOP
<iXX 3 )$ OV&67TOT dpTov deXcov Xa/3ey TO o-dpov
\a/3ov, aXX' a el eVl TOV dpTov ep%o^ai a>9 irpos
19 CTKOTTOV}- vpels S' avTol ol ra9 alcrffijcret,? dvai-
povvT$ aXXo TI rroieiTe ; T49 VJJLWV ei? /SaXavelov
20 a7r\delv 9e\(Jdp et9 /xuXwi^a airrjKdev ; T/ ow ;
ou Set /ea/ra Svva/ALV KOI TQVTCOV avrkyecrQai, TOV
ryprjaai TIJV crvvrjOeiav, TOV Tre^pd^dai 7rpo<$ TO,
21 /car 9 avT?j$ ; Kal T/9 avTikeyei ; aXXa TOV
&vvd/j(,vov, TOV cr%o"\dovTa* TOV Se TpefJLOVTa /cal
Kal prjyvvfJievov Hcr&ffev TTJV /capSiap
rivl Bel Trpovevtcaipeiv.
fcrf . (/ OTL ov eel f )(a\e'7raLviv d
Tiva Ta p^LKpa Kal fieydka ev d
aiTiov TOV (TvjKaTaTLeaau TLVI ; TO
OTL V7rdp%ei, T> ovv fyaivofjbevcp OTI
OVY uTrapyei GwyKaTaTiQecrOai ovy olov re. Sid
f** tt r ^ , , ' rf o \ % /
TL ; OTL i] cpvcris avTrj * <JTI rr/9 oiavoias, TOL$
/HBP d\ridecnv BTriveveiv, TOI$ Se ^ffevSecrt, SvcrapG-
7r/}&9 Se TO, aS??Xa Tre%w. Tt9 TOVTOV
; (f Trade, el bvvacrat., vvv OTL
olov T. (< aTTOTrade OTL rijaep
olov re. " irdOe fj aTcoTraOe diro TOV
4 elvai T0V9 dcrTepas" ov% olov TG. OTav ovv
1 Schweighiinser ; irpoieoirTwv S. 2 Wolf : avr* S.
1 The accompanying gesture explained the allusion, which
was probably to the eye and the mouth, as in II. 20, 28.
A Cynic like Diogenes would very likely have illustrated
his point in a somewhat coarser fashion ; and this is not
impossible in the present instance.
8 The Pyrrhonists, or Sceptics.
176
BOOK I. xxvii. 1 8 XXYIII. 4
something,, I never take the morsel to that place
but to this 1 ; when I wish to take bread I never
take sweepings, but I always go after the bread as to
a mark. And do you yourselves,, 2 who take away
the evidence of the senses,, do anything else ? Who
among you when he wishes to go to a bath goes to
a mill instead ? What then ? Ought we not to the
best of our ability hold fast also to this maintain,
that is, the commonly received opinion, and be
on our guard against the arguments that seek to
overthrow it ? And who disputes that ? But only
the man who has the power and the leisure should
devote himself to these studies ; while the man who
is trembling and perplexed and whose heart is
broken within him,, ought to devote his leisure to
something else.
CHAPTER XXVIII
That we ought not to be angry with men ; and what are
the Little things and the great among men ?
WHAT is the reason that we assent to anything?
The fact that it appears to us to be so. It is
impossible, therefore, to assent to the thing that
appears not to be so. Why? Because this is the
nature of the intellect to agree to what is true, to
be dissatisfied with what is false, and to withhold
judgement regarding what is uncertain. What is
the proof of this ? " Feel, if you can, that it is now
night." That is impossible. " Put away the feeling
that it is day." That is impossible. "Either feel
or put away the feeling that the stars are even
in number." That is impossible. When, therefore,
177
VOL. I. N
ARRIAN'S DISCOURSES OF EPICTETUS
reuet, <jt, OTU
crvyfcaraOecrdaL' rrdcra yap tyvfcrj cifcovcra
5 areperai rrj^ d\rj9eia<;, o>9 \eyet, Tl\dT(o
v8o^ a/U}09 aye errl
ri e^ofJbev TOLOVTOV olov v6dSe TO
TO i^euSo? ; TO fcadrjfcov KOL rrapa TO
fcadrjfcov, TO av^&pov fcal TO davfjifiopop, TO KCLT
6 GfJiG KOi OV fCaT jU fCOL OO~a TOVTOL? OfJLOia. " OV
&vvonai ovv rz-9 Soxlv p^ev, OTL avjiKpepei, avTU),
7 firj alpi<j"9at S' avTO ; ^ ov SvvctTai. TTO>$ $
real /AavOdvco i^ev ola Spdv /-ceXXcw tcatcd,
OTI avTO TOVTO, T) SvjJiti) f )^apio"ao~0ai teal
TtjLLCdpTjaacrdai TOJJ dvopa, o~vfj,$opo)Tpov i
8 TOV (j&crai ra Tetcva. " val" d\,7C e
Sel^ov avTY) eVap7&J9 OTL l^TcaT^iai /ca ov
Tronjcrsi' ^xpi' & &v ov /^^ Seifcvvr)?, TIVI e^et
9 dKQ\ov8r)<rai TJ T> (fraivojAeva) ; ovSevL ri ovv
f )(a\TraiVt,s avTrj, OTL TreTrXdvrjTat, 7} Ta\,at,7rct)po$
TTpl T&V JjiejiCTTCOV KOi 6^6? dvT\ dv0pCD7TOV 76-
yovu ; ov)(l S\ eiTrep a pa, fjid\\ov eXee^, 009
"
10 f Q(TTl$ OVV TOVTOV jjL/jLV)JTai
dv0pa)Trq) fieTpov 7rdcrr)$ 7rpd^eco<; TO
(\OLTTOV Tj Ka\a)$ (j)ctivTat, 7j KaK&s 9 e
1 A rather free paraphrase of Plato, SopMstes, 228 c.
2 Euripides, Medea, 1078-1079 ; translated by Way.
178
BOOK I. xsrvin. 4-10
a man assents to a falsehood,, rest assured that it
was not his wish to assent to it as false ; ic for every
soul is unwillingly deprived of the truth/* as Plato
says 1 ; It only seemed to him that the false was true.
Well now, in the sphere of actions what have we
corresponding to the true and the false here in
the sphere of perceptions ? Duty and what is con-
trary to duty., the profitable and the unprofitable.,
that which is appropriate to me and that which is
not appropriate to me, and whatever is similar to
these. Cf Cannot a man, then, think that something
is profitable to him, and yet not choose it?" He
cannot. How of her who says,
Now, now, I learn what horrors I intend :
But passion overmastereth sober thought ? 2
It is because the very gratification of her passion and
the taking of vengeance on her husband she regards
as more profitable than the saving of her children.
"Yes,, but she is deceived." Show her clearly that
she is deceived^ and she will not do it ; but so
long as you do not show it, what else has she to
follow but that which appears to her to be true ?
Nothing. Why, then,, are you angry with her,
because the poor woman has gone astray in the
greatest matters, and has been transformed from
a human being into a viper ? Why do you not, if
anything., rather pity her? As we pity the blind
and the halt, why do we not pity those who have
been made blind and halt in their governing
faculties ?
Whoever, then, bears this clearly in mind, that
the measure of man's every action is the impression
of his senses (now this impression may be formed
179
N 2
ARRIAN'S DISCOURSES OF EPICTETUS
ecmv e KaKcos, avrs
ov Bvvarai, yap <zA,Xo9 {lev elvai o
aXXo9 8' o flXairTO/jLevo^, ov&evl
ovSevl ^aXeTraz/et, ovSeva XcuSG/?>;crei, ovSeva
fite/jLtyeTat,, ov /jbt(nj(ri 3 ov Trpocncotyei
11 &crT fcal ra ovrco p,eyd\a KCU Seipa epya ra
l%et Ti]v dpfflv, TO <paivo/jii OP ; ravrrjv ov&
12 aAA?]p. rj *!Xa9 ovo'eis eaTtv ?; (pavracria real
rov MeveXdou TTJV yuvaLKa, ecfodvy] rfj
13 f E\6^?7 dKO\ovdrjcrai avr>. el ovv e<pdi'r] TO>
Tradelv on Kep'oo^ ecrrl roiaur?;9 <yvvai-
rl civ eyevero ; d7ro\c*)\6i, ?;
14 'I/Ua? ov fjiovov d\\a fcal ?/ ^OSvcrcreca. 'E/c
TOLOVTOV OVV fJLl/CpOV 7T pdj p.CLTO$ TjpT)]Tai, TO,
Trj\LfcavTa ; Tiva Se KOL \eyet$ rd
7ro\6iuov$ fcal crrdcrei'? Kal a-7ra>X6/a9
di>ff pcttTrcov fcal /caTacrKa<f>d<$ 7r6\eouv ; /cal
15 e^L ravra ; QvSev ; 1Y 8* "%
/3oD9 aTTodavelv /cal TroXXa 7rpof3ara Kal 7roXXa9
tca\La$ %e~ki,S6vcov rj 7re\apya)v efiTTprja-Orivai /cal
16 KaTaarKafyrjvaL ; '-Qfjioia ovv eVrt ravra etcel-
vois ; 'O/uLOioTara. crco^ara aTrcoXero dvdpcib-
TTGOV /cal /3oa)v /cal 7rpo/3dro}V. olKtj/Adria
17 V7rpij(rdr] dvOpcoTTGov Kal TreXapy&v veocrcriaL
il fieya rj Setvov ; i] Seigov /JLOL ri
1 i.e., not merely does suffering always follow error, but
it is also morally unthinkable that one man's error can cause
another " suffering," in the Stoic sense; or, in other words,
no man can be injured (as Socrates believed ; cf. I. 29, IS)
or made to " suffer" except by his own act (cf. 23). It is
this fundamental moral postulate of the Stoics which led
them to classify so many of the ills of life which one person
180
BOOK I. xxviu. 10-17
rightly or wrongly ; if rightly, the man is blameless ;
if wrongly, the man himself pays the penalty ; for it
is impossible that the man who has gone astray, is
one person., while the man who suffers is another l ),
whoever remembers this, I say, will not be enraged
at anyone, will not be angry with an} r oiie, will not
revile anyone, will not blame, nor hate, nor take
offence at anyone. So you conclude that such great
and terrible things have their origin in this the
impression of one's senses ? In this and nothing
else. The Iliad is nothing but a sense-impression
and a poet's use of sense-impressions. There came
to Alexander an impression to carry off the wife of
Menelaus, and an impression came to Helen to
follow him. Now if an impression had led Menelaus
to feel that it was a gain to be deprived of such a
wife, what would have happened ? We should have
lost not merely the Iliad, but the Odyssey as well.
Then do matters of such great import depend upon
one that is so small ? But what do you mean by
" matters of such great import " ? Wars and factions
and deaths of many men and destructions of cities?
And what is there great in all this? What, nothing
great in this? Why, what is there great in the
death of many oxen and many sheep and the
burning and destruction of many nests of swallows
or storks? Is there any similarity between this and
that? A great similarity. Men's bodies perished
in the one case, and bodies of oxen and sheep in the
other. Petty dwellings of men were burned, and so
were nests of storks. What is there great or
dreadful about that? Or else show me in what
does actually cause to another as not real evils (cf. 26-~8),
but a5*a<a/ja, " things indifferent." cf. I. 9, 13 ; I. 30, 2, etc.
181
ARRIAN'S DISCOURSES OF EP1CTETUS
avdptoTrov Kal veoacria Trekapyov o>? oi/ct}(Ti$.
18 ff Q/jLOLOv ovv earn 7Tkapyo<; fcal avdpcoTro? ; Tt
Xe^ye^? ; Kara TO crco/z.a OfioLorarov Trkrjv on
K SOK)V /col fcepafii^cov KOI TrklvOcdv
TO, oifCiSia, TJ S' IK pd/38(>v /cal irrfKov,
19 Qu&evl ovv $ia<f>epet, avdpcoTros Trekapyov
M^ ryevoiTQ* a\\a TOVTOW ov $ia<f>ep6i*
2Q ovv Bicufiepei, ; Zrjrei fcal evpifaets, on a\\cp
Sta(f)pi. Spa prj r
opa fjiT] T& KoiVtoviKtp, JLLT] TO)
21 TO) aa(f>a\et f TOO <ruz/6ro3. TTOV ovv TO fieya ev
avdpdoTTois Kdfcov Kal dyaffov ; OTTOV ^ Sia<f)opd.
av d^>^Tai TOVTO KOI TrepiTere^cr/iei/oz/ pevrj
KCU [AT] Siacf>0i>p7jTai> TO al^rjfJLOV fiySe TO TUCTTQV
/j,r]Se TO (jvveTQV, Tore crw^eTai KOI auro9* civ S*
aiTokkvrjTai TI TOVTCOP teal eKiroKiopKrjTai, rore
22 KOL auTO? d7To\\VTaL. teal TCL /j,eyd\a Trpdy-
/z-ara ev TOVTCO ICTTIV. eiTTaicrev /jueydka o *AXe-
%avBpo$, or errrfkBov vavdiv I ol f/ EXX 77^69 /cal
OTe eiropOovv T-TJV Tpoiav teal ore ol dS\<f)ol
23 avTov aTTftiXXuz/TO ; ovSa/JLO)?' Si' akkoTpiov <ydp
epyov TCTaLei ouSe^?* aXXa TOT 'TreXapywv i/eocr-
<ri,al eTTopdovvTo* 7rTaio"/Aa 8' r)v } ore aTrcoXecre
TOP al$r]p,ova, TOV TTICTTOV, TOV $Lko%evov, TOV KO-
24 crpiov. TTOT eTTTaiaev o 'A%iXXei/9 ; ore aT
1 C, Schenkl:
182
BOOK I. xxvin. 17-24
respect a man's house and a stork's nest differ as a
place of habitation. Is there any similarity between
a stork and a man ? What is that you say ? As far
as the body is concerned,, a great similarity ; except
that the petty houses of men are made of beams and
tiles and bricks,, but the nest of a stork is made of
sticks and clay.
Does a man, then,, differ in no wise from a stork ?
Far from it; but in these matters he does not
differ. In what wise, then, does he differ? Seek
and you will find that he differs in some other
respect. See whether it be not in his under-
standing what he does, see whether it be not in his
capacity for social action, in his faithfulness, his self-
respect, his steadfastness, his security from error, his
intelligence. Where, then, is the great evil and
the great good among men ? Just where the
difference is ; and if that element wherein the differ-
ence lies be preserved and stands firm and well
fortified 011 every side, and neither his self-respect,,
nor his faithfulness, nor his intelligence be destroyed,
then the man also is preserved ; but if any of these
qualities be destroyed or taken by storm, then the
man also is destroyed. And it is in this sphere that
the great things are. Did Alexander come to his
great fall when the Hellenes assailed Troy with
their ships, and when they were devastating the
land, and when his brothers were dying ? Not at
all ; for no one comes to his fall because of another's
deed ; but what went on then was merely the
destruction of storks' nests. Nay, he came to his
fall when he lost his self-respect, his faithfulness,
his respect for the laws of hospitality, his decency
of behaviour. Whew did Achilles come to his fall ?
183
ARRIAN'S DISCOURSES OF EPICTETUS
r) yevoiro* dXX? ore aipyi&ro, ore
6V erreXddero on rrdpeo~ri,v
OVK 7r! TO epcofjLGv&s fcrd&dai, a\\ GTTI TO TTO\-
25 jJietv. ravr* ecrrl ra avdpaiTTLKa TT raid uara, rovro
(TTIV T] Tro\LOpicLa 3 TOVTO 1cm Karacr/catf)?], orav
ra Soyftara ra opda, fcadaiprjrat, orav GKelva
26 Sia^deip'rjrai* -'Qrai> ovv ryvvaltces ayoovrat, teal
TraiSia al^cC^torl&rat, seal orav avrol /carao-(pd-
27 ^o)vrai> } ravra OVK e&n tcatcd ; TLoffev rovro
irpoaSo^d^ei^ ; /cdfie SiSa^ov. Oir dXXa rrodev
28 a"v Xe^yet? on ov/c ecrri, Kaxd ; "E\do)/jt,v rrl
Ata rovro yap OVK eanv iKavcos Oavfjidaat ro
yivofAGVOV. OTTOV ftcLp"*] tcplvai OekofjiGv, OVK elfcrj
29 Kpivopev orrov ra evOea fcal crrpej3\.d, ov/c el/cf).
aTrXoi? OTTOV Sia^epet, r)jj,iv yv&vat, TO /card rbv
rorrov d\7]0e$, ov$7roff* ijfM&v ovSels ovSev GLKTJ
30 'TTOLtjcrei. OTTOV Se TO rrp&rov xal fiovov alriov
lo-ri rov Karopdovv rj au^aprdveLv, rov evpoelv TJ
Svcrpoeiv, rov drv%eiv r) evrv^elv, evddSe /JLOVOV
eifcaloi /cal Trporrereis. ovSa/Lcov O/JLOLOV ri fu*yr5,
ovSajmov OJJLOIOV rt Kavovi, d\\d ri (f>dvtj KOL
31 evdv<$ Troio) TO (fravev* Kpeicractiv <ydp elfjii rov
Sid TO drcoXovdrjcrai rol$ <f>aivo/j,voL$ rouivra
/ca/cd TTOitfaaxn /cal rrddaxrtv^ epol Se dp/cfj l ro
1 ^ before ap/c^ dieted by Schwoighiiaser.
184
BOOK I. xxvin. 24-31
When Patroclus died ? Far from it ; but when
Achilles himself was enraged,, when he was crying
about a paltry damsel., when he forgot that he was
there,, not to get sweethearts, but to make war.
These are the falls that come to mankind, this is
the siege of their city, this is the razing of it when
their correct judgements are torn down, when these
are destroyed. Then when women are driven off
into captivity, and children are enslaved, and when
the men themselves are slaughtered,, are not all
these things evils? Where do you get the justi-
fication for adding this opinion ? Let me know
also. No, on the contrary, do yon let me know
where you get the justification for saying that
they are not evils? Let us turn to our standards,
produce your preconceptions.
For this is why I cannot be sufficiently astonished
at what men do. In a case where we wish to judge
of weights, we do not judge at haphazard ; where
we wish to judge what is straight and what is
crooked, we do not judge at haphazard; in short,
where it makes any difference to us to know the
truth in the case, no one of us will do anything at
haphazard. Yet where there is involved the first
and only cause of acting aright or erring, of
prosperity or adversity, of failure or success, there
alone are we haphazard and headlong. There I
have nothing like a balance, there nothing like a
standard, but some sense-impression comes and
immediately I go and act upon it. What, am I
any better than Agamemnon or Achilles are they
because of following the impressions of their senses
to do and sulFer such evils, while I am to be
satisfied with the impression of my senses? And
ARRIAN'S DISCOURSES OF EPICTETUS
32 <j>at,vo/Avov ; fcal rroia rpayasbia aXXrjv
f'^et ; 'Arpeu? EupiTrtSov TI IGTIV ; TO
VOV+ QlSirrOVS ^0(f>OK\eOVS Tl 6O~TIV / TO
33 /JL6VOV. *&oivi!; ; TO <paivo/jivov.
TO (frcuvojULevov. TOVTOV ovv ^i^e^
troielcrBai Ttz/09 VJJLLV Bo/cel ; rives 8e "XeyowraL ol
Travrl T&5 (fxuvoj&evG) aico\ov9ovvr<; ; Maivo-
f H//i? ovv
fed' . TLepl ev
1 Ovala TOV ayadov Trpoalpecris Trotd, TOV /cafcov
2 Trpoaipecn^ Troid. TI ovv TO, KTO<; ; v\ai rfj
irpoaipecrei, Trepl a<? avaarpe^ofievr] rev^erai TOV
3 ISiov ajadov rj KCLKOV. ?ra>9 TOV a<ya6ov rev^erai ;
av Ta? vXa9 /MTJ 0av/^do"rj. ra <yap Trepl TO>V
v\&v ^o^fJLara opda jjiev ovra ajaO^v Troiel rrjv
TTpoaipecriv, o-rpe^a 8e /cal SiecrTpa/^
4 TOVTOV TOV vofjiov 6 ^09 TzOeiKev fcal
TI ayaSbv 0e\et,$, irapa aeavTov Xa^Se." crv
Xeye9 <c ov' aXXa Trap" 1 a\\ov" p,ij, a\\a rrapa
5 creavrov. \,oi7rov orav arres^fj o Tvpavvo<; /cat,
fjbe - 1 fca\f), Xeya) " rivi arrei^el ; " av \ejrj " 8tf<ro)
ere," (frrjfu OTI ft ral<$ %epcrlv arreikel teal TOL$
6 TTOcrtV." av \eyy " Tpa^rj'XoKOTrtjo-co ere," \<yco
av
Wolf:
1 i.e., the proper control to exercise over one's haphazard
sense-impressions.
186
BOOK I. xxvin. 31-xxix. 6
what tragedy has any other source than this ? What
is the Atreus of Euripides? His sense-impression
The Oedipus of Sophocles? His sense-impression.
The Phoenix ? His sense-impression. The Hippo-
lytus ? His sense-impression. What kind of a man,
then,, do you think he is who pays no attention to
this matter l ? What are those men called who
follow every impression of their senses ? Mad-
men. Are we, then, acting differently ?
CHAPTER XXIX
Of steadfastness
THE essence of the good is a certain kind of moral
purpose, and that of the evil is a certain kind of
moral purpose. What, then, are the external
things ? They are materials for the moral purpose,
in dealing with which it will find its own proper
good or evil. How will it find the good? If it
does not admire the materials. For the judgements
about the materials, if they be correct, make the
moral purpose good, but if they be crooked and
awry, they make it evil. This is the law which God
has ordained, and He says, " If you wish any good
thing, get it from yourself." You say, "No, but
from someone else." Do not so, but get it from
yourself. For the rest, when the tyrant threatens
and summons me, I answer "Whom are you
threatening?" If lie says, "I will put you in
chains," I reply, " He is threatening my hands and
my feet." If he says, ce I will behead you," I
answer, " He is threatening my neck." If he says,
187
ARRIAN'S DISCOURSES OF EPICTETUS
<T /3aXco/' " oX< TO)
7 aTreiX?), TO avTO. 2
TreirovOa cm raura ouSey Jerri 71/309 e/ze, ouBev
8 e Se (fzofiovfiai TL TOVTCOV, /j.ol arreO^el. TLVQL
\oi7Tov SeSoi/ca ; roz^ TLVCOV ovra tcvpiov ; T&V eV
ejjiOL ; ouSe el? ecrra/. TWJ/ ou/c eV e^u.ot ; /cal ri
/mot avr&v fj,e\ei ;
9 e T/>669 ow ol (f)iXo(TO(poL $iSd<TKT tcarafypovelv
r&v /3acri,\ea)p ; M^ yevoiro. r/9 fjfji&v BiSdcr/cei
avTiTroteladaL ftpo? avrovs, O)P efcelvot. l e*%ovcrt,v
10 e^ovcrlav ; TO aoop.d'nov \dfie, rrjv KT?]<JLV
rrfv (prj/jLrjv Xa/3e, rou9 TTGpl e/x \d/3e. av
TOVTGOV dvaireLOco dvTiTroieiG'Oai, Tea ovrt, ey /ca-
ll Xemo fjiot,. " vai' aXXa KOL TOOV ^o^p.drwv
apj^iv ^eXco." teal TL$ aoi ravnjv rrjv e^ovalav
SeSca/cev ; TTOV ^vvaaai vwfjcrac S6y/&a aXXor/?^o^ ;
12 tf TTpocrdyoov," (prjcriv, " avrq) <$o{Sov VI/C/)<TCO."
on avro auro evifcrjcrev, ov% vTr* a'XXou
* TTpoaipeatv Se OV&GV aXXo VL/crjcrat
13 Bvuarai, 7r\rjv a^Trj eavrtjv. Sia TOVTO real o
rov Oeov vo^o^ fcpdrio-TQ? eo"ri fcal
TO Kpelcraov del irepLyivecrOa) rov
14 " KpLTTOV<; slcriv ol Se/ca TOV 6^09." 777)09 TL ;
7rpo9 TO ?Jcra, ?rpo9 TO dTTOtCTtlvai, Trpb? TO
aTrayayelv OTTOV 0\ovcriv, 71^009 TO dcfreXeadai
rd ovra* VIK&O-IV TOLVVV ol 8e/ta TOV Hva cV
15 TOUTft), Z/ ftJ KpLo~Q~OV$ LQ~IV, V TLVL OVV
iaLV ; av o JJLGV %?) SoyjuaTa op@d, ol Be
1 Schweighau^er : r&v ^/cefi/wi/ /S'.
188
BOOK I. xxix. 6-15
" I will throw you into prison/' I say,, lc He is
threatening* my whole paltry body"; and if he
threatens me with exile, I give the same answer.
Does he_, then, threaten you not at all ? If I feel
that all this is nothing to nie, not at all ; but if
I am afraid of any of these threats, it is me he
threatens. Who is there left, then, for me to fear?
The man who is master of what? The things that
are under my control? But there is no such man.
The man who is master of the things that are not
under my control ? And what do I care for them ?
Do you philosophers, then, teach us to despise
our kings? Far from it. Who among us teaches
you to dispute their claim to the things over which
they have authority ? Take my paltry body, take
my property, take my reputation, take those who
are about me. If I persuade any to lay claim to
these things, let some man truly accuse me. " Yes,
bub I wish to control your judgements also." And
who has given you this authority? How can you
have the power to overcome another's judgement?
"By bringing fear to bear upon him," he says, " I
shall overcome him." You fail to realize that the
judgement overcame itself, it was not overcome by
something else ; and nothing else can overcome
moral purpose, but it overcomes itself. For this
reason too the law of God is most good and most
just: "Let the better always prevail over the
worse." cc Ten are better than one," you say. For
what? For putting in chains, for killing, for
dragging away where they will, for taking away a
man's property. Ten overcome one, therefore, in
the point in which they are better. In what, then,
are they worse? If the one has correct judge-
189
ARRIAN'S DISCOURSES OF EPICTETUS
TL ovv ; ev TOVTO> Svvawrai vifcr\crai ; iroOev ; el
8' Icrrd/jieda errl vyov, OVK eSet TOZ^ J3apvrepov
16 S&>/epaT??9 ovv "va Trddrj ravra VTT* ^
- 'AvSpaTToSoV, TL \eyt$ TO ^0)/CpdTJ]$ / C09
TO irpdy/LLa Xeye* r iv ovv TO l(i)KpdTOV$ IT pay-
Ka ^ L " u pfi VTTO T&V
Kol KCDI eiov T9 S<5
17 TO) cofcpcLTOvs Katcelvo aTTotywyfj 2 ; raDra croi
<paivTai davjaacTTa, ravra a&Lrca, lirl TOVTOLS
ey/ca\L$ T5 9e& ; ovSev ovv 4% 2a)/c / oaT7;9
18 TOVTCOV ; TTOV r)v rj ova La avTa* TOV dyadov ;
aol i) ai)T& ; KOI TL
KOI
SvvavTai, ^\d^rai S' o#." fcal TraKiv <{ el
19 TOO ^eco <pL\ov, TavTjj yLvecrdo)^ d\\d
OTL y^eipova e^tov Soy/zara /cpaTei TOV
V Soy/jLacrw. ov Seij;t,$' ouS' eyyvs. vopos yap
T/;? <ucT<i)9 /cal TOU ^ot) o5ro9* TO Kpelcrcrov del
jrepiyivea'Bci) TOV y^eLpovo^. ev TIVI ; ev o5 Kpelcraov
20 ICTTIV. , o~&p.a aoo/jLaTO? la'xypOTepov, ol 7r\eLove$
21 T0{5 6^09, o ArXeTrrr/9 roO ya?7 K\e7TTOv. Sid TOVTO
Kayoi TOV \v-)(yov aTrcoXecrcj, 6Vi ev TOO dypvrrvelv
fiov KpeLcrcrctiv rjv o /cXe7TT'?79.
1 <T(afj.drLov the edition of Salamanca : Bentley also seems
to have questioned the word, but compare in. i. 16.
2 Koraes : airotyvyyi S.
3 Schweighauser after Schegk :
1 The interlocutor takes the case of Socrates as proving
that a question of right cannot be settled by weighing
judgements in the ordinary fashion, i.e., by counting votes.
2 Plato, Apology, 30 o.
190
BOOK I. xxix. 15-21
merits,, and the ten have not. What then? Can
they overcome in this point ? How can they? But
if we are weighed in the balance, must not the
heavier draw down the scales ?
So that a Socrates may suffer what he did at the
hands of the Athenians ? I Slave., why do you say
Socrates "? Speak of the matter as it really is
and say : That the paltry body of Socrates may
be carried off and dragged to prison by those who
were stronger than he, and that some one may
give hemlock to the paltry body of Socrates., and
that it may grow cold and die ? Does this seem
marvellous to you,, does this seem unjust, for this
do you blame God? Did Socrates, then, have no
compensation for this ? In what did the essence
of the good consist for him ? To whom shall we
listen, to you or to Socrates himself? And what
does he say ? "" Any tus and Meletus can kill me,
but they cannot hurt me." 2 And again, "If so it
is pleasing to God, so let it be/' 3 But do you
prove that one who holds inferior judgements pre-
vails over the man who is superior in point of
judgements. You will not be able to prove this;
no, nor even come near proving it. For this is a
law of nature and of God : " Let the better always
prevail over the worse." Prevail in what? In that
in which it is better. One body is stronger than
another body ; several persons are stronger than
one ; the thief is stronger than the man who is not
a thief. That is why I lost my lamp, 4 because in
the matter of keeping awake the thief was better
than I was. However, he bought a lamp for a very
3 Plato, Crito, 43 D.
4 See I. 18, 15.
191
ARRIAN'S DISCOURSES OF EPICTETUS
ov' CIVTL \v)(vov
eyeveTO, CLVTL \v")(yov ciiricrTOS, dvrl
$?7pft)S?79. TOVTO e&o^ev avro) \vcriT6\eiv*
22 'Ecrrct)' aX)C eiXijTrrai fiov n? TOV Ifiariov
teal e\Ki /ji et9 TTJV dyopaVj elra 7riKpavydovcriv
a\\ot, te <j)L\ocro(f), TI ere oxpeXrjfce ra Soj/^ara ;
ISov (Tvprj el$ TO Seo"/j,a)T?jpi,ov, ISov jj,6\\6i$
23 Tpa^rfKoKOTreicrdaL^ KOI Troiav eirpa^a av elcra-
ycoyijv, 2V, av io"%vpOT6po$ 7Ti\a/9?;Tat JJLOV rov
l/jLariov, /j,rj avp^^ciL ; "va, av /xe Se/ca irepi-
(nracravTes els TO ^ecrfi^r^pLOV GfjLJSaXwcnv, p^r)
24 ju,ft~\,r]dcii) ; aXXo ovv ovSev e^aOov ; e^adov, r iva
irav TO <yivojUL6vov iSco OTL, av arrpoaipeTov y,
25 ovSev ecrTL 7rpo<$ /me. 7T/?O9 TOVTO ovv ov/c
a><pe\'Y]o~ai ; TL ovv ev aX\,<p ^T69 TTJV oxpeXeiav
26 r) ev <p epaOes ; tcadij/AGvo? \OLTTQV ev TTJ <j)V\a?cf}
tf ouro? o raiJra /cpavydfav ovre TOV
afcovei oure T& 'Xeyo/jLevcp rrapa-
irepl T0)v <j)L\oor6(po)v TL \eyova-LV TJ TL rroLOvatv.
27 a<^>9 avTQv" " aXX' e^e\9e TraKiv drro TT)?
cj)v\a/cr]^.^ el /i^Areri j^peiav e^re JJLOV ev TTJ
<j>v\aKfj, e^epxopai,' av 7rd\iv cr%^re, el<re-
28 \evo~ofjiai. ^XP L ' o< > > ^XP^ ^ ov ^0709
alpfj crvvelvai fie T <ra)yaa.T6&r orav Se /mrj alpf),
29 XaySere avTO teal vyiaiveTe. [tovov /JLTJ aXoyicrTGis,
fj,rj /AoXaKws, fjurj e/c TTJS Tvyovcii]^ rrpo-
1 Epictetus seems to stop and address himself somewhat
abruptly, but the connection of this and the next sentence is
not entirely clear. SchweighUuser thought that they were
addressed to some one of his pupils.
192
BOOK I. xxix. 21-29
high price ; for a lamp he became a thief, for a
lamp he became faithless, for a lamp he became
bestial. This is what seemed to him to be profitable !
Very well ; but now someone has taken hold of
me by my cloak and pulls me into the market-place,
and then others shout at me, <e Philosopher, what
good have your judgements done you? See,, you
are being dragged off to prison ; see,, you are going
to have your head cut off." And what kind of
Introduction to Philosophy could I have studied., which
would prevent me from being dragged off, if a man who
is stronger than I am should take hold of my cloak ?
Or would prevent me from being thrown into the
prison, if ten men should hustle me and throw
me unto it ? Have I, then,, learned nothing else ?
1 have learned to see that everything which happens,,
if it be outside the realm of my moral purpose, is
nothing to me. Have you, then, derived no benefit
from this principle for the present case ? 1 Why,
then, do you seek your benefit in something other
than that in which you have learned that it is?
Weil, as I sit in the prison I say, "The fellow who
shouts this at me neither understands what is meant,
nor follows what is said, nor has he taken any pains
at all to know what philosophers say, or what they
do. Send him away." ee But come out of the prison
again." If you have no further need of me in the
prison, I shall come out ; if you ever need me there
again, I shall go back in. For how long? For so
long as reason chooses that 1 remain with my paltry
body ; but when reason does not so choose, take it
and good health to you ! Only let me not give up
my life irrationally, only let me not give up my life
faintheartedly, or from some casual pretext, For
193
ARRIAN'S DISCOURSES OF EPICTETUS
<acreo>9. 7rd\iv yap 6 Qebs ov /3ov\Tai'
jap 6%6i Kocrfjiov TOLOVTOV, TCOV ewl 7779 ava-
TOIOVTGOV. eav Be o-i]fjt,r)vr) TO dva-
a>9
30 Ti ovv ; \ejeLP Bel ravra 7rpo Tot>9 7roXXoi/9 ;
31 f/ lva TI ; ov jap apfcel TO avTQv TrelBeaOai ;
TOi9 jap TraiSlois, orav TT po<re\0 bvra fcpoTij /col
\ejrj " cnjjmepov ^aropvaKia aja@d," \ejop>ev
" ovtc ecTTiv djada rayra" ; ouSa/^a>9* a-XXa fcal
32 avTol l7TiKpoTovp.V. KOI crv TQLVVV, OTCLV p,6Ta-
Trelcral TIVCL p/r] Bvvrj, jijpcocrKe on 7rai$lov <TTI
teal eTTifcpoTei avrar av Se fjurj TOVTO
33 TOVTCOV Set fJLjjLvri<T9ai KOI K\ri6evTa et<s TIVCL
ToiavTTjv TreplaTaaw el&evat,, on \rj\v0v 6
34 /catpos TOV aTroo'el^ai, el 7r67rat,Sv/ji@a. veo$
jap airo cr^o\7J^ aTriotv et9 TrepicrTacriv 0/10^09
TO?
e, va
/col ol aB\r}Tal rols Kov<poi$ veavto-fco^ Svcr-
35 apeo-TOvaiv " ov ^ao~rd^L ycte," <}>7]o-iv. " OUT09
eo~TLV ev<j)vr}$ z/09.' 5 ov' a\\a KoKiaavro^ TOV
fcaipov K\deiv Bel KCLL \ejeiv t( rjOekov TC
Tiva ; el TavTa ov/c e/uaQes war 3
1 Wolf after Schegk : eixni S. 2 Reiske : evXoyov S.
3 Meibom : ovx ^<TT' S.
1 Equivalent to our greeting, "Merry Christmas!" In
what follows it would appear that the clapping of hands
upon this occasion was a kind of salutation, somewhat like
the kiss at Easter among Greek Orthodox Christians.
194
BOOK I. xxix. 29-35
again,, God does not so desire ; for He has need of
such a universe, and of such men who go to and
fro upon earth. But if He gives the signal to
retreat, as He .did to Socrates, 1 must obey Him
who gives the signal, as I would a general.
What then ? Must I say these things to the
multitude? For what purpose ? Is it not sufficient
for a man himself to believe them ? For example,
when the children come up to us and clap their
hands and say, " To-day is the good Saturnalia/' *
do we say to them, "All this is not good"? Not
at all ; but we too clap our hands to them. And
do you too, therefore, when you are unable to make
a man change his opinion, realize that he is a child
and clap your hands to him ; but if you do not want
to do this, you have merely to hold your peace.
All this a man ought to remember, and when he
is summoned to meet some such difficulty, he ought
to know that the time has come to show whether
we are educated. For a young man leaving school
and facing a difficulty is like one who has practised
the analysis of syllogisms, and if someone propounds
him one that is easy to solve, he says, ee Nay, rather
propound me one that is cunningly involved, so that
I may get exercise from it." Also the athletes are
displeased with the youths of light weight: <f He
cannot lift me," says one. " Yonder is a sturdy young
man." Oh no ; but w r hen the crisis calls, 2 he has to
weep and say, cc I wanted to keep on learning."
Learning what? If you do not learn these things
so as to be able to manifest them in action, what did
2 That is, when, instead of an exercise for practice, lie
has to meet an actual contestant, or a practical difficulty
in life.
195
o 2
ARRIAN'S DISCOURSES OF EPICTETUS
36 epjop &ecu, 777)09 ri avra evades ; eyoe> nra
olp^ai TCOZ> tcadr]fjLvctiV evravda toSiveiv avTOv
e(j>* eavTov KOI \eyeiv " e^ol vvv Trepicrracrtp ^
ep^eadai TGICLVTTIV, orroia rovrct> *e\7]\vdev ; ep,e
vvv KaTaTpi/3f}vai Kaffij/uevov GV ytavia &vvdjj,vov
crTetpavcjodrjvai, *Q\Vjj,77ia ; wore TL<$ ejJLoi tcaraj-
<ye\ei TOLOVTOV aytova ; " o5ra>? ej^eiv eSei
37 uyu-a?. aXX' ev jjuev TOL$ KatVapo?
elcrL rives ol ayavafcrovvres on, ovSels
7Tpodji ov8e l^evtyvvei, fcal evyovrai rq> 0& fcal
7TpO(Tp')OVTai TOt? eTTLTpOTTO^ ?>eOjJLVOl [JLQVO-
fjua^rjarai, e% vp.o>v o' ovSeh <$>avr}aeTai TOIOVTO? ;
38 r)0\ov TrXevaai ir avro rovro teal i&elv, ri JLLOV
39 TTOiei 6 a$X??T??9, 7ra>9 fji\era rrjv vTrodecriv. ct ov
^ crol <ydp ecrri
TOIOVTOV, <yQVGL$ TOIOVTQL, s'\<)o TOIOVTOL,
roiavr?], ra^9 Iv avrfj Toiavrr)* elrd fioi
t Tr)v VTrodecnv" elra OVK
TO ^pricraaOaL rol^ I Sodelcnv ;
40 oov ecrTL TTpoTeivai, ejaov /jLeXerijcrai, /caXco9. ou*
d\\a " p#i TOIOVTO ILOL 7r/30/3a\779 rporriKov, aXXa
TOIOVTOV fjirj roiavTTjv eirev^jKr)^ Tr]v emfyopdv,
41 d\\a roiavTrjv." ecriai %povQ$ rd^a, ev <Z ol
rpa<yq)Sol olrjo"ovrai eavrovs elvai TrpocrcoTreia xal
6/^/3aSa9 fcal TO o~vp/jia. avdpcoTre, TCLVTCL V\T]V
42 e%^9 Kal vTToffecrw. <^0e^at TL, iva iSa)/j,6v
Trorepov T/)a7<s)So9 a ^ 7eXa)T07roio9- xoivd <yap
1 Supplied by Schenkl.
1 Objecting, that is, to a hypothetical syllogism of a par-
ticular kind and proposing another, more to his own liking.
196
BOOK I. xxix. 35-42
you learn them for ? I fancy that someone among
these who are sitting here is in travail within his
own soul and is saying, ' { Alas, that such a difficulty
does not come to me now as that which has come
to this fellow ! Alas., that now I must be worn
out sitting in a corner, when I might be crowned
at Olympia ! When will someone bring me word
of such a contest?" You ought all to be thus
minded. But among the gladiators of Caesar there
are some who complain because no one brings them
out,, or matches them with an antagonist., and they
pray God and go to their managers, begging to fight
in single combat ; and yet will no one of you display
a like spirit ? I wanted to sail to Rome for this very
purpose and to see what my athlete is doing, what
practice he is following in his task. " I do not
want/' says he, "this kind of a task/' What, is it
in your power to take any task you want? You
have been given such a body, such parents, such
brothers, such a country, such a position in it; and
then do you come to me and say, " Change the task
for me >J ? What, do you not possess resources to
enable you to utilize that which has been given ? You
ought to say, C It is yours to set the task, mine to
practise it well." No, but you do say, " Do not propose
to me such-and-such a hypothetical syllogism, but
rather such-and-such a one ; l do not urge upon me
such-and-such a conclusion, but rather such-and-such
a one." A time will soon come when the tragic
actors will think that their masks and buskins and
the long i-obe are themselves. Man, all these things
you have as a subject-matter and a task. Say some-
thing, so that we may know whether you are a
tragic actor or a buffoon; for both of these have
197
ARRIAN'S DISCOURSES OF EPICTETUS
43 e^ovcri *ra aXka djub^orepoi. Sia rovro av a
T/-9 avTOV KOI Ta? e/^SaSa? fca\ TO irpocrcdTrelov
teal v etSciXcp avrov Trpoajdjrj, cbrcoXeTO o
TpaycoSo? 97 {level ; av <jx*)vr)v %]?, fiivei.
44 Kal IvOdSe. "Xa/3e rjye/jLOviav** \ajjL,/3dvco
fcal Xafiobv Seifcvva), -rrca? avdpcoiros avaarrpe^erat,
45 TreTraiSev/jLevos. ct 9e$ rrjv 7r\arvcrrjjjLov /cal ava-
\a/3cbv pd/cTj i rrpoa'\de ev TrpocrcoTrcp TOIOVTO*."
TI ovv ; ov SeSorat- (JLOL Ka\r]v (f)Cx)vrjv eicreveyKeiv ;
46 " Trca? ovv dva/3aivi$ vvv ; " a>9 pdprv? VTTO rov
47 Beou Ke/cXrj/jievQs. " epX ov "^ Ka ^ ^ctprvprjaov
/j,or av jap ai;LO$ el Trpoa^d^pai, /Lidprv^ UTT'
pi] rt rcov KTO$ Trj$ Trpoaipecfeo)^ dyadov
7] KdKOV / {JiTj TLPCt /9\<X7TTCO / [AT} Tl 7r'
TTJV o)(f)e\Lav eirolrjcra rrjv e/cdcrrov 7} eV
48 auro) ; " riva jjuaprvpiav $,80)$ r& 0eu> ; ff ev
Setvow el fit,, Kvpie, /cal SV<TTV%O), ovSefa fjiov ITTI-
crTp<p6Tai,, ovSefo JJLOL SiScocrLv ovSeu, Travres
49 -fyeyovcriv, Kafco\oyovo-(,v.*' ravra ^eXXe^? p,ap-
rvpelv /cal KaTaiG")(vveiv rijv K\r}(riv rjv
STL ere erl/j-Tjaev Tdvrrjv rrjv TLJUTJV fcal
^ricraro Trpoaayajelv 6/9 jjiaprvpiav
50 'AXX' a7T<j)rjvaTO o e%a)V rrjv e^ovaiav fc /cpivco
ere dcreftrj /cal avocriov elvai" TI croi yeyovev ;
51 " eKpLOrjv dcre/3r]<$ fcal avocrtos eZz/at." aXXo ov-
Sev ; " ovSev" el Se Trepl crvvij/JL^evov rt,vb<$ eVi-
fcal ISe&ctifcet. aTrcxpacrw "TO el
* The toga with a broad stripe of red which was worn
by men of senatorial rank,
198
BOOK I. xxix. 42-51
everything but their lines in common. Therefore, if
one should take away from him both his buskins and
his mask, and bring him on the stage as a mere
shade of an actor, is the tragic actor lost, or does
he abide? If he has a voice, he abides.
And so it is in actual life. "Take a governor-
ship/* I take it and having done so I show how
an educated man comports himself. "Lay aside
the lati clave, 1 and having put on rags come for-
ward in a character to correspond." What then?
Has it not been given me to display a fine voice.
"In what role, then, do you mount the stage now ? "
As a witness summoned by God. God says, ee Go
you and bear witness for Me; for you are worthy
to be produced by me as a witness. Is any of those
things which lie outside the range of the moral
purpose either good or evil ? Do I injure any man ?
Have I put each man's advantage under the control
of any but himself?" What kind of witness do
you bear for God ? " I am in sore straits, O Lord,
and in misfortune ; no one regards me, no one gives
me anything, all blame me and speak ill of me."
Is this the witness that you are going to bear,, and
is this the way in which you are going to disgrace the
summons which He gave you, in that He bestowed
this honour upon you and deemed you worthy to be
brought forward in order to bear testimony so im-
portant ?
But the one who has authority over you declares,
"I pronounce you impious and profane." What has
happened to you ? "I have been pronounced im-
pious and profane." Nothing else? "Nothing." But
if he had passed judgement upon some hypothetical
syllogism and had made a declaration, " I judge
199
ARRIAN'S DISCOURSES OF EPICTETUS
eariv, c&>9 Gcrriv Kpivw -\|rei)So9 eivai," ft eyeyovei
TO) crvv>]/Ji,{Aev(p ; T/9 evfidSe KpLverai, T/9 tcara-
Ketcpt,rcu ; TO avvr]/iL/jt,evov r} o e%arrarr)Qels rrepl
52 avrov ; o5ro<? oSv T/9 TTOT o e^cov z^ovcriav rov
vao-Oai TI 7Tpl crov ; olSeu ri eVrt TO
e9 rj TO acre/Se9 ; /AGjAeXerrjfcev avro ; /jLe/Aa-
53 07)K6v ; TTOV ; Trapa TIVI ; elra /jLOVcrifcos fjuzv OVK
7naTp6<j)TCU avrov airo^aLvofiepov Trepl rjj<;
OTI IOTTLV VTrdrrj ov8e <yea) per pi/cos, av
-TTO xevrpov 7T/509 TQV /cv/c\ov
54 TrpoaTriTTTOvcras ^ eivai lVa9* o 8e TCU9 a^y-
ap&po^irov aTraiftevrov eTn-
TI TTpl oaiov tcai
avocriov Kal a^iKov teal Sifcatov ;
^O 7roXX% aSi/cias r&v TreTraLSsvfAevcov. ravra
55 ovv e/.a^9 evravOa ; ov deXets ra pev \oydpia
ra Trepl TovTtov aX/Vo/9 afyelvat,, d
dvdp&trapioi,?, f iv ev <yo)vla KaOe^
\a^dvo)cnv TJ yoyyv^axiLv, on ovSels avrols Trape-
%i ovftev, crv Se %pfjcrdai- Trapehd&v ol$ Grades ;
56 ov yap \oydpid ecrrL ra \eirrovra vvv, aXXa y^G[,
ra ^L^\ia r&v ST&HA:&>Z> \oyaptcov. ri ovv TO
\ei7rov crnv ; o ^p^cro^evo^, o epycp /^aprvprjcrcov
57 T0i9 \oyoi$* rovro jJLOi TO TTpocrcdTrov avd\a@e,
iva jji7]/cTi, 7ra\aiol<$ ev rp o~%oX^ TT u paSety jjbacri
da, d~\Xa 6a)/xez/ ri teal K,a(? rj^a^ rrapd-
1 The lowest string had, however, the highest note in
pitch, and vice verm.
200
BOOK I. xxix. 51-57
the statement, If it is day, there is light/ to be
false/' what has happened to the hypothetical
syllogism ? Who is being judged in this case,, who
has been condemned ? The hypothetical syllogism,,
or the man who has been deceived in his judgement
about it? Who in the world, then, is this man who
has authority to make any declaration about you ?
Does he know what piety or impiety is? Has he
pondered the matter? Has he learned it? Where ?
Under whose instruction ? And yet a musician pays
no attention to him, if he declares that the lowest
string is the highest, 1 nor does a geometrician, if the
man decides that the lines extending from the
centre to the circumference of a circle are not
equal ; but shall the truly educated man pay
attention to an uninstructed person when he passes
judgement on what is holy and unholy, and on
what is just and unjust?
How great is the injustice committed by the
educated in so doing ! Is this, then, what you
have learned here? Will you not leave to others,
mannikins incapable of taking pains, the petty
quibbles about these things, so that they may sit in
a corner and gather in their petty fees, or grumble
because nobody gives them anything, and will you
not yourself come forward and make use of what
you have learned? For what is lacking now is
not quibbles; nay, the books of the Stoics are full
of quibbles. What, then, is the thing lacking
now ? The man to make use of them, the man
to bear witness to the arguments by his acts.
This is the character I would have you assume, that
we may no longer use old examples in the school,
but may have some example from our own time
201
ARRIAN'S DISCOURSES OF EPICTETUS
58 8ey//,a. ravra ovv rivos earl Oeciopelv ; rov
cr%o\d%ovTO$. ecrrt yap (piXodecopov ri %&ov 6
59 av8po)7ro$. aX)C alo-%pov eart dewpelv ravra
ovro)$ o>9 ol Bpairerai' a\V dTrepLcrTrdcrrcD^
fcal atcoveiv vvv fiev rpaycpBov vvv Be
KOI eTTyveaev rov rpay<p$6v, a/^a Se
e/SXe^aro* elra av ri$ <pdej^y]raL xvpiov,
60 crea'6/3'rjVTaL, rapdaaovrai. ala"%pov lartv
Kal TOU? (f)i\0(T 0(5601/9 decopeiv ra epya rrjs (p
ri yap e<m fcvptos ; avOpcoTros dvdpdorrov
OVK ear iv, aXXa 9dvaro$ Kal ^corj Kal rj^ovrj fcal
61 TTOVO$. lirel %a)/}9 rovrcov dyaye fioi, rov Kat-
aapa Kal o^rei ?rco9 evo-rado). orav Se uera
rovrosv e\6r] fipovr&v Kal darpdrrroov, eyco Be
ravra <po^cofJLai s ri d\\o rj ejreyvooKa rov Kvpiov
62 a>9 o Spa7reT??9 ; ^Xpi> S* av ov nva dvo^v drro
rovrcov e%6>, &>9 SpaTrer^ efyivrarai Bedrpw
o{/Ta>9 Kay(i>' \ovofjiai, rrlvc*), aSa) 3 rrdvra Se [nerd
63 <j)6/3ov Kal ra\ai7r(Dpla$. edv S' euavrbv drro-
\vcrcn) ra>v $e<T f rror&v s rovr <rriv eKecvcav, Bt? a
ol Bearrorai elal <po/3epoi, rrolov en irpdyaa e^w,
rrolov eri Kvpiov ;
64: Tt ovv ; Krjpvo-aeiv Se2 ravra 7rpb$ rrdvras ;
Ov, dXkd ro^9 IBidtrais crv/LLTrepupepecrdat, Kal
\eyeiv fi ovros o avr& dyaffbv olerai rovro /cdjiol
65 <rvp,[3ov\Vi' (TvyyiyvcxXTKCd aurrS." Kal ydp
1 The runaway slave, always apprehensive that his master
may suddenly appear, is nervous and distraught, giving only
half his mind to the spectacle before him.
3 One who sang to his own accompaniment upon the
cithara or harp.
202
BOOK I. xxix. 57-65
also. Whose part is it, then, to contemplate these
matters? The part of him who devotes him-
self to learning; for man is a kind of animal that
loves contemplation. But it is disgraceful to con-
template these things like runaway slaves ; 1 nay,, sit
rather free from distractions and listen, now to
tragic actor and now to the citharoede, 2 and not
as those runaways do. For at the very moment
when one of them is paying attention and praising
the tragic actor,, he takes a glance around, and then
if someone mentions the word ee master," they are
instantly all in a flutter and upset. It is disgraceful
for men who are philosophers to contemplate the
works of nature in this spirit. For what is a
" master " ? One man is not master of another man,
but death and life and pleasui-e and hardship are his
masters. So bring Caesar to me, if he be without
these things, and you shall see how steadfast I am.
But when he comes with them, thundering and lighten-
ing, and I am afraid of them, what else have I done
but recognized my master, like the runaway slave?
But so long as I have,, as it were, only a respite
from these threats, I too am acting like a runaway
slave who is a spectator in a theatre ; I bathe, I
drink, I sing, but I do it all in fear and misery.
But if I emancipate myself from my masters, that is,
from those things which render masters terrifying,
what further trouble do I have, what master any
more ?
What then ? Must I proclaim this to all men ?
No, but I must treat with consideration those who
are not philosophers by profession, and say, Ci This
man advises for me that which he thinks good in
his own case ; therefore I excuse him/* For Socrates
203
ARRIAN'S DISCOURSES OF EPICTETUS
crvveyyva)CTK6v r>
L, ore e/^eAAez/ iriveiv TO (fodp/jLaxov, ical
66 Xe-yet " o>9 yevvaia)^ rj/jias aTro&e&dfcpvtcev." pr)
TI ovv eKeivo) \eyei, on " Sid TOVTO ra$ <yvvaiKa<$
; a\\a roZ? yvcdpifJiQW, ro?9 Svva-
avra d/covaat,* etceLvcd 8e
\ Ti
eaps ?rpo9 r^z/a rcov
fjie}.LV~i]crQ OTL Kol aXXo9 avosB&v j3\7TL TO,
fieva fcal OTL efcetvq* ere Sel /j,a\\ov apecr/sew 77
2 TOVT&). e/c?f09 ovv CTOV Trvv9dvTai, ({ (pvyqv Kal
(j)v\a/c?jv fcal $cr/jLa Kal OdvaTov Kal d&o^iav TL
3 6\j$ ev T$ cr^oA?? ; " " eye*) a$id<f>opa" " vvv
ovv Tcva aura \eyew ; [MJ TL efcelva i]\KdyY] ; "
ft *f '* t ^ ^ 5 '\-\ / )5 f J'55 ff-N/ "f
ou. cru ou^ rjXhayrjs ; ou. \ye ovv
TLva ecrrtv d&cdcfropa" e< TO- airpoalpeTa" - 1 f< Xe^e
A;at ra ^779." ' f drrpoalpeTa ovSev 77/309 e/^-e.'*
4 u Xeye /eai ra dyaffd Tiva V/JLLV eSoKei ; " f f jrpoal-
pecris o f (a Sel Kal XP^ "^ <$avTa<JLO)v^ " reXo9
5 Se r/;" ff TO croi dfco\ovdeiv" C( raura /cal z^i)^
( TavTa xal vvv Xeyw." anidi \OLTTOV
Oappoov Kal fMG^vrjp.evo^ TOVTCOV Kal o^t,
ra aTrpoaipsra supplied by Upton from his "codex. 51
1 Slightly modified from Plato, Phacdo, llCo.
2 Slightly modified from Plato, Phaedo, 117 D.
204
BOOK I. xxix. 65-xxx. 5
excused the jailor who wept for him when he
was about to drink the poison, and said, " How
generously he has wept for us ! ' J1 Does lie., then,,
say to the jailor,, " This is why we sent the women
away " ? 2 No,, but he makes this latter remark to
his intimate friends, to those who were fit to hear
it ; but the jailor he treats with consideration like
a child.
CHAPTER XXX
What aid ought we to have ready at hand in difficulties ?
WHEN you come into the presence of some pro-
minent man,, remember that Another 3 looks from
above on what is taking place, and that you must
please Him rather than this man. He, then, who
is above asks of you, " In your school what did you
call exile and imprisonment and bonds arid death and
disrepute ? " " I called them things indifferent.' *'
<e What, then, do you call them now ? Have
they changed at all?" "No." "Have you, then,,
changed?" "No." "Tell me, then, what things
are ' indifferent/ " " Those that are independent of
the moral purpose." "Tell me also what follows."
" Things independent of the moral purpose are
nothing to me." "Tell me also what you thought
were c the good things.' '* "A proper moral purpose
and a proper use of external impressions." "And
what was the f end' ? " "To follow Thee." " Do
you say all that even now?" " I say the same
things even now." Then enter in, full of con-
fidence and mindful of all this, and you shall see
3 That is, God, Compare note on I. 25, 13.
205
ARRIAN'S DISCOURSES OF EPICTETUS
ri <JT Vo$ /^e/ieXer^/ew a Bel ev
6 a/zeXeT^TO^?. eyft) fjiev vrj roi/9 9eov$
Oil TretCTT? TO TOIOVTQV " Ti OUTCO? jJiG.yd\a KOI
7 TroXXa irctpacr/cva^of^0a 7rpo9 TO pri^iv ; rovro
?iv 77 G^ovarla ; rovro ra rrpodvpa, oi
ol eTrl TT)? jjia^aipas ; rovraov evefca TOV?
ravra ov$ev r\v, 670) S' 009
206
BOOK I. xxx. 5-7
what it means to be a young man who has studied
what he ought., when he is in the presence of men
who have not studied. As for me, by the gods, I
fancy that you will feel somewhat like this : f " Why
do we make such great and elaborate preparations
to meet what amounts to nothing? Was this what
authority amounted to ? Was this what the vesti-
bule,, the chamberlains, the armed guards amounted
to ? Was it for all this that I listened to those long
discourses ? Why, all this never amounted to any-
thing, but I was preparing for it as though it were
something great."
207
BOOK II
B
KE$AAAIA TOT B BIBAIOT
a'. "On ov /i^xercti TO #appezV r$ euXafis'icrGa.i.
f$ f . Tlspl aTapais.
7', Ilpbs TOI/S crvvicrrdvras T'-va.$ rots <piXocro(f>ot.s-
5'. IIp&s rlv <=7rl jULotx^i'?' ^ore KaTi\i)/j.}jLct'ov.
e'. riws crfj/u7Tap:<e /ueyaAo^pocru^ /cal e7rifj.e\<=ta ;
f '- Tlepl a8t.atf)cptas.
'. riiis fjLavrevreov ;
7]'. Ti5 ovcria rov ayaQov ;
0'. ^OT: ow fJuya/iSj'oi r???/ avdpoi'TCOv Trayye\iai/ TrXypaffat rrjv
<ptA.ocropov TrpotrAaa^ai'Qficj/.
/. IIcSs a-Tro rwz/ ovofj,dT&)v TO. Kc.8r)KOyra scmv e v pier tee iv ;
to! . TLS a.pxfy tyt^OG'otyi&s ;
tfi' . Tlspl Tot* ofctA.7<rSa.
17. Ilepl roS a7wj/az'.
"'. "On ov fj.sXeru l ui> xpTjcrdai TO'LS irepl ayaGuiv Kal KaK
ras TrpoXr^sis TO?S 67T( t
LTJ'. Titos ayxvtffreoy irpbs ras (pcLVTOLffias.
t8 f . Ylp^s TOVS fs>XP L ^-oyov * fj.6vov avaXa/j.
<piXo(TO(pcav.
K '. YIpbs "EirutovpGtous ical 'AfcaorjuaiKOvs,
KO! * Hfpl Q.VQfJ,QXQyia.$,
KJ$'. Ilepl QiXias.
fey'. Tlep} rrjs rov x4ysw ^u^a/.tews 1 .
ted'. Tlpds TWO, r>v OVK rj^tw^sfcoy UTT* avrov.
Ke f . IIwi avayifcua ra Xoyucd,
K~'. Ti rb fdiQV rov 2 afJ-apTfijuaros.
1 Upton : Xoyow 8.
2 Supplied by Sclrweighauser.
2 10
BOOK II
Chapters of the Second Bool;
I. That confidence does not conflict with caution.
II. On tranquillity.
III. To those who recommend persons to the philosophers.
IV. To the man who had once been caught in adultery.
V. Ho* are magnanimity and carefulness compatible?
VI. Of indifference in things.
VII. How should one employ divination?
VIII. What is the true nature of the good ?
IX. That although we are unable to fulfil the profession
of a man we adopt that of a philosopher.
X. How from the designation that he bears is it
possible to discover a man's duties?
XL What is the beginning of philosophy ?
XII. Upon the art of argumentation.
XIII. Of anxiety.
XIV. To Naso.
XV. To those who cling obstinately to the judgements
which they have once formed.
XVI. That we do not practise the application of our
judgements about things good and evil.
XVII. How ought we adjust our preconceptions to in-
dividual instances?
XVIII. How must we struggle against our external im-
pressions ?
XIX. To those who take up the teachings of the philoso-
phers only to talk about them ?
XX. Against Epicureans and Academics.
XXI. Of inconsistency.
XXII. Of friendship.
XXIII. Of the faculty of expression.
XXIV. To one of those whom he did not deem worthy.
XXV. How is logic necessary ?
XXVI. What is the distinctive characteristic of error ?
a'. r 'Qn ov ^d^rai TO Oapp
TLapdSo^ov p,ev TW%OV (paiverai TKSLV TO dt*iov-
V7TO T&V <j>i\ocro<pGi)v, ojno}$ Se (TKe-^rdofieBa
Kara Svvaatv, el a\7j&$ <TTI TO (Sew 1 aaa fjuev ev\a-
2 /3aJ9 a pa Se OappovvToss TrdvTa Troielv. evavriov yap
7T6)? &OK6L T&) 0appa\6tt> TO 6uXa/3e9, TCL 8' cvavTia
3 ovSa/AG>$ avuwirdp^ei. TO Se (paivo/uevov
ev T& TQTTCO TrapdSo^op Sotcel JJLOI TOLOVTOV
el {lev jap 717)09 Tavra ri^iov^ev ^pfj
KaftGia fcal T^> Odpaei, Si/caia)? av
0)9 Ta aavvaKia crvvd*/ovTa$. vvv Se
Sewbv % TO \eyofjievov ; el <yap
, OIL i] ovaia TOV dyadov e&Tiv ev
(pavTacritov teal TOV Kaxov dtxravTaos, Ta
dirpoaLpeTa OVTC Ti]v TOV Katcov Se^eTai fyvaiv
Tr\v TOV dyaffov, TL Trapd$o%ov afyovcriv ol
t, el "Xeyovcriv (t OTTOV pev TCL aTrpoaipeTa,
exel TO ddpcros GCTTO) <roi 3 OTCOV Se Ta irpoaipeTifcd,
6 etcel r] ev\d/3eia " / e^ yap eV Kaxfj Trpoaipecret TO
1 rb elv Elter: r<^5e. V S.
CHAPTER I
That confidence does not conflict with caution
PERHAPS the following- contention of the philoso-
phers appears paradoxical to some, but nevertheless
let us to the best of our ability consider whether It is
true that ee we ought to do everything both cautiously
and confidently at the same time." For caution
seems to be in a way contrary to confidence, and
contraries are by no means consistent. But that
which appears to many to be paradoxical in the
matter under discussion seems to rne to involve
something of this sort : If we demanded that a man
should employ both caution and confidence in regard
to the same things, then we would be justly charged
with uniting qualities that are not to be united.
But, as a matter of fact, what is there strange about
the saying ? For if the statements which have often
been made and often proved are sound, namely that
"the nature of the good as well as of the evil lies in
a use of the impressions of the senses, but the things
which lie outside the province of the moral purpose
admit neither the nature of the evil, nor the nature
of the good " ; what is there paradoxical about the
contention of the philosophers, if they say, " Where
the things that lie outside the province of the moral
purpose are involved,, there show confidence, bat
where the things that lie within the province of the
moral purpose are involved, there show caution"?
For if the evil lies in an evil exercise of the moral
213
ARRIAN'S DISCOURSES OF EPICTETUS
KCLK.QV, 7rp09 \LQva ravra
i Se ra drrpoaipera fcal ^ Ifi rjpJiv ovSev
7 ^/iw, 737309 ravra r& Odpaet, xpycrreov. fcal
ot$T&>9 a/jia JJLZV ev\a/3el$ a/Jia Se dappa\GOL ec
KOI vr) Ata Sia rrjv euXa/Setaz^ 0appa\eoi. Sta <
ra ev\a field Oat, ra ovroo$ fcatca cr
dappelv rj/juv 7rpo$ ra /jir) ovra)$ 1%02/ra.
8 A.OITTQV rjiiels TO r&v e\d<pa>v 7rdo")(p/jL6V' 8re
cj)0/3ovvrat, Kal (pev<yov<nv alekafyoi ra ^repd, rrov
rperrovrai KOI rrpo^ rlva ava^ poverty 009 acr<j)a\rj ;
7rpo9 TO. Si/crva* KOL ourco9 arroX^vvrai eva\-
9 \dt;acrai ra <po/3epa fcal ra BappcO^ea* oi/ra>9
KOI ^e?9 TTOU Xp&> p>&6 'a TO) <j6o/3ft)/ Trpo? ra aiTpoaL-
pera, IP rLtfLv rrd\iv Oappovvres dvacrrpecfrofjLeda
&?9 ovSevbs ovros Sewov ; v rols Trpoaiperifcol^.
10 e%arra.rr)6rivai i] rrporre&elv rj dvaia-%vvr6v ri
rcQiriGai rj /i6r' eiridv^ia^ ayar^pa^ bp&\dr\i'ai
rivos ov$ev Siatpepei YIJJUV, av IJLOVOV eV rois drrpoat-
perois 1 vo-TO%co/j,6V. OTTOV Se ddvaros 17 <pvyr) rj
7TOJ/09 ^7 d$o$;La s Zfcel ro dva*)((>pi*]rifCQV> etc el ro
11 crecroftTj/Aevov, roiyapovv axjTrep 6^09 rov<$
7Tpl ra jji<yt,crra Sta/Jiaprdvovras ro fjiev (pvcrei dap-
paXeov Opa&v Karacrtcevd^QfjiGV, arcov^vorii^kvov,
avai<r")(yvrQV, ro S' eiXa/S9 <f>v(Tt, fcal
1 Upton from his " codex": a-n-poaipeTi/cois 8.
1 The beaters used to frighten deer into the nets by
stretching a cord, with brightly coloured feathers on it, across
the safe openings in the wood. Compare Vergil, Georgics, III.
372 ; cf. Aen^ XII. 750., " (In Scythia) men drive them (stcags)
not (into nets, as they do here) with the terrors of the
crimson feather. SJ
214
BOOK II. i. 6-1 1
purpose, it is only in regard to matters of this kind
that it is right to employ caution ; but if the things
which lie outside the province of the moral purpose
and are not under our control are nothing to us, we
ought to employ confidence in regard to them. And
so we shall be at one and the same time both
cautious and confident, yes, and,, by Zeus, confident
because of our caution. For because we are cautious
about the things which are really evil, the result
will be that we shall have confidence in regard to
the things which are not of that nature.
However, we act like deer : when the hinds are
frightened by the feathers I and run away from them,
where do they turn, and to what do they fiy for
refuge as a safe retreat ? Why, to the nets ; and so
they perish because they have confused the objects
of fear with the objects of confidence. So it is
with us also; where do we show fear? About
the things which lie outside the province of the
moral purpose. Again, in what do we behave with
confidence as if there were no danger ? In the
things which lie within the province of the moral
purpose. To be deceived, or to act impetuously, or
to do something shameless, or with base passion to
desire something, makes no difference to us, if only
in the matters which lie outside the province of the
will we succeed in our aim. But where death, or
exile, or hardship, or ignominy faces us, there we show
the spirit of running away, there we show violent
agitation. Therefore, as might be expected of those
men who err in matters of the greatest concern, we
transform our natural confidence into boldness,
desperateness, recklessness, shamelessness, while our
natural caution and s.elf-respect we transform into
215
ARRIAN'S DISCOURSES OF EPICTETUS
Bei\ov Kal TarreivoVj <po/3o)v teal
12 iiearov. av yap TL$ /cel jjieradf) TO euXa/3e<?, OTTOV
TrpoaipecrLS /cal epya Trpoaipecrea)?, vdv$ afxa T&
Oeketv evka$Gl<r6ai teal err' avrtp KifJLevr}v e^et,
Tr)V efctckiatv* av S' OTTOV TO, /JLTJ 6(i>' rj/Mv ean /cal
aTrpoaipera, TT/OO? ra eir aXXoi? ovra rrjv fCfcXccrip
e^u avayxaicos (^ofirjcreTai, a/carao'TaT'ijcreL,
13 rapa^djjaerai. ov yap 9dvaro^ vj 7r6vo$ fyoBepov,
aX\a TO (poSelcrdai TCOVQV rj OdvaTOV. St,a
TOVTO 7raLVQV/JLV TOP eiTTOVTCL OTL
ov fcaTdavGiv yap &eivov 3 aXX' alo")(pa)$ Qaveiv.
14 "ESe OVV 77/30? /JLV TOP QdvdTOV TO 6dp(TOS
earpd^Oai, rrpos Se TOV $>o{3ov TOV OavaTov TIJV
evKdBeLCiv* vvv &e TO evavTiov Ttpos p,ev TOV 6dva-
TOV Tyv (fcvyijv, Trpbs Se TO irepl avToi) Soy/ia Trjv
dvGTcio'Tpe'fyiav KOI TO a/^eXe9 * Kal TO
15 Tifcov. TavTa S' o
i Seiva /cal <f)O/3epa Si 3 aTreipLav,
TOLOVTOV TL /col 7;yL66?9 7rdcr)(o/jLV 7rpo9 Ta TTpdyjuaTa
Si ovSev a\\o fj coo~7rep /cal Ta TraioLa Trpos Ta$
16 p,opfjio\VKela$. TI yap CCTTL Trai^lov; ayvoia. TL
ea~Ti TraiSiov ; dpadia. eVel OTTOV olSev, fcdfcelva
17 OvSV fjfJLQdV \ff,TTOV %*' QdvCLTOS TL &&TIV /
avTo KaTa/^ade' ISov,
Kronenberg :
1 Prom an unknown tragic poet (Nauck, Fragm. Tray.
Artesp.t 88); included also among the Monastic/is of
Menander, 504.
2 Plato, Phaerlo 77E; compare Grito 46c. Epictetus seems
216
BOOK II. i. n-i,
cowardice and abjectness, full of fears and perturba-
tions. For if a man should transfer his caution to
the sphere of the moral purpose and the deeds of
the moral purpose, then along with the desire to
be cautious he will also at once have under his
control the will to avoid ; whereas,, if he should
transfer his caution to those matters which are not
under our control and lie outside, the province of the
moral purpose, inasmuch as he is applying his will
to avoid towards those things which are under the
control of others,, he will necessarily be subject to
fear., instability,, and perturbation. For it is not
death or hardship that is a fearful thing, but the fear
of hardship or death. That is why we praise the
man who said
Not death is dreadful,, but a shameful death. 1
Our confidence ought, therefore,, to be turned
toward death,, and our caution toward the fear of
death ; whereas we do just the opposite in the
face of death we turn to flight, but to the formation
of a judgement about death we manifest careless-
ness, disregard; and unconcern. But Socrates did well
to call all such things (C bugbears." 2 For just as masks
appear fearful and terrible to children because of
inexperience, in some such manner we also are
affected by events, and this for the same reason that
children are affected by bugbears. For what is a
child ? Ignorance. What is a child ? Want of
instruction. For where a child has knowledge, he
is no worse that we are. What is death ? A
bugbear. Turn it about and learn what it is ; see,
to use (UopjUoAuycetoy and uop/xoAu/cefc^ in the imusual sense of a
terrifying form of nwk,
217
ARRIAN'S DISCOURSES OF EPICTETUS
7r<5>9 ov Sdfcvei' TO awpaTiov Set xcopio-drjvat, TOV
Trvevfiariov, 009 Trporepov etce^wpio'TO, fj vvv r\
v<TTpov. TI ovv djavaxTels, el vvv ; el jap jmrj
18 vvv 3 vcTTepov. Sta TI; f lva rj TrepioSos avvrjrat TOV
fCQcrfAOV %pelav jap e^ej T&V JJLZV evi&ra/JLevcov,
19 r&v Se /zeXXoz/TCoz/, T&V S' fji'Vcr^vcDv. TTOZ/O? ri
; fjiop/jiQ\VKiov. arpe^rov avro fcal Kara-
r/3a^ft)9 KiveiTai, TO crapKl&iov, elra
av CTOL fir) Xvairekfj, j] 6vpa
20 av \vcriT\r}j <pepe. 7r/?o9 Trdvra jap
Set irjv dvpav, KOI irpaj/jLa ovtc e^ojjiev,
21 Tt9 ovv TOVTC&V ra)v Soypdrcdv tcapTros ; ovirep
8et /cdXkicrTOv T' elvai fcal TrpeTrcoBecrrarov
T(p QVTi TraiSevofjLevots, drapa^ia d<f>o/3la e
22 Oepia. ov jap rot9 7roXXoZ9 Trepl TOVTGOV iricr
reov, ol \eyovcnv JJLQVOIS l^elvai TraiSeveo-Oai rot?
\vdepOL$, d\\d T0i9 (pi\ocr6(j)oi$ fJLa\\ov, OL
23 \ejnvo-i jjiovovs TOV? iraiSevBevTas \v9epov$ elvai.
rovro ; Ovr&)9' vvv d\\o it
fj TO sfylvai ft>9 $ov\o[jL0a
ov&ev" \jT S?; jjioiy a) avdp&Troi, J3ovkea8e
%rjv d/^apTapoi'Te^; ff ov /3ouXo/A^a." ouSet9
24 TOLVVV dj&apTdvcov e\v9epQ<$ e&Tiv. /3ov\ecr@
<po/3ovfjivoi, fiovXecrde \vTroviJievoL, /SovXecrde
dpa OVT
1 A favourite idea of the Stoics (Zeno in Diog. Laert. VII.
137; Marcus Aurelius V. 13 and 32 ; X. 7, 2 ; XL 2).
Briefly expressed, it is a theory of " cyclical regeneration "
(]Marc. Aur. XI. 2), i.e., that all things repeat themselves
in periodic cycles, cf. Nbrden, Geburt des Kindes (1924), 31.
2 "Freedom" in the days of the older Greek philosophers
connoted primarily the exercise of political rights, but in
218
BOOK II. i. 17-24
it does not bite. The paltry body must be
separated from the bit of spirit, either now or later,,
just as it existed apart from it before. Why are you
grieved^ then, if it be separated now ? For if it be
not separated now, it will be later. Why ? So that
the revolution of the universe may be accomplished ; 1
for it has need of the things that are now coming into
being, and the things that shall be, and the things
that have been accomplished. What is hardship ? A
bugbear. Turn it about and learn what it is. The
poor flesh is subjected to rough treatment,, and then
again to smooth. If you do not find this profitable,
the door stands open ; if you do find it profitable,
bear it. For the door must be standing open for
every emergency., and then we have no trouble,
What, then, is the fruit of these doctrines?
Precisely that which must needs be both the fairest
and the most becoming for those who are being
truly educated tranquillity, fearlessness, freedom.
For on these matters we should not trust the
multitude, who say, tff Only the free can be
educated," but rather the philosophers, who say,
"Only the educated are free." How is that?
Thus: At this time 2 is freedom anything but the
right to live as we wish? Cf Nothing else/' Tell
me, then, O men, do you wish to live in error ?
" We do not." Well, no one who lives in error is
free. Do you wish to live in fear, in SOITOAV, in
turmoil ? ef By no means." Well then, no man who
the time of Epictetus, under the Roman rule, it meant
nothing more than the privilege to live the kind of life that
one pleased under the authority of the Imperial government.
There is a play also on the double meaning of free, i.e. s in a
social and in a moral sense,
219
ARRIAN'S DISCOURSES OF EPICTETUS
ovTe 'X.VTTOVfJLevos ovT6 Tapacrao/jLevo?
Z\ev6epo<$ ecrTiv, oans S' dmjXKaKTai \VTTOJV
KOI $QJ3wv fcal Tapa^&Vt o5ro9 rfi avrp oSq>
25 K.CLI TOV Bov\ev6LV a7njXX,aKTat,. TTOK ovv en
& <f>i\raroi> vo^oOeTai; OVK
el IMTJ rol<
ol <pi\6cro(f)Qi jap \e^/ovatv OTL OVK
\v0poi$ elvaL el JULTJ TOL$ TreTraiSev/Aevois, rovro
26 efiTLV 6 $609 OVK 7nrp67rL. "Qrciv ovv o-
7T( CTT parr] jov TOP avTOV &ov\ov, ovSev
"EiTTolrjcrev. Tt; ''EcrTpei^e^ TOV avTOV Sov'X.oi'
errl crTpaTi^yov. "AXXo ovSev ; Na/* KCLI el/co-
27 ffTrjV avTOV bovvai o<piX c L T/ ovv ; 6 Tavra
Tradcbp ov yeyoveu eX^evOepo^ ; Ov fjid\\op rj
28 aTapa^o^. 7rel crv o aXXot/9 <JTQe$e.iv ^vvdfjievo^
ovSeva e^9 Kvpiov; OVK apyvpiov, ov Kopdcrtov,
ov TraiSdpLov, ov TOV Tvpavvov, ov <$>l\ov Tiva TOV
Tvpdvvov ; TI ovv Tpip,ei$ eVt TLVO, TOiavT'tjv dmcov
TrepicrTacriv ;
29 A^a TOVTO \eyoo 7roXXa/a9 " TavTCt /xeXerare KCU
TavTa TTpo^eipa e^ere, ?rpo9 Tiva Sel T&Oappyjfcevai
fcal ?rp09 Tii>a euX&/3co9 Siafcelcrdai, OTL 7rpo<? TCI
arrpoaipeTa Oappelv, ev\a!3elo-dai ra TrpoatpeTifcd "
30 'AXX' OVK dveyvwv croi ouS' eyvws TL TTOLO) ;
31 'El/ TiVL ; V \i8iOL<;. 6(6 <JQV TO,
V KOL
1 Part of the ceremony of manumission in Roman law.
The tax of "five per cenfc." mentioned just below is the fee
that had to be paid to the State.
2 The words of a pupil who lias read and correctly
interpreted some passage set him, or has read aloud to
Epictetus some essay of his own composition.
BOOK II. i. 24-31
is in fear ; or sorrow, or turmoil,, is free,, but whoever
is rid of sorrows and fears and turmoils, this man is
by the self- same course rid also of slavery. How,
then, shall we any longer trust you, O dearest
lawgivers ? Do we allow none but the free to get
an education ? For the philosophers say, " We do
not allow any but the educated to be free " ; that is,
God does not allow it. When, therefore, in the
presence of the praetor a man turns his own slave
about, has he done nothing ? 1 He has done
something. What ? He has turned his slave about
in the presence of the praetor. Nothing more ?
Yes, he is bound to pay a tax of five per cent, of the
slave's value. What then? Has not the man to
whom this has been done become free? He has no
more become free than he has acquired peace of
mind. You, for example, who are able to turn
others about, have you no master? Have you not
as your master money, or a mistress, or a boy
favourite, or the tyrant, or some friend of the tyrant ?
If not, why do you tremble when you go to face some
circumstance involving those things ?
That is why I say over and over again, ee Practise
these things and have them ready at hand, that is,
the knowledge of what you ought to face with
confidence, and what you ought to face with
caution that you ought to face with confidence
that which is outside the province of the moral
purpose^ with caution that which is within the
province of the moral purpose." But have I riot
read to you, and do you not know what I am
doing ? 2 What have you been engaged upon ?
Trifling phrases ! Keep your trifling phrases !
Show me rather how you stand in regard to desire
221
ARRIAN'S DISCOURSES OF EPICTETUS
e firj TreptTrTrre^ o9 ov
6e\eis, etteiva Se ra TrepioBia, av vovv e%??9> apa9
32 7TOU 7TOT6 d r jra\i'fyei$. - T& OVV; 2<DA:paTJ79 OVK
eypafav ; K#l T& rocravra; ak\a TT&S ; e^ra
/z.^ eBvvaro e~)(eiy del TOV e\e<y)(ovTa avrov TO,
SoryfAara ?} e\6<y%0 f }'}0'6/j.pov ev T$ /j,pei, avros
eavrov i]Key)(v KOI l^tfra^ev teal del piav ye TWO,
33 irpokri^nv eyvfiva^ev ^p^crr^Aro)?. ravra ypd^ei
os* Xe^etSta Se KOI (t 77 S' 09," fi iji; S* eyco," - 1
?}
rjv dyovatv VTTO
rcov If 779 V7ro\oyio[ivoi<; Sid poDpiav.
34 Kal vvv /caipov Ka\ovvros Ifceiva Sei^e^ dir-
e\0oov fcal dvayvtocrr] Kal ejAirep-rrep every ; " ISov,
tf ISovj 7TW9 bpevouevos ov/c
r ' scv/-* > / j
f ava). i,oov, 7TC09 eKfc\ivct)v ov
<j>epe ddvarov Kal yvcocry <pepe TTOZ-
Sea/Mcorijpiov, <j)epe dSof;iav, <f>ep
36 avrr) 7rL$eL%i$ veov etc cr^oX^ eKrfKvOoro^. raX-
Trepl avT&v Trore /^S', av eTraivearj TI$ en*
dve^ov, Sogov Se (jL^bels elvai Kal eiSevai
1 Kronenberg: y <55&s %v Key** S (Xeyca Sc).
1 A very strange passage, for it was generally believed
that Socrates did not write. Still there seems to have been
some doubt on the question (Diog. Laert. I. 16 makes the
statement that he did not write as resting "on the
authority of some"), and the style of writing which
Epictetus here describes seems not to have been intended for
publication, so that it may be possible that Socrates wrote
copiously, but only as a philosophical exercise, and not for
others to read.
222
BOOK II. i. 31-36
and aversion., whether } T OU do not fail to get what
you wish,, or do not fall into what you do not wish.
As for those trifling periods of yours,, if you are wise,
you will take them away somewhere and blot them
out. What then? Did not Socrates write? Yes.,
who wrote as much as he ? * But how ? Since he
could not have always at hand someone to test his
judgements, or to be tested by him in turn, he was
in the habit of testing and examining himself, and
was always in a practical way trying out some
particular primary conception. That is what a
philosopher writes ; but trifling phrases, and " said
he," fc said I " 2 he leaves to others, to the stupid or
the blessed, those who by virtue of their tranquillity
live at leisure, or those who by virtue of their folly
take no account of logical conclusions.
And now, when the crisis calls, will you go off and
make an exhibition of your compositions, and give
a reading from them,, and boast, " See, how I write
dialogues " ? Do not so, man, but rather boast as
follows : " See how in my desire I do not fail to get
what I wish. See how in my aversions I do not
fall into things that I would avoid. Bring on death
and you shall know ; bring on hardships, bring on
imprisonment, bring on disrepute, bring on con-
demnation." This is the proper exhibition of a
young man come from school. Leave other things
to other people ; neither let anyone ever hear a word
from you about them, nor, if anyone praises you for
them, do you tolerate it, but let yourself be ac-
counted a no-body and a know-nothing. Show
2 Characteristic expressions in dialogue, an especially
popular t}'pe of composition for philosophy which aspired to
a refined literary form; compare the critical note.
223
ARRIAN'S DISCOURSES OF EPICTETUS
37 fJLQVOV TOVTO i$0)$ (JXIIVOV, 776)9
38 TTore /trjre TrepiTreo-ys. a\\oi
crv aTrodvya-fceiv, &v SeSecrdai, crv crTp/3\ovcrdai,,
39 crv %opi%a-9ai. Trdvra ravra QappovvTws, Tre-
> KeK\y]KorL ere eir avrd, r& a^iov
Tavrrjs Ke/cpifcori,, ev fj
Tiva Svvarai \o<yiK,o
40 ra? airpoaipeTOvs Swd/jLew avTLTa^djJievov. KOL
TO irapaBogov etcelvo ov/cen ovr a&vvarov
ovre irapd^o^ov, on a/ua, {lev ev^afiel-
aOat, Sec apa Se Oappelv, irpo^ jj^ev ra aTTpoaupera
6appelv, ev Be TO?? TrpoaipeTifcols ev\aj3icrdai,
/3'. Hepl d
1 f/ Qpa crv o aTritov ITTL rrjv SLMJV, ri
2 rrjprj&ai, /cal TTOV Oekeis dvvcrai. el <ydp
pecrtv 0e\Gt,$ ryprjcrai, /card (pvcriv e^ovcrav, Tracrd
GQI dcr$d\et,a, Traad <JQI ev^dpeia, irpayfjua OVK
3 6^9. ra jap GTTL crol avrei-ovcria fcal
0e\a)v rriprjarat, teal rovrois
en, irta"Tpe$r) ; TLS <ydp avr&v
4 avrd Svvarai d<pe\.crdai ; el
elvai /cal Trio-ros, T/9 OVK edcret, ere ; el de\t?
224
BOOK 11. i. 37-0. 4
that you know this only bow you may never either
fail to get what you desire or fall into what you
avoid. Let others practise lawsuits, others problems,
others syllogisms ; do you practise how to die,, how
to be enchained, how to be racked,, how to be exiled.
Do all these things with confidence, with trust in Him
who has called you to face them and deemed you
worthy of this position, in which having once been
placed you shall exhibit what can be achieved by a
rational governing principle when arrayed against
the forces that lie outside the province of the moral
purpose. And thus the paradox of which we were
speaking will no longer appear either impossible or
paradoxical, namely, that at the same time we ought
to be both cautious and confident, confident in regard
to those things that lie outside the province of the
moral purpose, and cautious in regard to those
things that lie within the province of the moral
purpose.
CHAPTER II
On tranquillity
CONSIDER, you who are going to court, what you
wish to maintain and wherein you wish to succeed ;
for if you wish to maintain freedom of moral purpose
in its natural condition, all security is yours, every
facility yours, you have no trouble. For if you are
willing to keep guard over those things which are
under your direct authority and by nature free, and
if you are satisfied with them, what else do you care
about ? For who is master of them, who can take them
away from you? If you wish to be self-respecting
and honourable, who is it that will not allow you ?
225
VOL. I. Q
ARRIAN'S DISCOURSES OF EP1CTETUS
L$ ere
opeyecrOcu &>v ov Sofcel aot, ris KK\Lveiv a
5 (fraiverai, O~OL ; a\\a ri ; Trpd^ei, \ikv croL TWO, a
Bofcei <j)o/3epa elvai' r tva Se fcal /CK\iva)v avra
6 Trddys, TT&S SvvaTai, TroirjO'ai, ; orav ovv 7tl <rol
rj TO Qpe<ycr6ai Kal sxicKiveiv, rivo en ITTI-
1 crrp<prj ; rovro aoi Trpooi/ALov, rovro SLrjyrjcri$ 3
TOVTO TTl(niS, TOVTO VI K^^ TOVTO 7ri\OJ0^ 9 TOVTO
8 Ai<x TOVTO 6 Sca/c/DaT?;*? Trpo? TOV
(TKOVTa, f iva TrapacrKevd&TCu 7rpb$
e$ri <s ov &OK& ovv croi aircuvri Tip /3/&> TT/^O? TOVTO
9 Trapacrfcevd^eadai ; ' (( Hoiav Trapacr/cev^v ;
" TeTyprj/ta" $r\<riv 9 {< TO 7r' /xot." " IIw?
*? ">' c c i~\ >^v ' ^* / i/c^ v * > 5 ^ *F
ovv ; Uvoev ovoeiroT CIOLKOV OVT LOLO, OVT
10 SrjjjLOcria evrpaga." el Se deXeis teal TO, JATTO?
, TO (rcojuaTiov fcal TO ovcri&iov /cal TO d^ico-
~\ejo> croi* -^S^ avTodev 7rapa(TKvdov TTJV
TTapacrKevrjv iraaav KOL \oi7rov O~KZITTOV
11 KOl T1]V <j)V<TLVTOV SlfCaCTTOV KOi TOV dvTiSlKOV. i
<yovdTG>v osfyavdai Set, fyovaToiv atyar el K\av~
12 aai, Kkavcrov el oi/jL&^at,, OI/J,G)!;OV* OTCLV <yap
VTTodfjs TO, era roi? e/cT09, ooiiKeve TO \OLTTOV teal
fjLrj avTiairG) ical TTOTC {JLZV 8e\e $ov\eveiv, TroTe
13 Se fjirj 0e\e, aXX' aTrXco? xal ef 0X779 r^9 Biavoias
rj TavTa rj efceiva* rj e\ev6epo$ r) SoOXo9, r) ireTrai-
aTraiSevTO?, r) <yevvaio$ a\eKTpvo>v rj
r}$, r) V7r6[ieve TwrrTo/jievos, yae%/o9 av diro-
1 A somewhat free version of what Xenophon records in
his Apology, 2 f .
226
BOOK II. n. 4-13
If you wish not to be hindered nor compelled, what
man will compel you to desire what does not seem
to you to be desirable,, to avoid what you do not feel
should be avoided? Well, what then? The judge
will do some things to you which are thought to be
terrifying ; but how can he make you try to avoid
what you suffer ? When, therefore,, desire and
aversion are under your own control, what more do
you care for ? This is your introduction,, this the
setting forth of your case, this your proof, this your
victoiy, this your peroration, this your approbation.
That is why Socrates, in reply to the man who
was reminding him to make preparation for his trial,
said, " Do you not feel, then, that with rny whole
life I am making preparation for this ? " " What
kind of preparation ? " " I have maintained/* says
he, " that which is under my control." " How
then?" ee 1 have never done anything that was
wrong either in my private or in my public life." 1
But if you wish to maintain also what is external,
your paltry body and your petty estate and your
small reputation, I have this to say to you : Begin
this very moment to make all possible preparation,
and furthermore study the character of your judge
and your antagonist. If you must clasp men's
knees, clasp them; if you must wail, then wail;
if you must groan, then groan. For when you sub-
ject what is your own to externals, then from
henceforth be a slave, and stop letting yourself be
drawn this way and that, at one moment wishing
to be a slave, at another not, but be either this or
that simply and with all your mind, either a free
man or a slave, either educated or uneducated,
either a spirited fighting cock or a spiritless one,
227
ARRIAN'S DISCOURSES OF EPICTETUS
rj aTrayopevcrov evvs. p,?} oroi yevoiTO
7roXXa9 Xa/3eo> KOI vvrepov air ay op ev-
14 (rat. el S* alcr%pa TavTa } avToOev rjSrj $ie\e (f TTOV
<j>vcn<> tcaK&v Kal dyadoyp ; ov Kal d\rjdeia, OTTOV
a\r}Beia Kal ov ^ $>VCTL$, e/eei TO euXa/Se?* OTTOV 77
aX^e^a, e/cel TO 0appa\eov, OTTOV rj
15 *E-7T/ TOI So/^et?, oii ra KTQ
iLtCOKpaTTj? 7rape\9a>v av ekeye
teal MeX7?T09 airofcrelvai pev Svvavrat,, J3\dtya(,
16 S' oi) "; ovro) fjioipos y]Vy f iva yjr] iSrj on avTY] $
oSo9 evravda ov (frepei, a-XX* ak\rj / TL ovv ecr-riv,
17 cm OVK ey^Gi \6yov KCU vrpocrepeOl^eiv 2 ; a>? o
aypiSiov
\yi iXQcav eVl roi' eiri\oyov etfor} on
(f aXX' oure ^erjcrofjbai V^MV ovr' 7ricrTpe<j)o/jLai,, TL
yueXXere /cpivetv vfJiels re pa\\ov oi Kpivbp,evoi
ecrre TI eya)." :al oi/rco? fcareaTpe^re TO Trpay/Jid-
18 Toz>. r/9 %pe/a ; IJLQVOV /AT/ Seou, /z.^ irpoo'Tid^L
S 1 OT6 " /cal ov Seo/zai," et /XT; T4 tcaipos GCTTIV
67r^T^Se9 peOio~ai roi/9 86A:acrTa9 ft)9 ^coKpaTi.
19 A?a^ cri) e^ TOIOVTQV ziriKoyov Trapacrtcevdfy), TL
20 avaftaiveis, TL vTraKoveis ; el yap aTavpcoffrj^at
1 Schegk: oy
2 Bentley: Trpoo-epeOlfei $.
1 These last three sentences make no satisfactory sense in
themselves, and none of the numerous emendations which
have been offered seem convincing, while at the same time
they interrupt the course of the argument where they stand.
It would appenr, as Schenkl suggests, that they constitute
a seriously mutilated section of the preceding chapter
(possibly from the very end), which by some accident has
become imbedded in an alien context.
228
BOOK II. ii. 13-20
either endure to be beaten until you die, or give in
at once. Far be it from you to receive rnariy blows
and yet at the last give in ! But if that is dis-
graceful, begin this very moment to decide the
question, " Where is the nature of good and evil
to be found ? Where truth also is. Where truth
and where nature are, there is caution ; where truth
is, there is confidence, where nature is." l
Why, do you think that if Socrates had wished
^ * j
to maintain his external possessions he would have
come forward and said,, " Anytus and Meletus are
able indeed to kill me, but they cannot harm me " ?
Was he so foolish as not to see that this course does
not lead to that goal, but elsewhere ? Why is it
unreasonable, then, to add also a word of provoca-
tion ? Just as my friend Heracleitus, who had an
unimportant lawsuit about a small piece of land in
Rhodes ; after he had pointed out the justice of his
claim he went on to the peroration in which he said,
ce But neither will I entreat you, nor do I care what
your decision is going to be, and it is you who are
on trial rather than I." And so he ruined his case.
What is the use of acting like that? Merely make
no entreaties, but do not add the words (e Yes, and
I make no entreaties," unless the right time has
come for you, as it did for Socrates, deliberately to
provoke your judges. If you, for your part, are
preparing a peroration of that sort, why do you
mount the platform at all, why answer the summons ? 2
For if you wish to be crucified, wait and the cross
2 That is, it is a sheer waste of effort to speak in so
provocative a manner as to invite condemnation. If that is
what you wish, simply do nothing at all and you will gain
your end.
229
ARRIAN'S DISCOURSES OF EPICTETUS
fcal r}%ei o aravpos' el 8' vira-
Kovcrai Xoyo? alpel Kal Trelcrai TO 76 Trap* avrov,
TCL ^9 TOUT63 TTOirjTOV TtlpOVVTl fieVTOL TO, iSia.
21 TavTT] Kal yeXolov ecm TO \eyetv t( viroOov /^ot."
T/ croi vTTodcofiai ; a\\a et trover 6v p,ov rrjv Sid-
voLctv o TI av drro/SaivT) Trpo? TOUTO d
22 eVet eiceivb je opoiov eanv olov el d
"Xteyot, tc 667T6 /xot ri ypd^ro), orav /JLOI 7rpo/3\r]df}
23 TL ovofjia" av yap e^irco OIL A/a)z/, elra TrapekBtav
fcelvo<$ avT& 7rpo/3aX?7 firj TO AtW09 ovop.a,
24 a-XXa TO ea>z>o9, rt ryevyjrat, ; ri ypdtyrj ; aXX' 6t
* 7r/}09 Trdvia ra v7ra<yopevb}jLva' el Se
jjir}, ri a oi eye*) vvv V7ro0a>/jiai ; av yap a\\o TL
virayopevr) ra rrpdyfjiara, TL epel$ ^ TL
25 TOVTOV ovv TOV Ka9o\iKOv fiejjivr)cro Kal
ov/c d'jroptfo'eis. lav Be ?rp09 Ta e^co
dvdyfc'rj ere avo) Kal KaTCo Kv\iea~9ai 7rpb$ TO
26 jSouX^/ia ToO /cupLoV' TL$ 8' earl tcvpios ; o T&V
V7TO CTOV TIVO<$ G-TTOvSa^O/jLeiHnV 7] KK\LVOfJieVO)V
TOU9
6 Aioyevr]? 7rpo9 TOP agiovvra ypdfi-
Trap* avTOv \a/3eiv crv<TTaTiKa " OTL /JLGV
(C el, fcal l$a)v yvclxreTar eZ 8'
1 Upton from his "codex"; TrapacrKevdcrat 8.
230
BOOK II. u. 20-jii. i
will come ; but If reason decides that you should
answer the summons and do your best to have what
you say carry conviction, you must act in accordance
therewith, but always maintaining what is your own
proper character.
Looked at in this way it is also absurd to say,
"Advise me." What advice am I to give you?
Nay, say rather, " Enable my mind to adapt itself
to whatever comes." Since the other expression is
just as if an illiterate should say, ee Tell me what to
write when some name is set me to write." For if
I say, " Write Dio," and then his teacher comes
along and sets him not the name "Dio," but
"Theo," what will happen? What will he write ?
But if you have practised writing, you are able also
to prepare yourself for everything that is dictated
to you ; if you have not practised, what advice can
I now offer you ? For if circumstances dictate some-
thing different, what will you say or what will you
do ? Bear in mind, therefore, this general principle
and you will not be at a loss for a suggestion. But
if you gape open-mouthed at externals, you must
needs be tossed up and down according to the will
of your master. And who is your master ? He
who has authority over any of the things upon
which you set your heart or which you wish to
avoid.
CHAPTER III
To those who recommend persons to the philosophers
THAT is an excellent answer of Diogenes to the
man who asked for a letter of recommendation from
him: "That you are a man," he says, "he will
231
ARRIAN'S DISCOURSES OF EPICTETUS
s, e
rot/? dyadovs teal icaicov<$ 3 yvtocrerai) el
2 ov& av /.ivptd/cis ypdtya) avrct)." o^oiov jap
cocnrep el ^pa^/jirj crvo~Ta9r)vai TIVL rj^iov, Iva
BoKL/Jiacrdjj. el apyvpoyv&fjiovtKos ecTW, o~v o~av-
3 rr]v crvcmjcrets. eSet, ovv TOIQVTQV rt, e^eiv r]^d^
KOI ev TG) /3iq> olov err' dpyvptov, f iv eltrelv Svvc*)-
H.CLI Kafla7Tp o dpyvpoyvdniJLCdV \eyei fc <f>ep6 fjv
teal &iayv(i>(TOp J ai.' > dXX' e?rl
(( <j)p ov 8e\i<$ teal &iaKpiv& oroi
TOV dvakvTiKQv re teal /j,ij" Sia ri ; olSa yap
avakveiv
7rl Se TOV $iov TL TTOI& ;
vvv jjijj \ey& ayadov, vvv Se Ka/cop. il TO CLLTIQV ;
TO IvavTiov rj eVl Tm> &v\\oyia}JL)v i dfiaffia ical
S'. II/w TOP errl ^otj^eia TTOT /
I Aeyoz>T09 avTOv STL ( Q duffpooTros TT/DO? TCIGTIV
yeyovev fcal TOVTO o dvaTpeircov dvaTpeirei TO
TOV dv8pti)Trov, eTreiGrfk&ev TJ? T&V 8o/covv-
fyiko'Xbywv, 09 /caretX^TTTO Trore /zo^o9 e^
1 This is Wolf's interpretation of the rare word w>a\vTuc6s,
i.e., as referring to a syllogism. But Ppton Hchweighiiuser,
and others take it in the sense of "a person who is capable of
analyzing syllogisms." The former interpolation tits the
preceding sentence better, the latter the following sentence.
As in 3 the assayer of silver and the asaayer of character
are blended, so here apparently the transition from the
syllogism to those who handle it is made somewhat abruptly.
232
BOOK II. in. i -iv. i
know at a glance ; but whether you are a good or
a bad man he will discover if he has the skill to
distinguish between good and bad,, and if he is with-
out that skill he will not discover the facts, even
though I write him thousands of times." For it is
just as though a drachma asked to be recommended
to someone, in order to be tested. If the man in
question is an assayer of silver., you will recommend
yourself. We ought,, therefore, to have also in
everyday life the sort of thing that we have in the
case of silver, so that I may be able to say, as the
assayer of silver says, "" Bring me any drachma you
please, and I will appraise it." Now in the case of
syllogisms I say, " Bring me any you please and I
will distinguish for you between the one that is
capable of analysis and the one that is not." 1 How
so ? Because, I know how to analyze syllogisms
myself; I have the faculty which the man must have
who is going to appraise those who handle syllogisms
properly. But in everyday life what do I do?
Sometimes I call a thing good, and sometimes bad.
What is the reason? The opposite of what was true
in the case of syllogisms, namely, ignorance and
inexperience.
CHAPTER IV
To ike mem who had once been caught in adultery
As Epictetus was remarking that man is born to
fidelity, and that the man who overthrows this is
overthrowing the characteristic quality of man, there
entered one who had the reputation of being a
scholar, and who had once been caught in the city
2 33
ARRIAN'S DISCOURSES OF EPICTETUS
2 rf) TroXei. o S' 'AXX' av, <p7j(TLV 3 d<eWe9 TOVTO
TO TTKJT ov, 7T/?O9 o rre^vKajjieV) emftovXevcofjiev rfj
yvvaifti TOV yeuTovos, TL TTOLOV/JLCV ; TL yap aXXo
TI a7roX\vjjLV /cal avaipov^ev ; riva ; TOV TnaTov,
3 TOV alStf/jLOva, TOV ocrtov. ravTa fjiova ; yeiTvi-
aaiv S* QVK avaipovfjiev, <f>i\t,av S' ov, 7ro\iv S'
ov ; el$ Tiva 8e ^cbpav CLVTOVS
&>? TIVI or 01 xp&fjLai, avffpcoTre ;
<pi\O) ; TTOLCp TLVl ; 0)9 TToKlTT} ; TL (TOL
4 elTa aicevdpiQV /MGP el 7^9 ourot>9 craTTpov, &a~Te
OTOL 7T/309 /Ji^Sev <$vva<rdai ^prja^ai, e%co av errl
r-9 /coTTpias eppiTTTOv ical ov8' etteWev av TLS ere
5 avrjpeLTO' el & avdpowros wv ovSe^iav
Svvacrat, aTroTrKrip^o-aL avdpcdTri/crfv, TL ere
ao/jiV ; ecrro) yap, <pi\ov ov Svvacrai, TOTTOV
SovXov Svvacrai, ; KOI Tt9 croi TncrTevcrei ; ov
6e\ei$ ovv pi(f)7]vai TTOV Kol avTO? ejrl Korrpiav
6 009 crxevos a-^pTjo-TOv, o)9 KOTTpiov;
yov ; /catcs yap e /ca a%p??<7T09. oov e o
cr<pr)fce$ * rjyavd/cTovv, OTU ovSels avT&v eT
7 77X77^9 KaTe$a\ev. o~v icevTpov e^ei<? TOLOVTOV,
&<TT cv av 77X77^779 649 TTpdyfjiaTa fcal oSvv
TL ere ^eXe/9 Troirjaayev ; OVK
7TOV
8 TL ovv ; OVK elcrlv al yvvalrces Koival <f>vo-t ;
/cdycb \eyco. Kal yap TO %otpi$iov KOLVOV TCOV
1 Upton : fficuXfjKes $.
1 A not uncommon social theory in antiquity, to which the
Stoics also subscribed (Biog. Laert. VII. 33 and 131) ; but
234
BOOK II. iv. i-8
in the act of adultery. But,, goes 011 Epictetus,
if we abandon this fidelity to which we are by
nature born, and make designs against our neigh-
bour's wife, what are we doing ? Why, what but
ruining and destroying ? Whom ? The man of
fidelity, of self-respect., of piety. Is that all ? Are
we not overthrowing also neighbourly feeling,,
friendship,, the state? In what position are we
placing ourselves ? As what am I to treat you,
fellow ? As a neighbour,, as a friend ? Of what
kind? As a citizen? What confidence am I to
place in you ? If you were a vessel so cracked that
it was impossible to use you for anything, you would
be cast forth upon the dunghills and even from
there no one would pick you up ; but if, although a
man, you cannot fill a man's place, what are we
going to do with you ? For,, assuming that you can-
not hold the place of a friend, can you hold that of a
slave ? And who is going to trust you ? Are you
not willing, therefore, that you too should be cast
forth upon some dunghill as a useless vessel,, as a
piece of dung ? For all that will you say, fi Nobody
cares for me, a scholar ! " ? No, for you are an evil man,
and useless. It is just as if the wasps complained
that nobody cares for them, but all run away from
them, and, if anyone can,, he strikes them and
knocks them down. You have such a sting that you
involve in trouble and pain whomever you strike.
What do you want us to do with you ? There is no
place where you can be put.
What then, you say ; are not women by nature
common property? 1 I agree. And the little pig is
Epictetus accepts the doctrine only with such limitations as
make it compatible with ordinary matrimonal institutions.
Compare also frag. 15, where he recurs to the topic.
ARRIAN'S DISCOURSES OF EPICTETUS
aXX' orav fjiepi] ryez^rat, av cro
), dvdpiraaov dz>eX$ce>z> * TO rov TcapaicaTa
K6ifjivov fjLQpos, \ddpq fcke^rop TI Trapa/eaflel? rrj
X e ^p a Xt^reue, K &v M vvr} rov /cpeo)
crai, \i7raive rov$ SCIKTV\OV$ KOI
fca\Q$ crvfjuirorri^ KOI c"L>v$ei7rvo<$
9 a<ye, TO Se B&aTpov OVK ean KOIVQV TO>I>
orav ovv fcadiacocrtv, e\dd>v 3 az/ croi <papf), /c/3a\
10 Tiva avTcov. OVTQ)$ teal al yvval/ce^ fyvaei Koivai*
orav S' o vojjLo6eTr}<$ 009 ecrTiaro)/) S^eX^ avTci^j ov
Aral airo? I^LOV /w-epo? rjTW 9 d\\a TO
II <iXoXoyo9 eljjn KOI '
pov TQLVVV VQ&V /AO
avT\ dvdpwrrov Xu/tro? 7}
fco aTricrTOS tea
ridvjfcos, TL yap
.
KCU
Se
TO
1 At vXat d$id<J30poi,
2 d$id$>opo$. 7ra)9 ovv
ev&Tades Kal aTapaj(pv 3 a^a Se TO 7r^/xeXe9 KOI
jjir) el/eaiov ^S" eTTLcre&vp/Aevov ; av
1 e\6kv Upton :
Schenkl.
1 The reference is probably to the Symposia by Plato and
Xenophon.
3 Possibly the Stoic philosopher of Tarsus (Pint, de Exil. 14),
but more likely the rhetorician who commented upon a portion
236
BOOK II. iv. 8-v. 2
the common property of the invited guests ; but
when portions have been assigned, if it so pleases
you,, approach and snatch up the portion of the guest
who reclines at your side., steal it secretly, or slip in
your hand and glut your greed,, and if you cannot
tear off a piece of the meat, get your fingers greasy
and lick them. A fine companion you would make
at a feast, and a dinner-guest worthy of Socrates ! - 1
Come now, is not the theatre the common property
of the * citizens ? When, therefore, they are seated
there, go, if it so pleases you, and throw someone of
them out of his seat. In the same way women also
are by nature common property. But when the law-
giver, like a host at a banquet, has apportioned them,
are you not willing like the rest to look for your own
portion instead of filching away and glutting your
greed upon that which is another's ? " But I am a
scholar and understand Archedemus." 2 Very w ell
then, understand Arched emus and be an adulterer
and faithless and a wolf or an ape instead of a man ;
for what is there to prevent you ?
CHAPTER V
How are magnammity and carefulness compatible ?
MATERIALS are indifferent, but the. use which we
make of them is not a matter of indifference. How,
therefore, shall a man maintain steadfastness and
peace of mind, and at the same time the careful
spirit and that which is neither reckless nor
negligent ? If he imitates those who play at dice.
of Aristotle'S Rhetoric (Quintilian, III. 6. 31 and 33), if these
be really different persons, which is not entirely certain.
237
ARRIAN'S DISCOURSES OF EPICTETUS
3 T0V9 KV/3evoiJTa$, at tyrifyoi d'oidfyopoi, ol /cvftoi,
d&idfiopoi* TTodev olSa, TI JJLG\\L ITLTCTZLV ; T&
7TGo~6vTL 8' eTTipeXcos KOI T%vuca)$ %pr)o~0ai, TOVTO
e/jibv epyov Gcrriv. ourct)9 TOIVVV TO pen
teal 7rl TOV filov epyov e/celvo*
TO, TTpdy^ara real bido-Trjcrov teal eljre e( ra
OVK 67r* ejJLOi* TTpoaipecris ITT e/uuoi. TTOV
TO dyadov fcal TO KCLKOV ; ecra) Iv TOL$
e^ Se ro?9 aXXo
LIJTG KCIK.OV
TI T&V TOIOVTCOV.
6 Ti ovv ; d/Jie\S><y TOVTOLS ^prjcrTeo
TOVTO <yap 7rd\t,v Trj Trpoaipecret, KCLKQV GUTI real
7 TavTy 1 rrapa <pvcriv. aXX' ajj,a fiev eTTi/^eXco?,
OTI r] xpfjcris ovfc a&idfyopov, djaa S' GvaTa6a)$ /cal
8 arapa^a>9, OTI rj V\TJ ov Siacfrepovaa. OTTOV jap
TO Siafyepov, etcel OVTB KCd\vcrai /zl Ti9 ^VVCLTCLI
OVT dvayfcd&ai. OTTOV K(JL)\VTO$ teal ava<yicacrTo$
elp,i, efceivctiv ?; JJLZV Tevl;t$ ov/c eV 1/j.ol ovB*
dyadbv Y) feafcov, 77 %/?^cr^9 8' TJ Karcov rj dyadov,
9 d\lC eV e/06. SVCTKO\OV Se lu^ai teal crvvayayelv
TaVTa, TrL/J,e\iaV TOV 7rpOCr7T7T01'^OT09 TCU9 V\aL<$
teal GvcrTadeiav TOV dve f mo'Tpe r rrTovvTo^ s Tr\r)v OVK
dSvvaTOv. el Se //-?;, dSvvaTOp TO evSai/Aovricrai,.
10 dX)C olov TL errl TOV 7r\ov TroLovi^ev. TI fiot,
SvvaTat, ; TO efcKe^aaOaL TOV Kv^epvrjT^v, rou9
11 vavTas, TrjV r)/jL6pav, TOV Kaipov. elra
1 ravryv T%V S : ravr-p s : rty deleted by Schenkl.
238
BOOK II. v. 2-1 1
The counters are indifferent,, the dice are indifferent ;
how am I to know what is going to fall ? But to
make a careful and skilful use of what has fallen,
that is now my task. 1 In like manner,, therefore,,
the principal task in life is this : distinguish matters
and weigh them one against another, and say to
yourself, e: Externals are not under my control ;
moral choice is under my control. Where am I to
look for the good and the evil ? Within me, in that
which is my own." But in that which is another's
never employ the words ee good " or cf evil/' or
C( benefit " or ei injury," or anything of the sort.
What then? Are these externals to be used
carelessly? Not at all. For this again is to the
moral purpose an evil and thus unnatural to it.
They must be used carefully, because their use is
not a matter of indifference, and at the same time
with steadfastness and peace of mind, because the
material is indifferent. For in whatever really con-
cerns us, there no man can either hinder or compel
me. The attainment of those things in which I can
be hindered or compelled is not under my control and
is neither good nor bad, but the use which I make
of them is either good or bad 5 and that is under my
control. It is, indeed, difficult to unite and combine
these two things the carefulness of the man who is
devoted to material things and the steadfastness
of the man who disregards them, but it is not im-
possible. Otherwise happiness were impossible.
But we act very much as though we were on a
voyage. What is possible for me? To select the
helmsman, the sailors, the day, the moment. Then
1 Cf. Menander in the AdelpJioe of Terence, 740 f. :
Si illud quod maxume opus est iactu non cadit,
Illud quod cecidit forte, id arte ut corrigas.
2 39
ARRIAN'S DISCOURSES OF EPICTETUS
*
. ri ovv en pot, j&eXet, ; ra <yap
e/C7rTr\rjpa>raL. aXXov ecrrlv ^ vrroBeo'is, rov
12 fcvftepvrjrov. aXXA teal 97 vav$ KaraBverai. ri
ovv e%6i> TTO^crai ; o Svva/jLat,, rovro povov TTQI&-
fir] (f>o/3ovj&6vo$ airoirvLjofjiaL ovBe KeKpayobs ovS
e<ytca\a)v T&> 0e&, aXX' etSa)?, on TO
13 fcal <j*0apf}vai, SeL ou yap el/at, al(i>v t a
civ0pa)7TO<>t [tepos TOJV TrdvTcov GO? &pa fj
lv<jrr\val p,e oei co? TTJV &pav seal irape\9elv &>
14 wpav. ri ovv /JLOI Siatfrepei TTCO? 7rape\dco y
7rvt,jel<$ ^ 7rvpei~a<s ; Sea y&p TOLOVTOV
15 TOUTO o^rei TTOLOVVTCLS fcal TQVS a
ejuLTreupcos. ouSel? avr&v Siacjzeperai rrepl rov
apiracrrov <i<? rrepl ayaOov rj /ca/cov, rcepl & rov
16 ftd\\iv teal ')(cr6aL. \OITTOV ev rovr r) ev~
v rovrw r; re^vr), TO ra%09, $
v e^co, JAIJ$* av rov iCQ\rrov
\a$elv avro, o Be, av /3d\G),
17 vei. av Be /j,era rapa^^ teal $b/3ov
rj pdXXca/xev avro, rroia ert rratSid, rrov Be ris
Gvaradrjcrzi, rrov Be rt? TO ^9 otyerat, ev avrfj ;
i-v^jc \ j ,f r\ /-\ 5* f c \ o ee \ /"> '^ '>f
aXX o yU-ez> e/^i pa\e, o de 4 <c ^77 pa\y$, o
Be tf fjir) ai/a^SaX9." 3 TOUTO ST) J>dr} eo~rl fcal ov
1 Koraes : Suyw^uat ^.
2 <5 Se added by Upton after Wolf.
3 Oldfather-Capps : avf3a\e$ 8 : ^(
Richards.
1 A variety of ball-playing among the Greeks consisted in
tossing the ball back and forth bet-ween partners or team-
mates (often in response to a call, Plutarch, A>&r. 39, 3),
while their opponents tried to get the ball away (fxalen.
de Parvae PUae JExercitio, 2), somewhat as in the American
240
BOOK II. v. 11-17
a storm comes down upon us. Very well,, what
further concern have I ? For my part has been
fulfilled. The business belongs to someone else,
that Is, the helmsman. But., more than that, the
ship goes down. What, then, have I to do? What
I can ; that is the only thing 1 do ; I drown without
fear,, neither shrieking nor crying out against God,
but recognizing that what is born must also perish.
For I am not eternal, but a man ; a part of the
whole, as an hour is part of a day. I must come
on as the hour and like an hour pass away. What
difference, then, is it to me how I pass away, whether
by drowning or by a fever ? For by something of
the sort I must needs pass away.
This is what you will see skilful ball players doing
also. None of them is concerned about the ball as
being something good or bad, but about throwing
and catching it. Accordingly, form has to do with
that, skill with that, and speed, and grace ; where
I cannot catch the ball even if I spread out my
cloak, the expert catches it if I throw. Yet if we
catch or throw the ball in a flurry or in fear, what
fun is there left, and how can a man be steady, or
see what comes next in the game? But one player
will say " Throw 1 " another, " Don't throw ! " and }^et
another, "Don't throw it up!" 1 That, indeed,
would be a strife and not a game.
games Keep-away and Basket-ball. An interesting aeries of
calls used in the game is given by Antiphanes in Atheneteus,
I. 15a, one of which, &vca 3 <c Up !", may be the short form
of the positive of the call given in the text here. On the
ball-teams at Sparta see M. N. Tod, Annual of the British
School at At/tens, 1 903-4, 63 if. Possibly one might read
avaBd^rj, "Don't wait I" or ** Don't stall !" which would fit
the context admirably, although the use of &A\\a> in different
senses within the same sentence would appear rather strange.
24*
VOL. I. R
ARRIAN'S DISCOURSES OF EPICTETUS
18 Toiyapovv ^cofcpdrr]^ ySet cr$aipleiv.
Tral&LV ev TO) SiKcuTTrfptq). Sf Xeye IJLOI"
(( "Az/uTe, Trw? fjie (frrjs 8eov ov z/o/uen> ; ol Sai-
JJLOVGS aoi TIVGS elvai So/covcriv ; ov^l TJTOL 6eo)v
7rcue9 elcriv T) e^ av9 pdtTrcDV /col 6eS)v
19 Tivis ; ' ojjLO\,oy/]cravTO$ Se ff r/9 ovv croi
Svvacrdat, 77/^02/01/9 fJiV r
firj ; " a>9 aprraaritp Trai^cov. /ecu ri Kl ev /j,ecra>
apiTaGTiQv TOT' fjv * ; TO Se&ecrdai, TO (puyaSev-
Orjvai, TO TTLGLV <pdp/j,a/cov, TO ryvvai/cos d<f)aipe-
20 Brivai, TO Texva opfyava KaTaknreiv. rai/ra rjv
ev /zecro) ol9 eVatfez/, aXX' ovSev TJTTOV eT
KOI eafyalpi^v evpvff/AO)?, QVTOOS teal rj/^el
/j,V STTifjiekeiav aripaipicrTLKcoTdT'rjv, T?)Z/ S' a^a-
21 (fiopiav &>9 vTrep apTcaailov. Sel yap TrdvTto?
7Tpi TIVCL TO)V KTQ$ V\&V <pl\OT)(Viv, dX\? OVK
GKeLvrjv d7roSex6jjiVOV s clXX' o"a av y efcelvi], TTJV
Trepl avTrjv <pL\OTexviav 67U$ei,fcvvovTa. OVTCOS /cal
6 v<pdvTr}$ OVK epia Troiel, d~)OC ola av Trapa\d/3r)
22 Trepl avTa (^iXore^eL aXXo9 &oi BiScocri Tpo<pd<$
/cal KTijcrw Kal avTa TavTa SvvctTat, a<$e\e<jdai,
Kal TO aco/jLaTiov avTO. crv \OLTTQV 7rapa\a/3a)v
23 TTJV vKyv Ipyd^ov. elra av
1 Elter : apiTa-amov rb 77 v B.
1 A term originally used of any spiritual power, and in
early Greek often of the greatest gods, but in classical and
Hellenistic times coming generally to be restricted to spiritual
essences of a lower rank. There is no adequate English word
which can be used in translation.
2 A free paraphrase of the argument in Plato's Apology >
26s ff., obviously from memory, for the questions were put
by Socrates, not to Anytus, but to Meletus. Socrates had
242
BOOK II. v. 18-23
In that sense,, then, Socrates knew how to play
ball. How so? He knew how to play in the law-
court. "Tell me," sa} T s he,, "Anytus, what do you
mean when you say that I do not believe In God.
In your opinion who are the daemones ? - 1 Are they
not either the offspring of the gods or a hybrid race,
the offspring of men and gods ? " And when Anytus
had agreed to that statement Socrates went on,,
<c Who, then, do you think, can believe that mules
exist, but not asses ? " 2 In so speaking he was like
a man playing ball. And at that place and time
what was the ball that he was playing with ? Im-
prisonment, exile., drinking poison, being deprived
of wife, leaving children orphans. These were the
things with which he was playing, but none the
less he played and handled the ball in good form.
So ought we also to act, exhibiting the ball-player's
carefulness about the game, but the same indiffer-
ence about the object played with, as being a mere
ball. For a man ought by all means to strive to
show his skill in regard to some of the external
materials, yet without making the material a part
of himself, but merely lavishing his skill in regard
to it, whatever it may be. So also the weaver does
not make wool, but he lavishes his skill on whatever
wool he receives. Another 3 gives you sustenance
and property and can likewise take them away, yes,
and your paltry body itself. Do you accordingly
accept the material and work it up. Then if you
come forth without having suffered any harm, the
been charged with denying the existence of the gods, but at
the * same time introducing new daemones. If, however,
tlaewones are merely offspring of gods, then it is impossible
that both charges could be true of any sane man.
3 That is, God.
213
R 2
ARRIAN'S DISCOURSES OF EPICTETUS
ol fjCev a\\oi airavTcovTes CTOL arvy)aptfcrovTat STL
eVct>$?79, o 8' et8o>9 /3\e7reiv ra TOiavTa, av fj,ev
i$r} on evo-ffl/jLOvos avearpd^r)^ IP TOi)T(p> eTrac-
vecrei teal awTjcrd^o-eTar av Se oY aa^j/Moo-vvrjv
Tiva ^iaae(7(>cr^vov 3 ra evavTia. OTTOV jap TO
%aipeiv ev^oyo)^, efcel K,a\ TO crvy^aipeiv*
24 Il&)9 ovv \eyTai TWV /cro9 TLVCL fcaTa
Aral irapa v<jiv ; Sxnrep av el a7ro\VTOi
TO) jap TTObl KaTa (fovatv elvai epco TO tca6ap(p
elvai, a\\\ av avrov a>9 TroSa Xa/3r/9 KOI 009 /Jir}
aTToXvrov, KaOY}j~ei> avToi' teal ei$ 7rrj\ov ep,f3alveiv
ical atcavda^ iraTrjcraL teal GCTTW ore a-rrotcoTcrivai
V7Tp TOV O\OV el & /A7J, OVKETL <TTai 7TOV$.
25 TQIOVTOV TI teal e^ fifJL&v viro\a/3elv Set TL el ;
av0pa)7ro$. el /lev a>9 aTroXvTov
veiv. el S* <i>9 av8po)7rov aKoirels fcal p^epo^ o\ov
TWOS, Si' etcewo TO o\ov vvv pev croi voa^aai
KaBrjfcei, vvv Se TrXevcrai Kal KivSvvevcrat,, vvv S 1
aTTopriQrivai) Trpb &pa$ S' ecrTiv OT tiTroOavelv.
26 TI ovv dyavaKTeis ; OVK ol$a$ OTL cu9 Ifceivo?
OVKTL e<7Tai 77-OU9, OVTO)$ OvSe (TV av9pO)7rO$ ; Ti
yap ecTTiv avdpo)7ro$ ; pepos 7r6\eu>? 3 7rp(*>Tr)$ fiev
T^9 eK 9eS)v real avOp&TTatv, /^era ravra Se r^
a>9 ejjLcrTa 'Xeyojj,ewr]$, 77 TI Icrri aifcpov r^9 0X779
27 jjLifjLrjfjia. ft vvv ovv e/ze Kpivecrdai, ; " vvv ovv
1 That is, things which are natural for the part of a whole
to endure, appear unnatural, if that same part regards itself
as a separate and independent entity.
2 That is, existing separate and per sc.
244
BOOK II. v. 23-27
others who meet you will congratulate you on your
escape,, but the man who knows how to observe
such matters, if he sees that you have exhibited
good form in this affair, will praise you and rejoice
with you ; but if he sees that you owe your escape
to some dishonourable action, he will do the opposite.
For where a man may rejoice with good reason,
there others may rejoice with him.
How,, then, can it be said that some externals are
natural,, and others unnatural? It is just as if we
were detached from them. 1 For I will assert of the
foot as such that it is natural for it to be clean, but
if you take it as a foot, and not as a thing detached, 3
it will be appropriate for it to step into mud and
trample on thorns and sometimes to be cut off for
the sake of the whole body ; otherwise it will no
longer be a foot. We ought to hold some such view
also about ourselves. What are you? A man.
Now if you regard yourself as a thing detached, it
is natural for you to live to old age, to be rich, to
enjoy health. But if you regard yourself as a man
and as a part of some whole, on account of that
whole it is fitting for you now to be sick, and now
to make a voyage and run risks, and now to be in
want, and on occasion to die before your time.
Why, then, are you vexed ? Do you not know that as
the foot, if detached, will no longer be a foot, so
you too, if detached, will no longer be a man ? For
what is a man ? A part of a state ; first of that
state which is made up of gods and men, and then
of that which is said to be very close to the other,
the state that is a small copy of the universal state.
" Must I, then, be put on trial now ? " Well, would
you have someone else be sick of a fever now, some-
345
ARRIAN'S DISCOURSES OF EPICTETUS
crfceiv, a\\ov /caTa/cGfcpicrOai, ; dSvvarov 'yap ev
TOlQVTCp CTOOUaTL, ev TOVT(p TO) f neplk')(QVTl i TOVTOLS
TO 9 crv^&cnv fir] av/jLTTLTrreiv aXXo^9 aXXa TOLav-
28 ra. crop ovv epyov \dovra elirelv a Sel, Sta-
ff eaffai ravra ct>9 67ri/3d\\i. elra fcelvo<$
29 " Kpiva) l cr a$t/cetv." " ev aoi yevotro.
e<ya) TO epov, el Se fcal <rv TO GQV 7rot>r}cra<$ 3 o^reL
auro9." eari yap TW Kafcelvov KivSvvos, p,r) ere
\av9avira).
1 To crvvrifjbiJLevov aSid<j)opov i] fcpicris ?j irepl
avrov OVK a&id<f)opo$, a\V 7} eTTKnrjfjur} rj Bo^a i)
dirdrr]. OUT&J? TO ^r\v dSid<j)Opov, TJ %p*]o-i$ ov/c
pr) TTOT' ovv, orav etirr} TI<$
teal Tavra, a/^eXe^ jivecrOe,
OTCiV 6^9 77 'L fJL&\eidv Ti9 V/J.d$ 7TapaKa\fj ,
3 Aral T9 i/Xa9 redav/^aKore^, fca\ov Se real TO
TTJV avrov Trapacncevrjv teal Svvaju.iv, r tv ev
[AT] Trapea tcevacrai, rjcrv^iav dyr}$ ^778' dya-
rfjs, el rives aXkot, rrKelov crov e^ovcnv ev
4 e/ceivoLS. fcal jap av ev cr^XXoytcr/z-o^ ir\elov
creavrov e^eiv fcav dyavaKTWcriv lirl
1 Blass : KpwS> S,
246
BOOK II. v. 27-vi. 4
one else go on a voyage, someone else die, someone
else be condemned ? For it is impossible in such a
body as ours, in this universe that envelops us,
among these fellow- creatures of ours, that such
things should not happen,, some to one man and
some to another. It is your task,, therefore, to step
forward and say what you should, to arrange these
matters as is fitting. Then the judge says, " I
adjudge you guilty." I reply, f<r May it be well
with you. I have done my part ; and it is for you
to see whether you have done yours." For the
judge too runs a risk, do not forget that.
CHAPTER VI
Of indifference i?i things
THE hypothetical syllogism in itself is a matter of
indifference ; yet the judgement about it is not
indifferent, but is either knowledge, or opinion, or
delusion. In like manner, although life is a matter
of indifference, the use which you make of it is not
a matter of indifference. Therefore., when someone
tells you, "These things also are indifferent," do not
become careless, and when someone exhorts you to
be careful, do not become abject and overawed by
material things. It is good also to know one's own
training and capacity, so that where you have had
no training you may keep quiet and not be annoyed
if some other persons outshine you in those matters.
For you in your turn will expect to outshine them
in syllogisms, and if they are annoyed at that, you
will console them by saying, (( I have learned this,
24?
ARRIAN'S DISCOURSES OF EPICTETUS
5 S' ou." OVTO)$ real, OTTOV TWOS XP e ^ a
fyjret, TO CLTT avTTj^ ^ Trepiytvo/JLevov, o-XV eKeivov
Trapa^Gopei, TO 9 7repiTTpifj,/j,evoi,$, aol 8
TO evcrTaOelv.
6 ""A7reX0e teal daTracrai TOP Selva." " dcrTrd-
^ojjia^ 2 tf 7TW9 ; " " ov Tairew&s" " aX)C e%e~
fc\elo-ff'r]$" 3 " Si a SvpiSos jap ovtc epadov
elcrepxe o-dat,- orav Se /c/c\.t,fjLvv]v evpai
dvpav, dudjK'T) /JL rj aTro^caprjcraL r) 8ia
7 BvpLSos iff\0iv" " a\\a teal \d\
8 < XaX&)." "riva rpoTrov"; "ov TaTrewG)?" t( d\J)C
OVK 7TTU%9." /AT} <jap (TOP TOV7Q TO 6pJOP r}V /
aXX' KLVOV. Tl QVV aVTLTTOlf) TOV dXXOTplOV;
del jjLefJtVripAros o TL crov Kal TL d\\OTpLOv ov
9 rapa'xfftjo'p. Sid TOVTO /caXa)9 o XpucrtTTTro?
Xeyet on " jji%pi$ dv a&t)\d juoi $ TO, effis, del
TO)V V()V6CrTO)P eQ^CU 7T509 TO
TO)V KCLTa <vO~W CLVTOS jp fJi
10 TOVTWV e/c\KTt,KOV. el ?> je f}o*iv OTL vocrelv
fcadeL/jLapTCU vvv, seal &p/j,o)v dv TT' avTO'
<ydp o 7rou9 5 el <ppeva$ el%ez^, &pp.a av eirl TO
11 ETTCL TOL TIVOS eveica yivovTai
iva Kal fypav9(*)O"iv ; d\\
f (va Se Kal depiaffcocriv ; ov yap d i rro\VTOL
12 TCLI. el ovv aia-OrjO-iv el%ov
1 Mter : CLTTO rrjs xpems S. 2 Added by Schenkl.
3 Schenkl : $j-eK\eiff8ijv S.
1 Compare Stoic. Vet Fragm. III. 46, frag. 191. Von Arnim
thinks that only the last few words are a literal quotation
from Chrysippus.
BOOK II. vi. 4-12
and you have not." So also in a case where some
acquired skill is needed,, do not seek that which
only practice can give, but leave that to those who
have acquired the knack, and be content yourself to
remain steadfast.
(S Go and salute so-and-so." " I salute him."
" How ? " " In no abject spirit." "But the door
was shut in your face.'* " Yes, for I have not
learned how to crawl in at the window ; but when
I find the door closed, I must either go away or
crawl in at the window." " But go and do speak
to him." (e 1 do so speak." "In what manner?"
" In no abject spirit." t But you did not get what
you wanted." Surely that was not your business,
was it? Nay., it was his. Why, then,, lay claim to
that which is another's ? If you always bear in
mind what is your own and what is another's, you
will never be disturbed. Therefore Chrysippus 1
well says, "As long as the consequences are not
clear to me, I cleave ever to what is better adapted
to secure those things that are in accordance with
nature; for God himself has created me with the
faculty of choosing things. But if I really knew
that it was ordained for me to be ill at this present
moment,, I would even seek illness for the foot
also, if it had a mind, would seek to be covered with
mud/' 2
For example, why do heads of grain grow ? Is it
not that they may also become dry ? But when
they become dry, is it not that they may also be
harvested? Since they do not grow for themselves
alone. If, therefore, they had feeling, ought they
2 That is, if the owner of it found it necessary to step into
the mud ; if. II. 5, 24,
249
ARRIAN'S DISCOURSES OF EPICTETUS
l&etj wa fir] depLO-d&aiv /^SeTrore ; TOVTO Se
/cardpa ecrrlv errl ara^vcov TO ^SeTrore depi-
13 crdfjvat. oirra? fcrre oil teal eV dv@ pcoTroov
xardpa ecrrl TO firj aTrodavelv OJULOLOV r&5 /J^TJ
14 rrerravd'fjva^ p,r) depi&QrivaL. rj/jieis ' erreiSrj ol
avToi, ecrfjiev, a/jia pev o&9 &GL depL&d'rjvat,, a^a Se
KOL ai)T& TOUTft) 7rapaKO\OV00VVT$ OTL
a, &ia TOVTO ajavaKTOVfiev. ovTe jap
0~/JLV OVTG jJLp J eTr)KajJLV TO,
15 a>9 LTTTriKol ra iTTTtiKa. aX\a ^
fcovcrev avaKah-ovcrris, avea^ev* OVTGO$
Trpovpyiafcepov eSogev ai)T& TO TOV crTpaTr)<yov
16 rrpocrTay/jia rj TO l$iov Troielv T]^V 8'
Ty, aXka tcXdovTe? /cal
a 7racr%o^ez> KOI TrepiaTacrew avTa
17 fca\ovvT6$. TToia? TcepHTTacreis, avOpoyire ; el
\eyeL$ Ta TrepiecrTrjicbTa, rrdvTa
elcriv el S' o>9 Svcrfco\a Ka\.e1$,
X l T0 t y e vl JL VQv <>6apr\vai ;
18 TO Se (^Oelpov rj fid^aLpd ICTTLV rj Tpo%o$ ^
BcCkaaaa TJ fcepafjbls 7} ivpavvos. TL croi p,e\<=i y
TroLa oSq> KaTa/Bf)^ el? f 'At8ov ; leai Traaat, elcriv.
19 el Se 8e\6L$ d/cov(rai ToX^Or), crvvTOjucoTepa fjv
o Tvpavvos. ovbeTTOT ouSel? ivpavvo^ e
rw Tcva e<j$a%ev, TrvpeTo? Se /cal ev
ecrrl rrdpTa TavTa /cal
1 Xenophon, Cyropaedeia, IV. 1, 3.
2 i,e.j the rack.
250
BOOK II. vi. 12-19
to pray that they should never at all be harvested ?
But never to be harvested at all is a curse for heads
of grain. In like manner I would have you know
that in the case of men as well it is a curse never
to die ; it is like never growing ripe, never being
harvested. But, since we are ourselves those who
must both be harvested and also be aware of the
very fact that we are being harvested, we are angry
on that account. For we neither know who we are,,
nor have we studied what belongs to man, as horse-
men study what belongs to horses. But Chrysaiitas,
when he was on the point of striking the foe,
refrained because he heard the bugle sounding the
recall ; 1 it seemed so much more profitable to him
to do the bidding of his general than to follow his
own inclination. Yet no one of us is willing, even
when necessity calls, to obey her readily, but what
we suffer we suffer with fears and groans, and call it
"circumstances." What do you mean by "circum-
stances," man ? If you call " circumstances " your
surroundings, all things are "circumstances" ; but if
you use the word of hardships, what hardship is in-
volved when that which has come into being is
destroyed ? The instrument of destruction is a
sword., or a wheel/ or the sea, or a tile, or a tyrant.
What concern is it to you by what road you descend
to the House of Hades ? They are all equal. 3 But
if you care to hear the truth, the road by which the
tyrant sends you is the shorter. No tyrant ever
took six months to cut a man's throat, but a fever
often takes more than a year. All these things are
a mere noise and a vaunting of empty names.
3 A popular saying variously ascribed to Anaxagoras,
Aristippus, Diogeues 3 and others.
251
ARRIAN'S DISCOURSES OF EPICTETUS
20 " T?}
ov KivBvvevo), 09 olicS) ev N^/eoTroXet, OTTOV o~LO~/jLol
Tocrovrot, ; cru S' auT09 orav Sa7rXe??9 rbv^ASpiav,
21 T6 KLv$vveveL$ ; ov rrj ice^oXy ; f( aXXa Kal rfj
tcivSvvevto" rfj erf] ; TTW? ; rt? 7ap ere
Svvarai VTroXafielv TL a>z> ou 6e\L$ ;
a\\a rfi d\\orpia ; KOI irolos eari KLV&VVOS ao?
22 aXXo^9 TO, tyevSr] vTro\af^elv ; " aXV e%opicr9r}-
vai Kiv&vvevca" ri e&Tiv e^optadrjvai ; a\-
Xa%ou eivai TJ ev c P^/x?7 ; " vai^ TL ovv ; ft av els
Yvapa 7TjjL(frd) ; " av aoi Troif), aireXevcrr)* el
Be fir], ^t9 TTOV avrl Tvdpatv aire\0r)<^ y OTTOV
Katcelvos eXevaeraij av T6 6e\rj av re /JMJ> 6
23 TrejATTcov ere et9 Fvapa. ri \onrov a>9 e?rl /JueydXa
avepj(r) ; fiiKporepd <JTL 77)9 TrapacrKevfjs, f iv
?7r?; z^609 evfivrjs on " ovtc r\v TOCTOVTOV rocrovrcov
p,ev dfC7]KOvai 3 rocravra Se yeypa<pvai, rocrovra)
Se XP V( P TrapaiceKadiKevai yepovTiG) ov TTO\\OV
24 di<p" fjiovov e/cetV^9 T/]9 SiaLpeaeo)^ jjL6jj,V7](ro,
Ka9^ r}V Siopi^eTai ra era Kal ov ra era. firj TTOT
25 avTiTronjcrrj TWOS rS>v d\\QTpLcov. ^yj/^a KOI (fov-
Xafcrj T07T09 ecrrlv e/cdrepov, o [jiV ^^77X09, o Se
Ta7Tt,v6$' r} TTpoalpecris & ia">j, av la^v avrrjv ev ^
ZKarepq) $v\d%ai 9e\y$, Svvarat, <^>v\a')(6rjvaL.
26 Kal TOT' eaofjieBa fyXcoTal ^GOKpdrovs, orav v
27 (pv\a/cfj Sweated a iraiavas <ypd(>eiv. ^XP 1 ^^
vvv <W9 e^piJiev, Spa el ^z/ea^o/^e^ av v rfj <pv-
\aicf) aXXou TIVO^ r)fuv \ejovro^ (( deXeis dvayvc*)
1 Supplied by Schweighauser.
1 Gyara or Gyaros was a little island east of Attica, used
as a place of banishment in the early empire. Compare
I. 25, 19 f., etc.
BOOK II. vi. 20-27
"I run the risk of my life in Caesar's presence."
But do I not run a risk by living in Nicopolis, where
there are so many earthquakes ? And what risk do
you yourself take when you cross the Adriatic ?
Do you not risk your life ? < But I also risk my
opinion at court." Your own opinion ? How so ?
Why, who can compel you to opine anything against
your will ? But do you mean some other man's
opinion ? And what kind of risk is it of yours that
others should entertain false opinions? " But I run
the risk of banishment." What is banishment ? To
be somewhere else than in Rome? "Yes." What
then? "Suppose I am sent to Gyara." 1 If it is to
your good., you will go ; if not, you have a place to
which you may go instead of Gyara where he too
will go, whether he will or no, who is sending you
to Gyara. Then why do you go up to Rome as
though it were some great thing ? It amounts to
less than your preparation for it ; so that a young
man of parts may say,, "It was not worth so much
to have listened to so many lectures, and to have
written so many exercises, and to have sat so long
at the side of a little old man, who was not worth
very much himself." Only remember that dis-
tinction which is drawn between what is yours and
what is not yours. Never lay claim to anything that
is not your own. A platform and a prison is each a
place, the one high, and the other low ; but your
moral purpose can be kept the same, if you wish to
keep it the same, in either place. And then we
shall be emulating Socrates, when we are able to
write paeans in prison. But considering what has
been our state hitherto, I wonder if we should have
endured it, had some one else said to us in prison,
253
ABRIAN'S DISCOURSES OF EPICTETUS
aoi Traiavas ; ff r JJLOL Trpj/^ara rrapey^ei^ ; ov/c
o!8a9 ra e^ovrd p,e /caxd ; ev TOVTOLS yap JJLOI
ecfTiv " ev Ticriv ovv ; et CLTTO Ovrjcr K.&IV
av0po)7roi $* ci\\OL dOdi'aroL ecrovrai ;
TO dfcaipcds fiavreuecrOat, TroXXol
2 7ro"XXa TTapaheLirofiev. ri jap 6 i^dvri^ Svvarai
Tr^eov ISelv davd'Tov rj tcw$vvov rj vo&ov rj cX&)9
3 TO)V TQIQVTQ)V / GLV OVV 6/7 KlV$VV6Vaai VTTep TOV
<pi\ov, av Se teal 0,7108 avelv virep avrov Kadij/cy,
7TOV JJLOL KaipQS TL jJiaVT&V<j6ai / OVK %&) TOP
\LavTiv eacD TOV elpTjfcora fioi TJJV over Lav TOV
djaffov teal TOV fcatcov, TOV e^rjyTj/aevov TCI cr^^ela
4 dfi<f)OTepa)V ; ri ovv GTL %peiav i^o) T&V <77rXa<y-
^voav r} T&V olo)vS)v ; aXX' are^QfjiaL
etceLvov " crvjjLfyepet, aoi " ; ri <ydp eari
5 olSev ; ri e&Tiv a<ya0ov olBev ; p.ep.ddr]tcei> &arrp
ra cr-rjfjiela T&V GTrXtdy^Vtev OVTO)$ arjp^ela Tiva
d<ya0o)v fcal fcatt&v ; el yap TOVTC^V olSev cnj/meia,
KOL icaK&v fcal alcr^poov olSev xai ^LKaiwv KOI
avdpoiTre, av JJLOL \eye TL cnifjuaiveTai,
7} 8dvaTO$, irei-La fj riKovTOS* rroTepov Se
1 The idea seems to be: We go to a diviner in order to
find out what acts to avoid if we would escape evils to
ourselves. But the things in life that are accounted our chief
ills are death, danger, illness, and the like. These evils one
must sometimes, in self-respect, accept, and they are in fact,
254
BOOK II. vi. 27-vn. 6
" Would you like to have me read you paeans ? "
" Why bother me? Do you not know the trouble
that I am in ? What, is it possible for me in this
condition ? " In what condition, then ? if I am
about to die." But will other men be immortal ?
CHAPTER VII
How should one employ Divination ?
BECAUSE we employ divination when there is no
occasion for it, many of us neglect many of the
duties of life. For what can the diviner see that is
of greater import than death, 1 or danger, or illness,
or in general such things as these ? If, then, it
becomes necessary for me to risk my life for my
friend,, and if it becomes my duty even to die for
him, where do I find beyond that any occasion to
employ divination ? Have I not within me the
diviner that has told me the true nature of good and
of evil, that has set forth the signs characteristic of
both of them ? What further use have I, then, of
entrails, or of biids ? But when he says, ie It is
expedient for you," do I accept it? Why, does
he know what is expedient ? Does he know what
is good? Has he learned the signs characteristic of
things good and things evil, as he has the signs
characteristic of entrails ? For if he knows the
signs characteristic of these, he knows also those of
things honourable and base, and right and wrong.
Man, it is for you to tell me what is indicated by
signs life or death, poverty or wealth ; but whether
not evils at all. Hence the petty things about which men
consult the diviner fall into insignificance.
255
ARRIAN'S DISCOURSES OF EP1CTETUS
ravra 77 crv/^<op crriv, crov
7 Trvv9dvea9ai ; Sid TL ev jpa/^jjiartfcoL^ ov
ev9d$ ovv, OTTOV irdvTes dvOpcoTTOL 7r\avc*){jLe8a
8 Kal 7rp09 d\\r/\ovs ,ua%o/ie$a ; Bid rovro rj
<yvvr) yeaXa>9 elrrev $) irefji'^rai 9e\ovcra rp
Tpari\\p et;Q)pi<TjijLvp TO ir\olov r&v ejrijjL'rjvitov
Kara TOV djrovra on "'*A<j)aiptfcrTai, avrd
avra
9 Tt ovv ?;/^a? 7rl TO OVTO>
rj e^a, TO (oea-ai ra?
TOVTO fco\afcevofji6v TOU9 fidpTec^'
fcvpce, TOP rraTepa ; " ff cSaifJiev
ft I / f f / /) f^ 5
Vat,, KVpl 3 00? r) TVffl ue\L.
tl K\,r}povQp,r}<Tei<$" 0)9 Trap* avrov TTJV K,\7]povo/j.iav
el\r}(f>6TG<> ev^apicnovpev avr&. Bid TOVTO fed-
10 icelvoi \oi7rov ejATrai^ovcriv rjpZv. TL ovv ; $ei Bfya
ope^eo)^ ep^ecrOai, KOI fCK\lcrea)$, a>9 6 oSoiTropos
Trvv9dv6Tai, Trapd TOV aTravTrjcravTOS, TTOTepa TOSV
oB&v (frepei, ov/c e^oov opJ;iv Trpo? TO 3 Trjv Sel;idv
/jia\Xov (plpew rj Trjv dpiaTGpdv* ov yap TOVTCOV
11 Tivd aTrekSelv de\ei d\\d TTJV (pepovcrav.
eSet Kal ewl TOV Oeov p%ecr9ai a>9 oo'rjyov,
o$>9a\jjLol$ xpcd/jieda) ov 7rapaKa\ovvT<$
iv a Ta TOtavTa aa\\ov vpfiv $IKVV<J)O'LV, d\\" ola
evSeiKvvvTat, TOVTO>V Ta9 <f>avTao~ca<> ^e^ou^evoi.
12 VVV Se Tp[JiOVT$ TOV OpVl9dpLOV KpaTOV/jiV Kal
1 Schenkl : rovr * * S. 2 Kronenberg : ewav 8.
3 Supplied by Upton.
1 That is, on a subject about which you do not profess to
know anything.
256
BOOK II. vn. 6-12
these things are expedient or inexpedient, am I going
to ask of you ? Why don't you speak on points
of grammar ? * Well then., on this matter, in which
we mortals are all astray and in conflict with one
another,, you do speak ? Wherefore, that was an
admirable answer which the woman gave who wished
to send a boatload of supplies to Gratilla after she
had been exiled. To a man who said, f( Domitian
will confiscate them," she replies, Ci I should rather
have him confiscate them than myself fail to send
them."
What, then, induces us to employ divination so
constantly ? Cowardice, fear of the consequences.
This is why we flatter the diviners, saying : i: Master,
shall I inherit my father's property ? " fe Let us see ;
let us offer a sacrifice about that matter." ee Yes,
master, as fortune wills." Then if the diviner says,
" You will inherit the property," we thank him as
though we had received the inheritance from him.
That is why they in their turn go on making mock
of us. Well, what then? We ought to go to them
without either desire or aversion, just as the wayfarer
asks the man who meets him which of two roads
leads to his destination, without any desire to have
the right-hand road lead there any more than the
left-hand road ; for he does not care to travel one
particular road of the two, but merely the one that
leads to his destination. So also we ought to go to
God as a guide, making use of Him as we make use
of our eyes ; we do not call upon them to show us
such-and-such things by preference, but we accept
the impressions of precisely such things as they
reveal to us. But as it is, we tremble before the
bird-augur, lay hold upon him, and appealing to him
257
ARRIAN'S DISCOURSES OF EPICTETUS
a)? 1 Oeov eTUfcaXou/jievoi ^eo^eda avrov*
13 \e7]<jov t e-TriTpetybv pot, e%e\6eiv" dv&paTroSov,
a\\o yap TI Oeke^ r) TO d^eivov ; a\\o ovv TI
14 a/^etvov r\ TO ra> dew BOKOUV ; TI TO ocrov 7rl crol
TOV KiT'rv, Trade^ TOV
77'. Tt? ovcrla, rov dyadov ;
real rdyadov ax^e
66/^09 o5j/, 07TOU Tj QVCria TOV
2 rr)v TOV dyadov. T69 ovv ova [a Oeov ; <rdp% ;
yevoLTQ. dypos ; /AT) yzvoiro.
3 VQV$> 7ricrT?]fjtf]) \6yo<$ 6p06$* evTdvOa TOIVVV
a7rXo>9 f^ret TTJV ova-Lav TOV dyadov. eireL TOI
IJiiq Ti avTrjV ev <J>VT) r]Ti<> ; oi5. firf 11 zv
d\6ya) ; ou. ev \oyt/ca) ovv ^TJTCOV TL eTi d\\a%ov
^Tt9 rj ev TTJ rrapaXXayfj TTJ Trpos Ta a\oya ;
4 Ta <j>VTa ov<$e fjzavTaatais %/?^<TT^/ca e&TW, Sid
TOVTO ov Xe^yet9 7r' avT&v TO dyadov. SeiTai
5 ovv TO dyadov %p?;crft>9 (jiavTacnwv. dpd ye
{iovrjs ; el yap /j,6vr}$, \ey Kal ev TOL$ d\\oi?
fft)0i9 T^ dya6d eivai KOI evSai/Aovt'av /cat /ea/co-
6 SaifJ,ovav* vvv 8' ov \6yei$ teal /caX<5)9 Troiefc' el
1 Elter : rbv J3.
258
BOOK II. vii. 12-vni. 6
as if lie were a god,, we beg of him, saying : f * Master,
have mercy ; grant that I come off safe." You slave !
What, do you want anything hut what is hest for
you ? Is anything else hest for you than what pleases
God ? Why do you do all that in you lies to corrupt
your judge, to mislead your counsellor?
CHAPTER VIII
What is the true nature of the good ?
GOD is helpful; but the good also is helpful. It
would seem,, therefore, that the true nature of the
good will be found to be where we find that of God
to be. What, then, is the true nature of God ?
Flesh ? Far from it ! Land ? Far from it ! Fame ?
Far from it ! It is intelligence, knowledge., right
reason. Here, therefore, and only here, shall you
seek the true nature of the good. Surely you do
not seek it at all in a plant, do you ? No. Nor in
an irrational creature ? No. If, then, you seek it
in that which is rational, why do you keep on seeking
it somewhere else than in that which differentiates
the rational from the irrational ? Plants are in-
capable of dealing even with external impressions ;
for that reason you do not speak of the " good " in
referring to them. The good requires, therefore, the
faculty of using external impressions. Can that be
all that it requires? For, if that be all, then you
must assert that things good, and happiness and
un happiness, are to be found in the other animals as
well as in man. But, as a matter of fact, you do not
so assert, and you are right ; for even if they have in
s 2
ARRIAN'S DISCOURSES OF EPICTETUS
jap teal ra /juaXicrra ^pfjcnv ^avracrt&v e^ei,
a\\a TfaoafCoKovdr^alv ye rf) xpijcret, T&V fyavra-
crioov ov/c e^ei. KOI el/coTCD?* vTrrjpeTL/ca jap
7 jejovev aXXot9, ov/c avra Trporjjovp.eva. o
jejovev p^rj TI Trporjyovj&evcds ; ov*
V %peiav et%o/zP j3ao-rd%iv rt,
a vrj A/a fcal 7Tpi7raTovvTO$ avrov
Sia TOVTO Trpocrefarifye real TO
aL^ aXXco? jap Trepnrarelv ov/c eSvvaro.
8 fcal \o(,7rov avrov TTOV TreTravrac, el Be KOI
TTOV 7rpoo"L\7j<pL TTapatcoKovOycriv ^ rfj %
T&V (fravrao'i&v, Kal STJ\OV on Kara \6jov
av TIIMV vTrereraKTO ovSe ra9 ^p
7rapL%ev s aX)C ?jv av tcro? 'fipZv KOI 0/^0^09.
9 Ov 0e\6i$ ovv /c6L fyrelv TTJV over lav rov
ayaOov, ov jjirj 'napovro^ TT' ovevo$ r&v a\\o)V
10 de\,i$ \jLP TO ayadov ; " rt 2 ovv ; ovrc ecrTi
de&v p<ya Katcelva ;" ecrrfp, oAA,' ou Trpo^yov-
11 jj(,va ovSe p^epr] Becov. crv Se rrpor]jovp,vov el,
(TV a f jr6crTra<T/Jia el TOV deov' ep^ei? TI ev
/jLepO$ KLVOV. TL QVV djVOGLS (TOV TY]V
12 vsiav ; TL ov/c olSas, rrodev eXrjKvdas ; ov
fjLfjt>vr)cr8ai, f OTCLV eordirjs, T69 &v eo~ffle^ /cal Tuva
Tpe<$ei<$ ; OTCLV avvovorLa Xpf], Tt9 <wi/ %pf) ;
op,i\la ; OTav yv/Jivdfy, OTOV ^aXe^y?;, OVK,
1 Schenkl : TrapaKo\ov0rj 8.
8 Upton : el 8.
1 That is, things that are an end in themselves, like man,
in the characteristic Sioic anthropocentric view. Of. also II.
10, 3.
2 That is, the ass went no further in the development of
its faculties.
260
BOOK II. YIII. 6-12
the highest degree the faculty of using external
impressions, still they do not have the faculty of
understanding,, at all events, their use of the external
impressions. And with good reason ; for they are
born to serve others,, and are not themselves of
primary importance. 1 The ass, for example, is not
born to be of primary importance, is it? No; but
because we had need of a back that was able to
carry something. But, by Zeus,, we had need that
it should be able also to walk around ; therefore it
has further received the faculty of using external
impressions ; for otherwise it would not be able to
walk -around. And at about that stage there was
an end. 2 But if it, like man, had somehow received
the faculty of understanding the use of its external
impressions, it is also clear that consequently it would
no longer be subject to us,, nor would it be performing
these services, but would be our equal and our peer.
Will you not, therefore, seek the true nature of
the good in that quality the lack of which in all
creatures other than man prevents you from using
the term "good" of any of these? "But what
then ? Are not those creatures also works of God ? "
They are, but they are not of primary importance, nor
portions of Divinity. But } T OU are a being of primary
importance ; you are a fragment of God ; you have
within you a part of Him. Why, then, are you
ignorant of your own kinship ? Why do you not
know the source ffom which you have sprung ? Will
you not bear in mind, whenever you eat, who you
are that eat, and whom you are nourishing? When-
ever you indulge in intercourse with women, who
you are that do this ? Whenever you mix in society,
whenever you take physical exercise, whenever you
261
ARRIAN'S DISCOURSES OF EPICTETUS
on Qebv rpe^ecs, debv yv/jbvd%i$ ; debv rrepicjiepei,?,
13 rd\a$ 3 KOI dyvoel?. So/eels pe \eyeiv dpjvpovv
riva r) %pvcrovv e^codev ; v cravr ^epei? avrov
fcal jjbokvvwv OVK alcrddvy aKaOdprois fjuev ia-
14 vorifAdcri, pVTrapals 8e Trpatfecn,* KCLI dyd\fJLaro<;
pep rov deov Trapovros OVK av roX/i7j<jai9 11 rov-
v 7roii9. avTov Se Tou 0ov Trap-
KOI e<pop&vTQ$ wdvra /cat eTra/cov-
OS ovfc ao")(vprj Tavra evdvpoviJievos KOI TTOL&V,
iadTjre T//<? avrov <^vcrco<; teal Oeo^oXoyre ;
15 KOLITOV r)fj,L$ TL ^o^ovfi^Oa Kire/jL7rovT<s veov
Ti, /JUT) a/Ouy? (j>d<yr}, ^r] aXXa>9 auvov-
cridcrr), /mrj TaTreivocrr} avrov pater} Trepiredevra,^
16 JJL-T] errdp)-) 2 fcofjb^a i^dria ; ovro? ov/c olSev
avrov deov, ouro$ OVK olSev, p^era rivos drrep-
^erat. d\~)C dve^o/uieda \eyovros " avrov ere
17 ij06\ov e%6i/"; etcet rov 0eov OVK e%e9 ; elr'
18 aXkov riva fyreis Ifceivov 6%cov ; rj d\\a croi
epel e/celvos T) ravra ; aXX' el JAW ro ayaXfjia, f)<?
TO ^etSiov, TI ^ h.Qr\va ^ o Zev9, e/^ef^v^cro av /cal
cr avrov /cal rov re^virov KCLI ei riva alo~9r)o~iv
e!^69, IrreLpa) av jjiySev dvd^cov rrocecv rov Kara-
crfcevdcravros /jLTjBe aeavrov, ^S' ev drrperrel
19 cr^/^arL tf>aiveo~6ai T09 op&crr vvv Se ae on o
Zeu9 Trerrol'jjfcev, Sta roOro a/^eXe69 olov riva
1 Wolf: TrepiTtBevra, /?. 2 Reiske : ^dj7]i 3.
1 Referring to the chryselephantine statues at Athens and
at Olympia, upon which the fame of Pheidias principally
rested. The statue of Athena held a Nike in the out-
stretched right hand; cf. 20 below.
262
BOOK II. VIH. 12-19
converse, do you not know that you are nourishing
God, exercising God ? You are bearing God about
with you, you poor wretch, and know it not ! Do
you suppose I am speaking of some external God,,
made of silver or gold ? It is within yourself that
you bear Him, and do not perceive that you are
defiling Him with impure thoughts and filthy actions.
Yet in the presence of even an image of God you
would not dare to do anything of the things you are
now doing. But when God Himself is present within
you, seeing and hearing everything, are you not
ashamed to be thinking and doing such things as
these, O insensible of your own nature, and object
of God's wrath !
Again, when we send a young man forth from the
school to sundry activities, why are we afraid that
he will do something amiss eat amiss, have inter-
course with women amiss, be abased if dressed in rags
or conceited if he has on fine clothes ? This fellow
does not know the God within him, this fellow does
not know the companion with whom he is setting
forth. Nay, can we allow him to say, " O God,
would that I had Thee here"? Have you not God
there, where you are? And when you have Him, do
you seek for someone else ? Or will He have other
commands for you than these ? Nay, if you were a
statue of Pheidias, his Athena or his Zeus, 1 you
would have remembered both yourself and your
artificer, and if you had any power of perception
you would have tried to do nothing unworthy of
aim that had fashioned you, nor of yourself, and you
would have tried not to appear in an unbecoming
attitude before the eyes of men ; but as it is, because
Zeus has made you, do you on that account not care
263
ARRIAN'S DISCOURSES OF EPICTETUS
creavrov ; KOI TL o re^piry? rq> re"xylrr}
TO
20 Kal rrolov epyov re^vlrov evdvs e^ei ra<$ Svvd/jLi$
kv lauro), a? ^aLvei Sea TIJS Karao-fcevrjg ; ov^l
/ feed rj
ela fcal
0X0) TW al&vi> ra Be rov 6eov
21 Trvoa, j^priariKa <j)avracn.Gov, ^ofcifiacrriKd. rovrov
rov ^fJLiovpyov /caTao-fcevacr/jLa &v Ka~rai<T')(vi>L$
avro ; ri S' ; on ov JJLQVQV ere
aXXa fca\ <rol /JLQVM eTTicrrevcrev KOI
22 ouSe rovrov ^fj^v-ri^r), a\\a Kcti
rijv emrpomfiv ; el Se GQI opfyavbv riva 6
23 irapeOzrOt ovra)$ av avrov r]^e\ei^ ; TrapaSe
O~OL crsavrov icai Keyei, <( OVK etyov a\\ov TTICTTO-
repov crow rovrov U*QL <pv\cto~cr roiovrov olos
alStffiova, marov, vtyrfkov, d/curd-
drra@f), drdpa^oi/." elra av ov
24 "'AXX 1 epovcnv* ' rrodev rjfilv ouro? 6<ppvv
evr}vo f )(v Kal aejJLVQirpoa'tttrrel ; ' " OVTTCO tear
a%lav. en yap ov ffappa) 049 e^a0ov Kal
crvyKaredejurjv' en rrjv aa6eviav rrjv p,avrov
25 ^o/3ovfMaL. 7Ti roi a<pere //-e 0appr]o~ai Kal rore
/3\/ji,[j,a otov Sec fcal <r^//a olov Set, rore
1 See the note on p. 262.
264
BOOK II. vin. 19-25
what manner of person yon show Yourself to be ?
And jet what comparison is there between the one
artificer and the other, or between the one work of
art and the other ? And what work of an artificer
has forthwith within itself the faculties which its
workmanship discloses ? Is it not mere stone., or
bronze, or gold, or ivory? And the Athena of
Pheidias, when once it had stretched out its hand
and received the Nike l upon it, stands in this attitude
for all time to come ; but the works of God are
capable of movement, have the breath of life, can
make use of external impressions, and pass judge-
ment upon them. Do you dishonour the workman-
ship of this Craftsman, when you are yourself that
workmanship ? Nay more, do you go so far as to
forget, not only that He fashioned you, but also
that He entrusted and committed you to yourself
alone, and moreover, by forgetting, do you dis-
honour your trust? Yet if God had committed
some orphan to your care, would you so neglect
Him ? He has delivered your own self into your
keeping, saying, (c I had no one more faithful than
you ; keep this man for me unchanged from the char-
acter with which nature endowed him reverent,
faithful, high-minded, undismayed, unim passioned,
unperturbed/' After that do you fail so to keep
him ?
ef But men will say, ' Where do you suppose our
friend here got his proud look and his solemn
countenance ? ' " Ah, but my bearing is not yet what
it should be ! For I still lack confidence in what I
have learned and agreed to ; I am still afraid of my
own weakness. Just let me gain confidence and
then you will see the right look in my eye and the
ARRIAN'S DISCOURSES OF EPICTETUS
vfuv Seized TO aya\{Jba, orav T\ia>0fj, orav
26 crTiXTTvcddfj. ri So/eetre ; cxppvv ; firj yivotTO.
IJLTJ yap 6 Zey? 6 ev 'OXu/^ma ofypvv dve<T7raKv ;
a\\a TteTTYiyev avrov TO /SXea, olov Sel elvai
TOV epovvros
ov yap e/AOV 7ra\ivd<ypGTOV ovS* a
27 TOLOVTOV vpZv SL%O) efiavrov, TUCTTQV,
28 yevvalov, ardpa^ov. /J,TJ n ovv aOdvarov, dyjj-
pcov, [ATI TI avoaov ; aXX' dTrodvya-Kovra ffeicos,
vocrovvra deia)?. ravra e^6), ravra SvvafjiaL'
29 ra 8' aXXa our' e^a> ovre Bvva/Liai. beL^w vp.lv
vevpa (pLXocro^ow Trola vevpa ; ope^iv dvairo-
TGVKTOV, fCK\l,CnV direpLTTTCOTOlf, OpfJirjV KCL01JKOV-
<rav, irpoQea-LV eTrijuekr), avy/caTaffeatv d
TOP.
ff. rf QTi ov $vvd}jLVQi TTJV dvdpwTrov ei
TTJV fyiKocro^ov 7rpo<T\a/jL/3dvojLiV
e(TTi TO TV)(OV aVTO JJUOVOV dvdptOTTOV 7T-
2 a<yye\lav 7r\r)p)0"ai. il yap e&Tiv av@pa)7To$ ;
Zipov, (pycri,, \oyiKov, OVYJTOV. Eu^u9 ev rw
\oyL/cq> TLVCOV ^(opL^o/JLeSa ; T&v 8r)pioi)v. Kal
TLV&V aXXtov ; T&)i> 7rpo/3dTa>v real
3 ff Opa ovv jJLT) TI 7ift)<? co? Orjplov Trottfcrys' el &
TOV avdpcoTrov, OVK
1 Homer, Iliad, I. 526, Bn T aut's translation.
2 That is, what a person or a thing promises or is expected
to perform. In rendering $ira.yye\ia. the same word has been
retained throughout the chapter, even in unusual colloca-
tions, so as to preserve clearly the point of the analogy.
266
BOOK II. VIIT. 25-ix. 3
riglit bearing ; then,, when the statue is finished and
polished, I will show it to you. What do you think
of it ? A lofty air, say you ? Heaven forbid ! For
the Zeus at Olympia does not show a proud look,
does he ? No, but his gaze is steady, as befits one
who is about to say,
No word of mine can be revoked or prove untrue. 1
Of such character will I show myself to you faithful,,
reverent, noble, unperturbed. You do not mean, there-
fore,, immortal, or ageless, or exempt from disease ?
No, but one who dies like a god, who bears disease
like a god. This is what I have ; this is what I can
do ; but all else I neither have nor can do I will
show you the sinews of a philosopher What do you
mean by sinews ? A desire that fails not oi achieve-
ment, an aversion proof against encountering what
it would avoid, an appropriate choice, a thoughtful
purpose, a well-considered assent. This is what you
shall see.
CHAPTER IX
That although we are unable to fulfil the profession of
a man, me adopt that of a philosopher
IT is no simple task, this of fulfilling merely the
profession 2 of a man. For what is a man ? A rational,
mortal animal, someone says. To begin with, from
what are we distinguished by the rational element ?
From the wild beasts. And from what else ? From
sheep and the like. See to it, then, that you never
act like a wild beast ; if you do, you will have
destroyed the man in you, you have not fulfilled
267
ARRIAN'S DISCOURSES OF EPICTETUS
erra,<yye\Lav. opa JJLI] n 009 rrpoftarov' el Se ai] t
4: Kal oirra)9 drrdikero 6 avdpoiTros. riva ovv
rroiovfjuev &>9 7rp6/3arct ; orav rrj$ yacrrpos eveKa,
c/ r> 5> / f 3 r / f ,-,</
oral' TW^ aioou&v, orav eifcrj, orav pvTrapcos, orav
aveTTLcrTpeTTTcos, TTOV airefc\Lvap,ev ; ejrl ra 7rpo~
5 /Sara, ri aTrcoXecra/iez/ ; TO \oyiKov. orav
ya-a>9 fcal /SXafiepS) 1 ? Kal 6v[LLK&<$ teal
6 TTOV aTretckivafJLGv ; errl ra drjpia. \onrov ol
rjfjiciov fjieyaka Or^pLa elcriv, ol Se ffiypiSta
/cal [JMcpd, e<f> l &v ecrnv elrrelv " Xecov
7 (pajero)^ Sia rrdvrcov Se rovrcov arro\\vrat,
8 rov avOpooTrov eirayyekia. IT ore yap
a-vfjLrre f rr\ f yiJiGvov ; orav rv\v eira^ek
, &are croor^pia 0-v/JL7T7r\y/uLvov earl TO e'f
crv/jLTT7r\e')( > dai,. rrore Sie&vyuei'ov ;
orav TTJV 67ray<ye"\iav TrX^cocr?;. TTOT avXoi,
rrore \vpa, rrore i7T7ro9, TTOTS KVCOV ; rl ovv
6 av pain QV t el Kal avSpaiTros ooaavrcos
10 crwfeTai, dxravro)^ S' airo\\vrai ; av^ei
eicavrov Kal &&>%!, ra fcard\\r[Ka epya' rov
reKrora ra reKroviKa, rov ypa/A/JLariKov ra
<ypa/j,/jiariKd. av S' efficrrj ypdfieiv dypa^/udrcos,
di'dyxr} Kara^OeipeaBai Kal drroXKvcrOai rr)i>
11 re-^vrjv. ovrcos rov aev aiSrjfiova a^ei ra alSij-
/j,ova epya, drroXKvei Se Ta 2 dvaiSr}* rov Se
1 Wolf: W S. 2 Wolf: rbv 8.
1 Referring to the proverb, *' Let a lion devour me, and
not a fox," ascribed to Aesop, Prov. 15 ( Faroe wiofjraphi
Grneci, II. 230). As it is considered to be a greater mis-
fortune to be killed by a mean and small animal than by
a great one, so malignant and petty people are more hateful
than the strong and fierce.
268
BOOK II. ix. 3-1 1
your profession. See to it that you never act like a
sheep ; if you do,, the man in you is destroyed in this
way also. Well, when do we act like sheep ? When
we act for the sake of the belly,, or of our sex-organs,
or at random,, or in a filthy fashion, or without due
consideration,, to what level have we degenerated ?
To the level of sheep. What have we destroyed ?
The reason. When we act pugnaciously, and injuri-
ously,, and angrily, and rudely,, to what level have
w r e degenerated ? To the level of the wild beasts.
Well., the fact is that some of us are wild beasts of a
larger size, while others are little animals, malignant
and petty, which give us occasion to say, <e Let it be
a lion that devours me ! " 1 By means of all these
actions the profession of a man is destroyed. For
when is a complex thing preserved ? When It
fulfils its profession ; consequently, the salvation
of a complex thing is to be composed of parts that
are true. When is a discrete 2 thing preserved ?
When it fulfils its profession. When are flutes, a
lyre, a horse, a dog preserved ? What is there to
be surprized at, then, if a man also is preserved in
the same w r ay and in the same way destroyed?
Now deeds that correspond to his true nature
strengthen and preserve each particular man ;
carpentry does that for the carpenter, grammatical
studies for the grammarian. But if a man acquires
the habit of writing ungrammatically,, his art must
necessarily be destroyed and perish. So modest
acts preserve the modest man, whereas immodest
acts destroy him ; and faithful acts preserve the
2 A thing viewed as a separate entity existing j!?er se, not
as a mere component part of something else.
269
ARRIAN'S DISCOURSES OF EPICTETUS
12 TTLCTTOP ra Tuarra ical ra zvavTia dvroXXi/es.
701)9 epapTLOvs TrdXip eirav^ei ra evavrlct' TOP
dpaio")(ypTOP avaicry/yvrLa^ TOP aTTKJTOv aTno-rta, 1
TOP \olSopop "koiSopia, TOP opyi\op 0/3797, TOP
<j)i\dpyvpop at a/earaXX^Xot X??i|re9 real 800*6^9.
13 Aia TOVTO 7rapayyeX\ovcriP ol (j)t,\6cro(f)0i, fjirj ap~
/ceiadai /JiOPO) T& jaadelv, a\\a fcal
14 7rpoo~\a/&j3dpeiP, eZra acr/cyo'ip. TroXXw
ra evavria Troielv eWicrjJLeda /cal ra?
ra9 IvavTlas ra?9 op9ai<$ xprjcrTiKas e%OyCt6F. ap
ovv IJLV] teal T<Z9 6pda$ XprjcrTifcas 7ronjcro){jLP,
ovSeu aXXo ?} e^yrjTal ecro/^eSa
15 SojfjidTO)P. apTi yap ri$ r}/ji)p ou
TX^o\oyy]craL Trepl dyaBcop Kal /ca/c&p ; OTI TCOP
QPTO)P Ta jLiep ayadd, TO, Be Katcd, TCL S' dSidtpopa"
dyadd jnep ovv dpTal Kal TCL /iere^o^ra TO>P
dper&p' fcafca TO, S' IvavTia* d^idfyopa Se
16 7rXot5ro9, vyda, So^a. elr' ap peTa^v \6y6pToyp
TJ/JL&P ^0(^)09 fjLL%o)V yeprjTat, rj T*P TrapopTcop T49
17 KaTayekdcrr) fjfJL&P, %e7r\dyr}/jLep. TTOV GCTTIP,
e, efceipa a e\eye$ ; TroOep avTa Trpofyepo-
e\eye$ / drro TCOP %ei,\G)p avrodcp. TL OVP
/3o7)dr]/jLaTa /juo\vpi^ ; TI t
18 Ta /jLeyi&Ta ; aXXo yap eaTip ce>9 ei9
d'jroOeo'daL dpTov$ Kal olpop, aXXo ICTT! (bayelp.
TO /3pa)0p 6Tre<f)dr] 9 dpeSodrj, pevpa eyepTO }
1 Supplied by Upton from his " codex."
270
BOOK II. ix. 11-18
faithful man while acts of the opposite character
destroy him. And again,, acts of the opposite
character strengthen men of the opposite character ;
shamelessness strengthens the shameless man,, faith-
lessness the faithless., abuse the abusive,, wrath the
wrathful,, a disproportion between what he receives
and what he pays out the miserly.
That is why the philosophers admonish us not to
be satisfied with merely learning, but to add thereto
practice also, and then training. For in the course
of years we have acquired the habit of doing the
opposite of what we learn and have in use opinions
which are the opposite of the correct ones. If,
therefore,, we do not also put in use the correct
opinions,, we shall be nothing but the interpreters of
other men's judgements. For who is there among
us here and now that cannot give a philosophical
discourse about good and evil ? It will run like
this : Of things that be, some are good, others evil,,
and others indifferent ; now good things are virtues
and everything that partakes in the virtues ; evil
are the opposite ; while indifferent are wealth^
health, reputation. Then, if we are interrupted in
the midst of our speech by some unusually loud
noise, or if someone in the audience laughs at us.,
we are upset. Where,, you philosopher, are the
.things you are talking about? Where did you get
what you were just saying? From your lips, and
that is all. Why, then, do you pollute the helpful
principles that are not your own ? Why do you
gamble about matters of the very utmost concern ?
For to store away bread and wine in a pantry is one
thing, and to eat them is another. What is eaten is
digested, distributed, becomes sinews, flesh, bones^
271
ARRIAN'S DISCOURSES OF EPICTETUS
oared, a/za, ev^poia, evrrvoia. r rro/cep.eva
orav /jiev 6eKi]crri<$ G/C 7rpo%eipov \a/3a)v Sel^cti,
o'vvacrai, a/Tr' avr&v e <TOI 8<f)e\o$ ovSev el
19 /^e%p rov Sofcew on e^e9. ri
ravra e^rjyelcrdat 17 ra TWV
re^vo\6jL vvv KaOlcras ra ^EsmKovpov teal
Ifceuvov ^priGTifCGbTepov Te^oXoy/Jcrei?. r ovv
^TCdi/cov \eyeis creavrov, rL e^arrara^ roi/9
TToAAou?, ri vrroKpivr) 'lovSaiov o>v e 'E\A,??z> - 1 ;
20 01)% 6pa$, 710)9 e/cacrT09 \iyerai, 'IouSai09,
7TW9 Alyvrmos ; teal orav riva
\eyetv cs OVK,
orav S' avakd/3rj
TO Trddo<$ TO TOI) ^e^afjbjjievov Kal r)pr}fj,evov 3 rore
21 #a! e<TTt TO) &Ti /^al Kakelrai 5 louSato9. oyTG)9
y<p p<ev 'lovSaioi,
ri, dcrvfjirradels 77/309 TO^ \oyov,
drro rov ^prjcrffai rovrots a \eyo(jiV 3 e<f>
22 0^9 d>9 etSoT9 avrd eTraipo/^tda. ouTO>9 ovSe rrjv
rov dpdpooTrov 7rayy\iav rrKyptocrai ^wdfievoi
ryv rov (pL^oao^oVj rrfkucovro
1 Schenkl: iou5a?os &v <=\\yva$ S.
z vapa^aTTTicrroi Salmasius, perhaps correctly.
1 It would appear (especially from the expression ' ' counter-
feit ' baptists } " below) that Epictetus is here speaking really
of the Christians, who were in his time not infrequently
confused with the Jews. (But it should be observed that
the text translated here is an emendation, for the MS. says
" the part of Greeks when you are a Jew," which may
possibly be defended on the understanding thai, in the
parlance of Epictetus. a Jew is one who does not follow
reason as his sole guide.)
The sense of this much vexed passage I take to be : True
272
BOOK II. ix. 1 8-2 2
blood y a good complexion, easy breathing. What
is stored away you can readily take and show when-
ever you please,, but you get 110 good from it except
in so far as you are reputed to possess it. For how
much better is it to set forth these principles than
those of other schools of thought ? Sit down now
and give a philosophical discourse upon the principles
of Epicurus, and perhaps you will discourse more
effectively than Epicurus himself. Why, then, do
you call yourself a Stoic, why do you deceive the
multitude, why do you act the part of a Jew, 1 when
you are a Greek ? Do you not see in what sense
men are severally called Jew, Syrian, or Egyptian ?
For example, whenever we see a man halting
between two faiths, we are in the habit of saying,
fc He is not a Jew, he is only acting the part." But
when he adopts the attitude of mind of the man
who has been baptized and has made his choice,
then he both is a Jew in fact and is also called one.
So we also are counterfeit " baptists," ostensibly
Jews, but in reality something else, not in sympathy
with our own reason, far from applying the principles
which w r e profess, yet priding ourselves upon them
as being men who know them. So, although we
are unable even to fulfil the profession of man, we
take on the additional profession of the philosopher
Jews (i.e. Christians) are a very marked class of men because
of the rigorous consistency between their faith and their
practice. But there are some who for one reason or another
(possibly in order to avail themselves of the charity which
the Christians dispensed to the poor, as Schweighauser
suggests, like the so-called "rice Christians") profess a
faith which they do not practise. It is this class, then,
which Epictetus has in mind when he bitterly calls himself
and his pupils * ' counterfeit * baptists. ' "
273
VOL. I. T
ARRIAN'S DISCOURSES OF EPICTETUS
oov e T
TOP rov Klavros \L6ov
IIco9 O-TTO rS)v ovo/j>dra)V ra
ear iv evpicnceiv ;
e^^u r/9 el. TO Trp&rov dvdpo)7ro$, rovro S'
ovSev e^cop fcvpiwrGpov TrpoaipecTQ&s, a\\a
ra a\\a VTroTerayjAeva, avr^v & dSov-
2 \evrov teal avvTrorafcrov. arzoTrei ovv s
fce-X&pia-at, Kara \6yov> fce^picrai
3 Keycap t, or a i 7rpo/3droop. eirl TOVTOI?
rov Koo-fJiov Kal jmepos avrov, ou% ev T&V
TL/CWV, a\\a T&V TrpoijyovjjiGvoiv'
07}TiK;o$ jap el rfj deia ^iOLfc^arei KCLI TOV
4 eTTikoyLCTTt/cos. Tt<? ovv eTrayyeXia TTO\LTOV ;
jj>7jSev e%eiv IBia crv^epov, irepl ^Sf^o? fiovXeve-
o"dai ct>9 a7To\WTov, aXV &a r rrep av 3 el t] %elp
^7 o TTOU? 'Xoyia/jLov el^ov KCU 7rapr]KO\ov6ovv
rfj (pvcri/cfj fcaTacncevf}, ouSeTror' av aXX&>9
cbpjy,7]crav TJ ^pe^O^aav rj eTraveveyrcovTes errl TO
5 6\o'p. Sia TOVTO Ka\a)$ \eyovcriv ol
on el Ttporj^ei o /caXo? fcal dyadbs rd
crvvrjpyei av teal r& vocrelv teal rep cL r nodvfi(jK,eiv
fcal T<S> 7njpovo"dat 3 aladavofievo^ ye, ort, diro T?}9
1 The huge one with which he beat down Aeneas. Homer,
Iliad, VII. 264.
2 Of. IT. 8, 6f. and note,
274
BOOK II. ix. 22-x. 5
so huge a burden ! It is as though a man who was
unable to raise ten pounds wanted to lift the stone
of Aias. 1
CHAPTER X
How is it possible to discover a mans duties from
the designations which he bears ?
CONSIDER who you are. To begin with, a Man ;
that is, one who has no quality more sovereign than
moral choice,, but keeps everything else subordinate
to it, and this moral choice itself free from slavery
and subjection. Consider, therefore, what those
things are from which you are separated by virtue
of the faculty of reason. You are separated from
w T ild beasts, you are separated from sheep. In
addition to this you are a citizen of the world,, and
a part of it, not one of the parts destined for service,
but one of primary importance ; 2 for you possess the
faculty of understanding the divine administration
of the world, and of reasoning upon the conse-
quences thereof. What, then, is the profession of
a citizen ? To trea t nothing as a matter of private
profit, not to plan about anything as though he were
a detached unit, but to act like the foot or the hand,
which, if they had the faculty of reason and under-
stood the constitution of nature, would never exercise
choice or desire in any other way but by reference
to the whole. Hence the philosophers well say
that if the good and excellent man knew what was
going to happen, lie would help on the pi'ocesses of
disease and death and maiming, because he would
realize that this allotment comes from the orderly
275
T 2
ARRIAN'S DISCOURSES OF EPICTETUS
o\<$v &iardi*G)$ rovro d^ove/nerai, /cvpicorepov
Se TO o\ov rov jjiepov 9 teal 17 7roX9 ro) 7ro\irov.
6 ^u^ S' OTJ ov TTpoy(,yv(t)o-/cojjiev, fcadtjfcei r&v 777)09
efc\oyrjv ev(f>ve(rrepciov e^ecrdai, on, KOI 717)09 TOVTO
7 MeTa TOVTO /jiefiwrjcro, on v!o$ el. T/9 TOVTOV
rov irpocrcdTTOv eTrayyekla ; irdvra ra 1 avrov
rov Trarpos, rcdvra viraKOvziv, /Z^SOTOTC
7T/)09 riva ^Se /3Xa/3epoz> T^ auT<5 eiTrelv rj
%icrraa'8aL ev rraaiv fcal rrapa^copelp
Kara SvvafjLiv.
8 M.era rovro laQi ort, /cal dSe\<pb$ el. KOU 71/509
TOVTO Se TO IT PQ&WTTQV 6<pi>\rat,
rivo?
ettelva Trpole&Oat, IV eV T0?9 irpoaiperiftols 7r\eov
9 e^?79. opa ^a/3 oloj^ ecrnv dvrl dl&pa/cos, av
j
10 Mera ravra el /3ov\evrr)$ 7ro\Ce)9 rivos, ori
J3ov\vrr]<$' el veo$, on 2/609* el TTpecr^vr^, ore
11 TTpea-jSvrw el Trartfp, on rrarr^p. del <ydp
GKaarov r&v roiovrwv ovo/jidra>v els e7ri\oyicr/Abv
12 ep^Qfjievov VTroypdfat, ra oltcela epya. edv S"
d7re\da)V "^7779 crov rov dSe\<f)6v, \eyco GQL ^er
13 \d9ov, T^9 el real ri aot, ovopa" elra el
1 Reiske.
2 Wolf; lavrbi/tf.
1 trXeov exeif (-n-Aeoi/e^a), " getting the best of it," usually
had a bad sense, but there is a 7rAeove{a which should attract
the good man.
276
BOOK II. x. 5-13
arrangement of the whole, and the whole is more
sovereign than the part, and the state more sovereign
than the citizen. But as it is, seeing that we do
not know beforehand what is going to happen, it is
our duty to cleave to that which is naturally more
fit to be chosen, since we are born for this purpose.
Next bear in mind that you are a Son. What is
the profession of this character ? To treat every-
thing that is his own as belonging to his father, to
be obedient to him in all things, never to speak ill
of him to anyone else., nor to say or do anything
that will harm him, to give way to him in everything
and yield him precedence, helping him as far as is
within his power.
Next know that you are also a Brother. Upon
this character also there is incumbent deference,,
obedience,, kindly speech, never to claim as against
your brother any of the things that lie outside the
realm of your free moral choice, but cheerfully to
give them up, so that in the things that do lie within
the realm of your free moral choice you may have
the best of it. 1 For see what it is, at the price of a
head of lettuce, if it so chance, or of a seat, for you
to acquire his goodwill how greatly you get the
best of it there !
Next, if you sit in the town council of some city,
remember that you are a councillor ; if you are
young, remember that you are young; if old, that
you are an elder ; if a father, that you are a father.
For each of these designations, when duly con-
sidered, always suggests the acts that are appropriate
to it. But if you go off and speak ill of your
brother, I say to you, " You have forgotten who
you are and what your designation is/' Why, if you
277
ARRIAN'S DISCOURSES OF EPICTETUS
9 cov ^pS) TTJ crcfovpa
0y/,ez>09 av 979 TOV %aX/eea)9' el Se TOV dSe\<j)ov
7T\d6ov KOI dvT\ dSe\(pov e%dpo$ eyevov, ovSev
14 dvT ovSevo? rfhXdyOai <pavei <reavr& 1 ; el 8* avrl
avOpwirov, rijjbepov <x>ov fcal tcoivwviicov, Orjpiov
7670 z/a9 /3Xa/3epo^, em/SovXov, Syrcn/cov, ovSev
a7ro\c*)\fca<$ ; aXXa Sel ere tcep/jLa airoKecrai, Iva
%r)uia>@fj$, a\\ov 8' ov&evbs airocikei^a Qf)[Jiiol TOV
15 avOpwnov ; elra 2 ypapfjLaTiKrjv p,ev d7ro/3a\obi' rj
v av 3 fjyov rr]v
el & alBS) fcal KaraaroKip KCU ?;/xe/30T?;ra airo-
16 /SaXefcj ovSev tfyf) TO Trpdy/jia ; /cairoi IKGLVCL
Trap* e^oodev Tiva teal aTrpoaiperov alriav
i, ravra $ Trap' ^//-a?* teal e/celva p,V
OVT e^eiu Ka\ov e&Tiv^ ovT aiTO\\viv ala^pop
ecrriv, ravra Se KOI /jurj eyeiv teal aTro\\vetp teal
17 alaxpov ecrri xal eTrovei^iCTTOV teal arv^rip^a. TL
arroKkvei o ra TOV KivaLSov irdcrj^v ; TOV avBpa.
o Be Siari^et9 ; 7ro\\a p,ev fcal aXXa fcal avTo? S*
18 ov$ev TJTTOV TOV dv$pa. TL aTroXXuet o fioixevcav ;
TOV al&tffjLova, TOV eyxpaTr}, TOV /cocrfAiov, TOV 7ro\l-
TrjV) TOV yeiTOva. TL aTroXXue^ o op<yi%6fA6vo / aXXo
19 rt. o <j)o/3ovjjLVO<> ; aXXo T^. ovSel? Bfya
jbia? KaKo$ CCTTIV. \OLTTOV el Ttjv
ev xepfjiaTt,, TrdvTes OVTOL a/3Xa/3et9,
av
1 Schenkl : fywsls eavrui S. 2 Schenkl : el
3 Supplied by Koraes.
4 /raA^ fT-ny supplied by Schenkl.
BOOK II. x. 13-19
were a smith and used your hammer amiss, you
would have forgotten the smith you were ; but if
you forget the brother you are, and become an
enemy instead of a brother,, will you seem to
yourself to have exchanged nothing for nothing ?
And if, instead of being a man, a gentle and
social being, you have become a wild beast, a mis-
chievous., treacherous,, biting animal, have you lost
nothing ? What, must you lose a bit of pelf so as to
suffer damage,, and does the loss of nothing else
damage a man ? Yet, if you lost your skill in the
use of language or in music, you would regard the
loss of it as damage ; but if you are going to lose
self-respect and dignity and gentleness, do you
think that does not matter ? And yet those former
qualities are lost from some external cause that is
beyond the power of our will, but these latter are
lost through our own fault ; arid it is neither noble
to have nor disgraceful to lose these former quali-
ties, but not to have these latter,, or having had
them to lose them., is a disgrace and a reproach and
a calamity. What is lost by the victim of unnatural
lust? His manhood. And by the agent ? Beside
a good many other things he also loses his manhood
no less than the other. What does the adulterer
lose ? He loses the man of self-respect that was,,
the man of self-control, the gentleman, the citizen,
the neighbour. What does the man lose who is
given to anger? Something else. Who is given
to fear? Something else. No one is evil without
loss and damage. Furthermore, if you look for
your loss in pelf, all those whom I have just men-
tioned suffer neither injury nor loss ; nay, if it so
chance, they even get gain &nd profit, when,, through
279
ARRIAN'S DISCOURSES OF EPICTETUS
Kpo*aivovT$, orav Bid TLVO<$ TOVTCOV TO)V epyoav
20 /cepfjia avTOLs Trpocryevrjrai. Spa ' el GTTL
KepftaTLov Trdvra avdyeis, ore ov& 6 TTJV plvd
aoi cbroXXvct)!/ earcu /3e/3Xa/^ez>o9.
21 /c6KO\o/3corat yap TO a&^a. ^76, o Se
ocrfypacrlav avrr^v aTroXwXe/ca)? ovSev
'fyv'xfis ovv $vvajjii$ OVK ecrmv oue/ua, rjv o p,ev
KTr}crdfjLvo$ GeX^eXemu, o S' arco^a\(b
22 TLoiav teal Xe^et?; QvSev %o/Jiv
<j)V<ft, ; "E^ojJbev, C O rovro airoK\voyv ov
piov-rai, ovSevos o-repicncerai, ouSei/ a7
23 T&V 7T/>09 avrov ; QVK e-fcOjjiev fyvcrei TL TTKJTQV,
OVV
eavrov, o5ro9
24 Ti ovv ; pr] j3\d"fra) rbv j3\d-^ravra ;
/jiev i$ov, TL eaTi /3\d/3'rj teal jjLVYiad'rjri &v
25 r)/covcra$ irapa rcov fyikocrbfytov. el yap TO
dyaffov ev Trpoaipeo'ei Kal TO tcaicov oi)cravTa)$ ev
7rpoat,porei, ^SXeVe ^ roiovr ecrrw o Xeyew " ri
26 ovv ; Gireibr) efcetvos eavrov eft\a^ev Trpbs e/ie TL
aSifcov TrOLijcras, lycb efnavTOv fjirj /3\dtya) 7T/509
27 ercelvov aSi/cov TL 7TOL?]<ra$ ; " ri ovv ov TOIOVTQV TL
<f>avTa%6/j,e6a, aXA/ OTTOV TL crco/AaTiKo
rj 1 e/9 KTTJCTLV, GKGL rj /SXa/3?7, OTTOU et9
28 7TpoaipcrLV, ovSefLLa /3\d/3r] ; OVT yap
1 Supplied by Wolf,
8o
BOOK II. x. 19-28
some of their deeds just mentioned, they also
acquire pelf. But observe that if you make paltry
pelf your standard lor everything, not even the man
who loses his nose will in your eyes have suffered an
injury. IC Oh yes, he has/' someone says, s{ for his
body is mutilated." Come now., and does the man
who has lost his entire sense of smell lose nothing ?
Is there, then, no such thing as a faculty of the
mind, the possession of which means gain to a man,
and the loss, injury? What faculty do you mean?
Have we not a natural sense of self-respect? We
have. Does not the man who destroys this suffer a
loss, is he not deprived of something, does he not
lose something that belonged to him ? Do we not
have a natural sense of fidelity, a natural sense of
affection, a natural sense of helpfulness, a natural
sense of keeping our hands off one another ? Shall,
therefore, the man who allows himself to suffer
loss in such matters, be regarded as having suffered
neither injury nor loss ?
Well, what then ? Am I not to injure the man
who has injured me? First consider what injury
is, and call to mind what you have heard the
philosophers say. For if the good lies in moral
purpose, and the evil likewise in moral purpose, see
if what you are saying does not come to something
like this, f Well, what then ? Since so-and-so has
injured himself by doing me some wrong, shall I
not injure myself by doing him some wrong?"
Why, then, do w r e not represent the case to our-
selves in some such light as that ? Instead of that,
where there is some loss affecting our body or our
property, there we count it injury ; but is there no
injury where the loss affects our moral purpose ?
281
ARRIAN'S DISCOURSES OF EPICTETUS
eairaT^e^ j at,M}cra<$ ovre
rov o<j)da\/j,bv OVTG TO Icryiov, ovre TQV dypbv
29 a7ro\\i>i. ridels 8' a\\o ouSev eOekopev ^
* V / C*. S / *P>/ \
ravra" TIJV irpoaipecrLv be irorspov ai^OTj^ova real
rj avaic^vvrov /cal
ev r
30 r&v \,oyapia)v. Toi^/apovv ^XP
S' avr&v ov&e TO
'. T/9 a
i
1 'Apjfy <j)i\,0(70(])ia$ irapd ye rot? &>? Sel teal KCLTO,
Ovpav aTTTO/jievois avTrjs crvvaicr Orient TTJ<; avTOV
aaOeveia^ KOI aSvvafj,t,a$ Ttepl TCL avay/cala.
2 opdoycoviov fjiev yap Tpiycavov rj Stecrecz)? fjjjiiToviov *
<j>vcri, evvoiav ^Ko^ev e%ovT$, aXX' e/c
Tj(yiKr)<;
CLVT&V KOI Sia TOVTO ot /JLTJ e^Sore? avTa, ouS* o'lo
3 eiSevai. ayaOov Be /cal fca/cov real Kakov Kal
alo"%pov /cal TrpeTro^ro? /cal dirpeTrovs KOI evSat-
lAOvlas /cal 7rpo(TJ]tCQVTO<$ Kal 7ri/3a\Xo^To? fcal
o TL Set rroirjcrai /cal o TI ov Set Troi'tjcraL TL$ ov/c
4 ex&v e/JL<f>VTOV evvoiav ekrf^vdev ; $ia TOVTO
TrdvTes xpcof^eBa roZ? bvopacriv Kal
1 % fiv,LTQviov s, perhaps rightly.
282
BOOK II. x. 28-xi. 4
For tlie man who lias been deceived or who has
done some wrong has no pain in his head., or his
eye, or his hip,, neither does he lose his land. But
these are the things we care for and nothing else ;
yet the question whether we are going to have a
moral purpose characterized by self-respect and
good faith., or by shamelessness and bad faith, does
not so much as begin to disturb us, except only in
so far as we make it a topic of trivial discussion in
the classroom. Therefore, so far as our trivial dis-
cussions go, we do make some progress, but, apart
from them, not even the very least.
CHAPTER XI
What is the beginning of philosophy ?
THE beginning of philosophy with those who take
it up as they should, and enter in, as it were, by the
gate, is a consciousness of a man's ow r n weakness and
impotence with reference to the things of real con-
sequence in life. For we come into being without
any innate concept of a right-angled triangle, or of
a half-tone musical interval, but by a certain syste-
matic method of instruction w r e are taught the
meaning of each of these things, and for that reason
those who do not know them also do not fancy that
they do. But, on the other hand, who has come
into being without an innate concept of what is good
and evil, honourable and base, appropriate and in-
appropriate, and happiness, and of what is proper and
falls to our lot, and what we ought to do and what
we ought not to do ? Wherefore, we all use these
terms and endeavour to adapt our preconceptions
383
ARRIAN'S DISCOURSES OF EPICTETUS
Trei p comedo, T&9 TT poKri^rei^ ra?9 eirl fiepovs overlain*
5 fca\&$ GTroiycreVj SeovTOis, ov Seo^Tft)?* r}TV%r)o'V,
6VTV)(r]O'ev t dSitcos ecmv, Si/caws IGTIV. T/9
<peiSerac TOVTCOV T&V ov
Trep T&V Trepl ra? jpafjifjua^ rj TOU9 cfrdoyyovs ol OVK
6 6tSoT9 ; TOVTOV 5' aiiiov TO rjiceiv TJSi] TLV(& vrro
Trjs <f)V(76a)$ Kara rov TQTTOV coinrep
fJbivOVS, d^ &V QpjJLC*)fJiVOl KOI T1)
7 L\^(pa/jiif. Nrj Aco- jdp tfrvcret, l ov/c olSa e^yco TO
KO\OV teal TO alcrxpov; ovrc e^co evvoiav avrov;
8 /jiofeis. Ov /eaXco9 ovv ecj^apfjio^co ; 'Eivravda
cm TO fyjrrjjjia TTCLV fcal ocrja't^ evravOa Trpoaryive-
rai. a<j>' o^oKoyov^ha^v yap Qp^do^evQi TOVTCM eirl
TO djj,cj)icr/3'r]TOv/jiVOV Trpodyovcriv VTTO 7779 aKara\-
9 X^Xou e<j)ap]LiO<yr}<$. d>9 l ff ye KOI TOVTO kn 7rpb$ efCGi-
10 ^0^9 e/ce/cTTjvro, rl K&>\v6 avrous elvai T\LOV$; vvv
8* eirel So/cew on teal KaraXKt]\(o<; efyapfio&is; Ta9
0?9 GTrl / t6/?0f9, 67T6 y6tOt, TToOeV TOVTO
; ^Ort SOKGI /AOL -Tovrl 2 oSi' TAW ov
So/eel, teal oierai KCU avTo$ <pap/j,66(,v fcdhcos' rj
11 OVK ol'eTat, ; Ol'eTCU. Avvacrffe ovv rrepl &v Ta
12 {jio^eiv TCL$ Tro\Yeis ; Ov
1 Schenkl (note) ; Aia yap
2 Schenkl j roi'rwi S.
384
BOOK II. XL 4-12
about them to the individual instances. e He has
done well,, as he ought, or as he ought not ; he has
been unfortunate,, or fortunate ; he is a wicked man,
or he is a just man " who of us refrains from
expressions of this kind ? Who of us waits before
he uses them until he has learned what they mean,,
as those who have no knowledge of lines or sounds
wait before they use the terms relating to them ?
The reason is that we come into the world with a
certain amount of instruction upon this matter already
given us, as it were, by nature,, and that starting with
this we have added thereto our opinion. Yes, by Zeus,,
for do I in my own case not have by gift of nature
knowledge of what is noble and base ; do I not have
a concept of the matter? You do. Do I not apply
it to individual instances ? You do. Do I not, then,
apply it properly? There lies the whole question,
and there opinion comes in. For men start with
these principles upon which they are agreed, but
then, because they make an unsuitable application
of them, get into disputes. Since if, in addition
to having the principles themselves, they really
possessed also the faculty of making suitable
application of the same, what could keep them from
being perfect? But now, since you think that you
can also apply your preconceptions suitably to the
individual cases, tell me, whence do you get this
gift?- It is because I think so.- But on this precise
point someone else does not think so, and yet he too
fancies that he is applying the principles properly,
does he not? He does so fancy. Can both of you,
then, be making suitable applications of your
preconceptions in the matters upon which your
opinions are at variance ?- We cannot. Can you,
285
ARRIAN'S DISCOURSES OF EPICTETUS
ovv $eij~ai ri rjjuv TTpbs TO avrd<$
djJieivov dvcorepco rov So/celv <JOL ; 6 Se
a\\a rivd TTOLCL rj rd So/covvrd ol Ka\d ;
ovv dp/eel rovro TO tcpirrjpiov ; Ovtc
ovv erri TL dvcorepco rov Sofcelv. TY TOUTO
13 'IS apj^r) <j)i\o<jo<f>ia$ m al<j6r)cn<; /jid^rj^ T?}? 71/309
d\\ij\ov$ T&V dvdpooTTGov Kol Z'tJTycris rov Trap" o
tyiverai, ?; /Jid^ij fcal fcardyvwo'is teal aTrtcrria 777)09
TO ^rL\6)^ $ofcovv s epevva Se TL$ ire pi TO SOKOVV el
opdcos So/eel fcal evpecris xavovos TIVOS, olov eVl
{3apa)v rov ^vyov evpofjiev, olov errl ev9eo)v fcal
14 crrpe/3\a)v rrjv crrdBfJLrjv. TOUT' eanv dpffl cj)i\o~
<jo<fcia<$ ; irdvra /ca\)$ %!> T^ Soxoivra arracri ;
Kal 7TW9 bvvarov rd fjua^o^eva /ca\$)<$ e%eiv ;
15 OVKOVV ov rrdvra. 'AXXa rd ^jjblv Soxovvra ; 2 rL
fiaK\ov i} rd ^vpois, rL fjiak\ov ?} rd i\lyvrrrioi<$,
ri fjLoK\ov T) rd /Jiol (fratvojLieva rj rd rco Selvt ;
QvSev /jbak'kov. OUA: dpa dptcel TO SOKOVV 6/cdcrrM
7rpo9 TO elvai* ovSe yap <=7rl /Sapwv ?} ^erptev
^n\ri ry ep<j)dcrei apKOv/^eda, d\\d ttavova rivd
16 efi etcdcrrou evpo^ev evravd* ovv ov
dvwrepoj rov Sofcelv ; teal 77^9 olov re
* \ / \5 / >>
eivai KCLI avevpera ra avayxaiorara ei> a
1 Sc. : e\0&v S.
2 Kronenbcrg : ovtcovv oi> irdvra, aAAa ra TILUV
(and Schenkl).
1 "Each man" (eKarros, as below, 15) would have boon
a more logical form for this question, for It is clear from the
context that^ Epictetus is not speaking hero of the actual
correctness of any opinion universally held, hut only of any
opinion held by any man.
286
BOOK II. xi. 12-16
then,, show us anything higher than your own
opinion which will make it possible for us to apply
our preconceptions better? And does the madman
do anything else but that which seems to him to be
good ? Is this criterion, then, sufficient in his case
also ? It is not. Go, therefore,, to something
higher than your own opinion, and tell us what
that is.
Behold the beginning of philosophy I a recog-
nition of the conflict between the opinions of
men, and a search for the origin of that conflict,,
and a condemnation of mere opinion,, coupled with
scepticism regarding it, and a kind of investigation
to determine whether the opinion is rightly held,
together with the invention of a kind of standard of
judgement, as we have invented the balance for the
determination of weights, or the carpenter's rule for
the determination of things straight and crooked.
Is this the beginning of philosophy? Is everything
right that every man thinks? 1 Nay, how is it
possible for conflicting opinions to be right? Con-
sequently, not all opinions are right.- But are our
opinions right? Why ours, rather than those of
the Syrians; wliy ours, rather than those of the
Egyptians ; why ours, rather than my own, or those
of so-and-so? There is no reason why. Therefore,
the opinion which each man holds is not a sufficient
criterion for determining the truth ; for also in the
case of weights and measures we are not satisfied
with the mere appearance, but we have invented a
certain standard to test each. In the present case,
then, is there no standard higher than opinion ?
And yet how can it possibly be that matters of the
utmost consequence among men should be undo-
.87
ARRIAN'S DISCOURSES OF EPICTETUS
17 V E<JTO> ovv. Kal Sia ri ov ^TOV^V avTov fcal
dvevpicr/co^ev KOI dvevpovT$ \OLTTOV drrapa/3dTc*)$
Xpcbfjieda 8i%a avTov /-6??Se TOV Sd/crvXov efCTi-
18 vovres ; TOVTO <ydp, olfjiai, early o evpeQev a?raX-
\dcrcrei /j,avia$ rov$ /a-o^w r& ^oicelv t^erpa) TTCLVTOSV
XpGdjJieVOVS, f lVCL \Oi7TOV CL7TQ TIVCOV ryVGdpl/MWV fCdt
$tV/cpivr}iJ,eva)V opfjucofiepoi xpto/jieda eVl T&V 7rl
fjiepov? Sirjpdpcojjievais ral? rrpo^tj^rec.
19 Tt? VTTOmTTTCOKeV OVCTia TTGpl 7/9 &JTOVJULV / -
20 c HSoi//;. c/ T7ra<ye avrrjv r& tcavovi, /SaXe et9 TOV
%v<ybv. TO ayadov Set elvai TOLOVTOV, <j> cS ffappetv
a%iov teal cS mTTOtOevai, ; AeL 'A/Sc/Sata) oSv
21 TAZ/ Bappelv a^iov ; Oi;. M?; rt, ovv ftefSaiov ?;
y&ovri ; Oi;. ^Apov ovv teal /3d\e %(*) etc TOV
^VJOVKOL arreXacrov T^ %copa<? TWV ayad&v fiatcpdv.
22 6 S' OVfC O^U/SX7TT66? fCal V 0"0t, fajOV OVK apKi,
(j>epe aXXo. eVt T& dryadcp a^iov erracpecrdcu ;
Nat. 'E(/>' fjSovfj ovv Trapovorrj a^Lov Irraipecrdai' ;
/3\7T6 JLL7} GiTTrj^ QTl H^lOV el B [JL7], OVKTl <T
ov$e TOV tyVyov a^iov fyytfcro/uiai.
23 Q{JTCt)<; KpivTai TO, rrpdj/j^aTa Kal IcrTdTai T&V
24 fcavovcov rjTOL^acr/jLevcov' KOL TO <$L\oo~o$>iv TOVTO
(TTIV, eTricrKeTTTeadai Kal /3e/3cuovv rou? /cavovas,
25 TO S' y/S?7 y^pr\aQai TOI$ e^v^crf^evoL^ TOVTO TOV
Kakov real d<yaOov epyov G
288
BOOK II. xi. 16-25
terminable and undiscoverable. Therefore, there is
some standard. Then why do we not look for it
and find it, and when we have found it thenceforth
use it unswervingly, not so much as stretching out
our finger without it? For this is something, I
think, the discovery of which frees from madness
those who use only opinion as the measure of all
things, so that thenceforward., starting with certain
principles that are known and clearly discriminated,
we may use in the judgement of specific cases an
organically articulated system of preconceived ideas.
What subject has arisen that we wish to investi-
gate ? Pleasure. Subject ifc to the standard, put
it into the balance. Should the good be the sort of
thing that we can properly have confidence and
trust in? It should. Can we properly have con-
fidence, then, in something that is insecure? No.
Pleasure contains no element of security, does it?
No.- Away with it, then, and throw it out of the
balance, arid drive it far away from the region of
things good. But if you are not endowed with
keen eyesight and if one balance is not enough for
you, bring another. Can one properly feel elated
over the good? Yes.- Can one properly feel elated,
then, over the moment's pleasure ? See that you
do not say that it is proper; if you do, I shall no
longer regard you as a proper person even to have n
balance !
And so are matters judged and weighed, if we have
the standards ready with which to test them; and
the task of philosophy is this to examine and to
establish the standards; but to go ahead and use
them after they have become known is the task
of the good and excellent man.
289
VOL. I. U
ARRIAN'S DISCOURSES OF EPICTETUS
t/3 r . Tlepl rov
V7TO TV rj/JLT6p(i)V 7Tp
avr&v TTjV TrpocrtJKOVcrav T6Xeo>9 a<yv/j,va0"ToL ec
2 809 yovv & Oi\ei^ fyfji&vlSictiTrjv iiva TOP
\6fy6fjievov fcal ovx evpicrxet, y^priGavQ
a\\a fjitKpa Kivijcras TOP avOptoTrov, av Trapa
cr/^eXo? l airavrq enelvos, ovfcen Svvarai, fieTa^t-
picracrOat, dXX' ^ \oi$opel \onrov rj xarayeXa
\ejL " iSi(x)rr}$ ecrrLv 1 OVK ecmv avr&
3 o S* 0877709, orav \d(3r} nva Tr
evrl TTJV oBov T^V Seovcrav, ov)(l fcaTaye\do-a$ r)
4 XotSo/577<ja y a,6P09 aTrrfkOev. fcal cry $elov CLVT&
rrjv a\ij0iav fcal o^ei on dfcoXovOei. ^XP^ ^
av ov jJLi] Seifcvvrjs, jjurj etceivov Karay\a t d\\a
fjL,a\\(V aloQdvov 7779 d^vvap.La^ TTJS avrov.
5 IIa>9 ovv erroiei ^ctifcpdr'rjs ; avrov rjvdytca^ev
rov 7rpoo~$ia\6<yo/jivov avr<y fjuaprvpelv,
ovSevos eSelro fjidprvpo^. rotyapovv e
\eyeivo7t, <e TOV$ [JLGV aXXou9 ea) %a1pG.iv, e
dvTi\<yovTi dpfcovfjiai /ndprvp^ /cal TO 1)9 p,ev a\-
Xoi/9 OVK 7n<$n]<j)i%o), TOV <Se Trpoo~Sia\ey6{jiVov
6 jLLOVOV*" ovrct) <ydp evapyr] eridei rd aTro ra)i>
evvoi&v, S)O"re Trdi>8' ovrivaovv avvaia8avo^vov
7 T>;9 yL6a^9 di 'a%co pelv djr* avr'fjs. " * Apd ye 6
1 Trapa. ^ueAos (** off the tune, out of harmony' 11 ) s, perhaps
correctly.
1 A free paraphrase of Plato, Goryias, 474-A ; compare
also 472o, A still freer paraphrase of the same general
idea appears in II. 2(>, 6.
290
BOOK II. xii. i-7
CHAPTER XII
Upon the art of argumentation
WHAT a man ought to learn before he will know
how to conduct an argument has been precisely
defined by the philosophers of our school ; but as
to the proper use of what we have learned we are
still utterly inexperienced. At all events., give to
anyone of us you please some layman with whom to
carry 011 an argument ; he will find no way of dealing
with him, but after moving the man a little., in. case
the latter thwarts him, our man gives up trying to
handle him, and thereafter either reviles him, or
laughs him to scorn, and remarks, "He is a mere
layman; it is impossible to do anything with him."
But the real guide, whenever he finds a person
going astray, leads him back to the right road,
instead of leaving him with a scornful laugh or
an insult. So also do you show him the truth and
you will see that he follows. But so long as you do
not show him the truth, do not laugh him to scorn,
but rather recognize your own incapacity.
How did Socrates act? He used to force the
man who was arguing with him to be his witness,
and never needed any other witness. That is why
he could say, tc I can dispense with all the others,
and am always satisfied to have my fellow-disputant
for a witness ; and the votes of the rest I do not
take, but only that of my fellow-disputant." 1 For
ho used to make so clear the consequences which
followed from the concepts, that absolutely everyone
realised the contradiction involved and gave up
the battle. e< And so does the man who feels envy
291
ARRIAN'S DISCOURSES OF EPICTETUS
\V7T6iTai" drro TOV IvavrLov efciwjcre TOP ir\rjo~iov.
" Ti S'; eVl KdKols Sofcelcroi elvai Xvirrj 6 <f>06vo$;
8 real TL o <p66vo$ ecrrl KCLK&V ;" ov/covv etcelvov
elrreiv ori \v7rrj ecrriv TT dyadoL^ o
<f ILL Se ; <f)dovoir} civ ns rols ovSev TT/OO?
9 avrov;" " OuSa/^o)?.' 5 fcal oi/'r&)9
pc*)KCg)5 TY)V evvoiav teal SiypdpcoKCe)?
aero, ov \eya)v ore " opicrai fjLQi TOV <f)@6vov" eira
optaajjievov " tcatc&t; o)picro)' ov yap avratcoXovdel
10 TO) Ke<pa\(ucx)?>et, TO opiftov " ptf/jLctTa T6%vifca ical
Bta TOVTO ro?9 ISicoTCU? (popTi/ca KOI Bv&Trapa-
KoXovdriTdy )V ^yL66i? a,7rocrTrjvaL ov $vvdfji0a*
11 6^ 5)v 8* aura? o ISiMTrji; TraKO\ov0a)v rat?
avTOV (pavTacriais Trapa^wp^o-ai BvvaiT* av TL
r) a06Trj(raf' ) ovSa/^cJos Sia TOVTCOP CLVTOV Knn]<jai
12 Svpd/jL0a t teal "konrov elfcoTws <svvaia8avo^.voi
TavTrj^ r)jj,a)v r/J? a^vuafjLia<; dirx6jn0a TOV
13 TTpdy/jLaTos, ocrow y eVrt TL euXa/Se/a?. ol Se
TTo'XXol real dfcaloi crvyK:a0evT$ eh TL TOLOVTOV
cj>vpoi'TaL KOI (f>vpovo"L fcal ra
14 To 7rpa)TOv Be TOVTO /cal /jid\io~Ta I
TOV$ /^iSe'TroTe Trapo^vvO^vaL dp \6yq>,
\oicopov
1 Based on Xenophon, Memorabilia, 111. i), 8, and Plat
Phihlus, 4SB, and following.
292
BOOK II. xii. 7-14
rejoice in it?" 1 " Not at all; but he experiences
pain rather than joy." (By the contradiction in
terms he has moved the other party to the argu-
ment.) " Very well, does envy seem to you to be
feeling of pain at evils ? And yet what envy is
there of evils?" (Consequently., he has made his
opponent say that envy is a feeling of pain at good
things.) Cf Very well,, would a man feel envy
about matters that did not concern him in the
least?" c<r Not at all." And so he filled out and
articulated the concept., and after that went his way;
he did not start in by saying, " Define envy foi
me/' and then, when the other had defined it,
remark., " That is a bad definition you have made^
for the definition term does not fit the subject de-
fined." Those are technical terms, and for that
reason wearisome to the layman and hard for him
to follow, and yet we are unable to dispense with
them. But as to terms which the layman could
himself follow^ and so, by the assistance of his own
external impressions, be able to accept or reject
some proposition we are absolutely unable Lo
move him by their use. The result is that, recog-
nizing this incapacity of ours, we naturally refrain
from attempting the matter, those of us, I mean,
who arc at all cautious. But the rash multi-
tude of men, when once they have let themselves
in for something of this sort, get confused them-
selves and confuse others, and finally, after reviling
their opponents and being themselves reviled, they
walk away.
Now this was the first and most characteristic
thing about Socrates, that he never got wrought up
during an argument, never used any term of abuse
ARRIAN'S DISCOURSES OF EPICTETUS
\OL$OpOVVTG)V avi
15 rraveiv {jLafflv. el 8e\T yv&vai,
TovTti) ^vvap^iv el^ef, dvdyv&Te TO l
lv/jL7r6cnov fcal o^recrde Trocras /m%a
16 8ia TOVTO elfcoTdos Kal vrapa rots TTOirjral^ ev
\ekeKrai TO
a-vra re Ka fieja velt<Q<; 67Ti(TTa / cte^&)9
Travcrev.
17 Tt ovv ; ov \Lav eVrl vvv acr<^a\9 TO TrpajfJia
teal fjia\LcrTa ev ^to/jLy. TOP yap iroiovvTa auTO
ovfc ev rycavia &r)\ovoT(, Seijcrei Ttoielv, dXXa Trpoa-
vrraTifccp TLVL^ av OVTCDS TV^iy, r rr\ovo'i(>
avTov c( e%i$ /not eiTrelv, co ouro?, (S
18 TIVI rot>9 TTTTTOI;? rou? creavTov 7rape$a)Ka<z ; "
cc e<ya)<y." " apa rrS TWX,OVTL teal aTreipco ITTTTI-
^779 ; " (e ovSa/Jicos" " TL S' ; a> TIVI TO ^pvaLov
T) TO ap<yvp(,ov rj TYJP ecrdijTa ; " " ovSe TavTa TCO
10 TvyovTir "TO aoj/jia Se TO aavTOV ?/S?; rivl
crK6"(lrai eTriTpe^rai 669 7ri/ J i\iav avT "
yap ov ; " " e/ATreip q> $rj\ovQTi teal TOVTCO d
20 KT}$ ^ laTplKT}S ; " " TCaVV p,V OVV." e< TCOTpQV
a O~OL Ta /cpaTicrTa <JTIV i) /cal aXXo TI,
Twv ap,eivov ; " " Trolop Aral
" TO avTOis VTj Ata TOVTOIS y^pdo^evov KCU
l^d^ov eica(jTQV fcal /3ov\v6/jLi>op." <c apd ye
21 tyv%r]v \eyi$ ; " " opd&s vireKajSe^. TavTrjv yap
1 Hesiod, Theogwy, 87.
294
BOOK II. xii. 14-21
or insolence, but endured the abuse of others, and
put an end to strife. If you wish to know how
great was the faculty he had in this field,, read the
Symposium of Xenophon, and you will see how many
cases of strife he settled. Therefore, and with good
reason,, among the poets also very high praise has
been accorded to the following sentiment :
" Soon doth he shrewdly make an end of a quarrel
though weighty." 1
Well, what then ? Nowadays this activity is not
a very safe one, and especially so in Rome. For
the man who engages in it will clearly be under
obligation not to do it in a corner, but he must
go up to some rich person of consular rank, if it
so chance, and ask him., " You there, can you tell
to whose care you have entrusted your horses ? "
cc I can, indeed," answers the man. " Is it, then,
some chance comer, a man who knows nothing about
the care of horses?" "Not at all." "And what
then ? Can you tell me to whom you have entrusted
your gold, or your silver, or your clothing?" "I
have not entrusted these, cither, to a chance comer."
"And have you ever thought about entrusting your
body to someone to look after it?" "Why, cer-
tainly." " And, of course, he too is a man of special
skill in the art of physical training, or medicine,
is he not?" "Yes, indeed." "Are these your
most valuable possessions, or have you something
else that is better than all of them?" "Just what
do you mean?" "That, by Xeus, which utilizes
these other things, and puts each of them to the
test, and exercises deliberation?" "Ah so, you
are talking about my soul, are you?" "You have
2 95
ARRIAN'S DISCOURSES OF EPICTETUS
TOI KoL Xeyo)." " TTO\V vrj Ata r&v a\\a)v rovro
22 ajj,eivov So/cw /moi Kicrr}o"9at," " e%9 ovv eiTrelv, 1
7ri/j,e/j,\,r}craL ; ov jap
el/cos ere ovra)$ crofyov ovra
KOI ev rfj TroXei SofCijAov TO Kpariarrov T&V areav-
TOV Trepiopav ap.eX.ovfJievov /cal a7ro\\vjuLevov. '
23 " oiJSa/>tG09." " aXX' auro? l f rrL/JLe/JLe\rj(rai avrov ;
24 Trorepov fjLCt6u>v rrapd rov rj evpcav avro?;" wSe
\017TQV KLV$VVO$ } fir] 7TpO)TOV /A6V L7Tr) " T6 Se <7Oi
/ieXe^, /SeXricrre ; Kvpibs 3 yu,of el ; " eZr' dz^ eVi-
25 croi SG>. rovrov rov Trpdyjuaros ijftrfv Trore
KOI avros, rrplv el$ ravra
iy'. He pi rov d
1 "Qrav dya)i>t,)VTa c&o) dvdpcoTrov, Aeyar ovros
rl 7TOT 6e\ei ; el /^rj TCOV OVK e'c' avrq)
2 7TW9 av en, rjywvLa ; Sid rovro KOI 6
iev aScov OVK dycovia s 6^9 BectTpov & elcr-
<$ 3 KCLV \LO,V U^)COZ'09 fj KOI /CaX<W9 Klda-
^TJ' ov <ydp acraL (JLQVOV 0e\ei /caXco9, aXXa teal
i,, TOVTO S' ovxeri early ?r' avrqy.
3 \oirrov ov juev rj eirKTrtj/^rj avro) 'jrpoarecmv, exel
1 Schenkl : 77^ S (etVeTv yffv s).
2 Schenkl : 7' cos S. 3 C- Schenkl : TI'S 8.
296
BOOK II. xn. 21-xin. 3
understood me aright,, for it is precisely this that
I am talking about." "By Zeus, I regard this as
far and away the most valuable of all my possessions."
" Can you, then, tell in what way yon have taken
care of your soul ? For it is not to be supposed
that as wise a man as yourself and one so honoured
in the city is recklessly and at random allowing the
very best of his possessions to go to ruin through
neglect." " Certainly not." " But have you your-
self taken care of that possession ? Did you learn
how to take care of it from somebody else, or did
you discover how yourself? " Then comes the
danger that first he will say,, "What is that to you,
good sir? Are you my master?" and after that,
if you persist in annoying him, that he will lift his
fist and give you a blow. This was a pursuit that
I too was very fond of once upon a time,, before I
fell to my present estate.
CHAPTER XIII
Of an vie! i/
WHEN 1 see a man in anxiety, I say to myself,
What can it be that this fellow wants ? For if he did
not want something that was outside of his control,
how could he still remain in anxiety ? That is why
the citharoede when singing all alone shows no
anxiety, but does so when he enters the theatre, even
though he has a very beautiful voice and plays the
citharn admirably ; for he docs not wish merely
to sing well, but also to win applause, and that is no
longer under his control. Accordingly, where he
has skill, there ho shows confidence. Set before him
297
ARRIAN'S DISCOURSES OF EPICTETUS
TO 6dpvo<$* <$>epe ov $eXe9 I^K^T^P KOI OVK GTTI-
<TTp6(f>6Tat,' OTTOV S' OVK olSev ovSe jubjU\Tr]fCp }
4 e/cel dyaypia. TI S' ecm TOVTO ; OVK oZSez>, TL
6&TLV 6'%Xo9 ouSe TL o%Xou eTraivos' a\\a rrjv
[lev TVTrreiv e/jiccdev Kal rfyv vTrdrrjv, e^rat-
S' o Trapa ra>v 7ro\\)V rl ecm teal riva
Iv j3iq) oure olSev ovre
5 avro. avd^/fcrj \OCTTOV rpefjietv teal <&
KidapcpSov jjiev ovv ov ^vvafjuai eiTreiv /J,TJ elvai,
orav L&CO riva ^o/Sov^e^Oi/, aXXo Se TL ^vva^ai
6 etTreti/ teal ou$e ev, d\\d vroXXa. real Trpoorov
7rdvTQ)V %VOV CLVTOV KO\a) KOI \yd)' OUT09
avdpGDTTOS OVK olSei> TTOV T7]<? jr)<$ <TTIV, d\jC K
TOCrOVTOV %pOVOV 67TI 0*T}{JiOO V djVQGl T0U9 l'6/JiOV$
7^9 7roX6ft>9 Kal rd edrj Kal Tt e^ecm fcal ri OVK
e%eo"Tiv d\\! ov^e vofiiKov riva TrapeXa/Sev
7T607TOT6 TOP epQVVTO, CtVTO) Kal J~r)yr}(TQp,VOV TCL
ov ypd<pi, ^rj elSoos
Set <ypd<piv rj TrapaXafitov TOP etSoTa ovS*
fj d<r<f>d\iav ypdfyei,
al eKfcXicrsi /col
S op/jifj Kal TrL/3o\7J Kal 7rpodeo~t. 7ra>9 ^X a
vojJLifcov ; OVK olSev QTI 6e\ei Ta //,?) Sioojueva /cal
ov 6e\i Ta dvajfcala Kal OVK oloev OVTG TCL "ISta
OVT TO, d\\OTpia. el Se 7' yo'et,, ovSeTTOT* tip
T* Kco\vTO, OVK dp
298
BOOK II. xin. 3-8
any layman that you please, and the musician pays
no attention to him ; but in a matter of which he lias
110 knowledge,, and which he has never studied,
there he is in anxiety. What is the meaning of
this ? Why., he simply does not know what a crowd
is,, or the applause of a crowd ; to be sure, he has
learned how to strike the lowest and the highest
strings on the cithara, but what the praise of the
multitude is, and what function it has in life, that he
neither knows nor has studied. Hence he must
needs tremble and turn pale.
Now then, I cannot say that the man is not a
citharoede, when. I see anyone in a state of fear,
but I can say something else of him, and, indeed, not
one thing only, but a number of things. And first of
all, I call him a stranger and say : This man does
not know where in the world he is, but though he
has been living here so long a time, he is ignoi*ant ot
the laws of the city and its customs,, what he is
allowed to do and what he is not allowed to do.
Nay more, he has never even called in a lawyer to
tell him and explain to him what are the usages
conformable with law; yet he, does not write a will
without knowing how he ought to write it or else
calling in an expert, nor does he just casually affix
his seal to a, bond or give a written guarantee ; but
without the services of a lawyer lie exercises desire
and aversion and choice and design and purpose.
How do I mean cf without the services of a lawyer"?
Why, he docs not know that he is wishing for things
that are not vouchsafed him, and wishing to avoid
the inevitable, and he docs not know either what is
his own or what is another's. Did he but know, he
would never feel hindered, never constrained, would
299
ARRIAN'S DISCOURSES OF EPICTETUS
9 TTCOS jap ov ; <>o/3emu n$ ovv virep rcov fjirj KO,-
K&V ; OiJ. Tt 8*; vrrep r5)V xaK&v /u,ev s erf
10 avrcp S' ovroov &ar JJLT] cri'/z/3/7i>a ; QvSa/j,a>$.
E ovv TO, ftev drrpoaipsra OUT' ajaOa ovre Kafcd,
ra 7rpoatpTi/ca Se Trdvra efi f][uv teal ovr a<f>-
\ecr6ai TIS rjfji&v avra Svvarai ovre IT e p LIT airier a i
a ov de\ojjiv avr&v, TTOV en, T OTTO 9 aywvuas ;
11 aXXa Trepl rov ac^jJLariov dya)vi$)[j,v, vjrep rov
irepl rov ri Scfei T<^ Kaicrapi, Trepl
' ou8ez^09. /J.tf *n ire pi rov JLITJ "^rei)So9
v f rro\al3elv ; Ou* eV ep^ol <ydp ecmv. M^; TL
rov Qp/jLr)crai rrapa fyvcriv ; OuSe rrepl rovrov.
12 r/ Qrav ovv i$y<> riva u>%pia)i>ra 3 &>9 6 larpbs CLTTO
rov ^pooyctaro9 \eyei fc rovrov o arik^v TrerrovGz,
rovrov Se TO rjirap" ovrco<; teal av \ey {C rovrov
ope%t$ tcdi tc/c\,icri$ TTGrrovBeVy OVK
13 fMaivei," %p>jj,a <ydp ov
7TOL6L OV?)
14 Sid rovro
veiv OVK rjjd)via m a yap OUT09
ouSej/09 el^ev eKelvos e^ovaiav, )v S' el^ev
15 OVK 7Tcrrp(f>ro ovro$ f Avrlyovos Se
fjLe\\a>v evTvy^dveiv rjycovia, KOL e.VoT^>9
ydp dpecTKetv avra), rovro $* ea) eiceiro" ouro9
1 Homer, Iliad, XIII. 281 ; that is, the coward in ambush
is restless and cannot keep in ono position.
300
BOOK II. xiii. 9-15
not be anxious. How could he ? Is any man in fear
about things that are not evil? No. What then?
Is he in fear about things that are evil, indeed, but
that are in his own power to prevent? Not at all.
If, then^ things indifferent are neither good nor bad,
but all matters of moral purpose are under our
control., and no man can either take them away from
US; or bring upon us such of them as we do not wish,
what room is there left for anxiety ? Yet we are
anxious about oar wretched body, about our trifling
estate., about what Caesar will think, but are anxious
about none of the things that are within us. We are
not anxious about not conceiving a false opinion, are
we ? No, for that is under my control. Or about
making a choice contrary to nature ? No, not about
this, either. Then, whenever you see a man looking
pale, just as the physician judging from the complex-
ion says,, a This man's spleen is affected, and this
man's liver,*' so do you also say, "This man's desire
and aversion are affected, he is not getting along well,
he is feverish." For there is nothing else that
changes a man's complexion, or makes him tremble,
or his teeth to chatter, or to
" Shift from knee to knee and rest on either foot." 1
That is why Zeno was not anxious when he was
about to meet Antigonus; for over none of the
things that Zeno regarded highly did Antigonus
have power, and what Antigonus did have power
over Zeno cared no tiling about. But Antigonns
was anxious when he was about to meet Zeno,
and very naturally so; for he wanted to please him,
and that lay outside of his control ; yet Zeno did
not care about pleasing him, any more than any other
ARRIAN'S DISCOURSES OF EPICTETUS
OVK ?7$eXez', ovBe jap
16 'Eyoi o~oi apecrai 6e\(o ; dvrl TWOS ; olBas jap
rd /juerpa, KaO' a Kpiverat, avdpcoiros VTT' dv6p<i>-
TTOV ; ytie^eX^/ee 1 GQI <yv&vaL t TL eariv ayados
ay^/)co7T09 /cat ri /ea/eo? Kal TTCO? etcdrepov <yiyve~
17 rat, ; Sea il ovv <rv auro? dyados OVK el ; I
ovfc QLfj^i ; ^ y OTt ouSet? dyadbs
TGva&i, ouSet?
ovSe \eyei, " TTCO? // aTroSe^era^ TTCO?
18 dfeov<Tei ; " dvSpaTro&ov, a>9 c&z> avr<p So/cfj. TL
OVV <7ol fji6\GC 7Tpl T&V d~\\QTpi(OV ,' VVV OVK
IfceLvov d/jidpTrj/^d ecrri, TO KaftS)$ dTroBe^acrda^
rd Trapd crov ; Yl>$ yap ov ; b^vvaiai *8 dXXov
{lev elvai d/^dprri^a, ci\\ov Se KCLKQV ; Ov. Tt
19 ovv dycovias vTrep r&v d\\oTpLcov ; Nat* aXX
), 7rco9 eyco avr> XaX?;cr&). -Err' ova
yap co9 9i"Kei$ avrS) \a\r}crai ;
20 SeSoL/ca yCtr? e/cKpovadw. M>; TI ypd<pet,v
TO A/<W7''09 ovofjia
Qufca/Acos. TY TO alnov ; ov^ on
ypd(f>ecv ; Ila>9 ydp ov ; TV 3' ; d
l&G\\c0v ov% o)a~avT(o$ av
TO alriov ; QTI, vracra re^vr} lo-^vpov TI
21 9appa\eov ev rol<$ eavTrjs, XaXe^ ovv ov
\errj KO,<$ ; Kal ri aXXo e
teal
1 Schenkl :
302
BOOK II. XIIL 15-21
artist cares about pleasing one who has no know-
ledge of his art.
Do I care to please you ? What do I gain thereby ?
For do you know the standards according to which
man is judged by man ? Have you been concerned
to know what a good man is,, and what an evil man,
and how each becomes what lie is ? Why, then, are
you not a good man yourself? How do you make
out, he answers, that I am not a good man ? Why,
because no good man grieves or groans, no good
man laments, no good man turns pale and trembles,
or asks, C How will he receive me ? How will he
listen to me?" You slave! He will receive you
and listen to you as seems best to him. Why, then, are
you concerned about things that are not your own?
Now is it not his own fault if he gives a bad reception
to what you have to say? Of course. Is it possible
for one man to make the mistake and yet another
suffer the harm ? No. Why,, then, are you anxious
over what is not your own ? That is all very well,
but I am anxious over how I shall speak to him.
What, are you not privileged to speak to him as you
please? Yes, but i am afraid that I shall be dis-
concerted. You are not afraid of being disconcerted
when you are about to write the name Dio, are you ?
No, not at all. What is the reason ? Is it not that
you have practised writing?- Yes, of course. What
then ? If you were about to read something, would
you not feel the same way about it? Quite the
same. What is the reason ? Why, because every art
lias an element of strength and confidence inside its
own field. Have you, then, not practised speaking?
And what else did you practise in your school?
and arguments involving equivocal
303
ARRIAN'S DISCOURSES OF EPICTETUS
ov-fc 3)<TT6 e/^Tretpo)? SiaXsyecrdai, ; TO ' e/jLTreipoo?
ecrrlv oi%i ev/caLpa)*; teal acr<j)a\0)$ real <rvvT&<s,
eri 8* aTrraicrrct)^ real dirapaTroSicrTCdS, ejrl Tracn,
22 Se Tovroi? redapprj/coTCd? ; Nat. 'iTTTrev? ovv
&v 69 TreSiov I\r)\v0a)<$ ?rpo9 ire^
QTTOV ffv ^/jLeXerq/caSj e/ceivos S*
<TTIV ; Na* aXXa ejfovaiav %i
23 /i. Ae^ye oSi^ ra a\rj0yj } Svo-rrjve, KCU
<TQV TOV$ Kvpiovs, aXXa /j.6i$ av e
rrjv airo rov
Xera- o 7r/)09 TOU9 rvpdvvov?
6 7r/)09 TOT)? SiKaards, o ev T$
\eyeLv ^.loyivrj^ yu-eyaeXer^/ceir o 71^09 '
o ?ro9 3>tXnr7rov, 6
o
eKeivois, ol9 fjLefjieKrjKGV* rol$ dappovar crv
T<Z cravrov /SdSt^e KOL eicei
fycoviav direXidcbv tcdOrjao tcai
al aXX&) trporeivG'
27 ov/c ecrTi ' eV crol 7roXeo9 3 rjyejJL&v dvtfp
1 The editors have noted a lacuna here.
2 Schweighauser : fj.^\T7jK^ <&'.
3 C. Schenkl : TrJAecoj S.
34
BOOK II. xm. 21-27
premisses. To what end ? Was it not to enable you
to conduct an argument skilfully? And does not
ee skilfully" mean seasonably and securely and
intelligently, and,, more than that, without making
mistakes and without embarrassment, and, in addition
to all this, with confidence ? Surely. Well then, if
you are on horseback and have ridden out upon the
plain against a man who is on foot, are you in anxiety,
assuming that you are in practice and the other is
not? Yes, that is all very well, but Caesar has
authority to put me to death. Then tell the truth,
wretch, and do not brag, nor claim to be a philosopher,
nor fail to recognize your masters ; but as long as
you let them have this hold on you through your
body, follow everyone that is stronger than you are.
But Socrates used to practise speaking to some
purpose- Socrates,, who discoursed as he did to the
Tyrants, 1 to his judges, and in the prison. Diogenes
had practised speaking Diogenes, who talked to
Alexander as he did, to Philip, to the pirates, to the
man who had bought him . . . [Leave such matters]
to those who are seriously interested in them, to the
brave ; but do you walk away to your own concerns
and never depart from them again ; go into your
corner and sit down, and spin syllogisms and
propound them to others :
"In thce the State hath found no leader true." 2
1 The "Thirty Tyrants," who ruled in Athens a short
while before the death of Hoorates.
2 A verse of unknown authotHhip.
35
ARRIAN'S DISCOURSES OF EPICTETUS
11/309 Ndcrcova.
TWOS TV GO/ACUKV (JLGTCL vov
/cal 7raKovovTO$ evos dvayvcaa-jAaTos QVTO$, e^tf?,
6 rpoTTO? earl rfjs St$ao~/cd\ia /cal aTrecrL^Trrjcrev.
2 a%iQvvro$ S' exeivov evpelv Ta 979, KOTTOZ; e%e,
e</>?7, Trdcra T&-)(vrj T& ISic/ory KCU, a7reipa> avrf)?,
3 orav 7rapaSi,B&Tai. KCU ra JJLG.V O-TTO TCOV
ryivbfieva TTJV re %pelav ev6v<$ evfaiKwrcu
tyeyovev Kal ra Tr^eicrra avrciov G^GL n fcal
4 /cal eTrfyapi. /cal yap afcvrevs TTCO? /JLCV fjiavOavei
irapelvai, /cal TrapcucoXovBelv arepTres, 1 TO S' VTTO-
5 S>7/ta xprjcriiAov KOI Ibelv aXXa>9 ou ar;Se9. /cal
TO S* epyov err i&eifcv vert,
TTO\U Se fj,a\\ov er
ret, avro* az/ <ya.p Trapf}$ TW SiSacr/co/jieva),
croL 7rdvTo)v aTepTreo-Tarov TO jaddijjua, Ta
d7ro T/]9 fJLOvcrLfc^ r)$ca /cal eTUTepTrr
d/coveiv.
Kal evTav9a TO {JLGV epyov TOV <j>i\o<ro<f>ovvTO<z
TOLOVTOV TL <^>a^T^fo//,6^a, OTC SeL TrjV aUTOV
yivofievo)v dfcovTtov tffjicov yivsaOai
yivop,evu>v dekovTtov TJ/AGOV JLLTJ yLvecrBat. e ov
TOL$ o-vorrTjcra/Jsevois avTo ev ope^si ^
1 Upton : airpsiris S.
1 Apparently named Naso, to judge from the title to tins
chapter. A Julius N"aso, the son of a man of letters, is
mentioned not infrequently in the correspondence of the
younger Pliny. See Pn?so/?. Imp. Romani, II. p. 20 1 J5 5 no. 293.
306
BOOK II. xiv. i-8
CHAPTER XIV
To Naso
ONCE when a certain Roman citizen * accompanied
by his son had come in and was listening to one of
his readings j Epictetus said : This is the style of my
teaching, and then lapsed into silence. But when
the other requested to know what came next, he
replied : Instruction in the technique of any art is
boring to the layman who has had no experience in
it. Now the products of the arts show immediately
their use towards the purpose for which they are
made, and most of them possess also a certain
attractiveness and charm. For example, to stand by
and watch the process by which a shoemaker learns
his trade is., indeed, not pleasant., yet the shoe is
useful and not an unpleasant thing to look at either.
And the process of education in the case of a
carpenter is especially tiresome to the layman who
happens to be watching, but the work which the
carpenter does shows the use of his art. You will
find the same much more true hi the case of music ;
for if you arc standing by when someone is taking a
lesson, the process of instruction will strike you as
the most unpleasant of all, yet the results of music
are sweet and pleasing to the ear of the layman.
So also in our own case, we picture the work of
the philosopher to be something like this : He should
bring his own will into harmony with what happens,
so that neither anything that happens happens
against our will, nor anything that fails to happen
fails to happen when we wish it to happen. The
result of this for those who have so ordered the work
37
x2
ARRIAN'S DISCOURSES OF EPICTETUS
ev efCK\i,o"i 8e //>?; TrepHTiTTTeLVy
)9, aTapd^cos Sie^dyeiv tca6* CLVTOV
T&V KQivcov&v TtjpovvTa ra<? o-%ecrei<} T9 T6
Kal eTTiBeTovs, TOV v!6v, TOV Trarepa, TOP
a$e\<f)6v 3 TOV TT oXirrjv , rbv av$pa, TTJV yaval/ca,
TOV yeLTova, TOV crui/oSoj/, TQV ap^ovTa, TOV
9 To epyov TOV <pi\ocro<f)ovvTo<> TOIOVTOV TI, (f>avTa~
%QfJi0a. \OLTTQV efa^fj? TOVTQ) %r]TOVp.V, 7T<W9
10 ecrrat TOVTQ. opco/^ev ovv OTL o TCKTCOV pad<i>v riva
JIVGTCLL TKTG)V, 6 KVJ3pV)}Tr)$ }JiCl6 (i)V TIVCL
Kvftepvr)T<rj$. jjLT) TCOT ovv KOI evddBe OVK ai
TO {3ov\Gcrdai fca\bv KOL dyadbv <yGvecr@aL
Se KOI jjiaOelv Tiva ; ^TOV IJLGV ovv TLVCL
11 \iyovcnv ol (f>i\6o~o(j)oi, OTZ- juadelv Sel 7rpo)Tov
TOVTOj OTL <JTl $609 Kal TTpOVOel T&V 0\0)V Kol
OVK <TTL \adelv avTov ov JJLOVOV TroiovvTCt, a)OC
ovSe Siavoov/jLVov fj ^dv/jiov/jievov" elra iroloL
12 Tives elcTLV, oloi yap av etcelvoL (jpe6&a"i,v> TOV
efcelvois dpeffovTa Kal Treiad^aopevov dvdyx)]
13 ireipcio'dat KCLTO, Svva/Aiv e^ofjioiovo-Oai efcetvois- el
TTLGTQV <TTL TO BzloV, KCU TOVTOV elvai TTLCTTOV- el
6\evdepov t Kal TOVTOV eXevdepov el evepyeTi/cov,
/cal TOVTOV evepycTiKov el ^eya\l)^pov 9 real TOVTOV
ju,6ya\6<f)pova' co? Oeov TOLVVV f/;Xa)T^ ra 6^9
TrdvTa Kal rroielv KOI \eyeiv.
H Hodev ovv cipgacrQat, Set; "Av crvyKadfj$> epfo
308
BOOK II. xiv. 8-14
of philosophy is that in desire they are not dis-
appointed, and in aversion they do not fall into what
they would avoid ; that each person passes his life to
himself, free from pain, fear, and perturbation, at the
same time maintaining with his associates both the
natural and the acquired relationships, those namely
of son, father, brother, citizen, wife, "neighbour,
fellow-traveller, ruler, and subject.
Something like this is our picture of the work of
the philosopher. The next thing after this is that
we seek the means of achieving it. We see, then,
that the carpenter becomes a carpenter by first
learning something, the helmsman becomes a helms-
man by iirst learning something. May it not be,
then, that in our case also it is not sufficient to wish
to become noble and good, but that we are under
the necessity of learning something iirst? We
seek, then, what this is. Now the philosophers say
that the first thing we must learn is this : That
there is a God, and that He provides for the
universe, and that it is impossible for a man to
conceal from Him, not merely his actions, but even
his purposes and his thoughts. Next we must learn
what the gods are like ; for whatever their
character is discovered to be, the man who is going
to please and obey them must endeavour as best he
can to resemble them. If the deity is faithful, he
also must be faithful ; if free, he also must be free ;
if beneficent, he also must be beneficent; if high-
minded, he also must be high-minded, and so forth ;
therefore, in everything he says and does, he must
act %s an imitator of God.
Where, then, ought I to start? If you enter
upon this task, J will say that in the first place you
39
ARRIAN'S DISCOURSES OF EPICTETUS
a 01 OTL TTp&TOV Set ere TCH9 QVO[JiaO"l 7TapaKO\OV0iP.
f/ fi<jT J eyob vvv ov TrapaKoXovdfi) rot?
15 Ov 7TapaKo\ov6els. II&>9 o5z^ 'Xpoo/^aL
OiJr o>9 o>9 oi aypd/jifjiaroL rat?
(fraivals, cl>9 ra Krtfwy] Tal<$ fyaVTaviai^ aXXo <yp
16 e<TT Xpr}fft>$, a\\o 7rapaKO\ovd't]crt$. el S' otet
TrapatcoXovdelv, tfrepe o Oe\e^ ovo^a KOL jBacravL-
17 aa)jjL6V aurou?, t irapatcd\ovQovp>V. 'AXX* az/ia-
poi^ TO 6%e\y%crdai, Trpecr/SvTepov avdpanrov tf
18 OlSa /cayci). vvv yap crv e\rj\v9a$ 77^009 e/^e a>
C09 vOI/T09 / 7T\OVT6L$, T6KVO, e%i9, TV%OV KOi
ryvvaifca, KOI olfceras 7ro\\ov$, 6 ILaladp ere ol$v,
ev e Pc6yLfc?7 7roXXou9 (j)i\ov<? Kefcr^craL, TO Ka8i]Kovra
a7roStSa)9, oISa9 TOZ^ eS Troiovvra avrWTrot,r)crcu, teal
19 TOZ^ /ca/ccos Troiovvra KaK&)<$ Troiijcrai. 11 croi \eiTTGi;
av ovv aoi Sei^co, OTI ra dvayfcaiorara /cal
fAeyicrra Trpbs evSai/jioviav, fcal OTL
irduTCtiv /jia\\ov rj r&v Trpocrrj/covrcdv e
KOi TQV KO\0(j)0}Va eTTldo}' 1 OVT6TL ^09 <TTt,V
1 Upton's ct codex": irdBta #.
1 By the municipal law of Caesar (0. T.L. I 2 , 503 = Dessau,
Jnscr. Lot., 6085, 89), a man to be eligible to the Senate of
a municipality must have served three campaigns in the
cavalry, or six in the infantry, and it is probable that this
provision is referred to here. Cf. IV. 1, 37-40, and on
the tres militiac equestres see Mommscn : IwniiscJicn ^taalsncM,
III. (1887), 543, n. 2-4 ; 549, n. 1. On the other hand the
scholiast (probably Arethas, see SchenkI, pp. Ixxii. fT.)
on 17 apparently took this to mean that Naso had OIKJO
been a commanding officer (for the corrupt 5/4 r<V ffuva
\eyet /C.T.A., one ought probably to road something like
310
BOOK II. xiv. 14-19
ought to understand the meaning of terms. So you
imply that I do not now understand the meaning of
terms ? You do not. How comes it, then, that J
use them ? Why,, you use them as the illiterate use
written speech,, as the cattle use external im-
pressions ; for use is one thing, and understanding
another. But if you think you understand terms,,
propose any term you please, and let us put
ourselves to the test, to see whether we understand
it. But it is unpleasant to be subjected to an
examination when one is already somewhat ad-
vanced in years, and, if it so chance, has served his
three campaigns. 1 I realize that myself. For now
you have come to me like a man who stood in need
of nothing. But what could anyone even imagine
you to be in need of? You are rich, you have
children, possibly also a wife, and many slaves ;
Caesar knows you, you have many friends in Rome,
you perform the duties incumbent upon you, and
when a man has done you either good or harm you
know how to pay him back in kind. What do
you still lack? If, therefore, I show you that what
you lack are things most necessary and important
for happiness, and that hitherto you have devoted
your attention to everything but what was appro-
priate for you to do, and if 1 add the colophon, 2
O"r partly *bv Nafftova Aeyf/, \v yap TU>V /LieyaXtoV TT/S 'Pu
although this can hardly have been more than a guesa on hie
part.
2 i f. the ftniwhing touch ; a word (sometimes Derived from
the ancient city Colophon because of a tradition that its
efficient cavalry gave the 'finishing stroke in every war in
which it wan engaged [Strabo, XIV. i, 28], but more
probably a common noun in the sense of "tip," "summit,"
u iiniuhing point,") used to indicate the title and other
explanatory data when entered at the end of a work.
3M
ARRIAN'S DISCOURSES OF EPICTETUS
ouT6 TL dvdptoTros ovre TL dyaObv ovre TL /cafcov,
20 Kal TO JAW T&V d\\cov IVca? dveicTov, OTL S' auro9
avrov dryvoels, 7r>9 Svvao'at, di>ao"xea9ai juov Kal
21 vTToo-^eLv TOV Jskeyxpv fcal Tcapapelvai ; ouSa^co9,
aXX' ev6v<$ aTraXXdcrcry ^aXeTrw? e%coz/. tcaiTQi TL
croc lyo) fca/cov TreiroLriKa ; el /Jirj Kal TO ecrOTTTpov
T& alcrxpte, STL SeiKVvei avTQv avT& olo9 <TTiw el
fjj] Kal 6 laTpb? TOV voaovvTa vftpi^et,^ OTCLV elrrrj
avTO> te avdpooTte, So/ceZ? psrj^ev e^eiv, TTV peer crew Be'
daiTrjcrov crtffjiepov, vSap iris" Kal ovBels \eyei (( S)
22 Se^9 uySeco9." eav Se TLVI eiTrrjs <( al ope%ei<$ aov
al etcKKlcreLS TaireivaL elviv, al
dvo/j.o\o<yov/jievat,, al 6p/*
TJJ cfrvcret, al U7ro\?f\/rc9 elttalai Kal
eu#u9 ef~e\da)v \eyet, " vftptaev //-e."
23 To^aura e&Ti TCL ^/-tereyoa 009 ev Travyyvpet,. Ta
/Aev KTijvrj Trpadycrop.eva a^eTai Kal ol /3oe9, ol Se
TO)V avQ p&TTtov ol pev (bwrjcro/Aevoi ol Se
oXiyoi Be T^z/69 elcr iv ol /caTa 6eav
Tr)$ Travyy vpecos, 7rco9 TOVTO yiveTai Kal
TL Kal Tives ol TidevTes Tr]v Ttavi^vpiv Kal evrl
24 TLVL. OVTCOS Kal ev6d$ ev Tf)Trawr)<yvpei TavTrj' ol
TOV %opTOw ooroL jap Trepl KTYJCTLV Kal dypovs Kal
oliceTas Kal dp%d$ Tiva? dva&Tpe<f)Gcr9, ravra
25 ovSev d\\o rj %opro9 eo~TLv O\LJOL S' elalv ol Travtj-
<yvpi%ovTe<? avOpamoL (piXoded/jioves. " TL TTOT*
1 C. SchenkI: %rav zvrlv vftpi&i S (the first two words
deleted in the Cambridge od. of 1055).
1 A famous comparison, ascribed to Pythagoras, fcjec Cicero,
TutciiL Di*p. v. 9 ; Biog. Laert. VIII. 8 ; lainblichus, Vita.
Pythagori, 58. Of. Menander, frg. 48) K (Allinson, p. 442).
312
BOOK II. xiv. 19-25
saying : You know neither what God is,, nor what
man is, nor what good, nor what evil is if I say
that you are ignorant of these other matters you
may possibly endure that ; but if I say that you do
not understand your own self, how can you possibly
bear with me, and endure and abide my question-
ing? You cannot do so at all, but immediately you
go away offended. And yet what harm have I done
you ? None at all, unless the mirror also does harm
to the ugly man by showing him what he looks
like; unless the physician insults the patient, when
he says to him, ic Man, 3^011 think there is nothing
the matter with you; but you have a fever; fast
to-day and drink only water"; and no one says,
" What dreadful insolence ! " Yet if you tell a man,
e( Your desires are feverish, your attempts to avoid
things are humiliating, your purposes are incon-
sistent, your choices are out of harmony with your
nature, your conceptions are hit-or-miss and false,"
why,, immediately he walks out and says, " He
insulted me."
Our position is like that of those who attend a
fair. 1 Cattle and oxen are brought there to be sold,
and most men engage in buying and selling, while
there are only a few who go merely to see the fair,
how it is conducted, and why, and who are pro-
moting it, and for what purpose. So it is also in
this "fair" of the world in which we live; some
persons, like cattle, arc interested in nothing but
their fodder ; for to all of you that concern your-
selves with property and lands and slaves and one
office or another, all this is nothing but fodder !
And few in number are the men who attend the
fair because they are fond of the spectacle. "What,
3*3
ARRIAN'S DISCOURSES OF EPICTETUS
ovv e<mv 6 #00^09, rt? avrov Siocrcei,
26 KOI 7r<5>9 olov re rroKiv ftev 7} oltcov /J,TJ
Siajjieveiv /^S' o\iyocrrov %povov $i%a rov
tcovvros ical 7rij&e\o/jievov s TO ' ovra)$ fieja teal
KO,\OV /caracrKvao"/jLa eltcfj /cat 009 erv^ev ovrcos
27 evrdfcrcos 1 ol KOVO feeler ai ; ecrriv ovv 6 IQIK*V,
TTOtO? T(9 KCU 7TO)9 l,QllcG)V / ^yL6i9 Se TtZ/69 6Vr9
UTT' avrov <ye<ybvap,v teal ?rpo9 rt epyov ; apd 7'
e'XpfJLev nva tnirrkoK^v 7rp09 avrov teal <r%ecw ?}
28 ouSe/Jiiav ; " raur' ecrrii/ a rrda"%ovcriv ovroi oi
o\[yoi' teal "Xoircov rovrcp p,ovco a^oKd^ovcn rco
29 T^P Travrfyvpiv leroptfo-avras^ drre\9elv, rl ovv ;
fcaraye\&vrai vrro r&v iro\\S)V' teal yap etcel oi
Qearal vrro r&v ejArropcov /col el rd Krrfvrj crvvai-
Lv rwa el^ev, tcareyeXa dv 3 rcov d\\o ri
rov %6prov.
roz;9 (TK\r)p$ riviv v etcpivav
1 "Orav aKOvcrcoai T^e9 rovro)v rwv \6y(ov 3 on
ftefiaiov elvat Set /cal TJ JJLGV Trpoaipec"^ \u0epov
Kal dvavdyKavrov, rd S' a\\a
1 Bentley : arc^/cra-y $. 2 Salmasius : /<rrop?}(ra^r 1 >S'.
3 Added by Upton from his '*od(ix.'*
BOOK II. xiv. 25~xv. i
then, is the universe/' they ask,, fe aiid who governs
it ? No one ? Yet how can it be that, while it is
impossible for a city or a household to remain even
a very short time without someone to govern and
care for it., nevertheless this great and beautiful
structure should be kept in such orderly arrange-
ment by sheer accident and chance? There must
be, therefore, One who governs it. What kind of
a being is He, and how does He govern it? And
what are we, who have been created by Him, and
for what purpose were we created? Do we, then,
really have some contact and relation with Him
or none at all ? " That is the way these few are
affected ; and thenceforward they have leisure for
this one thing only to study well the "fair"
of life before they leave it. With what result,
then? They are laughed to scorn by the crowd,
quite as in the real fair the mere spectators
are laughed at by the traffickers ; yes, and if the
cattle themselves had any comprehension like
ours of what was going on, they too would laugh at
those Avho had wonder and admiration for anything
but their fodder !
CHAPTER XV
To /how who cling obstinately to t/w judgements
which tlmj have once, formed
SOME men, when they hear the following precepts :
That one ought to be steadfast, and that the moral
purpose is naturally free and not subject to com-
pulsion, while everything else is liable to inter-
3*5
ARRIAN'S DISCOURSES OF EPICTETUS
d, Sov\a, d\\OTpca, fyavrd^ovTai* on
Set Travrl T( rcpiQevTi VTT CLVT&V dnrapa
2 e/ji/Jieveiv, d\\d Trp&rov vyi$ slvai Set TO
jjiivov. 0\G) yap elvai TOVOVS ev crdbjAari
3 a>9 vyiaivovTi, co? dOXovvn* av Se JJLOI <ppeviTifcov
TOVOV$ e"x& v evSeiKvvr) teal d\a%ovevr] eir avTois,
Gpto VOL on (l avOpcoTTG, fyjrei, TOV depaTrevcrovra.
rovro ovtc elcrl rovoi, d\\* drovLa"
4 *']&T6pOV TpOTTOV TOIQVTQV Tt, KOI 7rl T^9 tyvXW
Trdcr^QVcriv ol Trapatcovovre*; rwv \oyG)v TOVTWV,
olov fcal 6/409 r^9 eralpos % ov^efjua^ alrla^ Gtcpi-
5 i/ei/ 7T oKaprpe.lv t e^vcdu eya) r/S?; rpLr^v rj/uepav
e%ofT09 avrov Tr)$ a7ro^//9 KOI e\9o>v e-rrvvOavQ-
6 JMJV ri eyevero. KeKptfca, (prj&iv. 'AXA/ Oftcos
ri ere rjv TO dvcnrelcrav ; el yap op6&$ etcpivas,
ISov TrapaKad'fyedd <TOL KOI crvvepyov^ev, Iv
el 8' aXo7<w9 etcpLvas, fierddov, Tot9
efjijJbevGiv Set. Tt ?rotet9^ avOptoTre ; ov
v, d\\d T0t9 opd)$. eVel TtaOtbv aprt, OTt
eornv, av GOI So/c^, p^rj fieraTtdecro, d\~\?
Kal \eye QTL Tot9 Kp^delcnv e^i^epeiv Bel.
8 ov deXeis Tqv dp-)(y]v crr>j<Tat, /cal TQV
TO fcpLfJia crKetyaaBai TroTGpov vyies rj
teal OVTCO? \OLITOV eVo^oSoyaetz/ avT$ TIJV &v~
Q ToviaVy TJ]v d<r<j)dXiav ; av Se aairpov V7rocntja"r)
316
BOOK II. xv. 1-9
ference and compulsion, subject to others and not
our own some men., I say, fancy that whenever
they have formed a judgement they ought to stand
by it immovably. And yet the first requirement is
that the judgement formed be a sound one. For
I want vigour in the body, but it must be the
vigour of the body in a state of health and physical
exercise ; whereas, if you show me that you possess
the vigour of a madman, and boast about it, I will
say to you, (f Man, look for someone to cure you.
This is not vigour, but feebleness."
The following is another way in which the minds
of those are affected who hear these precepts amiss.
For example, a friend of mine for no reason at all
made up his mind to starve himself to death. I
learned about it when he was already in the third
day of his fasting, and went and asked what had
happened. I have decided, he answered. Very
well, but still what was it that induced you to make
up your mind ? For if your judgement was good, see,
we are at your side and ready to help you to make
your exit from this life ; but if your judgement was
irrational, change it.- -I must abide by my decisions.
Why, man, what are you about? You mean not
all your decisions, but only the right ones. For
example, if you are convinced at this moment that
it is night, do not change your opinion, if that seems
best to you, but abide by it and say that you ought
to abide by your decisions ! Do you not wish to
make your beginning and your foundation firm, that
is, to consider whether your decision is sound or
unsound, and only after you have done that proceed
to rear thereon the structure of your determination
and your firm resolve ? Bat if you lay a rotten and
317
ARRIAN'S DISCOURSES OF EPICTETUS
Kal /cararriTrrov, ovfc ol/co$ojuir}ju,driov, 1 ocrr*) 8'
av rr\eiova fcal Icr^vporepa eindfjs, rocrovra)
10 Oarrov /carV%dij(rTai, avev 7rd<rr)$ alrias
e/c rov ffiv <pi\ov /cal
7roXft)9 TroXiT^v teal
11 fjieyaXris /cal rf)<$ /ju/cpas* elra fyovov
/cal aTToXkvcov avOpomrov /j,ySV
12 on T069 KpL0Lcnv efjLp.eveiv Set. el S* e7rrj\6ev
iror 6JL aTTOKTtlvai, eSei ere
13 'E/cetf09 /iej/ ovi' fMoyts /xereTretVi?/;. TOJI/ Se
i/{)^ Tivas OVK e&Tt, i^era9klvat. coare JMOI, So/cco
o irporepov rjyvoovv vvv elSevai, TL eVrt TO eV rfj
(Tvvrideia "Xeyo^vov p,&3pov ovre Trelcrai OVTQ
14 p?)%CLl eCTTLV. fJLT) fiOl yeVOLTO <j)l\QV %IV CTO(j)OV
$va/jLra')( / t,pi(rT6'Tpov 2 ovSev
a" /cal ya ol
KplVOVGL T& OVK, OVTCi, TQCTOVTty
15 TrXetoi/09 eXXe/3o?ou Seovrat. ov 0\6W ra rov
VOCTQVVTOS Troiev /ca rov arpov
ct voaa), tcvpiS' /3oijdr]cr6v JJLOI. rl /JLG
1C cr/cetyat,' GJJLOV ecrn TreLOeaOaL <rot" OUTQ)<? /cal
evravO 1 ' " a Sel /A vroielv ov/c
Se jjiadr]cr6jjLVO < $" ov,
1 C. Schenkl and Elter: oi;co5^77 ( aa TL ov $. Perliaj)H ou/c
(or ou real] olKO$o/jL7)TGov (or oi/coSo/zTjreo^ ?l] after S(ihogk.
2 Wolf : 8ucr/iTaxef/x0"rox> $,
1 That is, the Universe, in Stoic parlance.
2 Is amenable neither to reason nor force ; will neither
bend nor break,
3:8
BOOK II. xv. 9-16
crumbling foundation, you cannot rear thereon even
a small building, but the bigger and the stronger
your superstructure is the more quickly it will fall
down. Without any reason you are taking out of
this life, to our detriment, a human being who is
a familiar friend, a citizen of the same state, both
the large state 1 and the small ; and then, though
in the act of murder, and while engaged in the
destruction of a human being that has done
no wrong, you say that you ff must abide by
your decisions " ! But if the idea ever entered
your head to kill me, would you have to abide by
your decisions?
Well, it was hard work to persuade that man ;
but there are some men of to-day whom it is im-
possible to move. So that I feel that I now know
what I formerly did not understand the meaning
of the proverb, ({ A fool you can neither persuade
nor break." 2 God forbid that I should ever have
for a friend a wise fool ! 3 There is nothing harder
to handle. " I have decided," he says ! Why yes,
and so have madmen ; but the more firm their
decision is about what is false, the more hellebore 4
they need. Will you not act like a sick man, and
summon a physician? "I am sick, sir; help me.
Consider what I ought to do; it is my part to obey
you." So also in the present instance. " I know
not what I ought to be doing, but I have come to
find out." Thus one should speak. No, but this
is what one hears, "Talk to me about anything else,
a A loquacious and argumonlatively stubborn person. In
the original this noutcucc makes a trimeter scazon, and lienco
IH probably a quotation from Homo satirical poem,
* Commonly used in antiquity as a remedy for insanity.
3*9
ARRIA1STS DISCOURSES OF EPTCTETUS
17 fjioi Xeye* rovro Se /ceKpiKa" irepl rrolctiv a\\o)v ;
11 yap eart fjLel^ov TJ rrpovpyialrepov rov rrei-
crBrjvai ere, ore OVK apKel ro Ke/cpt/cevat KCtl ro
/jurj {jLeraOeaOat. ; ovrot, ol /juaviKol TOVQI, ov%
18 vyt,ivoL. * f airoOavelv 0\(i), av / rovro avay-
&ia ri, avdpcoTre ; ri eyevero ; " /ce~
." <rci)dr]v, on ov K&KpiKa^ e/^e airofcrelvai.
19 " apyvpiov ov Xa/^/3az^o)." $ia ri ;
I(j9i on, ca rovcp vvv %pf} Trpo? TO fir)
ovSev fccoXvet, ae a\6y<ji><> Trore pe^rai 7rpo$ ro
\a^dveiv ical rcaKuv \eytv on " KztcpiKa"
20 &cnrp ev voaovvn teal pevjJLan^ofjLevu) crM/LLan
Trore fief 7rl ravra Trore S' eV etcelva perret,
TO pev/jia. ovrcos teal ao~6evr)$ tyvX*]' 07rov ^ v
K\.Lv.L } aSrj\ov e%t>' orav Se Kal rovos rrpocry
T(S K\ifian rovrw /cal rfj (j>opa., rore yiverai
TO KCLKOV aftorfdyrov Kal ade.pd'nevrov.
IS"'. <r On ov /jL\er )/
dyadcov Kal ftatc&v $6y/j,ao~iv.
1 Tlov TO dya9ov ; 'Ez/ Trpoatpecrei.TIov ro
tcarcov ; 'Ez> Trpoaipecrei. Tlov ro ovSerepov ;
2 'Ez^ TO?? drrpoaiperoi^. TL ovv ; /jiej^vtjrai n<?
ego) rovrwv r&v \oya>v ; fJLeKera n$ avrb<$
1 Of. 12 above.
2 Probably the criticism of some Cynic philosopher
addressed to ISpictetus.
320
BOOK II. xv. i6-xvi. 2
but on this point I have made my decision." c: Any-
thing else" indeed ! Why,, what is more important
or more to your advantage than to be convinced
that it is not sufficient for a man merely to have
reached decisions, and to refuse to change ? These
are the sinews of madness, not health. f If you
force me to this., I would gladly die/' What for.,
man ? What has happened ? "I have decided ! "
It was fortunate for me that you did not decide
to kill me ! l Or again, another says, " I take
no money for my services." 2 Why so? "Be-
cause I have decided." Rest assured that there
is nothing to prevent you from some day turning
irrationally to taking money for your services, and
that with the same vehemence with which you now
refuse to take it, and then saying again, " I have
decided" ; precisely as in a diseased body, suffering
from a flux, the flux inclines now in this direction
and now in that. Such is also the sick mind ; it
is uncertain which way it is inclined, but when
vehemence also is added to this inclination and
drift, then the evil gets past help and past cure."
CHAPTER XVI
That we do not practise the application of our
judgements about things good and evil
WHEREIN lies the good ? In moral purpose.
Wherein lies evil ? In moral purpose. Wherein
lies that which is neither good nor evil? In the
tilings that lie outside the domain of moral purpose.
Well, what of it? Docs any one of us remember
these statements outside the classroom? Does any
321
ARRIAN'S DISCOURSES OF EPICTETUS
J^>* avrov rovrov rov rporrov arroKpivecrdai rols
&>? 67rl r&v epcorrjpdrcov ; " apd ye
/ " ec f " it f f '5* * "
ecrriv ; vai. n oe ; vv% ecrnv ;
" ou." te ri S'; aprtoi elcrw ol aa-repe? ; " "OUA:
3 e^o) Xe76iP." oraz/ croi TrpQ^aivr\ f raL dpyvpwv,
airofcpLveaOai T^V Seovcrav
" OVK aya86v " ; r/crAJ^/ca? e
4 airoKplo'eo'iv rj ?rpo9 p^ova TO, aotfritr/JiaTa ; ru ovv
el, OTTOV pev /ie/^eXer^A:a9, A:t
creauroO, OTTOU S' a^eXer^rc^
5 A:6i S 5 6 auT09 Sia/^ez/6^9 ; 67rel &.ct r/ d
ori <y6ypa<j)e /cako) 1 ?, OTI dveiXtjfie ra
A/jLeva, (jxovrjv elcr^epcov y^elav Oficos en
6 ay&vta ; on OVK apfcelTai, TO> /jLeXerfjcrai,. TI ovv
6i\ei ; TranJ0'Y}vai VTTQ rcov Trapovrav. 7rpo9 f^w
ovv TO vvacr6ai p.e\erav ^(SK.^ai, 77/509 eTraivov
7 Se fcai tyoyov OVK tfaKrjTai. TTOTG ydp tjtcovcrev
jrap Tiz/09, r ecrriv eTratvos, 1 r ecrrt,
exarepov <f>vo'i$ ; rou9 iroiovs r&v
$LQ)KrOV T) TOU9 TTOtOL'9 r<x)V tyojtoV <j)VKrOV ,* 7TOT6
S' fj.e\err)crev ravrrjv ryv p,e\erY]v aic6\ov9ov
8 TOVTOIS rol$ \6yoi<? ; ri ovv en 0avju,dgei<?, el,
OTTOV fj,ev 6jLa6ev, GKGL Biaeet ra>v a\\a)V, OTTOV
S' ov
9 eanv ; a>9 o KidapwSbs olSev
ararov e%ei KO\OV teal OJJLGX;
i' ravra yap olSev, 0^X09 Se ri ecrriv ov/c
1 ri effriv (Traij/os added by Wolf.
1 The answers to these questions are obvious and are
given without hesitation. Questions about the facts of life,
about good and evil, like the following, should bo answered
with equal promptness and conviction.
322
BOOK II. xvi. 2-9
one of us when by himself practise answering facts in
the way he answers these questions? "So it is day,,
is it?" "Yes." "What then? Is it night?" "No."
"What then? Is the number of the stars even?"
" I cannot say/' * When you are shown money,
have you practised giving the proper answer, namely,
that it is not a good thing? Have you trained
yourself in answers of this kind., or merely to answer
sophisms ? Why, then, are you surprised to find
that in the fields in which you have practised you
surpass yourself, but in that in which you have not
practised you remain the same ? For why is it that
the orator, although he knows that he has composed
a good speech, has memorized what he has written
and is bringing a pleasing voice to his task, is still
anxious despite all that? Because he is not satisfied
with the mere practice of oratory. What, then,
does he want? Fie wants to be praised by his
audience. Now he has trained himself with a view to
being able to practise oratory, but he has not trained
himself with reference to praise and blame. For
when did he ever hear any one say what praise is,
what blame is, and what is the nature of each ?
What kinds of praise are to be sought, and what
kinds of blame are to be avoided ? And when did
he ever go through this course of training in accord-
ance with these principles? Why, then, are you
any longer surprised because he surpasses all others in
the field in which he has studied, but in that in which
he has not practised he is no better than the multi-
tude ? He is like a citharoede who knows how to
play to the harp, sings well, has a beautiful flowing
gown, and still trembles when he comes upon the
stage ; for all that has gone before he knows, but
323
ARRIAN'S DISCOURSES OF EPICTETUS
10 olSev ouS' o^Xov /3o?) ovSe Kardy6\G)<;.
airo TO dytoviav ri eariv olSev, irorepov rj/
epyov ecrrlv ri oXKorpioV) ecrriv avrb Travcrai ?}
OVK e<TTt,v. $ia TOVTO eav p*ev eTrawedf},
Oels ef^X^ei/ 4 eav Se fcaray\acr9f), TO
l^driov eicelvo efcevrrjOt) /ecu 7rpoa"efcddt,crev.
11 TOIOVTQV TL Kal 77/i?9 7rac7%o/ie^. rlva 0av-
ra e/ero?. irepl iiva <r7rov8do/j,v ;
ra e/CTO?. elr' ajropov^ev, 7rci)9 (f>o/3ov/A0a
12 rj TTCO? a'y&vi&iJLev ; rl ovv ei/Se^erai, orav ra
7TL<j>epofj,va Kdfca rjjto/jieda ; ov Swd/jLeda fify
13 (froBelcrdai,, ov Svvd/Aeda /A?) ajaviav. elr a Xe-
<( xvpie 6 060$, TTW? /irj dycovico ; " fMO)pe,
OVK e^ei? ; OVK eTroiijcrev crot avra$ o 6eo$ ;
vvv KaOrjfievos, OTTCW? al ^v^ai crov /try
rofiv^aL yuaXXoz/ /cat py eyfcd^et,. rl ovv ;
14 evravOd <TQL ovSev SeSoofcev ; ov SeScoxe croi tcap*
repiav, ov SeSco/ce croi jAeydKo^wxiav, ov
15 rov a7rop,v%ovra ; aXX' ovBe j&eXer&juev ravra
ov& eVicTTpec^o/xe^a. eTrcl Sore p,ot, eva, c5
TTW? T6 TTOLTjarr), o? GTncrrpecfrerat ov rov
XXa r^9 vepjt,a$ r?;9 avrov, rfa rrepi-
7^9 evepyela? r% avrov emcrrpefarat, ;
r/9 @OV"KGVQIMGVO<; avrTjs T% ^ov\ri^ t ov^l S^ rov
324
BOOK II. xvi. 9-15
what a crowd is he does not know, nor what the
shouting and the scornful laughter of a crowd are.
Nay,, he does not even know what this anxiety itself
is, whether it is something that we can control,
or beyond our powers, whether he can stop it or
not. That is why, if he is praised, he goes off the
stage all puffed up ; but if he is laughed to scorn,
that poor windbag of his conceit is pricked and
flattens out.
We too experience something of the same kind.
What do we admire ? Externals. What are we in
earnest about? About externals. Are we, then,
at a loss to know how it comes about that we are
subject to fear and anxiety? Why, what else can
possibly happen, when we regard impending events
as things evil ? We cannot help but be in fear, we
cannot help but be in anxiety. And then we say,
ec O Lord God, how may I escape anxiety?" Fool,
have you not hands ? Did nob God make them for
you ? Sit down now and pray forsooth that the
mucus in your nose may not run ! Nay, rather wipe
your nose arid do not blame God ! What then ?
Has he given you nothing that helps in the present
case ? Has he not given you endurance, has he
not given you magnanimity, has he not given you
courage ? When you have such serviceable hands
as these do you still look for someone to wipe your
nose ? But these virtues we neither practise nor
concern ourselves withal. Why, show me one single
man who cares kow he does something, who is con-
cerned, not with getting something, but with his
own action. Who is there that is concerned with
his own action while he is walking around? Who,
when he is planning, is concerned with the plan
3 2 5
ARRIAN'S DISCOURSES OF EPICTETUS
16 TV^lv efceivov irepl ov /3ov\evrat, ; fcav
TV^, eTrfjprat, teal Xeya " TTW? <yap JjfJiel
e/3ov\ev crdpeOa ; ov/c eXeyov croi, aS\<f>e, ore
a^vvarov icTTiv r)/j,)V TL afcetyajjievcdv /AT) ourco?
i ;" av S' 6T/?6)9 ^topricrr), reraireivcarai
ov% evpie/cet, ovSe ri eliry irepl r&v <y-
ryovorcov. rt9 fjfi&v rovrov evetca pavriv ira pe-
ll \aftev; rfc rjp&v 1 evefcoipijdr] vir^p evepyeia? ;
T69 ; eva /JLOI Sore, Iva tS&) TOVTOV, ov etc TTO\\OV
ftpovov fyrw, rbi; ral$ aK/r]deiai^ evyevrj teal eucfrva'
etre vkov elVe trpea-ftvTepov, Sore.
18 Ti ovv en davp.d^ojjiev el 7Tpl [lev ra$
Oa, ev Se rat? evepyeiaw TairGivoi, d
; ov jap {iep,e\r)KV ^Iv ovSe
19 T&>p,ev. el Se ^ rov ddvarov >; rrjv
TOI/ <po/3ov, e/jL6\6T&/jLv av
a aiverai fjpfiv tcaica.
20 vvv $ ev p^v rfj o-^oXfj yopyol /cat KardyXcocroroi,,
/cap ^TTjjjLcirLov e^TcecrY) irepL TWOS TOUTCOZ/, iteavol
ra ^9 7r\6elv \KV<TOV '
evptfcrets rd'kavas vavayovs.
racria rapa/crtKrj teal ryvctxrr}, ri jA\r&/Av /cal
21 7r^oo9 r[ eyvfAva^o/jieda. \OITTOV VTTO 2 7779 a/^e-
Xer^<j/a9 TrpocreTricrcopevo/jsev dei nva /cal Trpocr-
1 OVK after r;/xi/ in $ was deleted by Wolf,
2 Wolf : <kl 8.
1 Referring to a dream oracle like that of Asclcphw, but
the text is somewhat uncertain.
326
BOOK II. xvi. 15-21
itself, and not with getting what he is planning
about ? And then if he gets it, he is all set up and
says, ee Yes, indeed, what a fine plan we made ! Did
I not tell you,, brother, that, if there was anything
at all in my views, it was impossible for the plan to
fall out otherwise ? " But if the plan goes the other
way, he is humble and wretched, and cannot even
find any explanation of what has happened. Who of
us ever called in a seer for a case of this kind ? Who
of us ever slept in a temple l for enlightenment
about our action? Who? Show me but one, that
I may see him, the man that I have long been
looking for, the truly noble and gifted man ; be
he young or old, only show him !
Why, then, do we wonder any longer that,
although in material things we are thoroughly
experienced, nevertheless in our actions we are
dejected, unseemly, worthless, cowardly, unwilling
to stand the strain, utter failures one and all ? For
we have not troubled ourselves about these matters
in time past, nor do we even now practise them.
Yet if we were afraid, not of death or exile, but
of fear itself, then we should practise how not to
encounter those things that appear evil to us. But
as it is, we are fiery and fluent in the schoolroom,
and if some trivial question about one of these
points comes up, we are able to pursue the logical
consequences ; yet drag us into practical application,
and you will find us miserable shipwrecked mariners.
Let a disturbing thought come to us and you will
find out what we have been practising and for what
we have been training ! As a i*esult, because of our
lack of practice, we are ever going out of our way
to heap up terrors and to make them out greater
327
ARRIAN'S DISCOURSES OF EPICTETUS
22 7r\d(ro~o/jLv fjuei^ova T&V K ad career COP. v0v$ eye*),
OTCLV TrXiso), /caTa/cv^a? efc TOZ^ /Sv6ov rj TO
7re\ayo$ 7re/H/3Xe-\|ra/*,a>o9 teal fxrj IBcbv yfjv eff-
lo~Tap,ai /col (fiavTa^o/ievos, on o\ov p,e Bet TO
7T\ayo<y TOVTO GKTTiecv, av vavaytfao), ov/c eirep-
%era6 pot, OTL /z-ot rpeZ? %iaTai apicov<nv f ri
ovv fie Tapdacret, ; TO TreXayo? ; ov, d\\a TO
23 Soy/jia. TraXiv OTCLV cr6<j/zo9 yev^Tai, ^avTa^ofjiai
OTL rj 7roX^9 eTTLTTLTTTeLV fAoi /AeXXei' ov yap dp/eel
fJiiKpov \t,6apiov> lv %a) /MOV TOV iy/c
24 Tiva ovv ecTTi ra /SapouvTa /cal e
TIVO, yap a\J\a rj TO, Soy/^aTa ; TOV yap
/cal d7ra\\aTTo/jivov T&V crvvijdtov /cal Taipa)v
KOI TQTTCov Kal crvvavacrTpocjjrjs TL eVrt TO ftapovv
25 a\\o rj $6yju,a ; ra yovv jraiSLa evOvs OTOV tckav&rj
fML/cpa T9;9 TiTdr}<$ d7re\dovarij<!, 7r\aKovvTLQv \a-
26 ftbvTa ein\eKrjo-Tai. 6e\ei$ ovv fcal 77/^9 ro?9
TraiSioL? Qfjioto)6)/jLv x ; ov, vrj TOV Ata. ov yap
V7TO 7r\atcovvTiov TOVTO 7rdcr^Lv d%ico, aXX* VTTO
27 8oy/jidTo)v opd&v. Tiva 8' eVil raura ; a Set TOV
fjivjSevl 7rpocr~
fjiep,vr)crdai 8e TOV vbpov /cal TOVTOV Trpo o(/)0a\j&&>v
28 e^iv. T/9 3' o vbfjLQ<$ b $09 ; Ta iSta Trjpelv,
i, pjq SiSo/ieva Be j&rj TroOetv, d^aipov/^evov
Se TIVOS aTToSiSovai ev\vTCt)$ /cal avTo0v t
1 Koraes : 6^oS)iJ.ev 8.
328
BOOK II. xvi. 21-28
than they actually are. For example, whenever I
go to sea, on gazing down into the deep or looking
around upon the expanse of waters and seeing no
land,, I am beside myself, fancying that if I am
wrecked I shall have to swallow this whole ex-
panse of waters ; but it does not occur to me that
three pints are enough. What is it, then., that
disturbs me ? The expanse of sea ? No, but my
judgement. Again,, when there is an earthquake,, I
fancy that the whole city is going to fall upon me;
what,, is not a little stone enough to knock my
brains out ?
What, then,, are the things that weigh upon us
and drive us out of our senses ? Why, whab else
but our judgements ? For when a man goes hence
abandoning the comrades, the places, and the
social relations to which he is accustomed, what else
is the burden that is weighing him down but a
judgement ? Children, indeed, when they cry a
little because their nurse has left, forget their
troubles as soon as they get a cookie. Would you,
therefore, have us resemble children ? No, by Zeus !
For I claim that we should be influenced in this
way, not by a cookie, but by true judgements. And
what are these ? The things which a man ought
to practise all day long, without being devoted to
what is not his own, either comrade, or place, or
gymnasia, nay, not even to his own body; but he
should remember the law and keep that before his
eyes. And what is the law of God ? To guard
what is his own, not to lay claim to what is not his
own, but to make use of what is given him, and not
to yearn for what has not been given ; when some-
tiling is taken away, to give it up readily and with-
3 2 9
ARRIAN'S DISCOURSES OF EPICTETUS
ov er)cr aro ovov, el
29 rvjv Tirdrjv KOI fjidp^^v, ri yap
fjTTcov earl Aral etc rivo? fcpe^arai ; r Kpeirrwv e
rov Sia Kopdaiov fc\dovro<$, el Sia yvjjivacrio'iov real
crrooiBLa fcal veavi&fcdpLa teal TOLavTvjv Biarpi/Srjv
30 7T^69 ; aX\09 \00)V Oil QVKTt TO T7]9 AipfCTJ?
v&oyp Triveiv ueXXet. TO yap Map/aoz; yslpov ecrT6
^ \' AN> ' - / ^ ^ *
roi; r>?9 t\ipwi$ ; a\\ e/csivo /JLOI Gvvriues r]V.
31 /cal rovro nraK.iv HCTTCM croi (rvv^de.^, elr av /j,ev
TOLovr(p TrpocrTrddys, /cal rovro Trdktv Kkale KOI
re ra? Nepcaw? Mdpxtov &* v$a)p,
ie Trco? Tpaytya yverat, orav es
dv9pcdTrow$ Trpdy/ACtTa ra 2 wyxavov
32 "Tlore ovv Afftjvas ird'kiv o^rofjiai fcal rrjv
aKpoTTokiv ; " raXa9, ov/c apxel aoi a /SXe7Ti9 /ca
rjfiepav ; Kpelrrov TL e%6t9 ^ /^el^ov IBelv rov r]\Lo
r?}9 creX?;^9, rcaz/ acrrpcaz/, T?79 7V ? 0X779,
33 dakdcra-f]^ ; el Se ST) rrapaKoKovdel^ rcS
ra o\a Katcelvov ev cravrco irepL^epei^, ert,
\tddpLa teal rrerpav K.o^'fyr}v ; orav ovv
aTroXtTre^ avrov rov r)\iov real ryv <T\'*jv't]v, ri
34 7ro?7<j69 ; K\avcrt$ /ca0)j/ui>o^ c>9 ra TraiBia ; ri
1 Shaftesbury :
2 Added by fcJch weigh UiiKo
1 The fountain of Dirce was at Thebes ; the Marciaii
aqueduct brought good water to Rome at this time.
2 A parody upon the Phoeniosae, 308: "The gymmwna in
which I was reared and the water of Dirco." * P
is speaking,
33
BOOK II. xvi. 28-34
out delay, being grateful for the time in which he
had the use of it all this if you do not wish to be
crying for your nurse and your mammy ! For what
difference does it make what object a man has a
weakness for and depends upon ? In what respect
are you superior to the man who weeps for a maid,
if you grieve for a trivial gymnasium, a paltry colon-
nade, a group of youngsters., and that way of spend-
ing your time ? Someone else comes and grieves
because he is no longer going to drink the water
of Dirce. 1 What, is the water of the Marciaii aque-
duct inferior to that of Dirce ? ce Nay, but I was
accustomed to that water." And you will get
accustomed to this in turn. And then, if you
become addicted to something of this kind, weep
for this too in turn, and try to write a line after the
pattern of that of Euripides :
To Nero's baths and Marcian founts once more. 2
Behold how tragedy arises, when everyday events
befall fools !
e< When, then, shall I see Athens once more and
the Acropolis ? " Poor man, are you not satisfied
with what you are seeing every day? Have you
anything finer or greater to look at than the sun,
the moon, the stars, the whole earth, the sea ? And
if you really understand Him that governs the
universe, and bear Him about within you, do you
yet yearn for bits of stone and a pretty rock? 3
When, therefore, you are about to leave the sun and
the moon, what will you do ? Will you sit and cry
as little children cry ? What was it you did at
3 The rook of the Acropolis and the marble buildings
upon lit,
33 r
ARRIAN'S DISCOURSES OF EPICTETUS
ovv ev TT) o-%oX?5 e7rotet9, ri ijtcoves, ri e^av
ri aavrbv fyikbaofyov 7re<ypa<$6<; el*bv rd ovra
einypdfaiv ; on " elcraywyds eTrpa^d nvas fcal
UpvcriTnreia dveyvcov, <j)i\o<70<pov 8' ovSe dvpav
35 7raprjf\dov. TTOV <ydp p,oi /uere&Ti TOVTOV rov
Trpdyfiaro?, ov ^w/cpdret, fjLerijv rq> OVTCDS
diroOavovTi, ouro)? %r}<ravn ; ov Aioyevei /jLGrrjv ; "
36 7nvoi$ TOVTCOV TLVCI Kkdovra tf dyavafcrovvra,
cm rov Secva ov fjie\\L /3\67rei,v ovSe TTJV Seiva
ouS' & 'AGijvcus ecreadai 77 ev "K.opLV0<p } d\\\ av
37 o{/ro)9 TVXV> ^ v Soucroi? ^ ev 'Efcpardvots ; oJ jap
e^ecrnv ege^Oew, orav 0Xrj, rov crv/jLTroaLov fcal
/jbyfceri 7rai%iv> en OUTO? aviarai fievcav ; ou%l S'
&>9 TTGuSia I Trapapevei, pexpts av ^f%ay&)7^Ta^ ;
38 ra^u y av o TOIOVTOS vTrojjuelvai (pvyrjv iiva
<pv<yelv eh aTravra 57 ryv 7rl davdra> tcaTdKpiBeis*
39 Ov 0\i$ rffy <W9 rd iraibia d f Tro<yaX.atCTLO"dr}vai
KOL aTTTecrOcu Tpo<pr)<> (rrepecorepa^ fiijSe tc\div
40 /jid/^fMa^ Kal rirOds, ypa&v aTrofcXav/^ara ; *' a
e/civa$ aTraXXacro'o^ei'09 dvidcrco," crv
dvidcreis ; ov8a/j,6)$ 5 aXX' ojrep ?cal ere, TO
rL ovv e^ei9 TroLTjcrac ; efeXe, TO 8' exeivcov, av ev
TTOL&criv, avral efeXoucw el &e jutf, ol^oo^ovat oY
41 avrds. avOpcoTre, TO\y6/jLvov TOVTO avrovoifflijTi
vjrep evpoias, VTrep e\ev6epLa^ 9 VTrep
1 Gataker (supported l>y Bezitley and Uplonjj TraiSi^ A',
Compare the very close parallel in I. 24, 20, and for the
frequent use by Epictetus of illustrations from the character
and behaviour of children ace K. Kcimcr : J)a& Kiwi. Kin
MeicTmissmMcllei JRpiktet, Miinclicn, 1905, 64 it
1 Bid no serious work in philosophy. For the figure of
speech compare IV. 1, 377.
332
BOOK II. xvi. 34-41
school ? What was it you heard and learned ? Why
did you record yourself as a philosopher when you
might have recorded the truth in these words : " I
studied a few introductions., and did some reading
in Chrysippus, but I did not even get past the door
of a philosopher ? * Since what part have I in that
business in which Socrates, who died so nobly, and
so nobly lived, had a part ? Or in that in which
Diogenes had a part ? " Can you imagine one of
these men crying or fretting because he is not going
to see such-and-such a man, or such-and-such a
woman, or to live in Athens or in Corinth, but, if it
so happen, in Susa or in Ecbatana? What, does he
who is at liberty to leave the banquet when he
will, and to play the game no longer, keep on
annoying himself by staying ? Does he not stay,
like children, only as long as he is entertained ?
Such a man would be likely, forsooth, to endure
going into exile for life or the exile of death, if this
were his sentence. *
Are you not willing, at this late date, like children,
to be weaned and to partake of more solid food, and
not to cry for mammies and nurses old wives'
lamentations ? ff But if I leave, I shall cause those
women sorrow ? " You cause them sorrow ? Not
at all, but it will be the same thing that causes
sorrow to you yourself bad judgement. 2 What,
then, can you do ? Get rid of that judgement, and,
if they do well, they will themselves get rid of their
judgement ; otherwise, they will come to grief and
have only themselves to thank for it. Man, do
something desperate, as the expression goes, now if
never before, to achieve peace, freedom, and higb-
2 This point IB especially well brought out in JSncJieiridwn, 5.
333
ARRIAN'S DISCOURSES OF EPICTETUS
ia^. avdrzwov wore TOP rpdj(rj\.ov o>9
42 a
?r/)09 rov deov elirelv on t( Xp& J&OL \OLTTOV eZ? o av
o/jbo<yva)/j,ovG) crot,, cro9 l el^i' QV&GV irapai-
T&V crol SOKOVVTCOV orrov #eXe9, aye* rjv
Icrdyjra Trepides. apye.iv jme 6e\i$, ISico-
fjieveiv, cfcevyeiv, Trevecrdai, 7r\ovreiv ; eyca
OTOL if ire p aTrdvrcov rovrcov Trpb? TO 1)9 avOpanrovs
43 a7roXo<y^cr0yLtar Set^a) TTJV efcdcrrov (pvaiv o(a
44 ecrTLz/." ou* aXX' evSov a>9 KOpdcria* /ca0t]jjievo^
crov rrjv fj,d/j(,/jir)v, p.ij^pi^ ere %oprdo"r]. o
el TOL<$ z/ OLtccp TrapetcddijTo, ri<? av r)V ;
fcal ov^l 'Hpa/c/V^. dye, TTOCTOVS Se
<f)i\ov 9 ; aXX' ovSev <pi\Tpov rov deov* Scd rovro
TOIVVV
iyei Kadaipcov d$i/ciav real avQ^Lav.
45 aXX' ov/c eI c H/)a/cX759 A:^t ou fcvvacrai fca6aLpeiv Ta
dXkorpia feared, aXX 1 ouSe r;creu9, JVa ra T7/9
Kaddpys* ra cravrov tcddapov. evrevdev
oia$ e/e/3aXe avrt Upofcpovcrrov teal
Xvirrjv, fyofioVj eTriOvpiav, ^Oovov,
d/cpa-
1 Salmasius : foos S.
2 Capps: & f$abs KQI\I% S (retained by Sehonkl), *'in a
cow's belly," which might conceivably be a contemptuous
expression for a cradle, or baby- basket, but I know of no
evidence to support this view.
1 Compare the critical note.
334
BOOK II. xvi. 41-45
mindedness. Lift up your neck at last like a man
escaped from bondage, be bold to look towards God
and say, ee Use me henceforward for whatever Thou
wilt ; I am of one mind with Thee ; I am Thine ;
I crave exemption from nothing that seems good
in Thy sight ; where Thou wilt, lead me ; in what
raiment Thou wilt, clothe me. Wouldst Thou have
me to hold office, or remain in private life ; to
remain here or go into exile ; to be poor or be rich ?
I will defend all these Thy acts before men ; I will
show what the true nature of each thing is." Nay,
you will not ; sit rather in the house as girls do x
and wait for your mammy until she feeds you ! If
Heracles had sat about at home, what would he
have amounted to? He would have been Eurystheus 2
and no Heracles. Come, how many acquaintances
and friends did lie have with him as he went up and
down through the whole world ? Nay, he had no
dearer friend than God. That is why he was
believed to be a son of God, and was. It was there-
fore in obedience to His will that he went about
clearing away wickedness and lawlessness. But you
are no Heracles, you say, and you cannot clear away
the wickedness of other men, nay, nor are you even a
Theseus, to clear away the ills of Attica merely. Very
well, clear away your own then. From just here,
from out your own mind, cast not Procrustes and
Sciron, 3 but grief, fear, desire, envy, joy at others'
ills ; cast out greed, effeminacy, incontincncy. These
2 The craven, Hlay-al-home king, under whose orders
II oracles performed his "labours."
3 Two fatnoiiH robbers who infested the road between
AihenH and Megara and were given their just deserts by
ThoHeus.
335
ARRIAN'S DISCOURSES OF EPICTETUS
46 vlav. ravra 8' ov/c eaTiv aAA,o)9 eK/3a\elv, el ytt?)
7rpo9 /jiovov TOV 8eov a7ro/3\e7rovTa, e/ceivq) fJiovw
TrpoaTTG'jrovdoTa, rois KLvov7rpocrTciyjAao-L fcadoy-
47 cricDfjbevov. av 8' a\\o TL OeXrjs, oi/Adb%G)v teal
ael rrjv evpoiav KCU fjLrjSeTror evpoelv
e/cel yap avrqv f^Te??, o5 JJLIJ ecmv, cupel? e
elv, OTTOV <rriv.
1 Tt TTpWTOV 6CTTIV CpJOV TOV <f)L\OO"O(j)OVVTO$ /
aTTo/3a\elv oliqcnv aprj^avov yap, a r^9 elSevai
2 oierai, ravra ap^acrdai p.av9dveiv. ra JLLGV ovv
iroiyrea xal ov TroL^rea KOI ayada KOLI Katca KCU
fcd\a Kal al<j"%pa, Travres ava) KCU KCITCO "XaXovvres
7r/ao9 TOt^^Xocro^oi^, 7rl TOVTOIS eVai-
xak&v KOI alo"%poov eT
3 Kal Sia\,a[ji/3dvovT<;. TLVOS 8'
Tot9 <j&iXocro(^oi9 ; fiadrjcrofAevoi, 1 a
elbhai,. Tiva 8' earl ravra ; ra decoprj/jLara. a
yap \a\ovcnv ol <pi\Q(ro<f)oi ftaOelv Oekofjiev ol
a>9 Ko/Atfra Kal SpL/^ea, ol 8', f iv cur avr&v
4 atowrai. ye\olov ovv TO ollecrOat,, on a\\a
ov ai'ddvet, TO 8'
1 Added by Schenkl.
2 ot fj^v added l)y Schweighiiuscr,
3 ?".e., of conceit in one's own opinion,
33 6
BOOK II. xvi. 45-xvu. 5
things you cannot cast out in any other way than
by looking to God alone, being specially devoted
to Him only,, and consecrated to His commands.
Bat if you wish anything else,, with lamentation and
groaning you will follow that which is stronger than
you are,, ever seeking outside yourself for peace, and
never able to be at peace. For you seek peace
where it is not., and neglect to seek it where it is.
CHAPTER XVII
How ought we adjust our preconceptions to individual
instances ?
WHAT is the first business of one who practises
philosophy ? To get rid of thinking that one
knows - 1 ; for it is impossible to get a man to begin
to learn that which he thinks he knows. How-
ever, as we go to the philosophers we all babble
hurly-burly about what ought to be done and what
ought not; good and evil,, fair and foul, and on these
grounds assign praise and blame, censure and repre-
hension, passing judgement on fair and foul pi'actices,
and discriminating between them. But what do we
go to the philosophers for ? To learn what we do
not think we know. And what is that? General
principles. For some of us want to learn what the
philosophers are saying, thinking it will be witty
and shrewd, others, because they wish to profit
thereby. But it is absurd to think that when a man
wishes to learn one thing he will actually learn
something else, or, in short, that a man will make
progress in anything without learning it. But the
337
VOL. r. z
ARRIAN'S DISCOURSES OF EPICTETUS
rot;? 7roXXou9 TOUT' ecmv, ovrep fcal
TOV piJTOpa, #9 TTov 1 /cal H\dro)vt
6 j/ca\6L errl T> IBovKetfOai eKacrra opl^e&Oai. ri
yap \eyei ; e{ ovo'el? rjn&v Trpb crov e\eyev ayaObv
rj Sifcatov ; f\ /tr) f jTapaKO\ov6ovvT < $ TI ecm TOVTGOV
etcacrTov acr^/xft)? real Kv>$ e^defyjofieda 2 ra$
; " Tt9 yap croi \eyet,, eoTro/iTre, on
ov/c efyofiev eKacrrov TQVTCOV <pvcritca$ real
a\\* ovx olov r e^ap^o^etv ra<$
rais KaTa\\tf\oi<$ ovaLais yctr; Stapffpco-
cravra avra<; /cal avrb rovro cr/cetyd/uevov, Troiav
8 nva exdo-rp avr&v overlay vTrora/creov. eVel
roiavra \eye /cal TT/W rovs larpovs* ff rt? yap
OVK \eyev vyieivov n xal vocrepov, irplv
yeveadai ; rj /cevcos Ta? <pcova$ ravras
; " eyo^v yap Tiva /cal uyietvov Trpo-
fyapfjLOcraL ov Svvd/JLeSa. Sia rovro
o /Jiev \yi ts dvdretvov," 6 Se \eyet, " 09 Tpo<f>ijv"
/cal 6 jjLev \eyL " <f>\6/3oT6/A'r}(rov" o Se \eyet
" GiKvacrQv" ri TO atnov ; aXXo ye ^7 on
Trjv TOV vyLGivov Trpo^^iv ov SvvaTai /ca\co$
e<f>app,oo-ai Tot? eVl pepovs ;
10 Oi/T&)9 e^e^ /cal evQdS* ejrl TMV Kara TOV J3i,ov.
ayaflbv /cal /ca/cbv /cal crvjj,<j)epov /cal a
T69 r]fJiS)V ov \a\el ; V/9 yap rjfji&v ov/c
1 Wolf and Koraes : tiirov
2 Sohegk and Salmasius : ^Qejy^eda ti.
1 Almost certainly the same as Thoopoiupua of Chios, the
pupil of Isoerates, more generally known to us an au hiHtorian,
but also famoiis in his own time in his declamations (&r<-
338
BOOK II. xvn. 5-10
multitude are under the same misapprehension as
was Theopompus, the orator, 1 who actually censures
Plato for wishing to define every term. Well, what
does he say? "Did none of us before your time
ever use the words e good ' or 'just'? Or, without
understanding what each of these terms severally
mean, did we merely utter them as vague and
empty sounds ? " Why, who tells you, Theopompus,
that we did not have a natural conception of each
term, that is, a preconceived idea of it ? But it is
impossible to adjust our preconceived ideas to the
appropriate facts without having first systematized
them and having raised precisely this question
what particular fact is to be classified under each
preconception. Suppose, for example, that you make
the same sort of remark to the physicians: "Why,
who among us did not use terms c healthy* and
c diseased* before Hippocrates was born? Or were
we merely making an empty noise with these
sounds ? " For, of course, we have a certain pre-
conception of the idea "healthy." But we are
unable to apply it. That is why one person says,
" Keep abstaining from food/' and another, "Give
nourishment"; again, one says, "Cut a vein/' and
another says, "Use the cupping-glass." What is
the reason ? Is it really anything but the fact that
a person is unable properly to apply the preconceived
idea of "healthy" to the specific instances?
So it stands here also, in the affairs of life. Who
among us has not upon his lips the words "good"
and "evil/' "advantageous "and "disadvantageous"?
For who among us does not have a preconceived
SeiKrtKol \6yoi). The following quotation is probably from
the Diatribe against Plato (Athon. XL 508o).
339
z 2
ARRIAN'S DISCOURSES OF EPICTETUS
ro)v e/cdcrrov rrpokri^nv ; ap ovv
11 re\eiav ; rovro $el%ov. fe TT&S Bei^co ; "
jULoaov avrrjv Ka\&$ rats errl fiepovs
evdvs rov<$ opovs Tl\drtt)v pJev vTrordacrei rfj rov
yjp^cf ifMov TTpoKri^Gi, crv Se rfj TOV O-^/O^CTTOU.
12 Svvarbv ovv ecrnv afA<porepov$ i/^a? eTrtrv^d-
veiv ; 7T609 olov re ; rp Se TOV ifkovrov over la
ovx o /lev r^9 <papjj,6fei rrjv rov ayadov Trpo-
\ l rj"*fnv, o S' ov ; rrj Se TT}? rjSovrjs, ry Se T?^?
13 v<yia$ ; xaOoKov <yap el rrdvres ol ra bvop,ara
\a\ovvres p^rj /cev&s IcrjJiev e/cacrra rovrwv teal
ri ia<>pop,Ga, r
r ^6jofJiv aXX?;Xof ? ;
14 K&l ri fJLOi vvv rr)V irpos aXX?;A,of9
irapafiepeiv teal ravrqs p.efjLvrjO'dai ; crv avrbs el
efyapfJLQ^ets /caXw9 ra$ 7rpo\tftyi$, Sia ri BvcrpoeL$,
15 Sta ri efiiroBi^p ; afy&fiev apn rov Sevrepop rorrov
rov rcepl ra<? opfjias xal rrjv Kara ravras rrepl
TO KaOijfcov (fyiKore^viav. d<pa)/jLV teal rov rpirov
16 rov Trepl ra9 crvy /car a Secrets. 'Xapi^o/jiai <roi
ravra rrdvra. crr&fMev errl rov Trpcorov Aral cre-
Sbv alcrdtjrrjv rrapky^ovro^ rrjv arrobei^iv rov
17 <f>ap/ji6^Lv /caXca9 r^9 7rpo\?;^a9. vvv crv
ra Svvara Kal ra crol Sward ; ri ovv
$ia ri $v<r poets ; vvv ov cfrev'yew ra
1 The word, Sucrpocu/, is the opposite of the technical Urm
Gvpoetv (rb evpovv, cupola), which ia a metaphor derived from
the even flow of quiet waters.
2 The three fields, according to Kpictetua, arc, 1. o/>*is,
desire: 2. Apii-fi, choice: 3, crvyKaTdBfcns, assent. (Jotnnaro
III. 2. ' 1
340
BOOK II. xvn, 10-17
idea of each of these terms ? Very well, is it fitted
into a system and complete? Prove that it is.
"How shall I prove it?" Apply it properly to
specific facts. To start with, Plato classifies defini-
tions under the preconception "the useful/' but you
classify them under that of "the useless." Is it,
then., possible for both of j^ou to be right? How
can that be ? Does not one man apply his pre-
conceived idea of "the good" to the fact of wealth,
while another does not ? And another to that of
pleasure, and yet another to that of health ? Indeed,
to sum up the whole matter, if all of us who have
these terms upon our lips possess no mere empty
knowledge of each one severally, and do not need
to devote any pains to the systematic arrangement
of our preconceived ideas, why do we disagree, why
fight, why blame one another ?
And yet what need is there for me to bring
forward now our strife with one another and make
mention of that ? Take your own case ; if you apply
properly your preconceived ideas, why are you
troubled, 1 why are you hampered ? Let us pass by
for the moment the second field of study 2 that
which has to do with our choices and the discussion
of what is our duty in regard to them. Let us pass
by also the third that which has to do with our
assents. 1 make you a present of all this. Let us
confine our attention to the first field, one which
allows an almost palpable proof that you do not
properly apply your preconceived ideas. Do you
at this moment desire what is possible in general
and what is possible for you in particular? If so,
why are you hampered ? Why are you troubled ?
Are you not at this moment trying to escape what
34 1
ARRIAN'S DISCOURSES OF EPICTETUS
C\ \ / -s> f / ^ \ ' ^ ^^
bia TL ovv TreptTTLTTTeis TIVL, oia TL ovcrrv^e^ ; oia
TL 0\ovTo<? crov ri ov ylvGrai /cal fjir) 6e\ovro^
18 yiverai ; o/TroSe^? jap avrt] /Aeyicrrrj Svcrpoia?
/cal /ca/coSaijuLOVLa?. 0e\co n KCU ov ryiverat,* /cal
ri IcTTiv d9\tcl)Tpov e/jiov ; ov 0\co rt, /cal
ylverai,' teal TL <?TIV a0\t,d)Tpov e/Aov ;
19 TOVTO Kal rj M.tfSei,a ov% vTrojmeivacra rjKdsv
eTTt TO airoKTzlvai ra revva. fie<ya\o$vS)$ rcard
<ye TOVTO. ^l^e jap fyv Sel fyavTa&lav, olov eart
20 TO a 9i\Gi TIVI p] Trpo-)(U)pGlv. " elra ovra)<s
Ti/jLoop'jjo'o/jLai TOV a^Lfcrjcravrd fie /cal v
/cal "ri o<j)e\o<> TOV /ca/cco$ OVTCDS
irco? ovv jevrjTai ; dTrofCTeivco /Jiev ra re/cva.
21 d\\a /cal euavTTjv Tifi<pr\<TQi.n>ai. /cal TL p,OL
vevpa ')( f ovcr f r)<$. ov jp Gi, TTOV fcerai, TO
Tcoielv a Oekopev, OTL TOVTO OVK e%a>6ev Set
\au/3dv6iv ov$ Ta Trpdj/^aTa [jLGTaTidevTa /cal
22 /jLe6ap/jLO%o/jLGvov, pj de\e TOV dvSpa, /cal ovSev
&v 8e\ei$ ov jlveTai. /JL^ 0e\e avTov e% airavTos
<TOL avvoiicelv, p,r] Be\e i&zveiv ev K.opiv0(t> /cal
aTrXw? jAvi&ev a\\o 0e\e rj a o 0Q
T6? ere K(*)\vo'i 3 Tt9 dvajfcdcrGi ; ov
23 (/ OTav TOiovTov ^^ ^J^fJ^ova /cal TOIOVTC*)
/ca avvopeyy, TL
24 Tv^ys ; yjapicrcii crov TTJV op%iv /cal Ttjv -/c/c\icn,v
1 What follows is a free paraphrase of Kuripi<loM, Medta,
700 ff.
342
BOOK II. xvii. 17-24
is inevitable? If so, wliy do you fall into any
trouble, why are you unfortunate ? Why is it that
when you want something it does not happen, and-
when you do not want it, it does happen ? For this
is the strongest proof of trouble and misfortune. I
want something, and it does not happen ; and what
creature is more wretched than I ? I do not want
something, and it does happen ; and what creature
is more wretched than 1 ?
Medea, for example, because she could not endure
this, came to the point of killing her children. In
this respect at least hers was the act of a great
spirit. For she had the proper conception of what
it means for anyone's wishes not to come true.
" Very well, then," says she, 1 "in. these circumstances
I shall take vengeance upori the man who has
wronged and insulted me. Yet what good do I get
out of his being in such an evil plight? How can
that be accomplished ? I kill niy children. But I
shall be punishing myself also. Yet what do I
care?" This is the outbursting of a soul of great
force. For she did not know where the power lies
to do what we wish that we cannot get this from
outside ourselves, nor by disturbing and deranging
things. Give up wanting to keep your husband,
and nothing of what you want fails to happen. Give
up wanting him to live with you at any cost. Give
up wanting to remain in Corinth, arid, in a word, give
up wanting anything but what God wants. And who
will prevent you, who will compel you ? No one,
any more than anyone prevents or compels Zeus.
When you have such a leader as Zeus and identify
your wishes and your desires with His, why are you
still afraid that you will fail ? Give to poverty and
343
ARRIAN'S DISCOURSES OF EP1CTETUS
/cal TrXour&r dTrorev^rjt frrepiTrecr'f)^- aXX'
* Si><rTi>;)0cre9' apyals,
<f>i\oi$ 3 re/cvot$, a7rXci>9 av nvi rwv
25 aXXa r&> Ail ^dpicrai avrd^,^ TO 9 a\\oi<$ 9eol$'
etcelvois 7rapaSo9, GKelvoi, fcvjSepvdrcoo'av, [J.6T
el Be cfidoveis, dra\airrci)pe } KOL eheeis ical
TreZ? fcal T/3e/^et9 A:ai /uaz/ r^jbepav ov
ei' $ ov Karafc\dei$ /cal aavrov fcal rcov
27 /:al ri GTI \e<yei$ 3 TreTraiSevaOat, ; Troiav TTCLI-
avdpcoire ; on crv\\ojt<rfjLov^ eTTpa^as,
ov 0\ei$ an:o^ad&Lv 5 el Svvarov,
irdvra ravra /cal civ(a6ev apl~a<j0ai crvvaiadavo-
28 {JiGVos OTL ^XP L v **v ouS' ^^ft) rov TTpdy/JLaros, Kai
dpdjjt,vo$ TrpocroiKO^ofielv ra 6^779,
ecrrai crov p/r) OeXovro
OVK ear at ;
29 AoT6 fJiOL GVCL V&QV KCLTCi TaVTyV Tr///
%o\riv i TOVTOV rov
<yev6/Aevov fcal \eyovra on ft
aXXa rravra %aipera), ap/cel S' 6
e aTrapaTTOo'LO'rci) /cal aXuTTtt) Stayayelv /cal
dvarelvai rov rpd^\ov 77/309 ra Trpdyjmara a>9
e\evdepov /cal e/9 rov ovpavov dva/3\e7rew 609
<j>i\ov rov 6eov /^rjBev (poftov/uevov r>v cru/^/S'/Ji/at
30 8vva/jLVGov," Sei^dro) ri$ VJJL&V avrov rOLovrov>
iv a efvrft)* ep'xpv, veavicrtce, el$ rd crd' crol yap
1 Wolf: Trep/*** S, 2 Schweighiiuscr : avrd /V,
3 Wolf: ^7n\jis 4 Supplied by iSchwoigliiiuHcr,
344
BOOK II. xvn. 24-30
to wealth your aversion and your desire : you will
fail to get what you wish, and you will fall into what
you would avoid. Give them to health ; you will
come to grief; so also if you give them to offices,
honours, country, friends, children, in short to any-
thing that lies outside the domain of moral purpose.
But give them to Zeus and the other gods ; entrust
them to their keeping, let them exercise the control ;
let your desire and your aversion he ranged on their
sicfe and how can you be troubled any longer ?
But if you show envy, wretched man, and pity, and
jealousy, and timidity, and never let a day pass
without bewailing yourself and the gods, how can
you continue to say that you have been educated ?
What kind of education, man, do you mean ? Because
you have worked on syllogisms, and arguments with
equivocal premisses ? Will you not unlearn all this,
if that be possible, and begin at the beginning,
realizing that hitherto you have not even touched
the matter ; and for the future, beginning at this
point, add to your foundations that which comes
next in order provision that nothing shall be that
you do not wish, and that nothing shall fail to be
that you do wish ?
Give me but one young man who has come to
school with this purpose in view, who has become
an athlete in this activity, saying, <e As for me, let
everything else go ; I am satisfied if I shall be
free to live untrammelled and untroubled, to hold
up my neck in the face of facts like a free man,, and
to look up to heaven as a friend of God, without
fear of what may possibly happen/ 7 Let one of you
show me such a person, so that I can say to him :
Enter, young man, into your own, for it is your
345
ARRIAN'S DISCOURSES OF EPICTETUS
tcoo-fjLrjaai, <j>t,\oo-o<t>iav, era earc ravra
31 ra tcrrf/mara, era ra j3i/3\ia } crol ol "Koyot* eW\
orav rovrov l eKirovrjcrr} /cal /caraOXtjcrp rbv
rorcovy rraKiv ekOcov fjioi elrrdray t( eyco 0e\co p,&v
/cal drra9r}$ elvai /cal ardpa'Xps, deXco & 609
evcrefirjs teal <^tXocro009 teal eV^eX^? elSevai ri
fiot, Trpo? Oeovs ea-n fcafffj/cov, ri 71/309 yovets, TI
TTpo? aSeXcjtoi!?, ri 77/309 rrjv TrarpiSa, ri ?r/?o9
32 eWi>9." epx ov Ka ^ ^ 7r * r v Sevrepov roirov cfo9
33 ecrri fcal ouro9. " aXX' r/Sr; /cal rbv Sevrepov
rorrov e/c/Ae/^eXeT^/ca, ijdehov S' (ia"<pa\&<s
e)(Lv 2 /cal tt<T66CTTC09 3 /^al ou /j,6vov eypi
d\\a fcal KadevScov teal olvcofievos Kal ev
crv 0eb$ el, a> av0pci)7re> crv
34 Oi5' aXX' "e-yco ^eXco <yz/<Sj>U, T/ Xeyet Xpv-
anr'rros ev row Trepl rov WevSo/jievov" OVK
array!*?} pera rfj$ Vi/3oX7^9 Tavrqs, raXa9 ; /cal
ri GTOL 0(^6X09 eorrat ; irevdcbv arrav avayvwcrrj
35 /tal Tpe/Acov 7T/009 aXXo^9 5 /3?9 ouT9 /cal i^e?9
Troietre. " 06\t^ avayva) arot, aSeX^e, /^al cri)
IJJLOL;" " 6av}jLaa'r&$ ) avdpayrre, ypd<pew" fcal
t( ffv peydXa)? ek rov S^o<j6co^ro *
36 " crv eh rbv H\dro)vo$" " crv a9 rbv
vovs" elr aXX^Xoz9 oveipov?
Trd\iv 7rl ravrd ercavepj^crO^ dxravro)^ ope-
1 Schegk arid Upton : rotovrov >S'.
2 Added by Sc. 3 Wolf: MTU
1 Compare I. 18, 23.
2 A stock sophism in the form: IF n person Mays, " I am
lying," does he lie or tell the truth ? It" ho in 'lying, ho
is telling the truth ; if he is telling the tmth, he is lying," Of,
346
BOOK II, xvii. 30-36
destiny to adorn philosophy, yours are these pos-
sessions, yours these books, yours these discourses.
Then, when he has worked his way through this
first field of study and mastered it like an athlete,
let him come to me again and say, fc I want, it is
true, to be tranquil and free from turmoil, but I
want also, as a god-fearing man, a philosopher and
a diligent student, to know what is my duty towards
the gods, towards parents, towards brothers, towards
my country, towards strangers." Advance now to
the second field of study ; this also is yours. " Yes,
but I have already studied this second field. What
I wanted was to be secure and unshaken, and that
not merely in my waking hours, but also when
asleep, and drunk, and melancholy-mad." 1 Man,
you are a god, great are the designs you cherish !
No, that is not the way it goes, but someone says,
ec 1 wish to know what Chrysippus means in his
treatise on The Liar." 2 If that is your design, go
hang, you wretch ! And what good will knowing
that do you ? With sorrow you will read the whole
treatise, and with trembling you will talk about
it to others. This is the way you also, my hearers,
behave. You say : " Shall I read aloud to you,
brother, and you to me?" 3 "Man, you write
wonderfully." And again, "You have a great gift
for writing in the style of Xenophon," " You for
that of Plato," " You for that of Aiitisthenes." And
then, when you have told dreams to one another,
you go back to the same things again ; you have
VonArnim, tiloicnrum l r elerum Fragments, II. 92, frag. 280 ff.
GhryaippiiK is Haul to have written six books on the subject,
Diog. Laer. VII. 11)0. Cf. Pease on Cio. Ik JDto. II. 11.
3 That is, each bis own compositions, in expectation of
mutual compliments. Of. Hor. E$, II. 2, 87 It
347
ARRIAN'S DISCOURSES OF EPICTETUS
e, waavrcos ex/cXlvere, oleums op/tare, em-
e, TrporWeeBe, 1 - ravra 2 ev^eaOe, ire pi
37 ravra arrovSd^ere- elra ovSe fyrelre rov UTTO-
/AVijaovra vfia^i aXX* a^eade, eav d/covrjre
rovrcov. elra \eyer
e^ep^Ofjievov JULOV ov/c
diav TrepicrTacriv airep^y /JLOI? retcvov av (T
38 a^co Xv^vovsJ '* TCLVT ecrn ra rov <j>i\oo"T6p<yov ;
<JOL ayadov ccrraL cra)0VTi> TOIOVTCO fcal
a!;iov. aOdvaTOv yap elvai ere Sec KOL
avocrov,
39 ^avrrjv ovv, OTrep Xe^co, rrjv ofycriv rr/z/ rov
ai, Set TT/OO? rov ^oyov, a>9 7rpo9 ra
40 /jierpifca TTpocrdfyofiev, a>9 rrpos ra> {AOvatKa. el
Se fjbrjy oyS' 6771)9 ecro/jLeOa r&
TCOJ> 'AvriTrdrpov Kal ^
ywvicrreov Tr/509
Ilacra efj? /cat 8uz/a / at9 VTTO
epycoif (Twer^rcLL fcal av^erai, rj
VTTO rov TrepiTrarelv, 77 rpo%acrriK?j VTTO rov
. av OeKys dvayv&crriKQs elvai,, dvayi-
av <ypa<j}iKQ$, ypd<p. orav 8e rpidtcovra
1 Wolf : irpoffriBecree S. 2 Schegk and Wolf : rttvra ti,
3 Koraes : Sarep^o^cn f>. 4 Koracs : &,iro&d\hwras 8.
5 Roiske : <rvvay<uyd$ >S'.
1 Compare I. 19, 24.
348
BOOK II. xvii. 36-xvm. 2
exactly the same desires as before, the same
aversions, in the same way you make your choices,
your designs, and your purposes, you pray for the
same things and are interested in the same things.
In the second place, you do not even look for
anybody to give you advice, but you are annoyed
if you are told what I am telling you. Again, you
say : <e He is an old man without the milk of human
kindness in him ; he did not weep when I left, nor
say, e I fear you are going into a very difficult
situation, my son ; if you come through safely, I
will light lamps.' " I Is this what a man with the
milk of human kindness in him would say ? It will
be a great piece of good luck for a person like you
to come through safety, a thing worth lighting
lamps to celebrate ! Surely you ought to be
free from death and free from disease !
It is this conceit of fancying that we know some-
thing useful, that, as I have said, we ought to
cast aside before we come to philosophy, as we do
in the case of geometry and music. Otherwise we
shall never even come near to making progress, even
if we go through all the Introductions and the
Treatises of Chrysippus, with those of Antipater and
Archedemus thrown in !
CHAPTER XVIII
How must we struggle agaiiisL our external impressions ?
EVERY habit and faculty is confirmed and
strengthened by the corresponding actions, that
of walking by walking, that of running by running.
If you wish to be a good reader, read ; if you wish
to be a good writer, write. If you should give up
349
ARRIAN'S DISCOURSES OF EPICTETUS
' aXXo n Trpdt~ns,
TO yLvo/tevov, ovrcos fcav dvarrecnj^ Se/ca
, avacrras eTn^eip^aov /Jia/cporepav 6Sov
7repiTcarr}aai Kal oS/ret, TT&K crou TO, cnc6\7} Trapa-
4 \verai. xado\ov ovv ei TI Troielv $6X779, KTLKOP
auro* el TL jjirj Troielv edeXrjs, fj^rj iroLei avro t
C WIGQV d\\o TL 'jrpaTrew fjia\\ov awr* auroi).
i /cal 7rl T)V ^v^ifc&v' orav opyicrdfj?,
ore ov {JLQVOV <TQL rovro <ye<yovev Kaftov*
on fcal rfyv e%tv rjv^yvas KCU &>9 vrvpl
6 (frpvyava < 7ra / oe/3aXe9. orav ^rrtjdfj^ nvo$ eV
(rvvovviq, fj^rj ryv fjiiav rjrrap ravr^v \o<yi%ov,
aXX* on real rrjv afcpacrlav crov rerpofya*;, eT
1 ^rfcras. dSvvarov yap CLTTO TCOZ/ /caraXX^
epycov yO-7; real ra9 l^49 Kal ra9 Swdpsew ra<?
fji<pvcrdat, fj,r) Trporepov ovcras, ra$
S O#r&>9 p,e\6i Kal ra
crffai \syoucriv ol <pL\6o"0(j)oi,. orav yap a
7u9viM](rr}<$ dpyvplov, av
6t9 aiaOycriv ajzwv 1 rov fca/cov, TreTravrai re r; '
7Ti0v^ia /cal TO rjyepoviKov rjfjL&v eh TO e^ap^?]^
9 airo/carecrr?)' eav Be /j,Tj$6v Trpovaydyrjs 69 0pa-
Treiav, OVKGTL els ravra CTrdveKriv, aXXa rrakw
VTTO r^9 /caraXX^Xou $avra<ria$ ddrrov
%r}$Qr] 7T/?09 TI)V emQu fj^Lav. /cal
TOVTOV <Tfj'6%a)9 yivo/jievov TuXoDra^ Xotirov /cal
1 Wolf ; &{<? S.
350
BOOK II. xvm. 2-9
readii)g for thirty days one after the other, and
be engaged in something else^ you will know what
happens. So also if you lie in bed for ten days, get
up and try to take a rather long walk, and you will
see how wobbly your legs are. In general, there-
fore, if you want to do something, make a habit
of it ; if you want not to do something, refrain from
doing it, and accustom yourself to something else
instead. The same principle holds true in the
affairs of the mind also ; when you are angry, you
may be sure, not merely that this evil has befallen
you, but also that you have strengthened the habit,
and have, as it were, added fuel to the flame.
When you have yielded to someone in carnal inter-
course, do not count merely this one defeat, but
count also the fact that you have fed your incon-
tinence, you have given it additional strength. For
it is inevitable that some habits and faculties should,
in consequence of the corresponding actions, spring
up, though they did not exist before, and that others
which were already there should be intensified and
made strong.
In this way, without doubt, the infirmities of our
mind and character spring up, as the philosophers
say. For when once you conceive a desire for
money, if reason be applied to bring you to a
realization of the evil, both the passion is stilled and
our governing principle is restored to its original
authority ; but if you do not apply a remedy, your
governing principle does not revert to its previous
condition, but, on being aroused again by the corres-
ponding external impression, it bursts into the flame
of desire more quickly than it did before. And
if this happens over and over again, the next stage
ARRIAN'S DISCOURSES OF EPICTETUS
10 TO dppci)crTr)fjLa fiefiaiol rrjV $i,\apyvpiav. o jap
Trvpegas, elra Travcrd/jLevos ov-%
7T/30 rOV TTVpe^ai, CLV /Jitf rt,
11 roiovrov TI /col errl r&v
nva teal yu,oo/V,G)7re$ aT
66 fjLij Ti$ %a\ei
Lacmycodels ovfcert,
12 o-XV \/ct] TTOLGL. 6 ovv de\6i$ fir) elvai 0/57^X09,
(Tov rrjv ijftv, jj^^ev avrfj irapd/3dX\e
rrjv irpodTiyv rjcrv^ao-ov fcal ra<>
13 ^/iyoa? apLd^i a? ovtc ^pyLaOf]^. " fca9" jjjjiepav
l(i>6eiv opyi^ecrdaLt vvv Trap" ^fM&pai', elra Ttapa
SuOj elra Trapa rpet?." av Se teal rpid/coi>ra rrapa-
X67r?79, eiridvcrov r& 0&. ^ yap %t<$ K\vsrai
rrjv Trpcibrrjv, elra Kal 7ravre\)<$ avatpelrai.
14 ff <rij/j,pov OVK e\virt]0riv ov$ avpiov
nv&v epedccrrtK&v" yiyvotcrKe art, KO/H^M^ aoi
15 !><r)fjLpov ica\QV l$c*)v rj Ka\rjv OVK
Gfjiavrcp on " cofyekov n$ /^erd ravrr}$ eK
/cal " fJLaKdpws 6 dvr]p avrf)^ o yap rovr
16 " fiaKapios" Kal " o ^0^09"* ovSe ra eg- //9 d
ypa(pS> } rcapovcrav avrrjv Kal dTroSvo^evyv Kal
17 TrapaKaraKKwofAevriv. Karatyfo rrjv Kopv^tfv (JLQV
Kal \yco' v, 'ETT^r^re, KO/^^OV
e\vaa$, TroXX^) KOfityorepov rov
18 av $e Kal /3ov\o/j,evov rov yvvat/capiov
___-_ -,
352
BOOK II. xvm. 9-1 8
is that a callousness results and the infirmity
strengthens the avarice. For the man who has
had a fever, and then recovered, is not the same
as he was before the fever, unless he has experienced
a complete cure. Something like this happens also
with the affections of the mind. Certain imprints
and weals are left behind on the mind, and unless a
man erases them perfectly, the next time he is
scourged upon the old scars, he has weals no longer
but wounds. If, therefore, you wish not to be hot-
tempered, do not feed your habit, set before it
nothing on which it can grow. As the first step,
keep quiet and count the days on which you have
not been angry. " I used to be angry every day.,
after that every other day, then every third, and
then every fourth day." If you go as much as
thirty days without a fit of anger, sacrifice to God.
For the habit is first weakened and then utterly
destroyed. " To-day I was not grieved " (and so the
next day, and thereafter for two or three months) ;
te but I was on my guard when certain things
happened that were capable of provoking grief."
Know that things are going splendidly with you.
To-day when I saw a handsome lad or a handsome
woman I did not say to myself, <c Would that a man
might sleep with her," and "" Her husband is a
happy man," for the man who uses the expression
Chappy" of the husband means s( Happy is the
adulterer " also ; I do not even picture to myself the
next scene the woman herself in my presence,
disrobing and lying clown by rny side. I pat myself
on the head and say, Well done, Epictetus, you have
solved a clever problem, one much more clever than
the so-called "Master" 1 : But when the wench is
353
VOL, I. A A
ARRIAN'S DISCOURSES OF EPICTETUS
T09 teal Trpocnre/jLTrovTos, civ Se real aTr-ro^evov teal
<rvvyyiovTO<s a7rocr%o>/-6<u fcal VLKIJCTG), rovro /JLCV
TO aofyicrfjia virep TOV ^ffevBofAevov, virep TOV
Ta> eirl TOVTM teal /x-eya fypoveiv alfiov,
OVtC 67rl T> TOV }vp[,VOVTa pd)Tfjo"at,.
19 Deo? ovv yevrjrai, TOVTO; 6e\t]<TOV dpecrai
TTore creavT&t BeXijcrov /ca\o$ (fravijvaL rw
eindvfjirjcrov tcadapos JJLGTO, xadapov cravTOv
20 crdai teal /xera TOV Oeov. eW QTCLV
croi T9 cf)avTao~ia TOiavT?}, Ti\a,Tc*)v /^ev OTL Wi
lirl Ta? aTroSiOTTO/zTT^cret?, Wi 7rl 6eS>v airoTpo-
21 Ttaicov tepa IfceTrj^ apfcsl Kav eirl ra? TWV tca\o)v
fcal d<yada)v dvBpcov crvvovcrias aTro^coptjaa^ TT/QO?
TOVTO) <yivr] dvT%Tda>v, av re T&V G!)VTO)V Ttvd
22 6^779 av re TCOV aTrodavovTcov. avreX^e 7r/?o<?
teal iSe avTOv crvyteaTa/c&ip.evov
) teal SiaTrai&VTa avTOV TTJV &pav. e
oltav VLKIJV TTOT eyvo) Gtcelvo
ola 'OX^Trza, TTOCTTO? d<p* ( Hpatc\ov<?
TOVTQVS Trv/tra? tea
Oue TOU9 QfJLQlOVS aVTOL?, TOU9
23 raura dvTiOels vi/ctjcrei,? Tr)v cfravTacriav,
1 For The Liar see on II. 17, 34. " The Quiescent" was
the somewhat desperate solution of Chrynippus for the
sorites fallacy. On being asked whether two grains made a
heap, then three, and so forth, he would finally 8 top
answering the questions at all ! Cicero, Acad, Post. II. 1)3.
3 Laws, IX. 854B (slightly modified).
3 Plato, Symposium, 218u ff.
4 As traditional founder and first victor at the Olympic
games ; all others might be enumerated in order beginning
354
BOOK II. XYIII. 18-23
not only willing, but nods to me and sends for me,
yes, and when she even lays hold upon me and
snuggles up to me, if I still hold aloof and conquer,
this has become a solved problem greater than The
Liar, and The Quiescent^ On this score a man has
a right to be proud indeed, but not about his
proposing ee The Master " problem.
How, then, may this be done ? Make it your wish
finally to satisfy your own self, make it your wish
to appear beautiful in the sight of God. Set your
desire upon becoming pure in the presence of your
pure self and of God. " Then when an external
impression of that sort comes suddenly upon you., 3 '
says Plato, 2 ee go and offer an expiatory sacrifice,
go and make offering as a suppliant to the sanctuaries
of the gods who avert evil" ; it is enough if you
only withdraw "to the society of the good and
excellent men," and set yourself to comparing your
conduct with theirs, whether you take as your model
one of the living, or one of the dead. Go to Socrates
and mark him as he lies down beside Alcibiades 3
and makes light of his youthful beauty. Bethink
yourself how great a victory he once won and knew
it himself, like an Olympic victory, and what his
rank was, counting in order from Heracles 4 ; so
that, by the gods, one might justly greet him with
the salutation, ec Hail, wondrous man!" for he was
victor over something more than these rotten boxers
and pancratiastS; and the gladiators who resemble
them. If you confront your external impression
with such thoughts, you will overcome it, and not
with him, althoxxgh the ordinary count was from Coroebus
of Klin, supposed to have been winner of the footrace in
770 B.O.
355
A A 2
ARRIAN'S DISCOURSES OF EPICTETUS
24 e\Kvcr6r')crr) VTT avrfy. TO rrpotrov S' VTTO
o^vrrjros ur) <rvvap7racr8f}$, dXX' elire {t Gtc
JJLG fjiiKpov, <pavr atria* a<f>e$ t'So) Ti9 el fcal irepl
25 TWOS, a$69 ere BofCi/Jid(ra)" Kal TO \OLTTOV ^TJ
<j)fj$ avrjj Trpodyeiv avafaypacf) ovary r& c^fjq.
el 8 e pr), ofyerai ere e^ovcra 6Vou av Be'Kr}. a\\a
IAO\\OV aX\r)v rivh avreicrdyaye KaXyv fcal
yevvaiav tyavracriav Kal ravr^v rrjv pvTrapav
26 1/tySaXe, tcav 0i(rdf}<z ovra)^ <yujvd%cr()ai t otyei,
oloi WJJLOI yivovraL> ola vevpa, olot, rovoi* vvv Be
I&QVOV ra \orydpia /col 7rXeoz> QV& %v.
27 Ouro? eaTiv o rat? a-X^^etat? acr/n?T7)9 d
TTyoo? Ta? roiavras (fravracrias jv/^vd^cov eavrov.
28 jj,ivov t TaXa9, py <rvvapTra<r8f}$. ^^a<; o
CTTti/, Oelov TO ilpyov, vrrep ^8a<rtX6ta9,
29 eXevQepias, vjrep evpoias, vmp aTapa%ia<z. rov
deov /jL6/jLvrjcro t etczlvov erriKdXov (SoriBov teal
7rapao~TdTr}v a>9 TOV? Ato<r/copoi'9 ev %ifji&vi, ol
7rXeoi'T9. 7roi09 yap (jieL^ayv ^t^oov f] o e/c
fyavracri&v la"xyp)v Kal e/c/cpovo'TiK&v rov \oyov ;
avros jap o %a/x<W ri aXXo evrlv t; <^avra<rLa ;
30 7ra TO^ apov rov <po/3ov rov Oavdrov fcal <j)pe
0e\i$ f3povra$ Kal darparra^ Kal
7^X77^77 <rrlv eV r<p fjye/JtOviKw fcal
31 av 8* arca% rjrrydels sirrrjs on vcrrepov
elra rrah.iv TO avro, lo~6i on ovrco? iroO' $%i<?
tcatc&>$ teal dadev(*)<>) &crrG ^0^ Gfyt&rdvew vcrrepov
1 That is, reason.
356
BOOK II. XVIIL 23-31
be carried away by it. But, to begin with, be not
swept off your feet, I beseech you, by the vividness
of the impression, but say, " Wait for me a little, O
impression ; allow me to see who you are, and what
you are an impression of; allow me to put you
to the test." And after that, do not suffer it to
lead you on by picturing to you what will follow.
Otherwise, it will take possession of you and go off
with you wherever it will. But do you rather
introduce and set over against it some fair and noble
impression, and throw out this filthy one. And if
you form the habit of taking such exercises, you
will see what mighty shoulders you develop, what
sinews, what vigour ; but as it is, you have merely
your philosophic quibbles, and nothing more.
The man who exercises himself against such
external impressions is the true athlete in training.
Hold, unhappy man ; be not swept along with
your impressions ! Great is the struggle, divine
the task ; the prize is a kingdom, freedom, serenity,
peace. Remember God ; call upon Him to help you
and stand by your side, just as voyagers, in a storm,
call upon the Dioscuri. For what storm is greater
than that stirred up by powerful impressions which
unseat the reason ? As for the storm itself, what else
is it but an external impression ? To prove this,
just take away the fear of death, and then bring
on as much thunder and lightning as you please,
and you will realize how great is the calm, how fair
the weather, in your governing principle. 1 But if
you be once defeated and say that by and by you
will overcome, and then a second time do the same
thing, know that at last you will be in so wretched
a state and so weak that by and by you will not so
357
ARRIAN'S DISCOURSES OF EPICTETUS
ort djmaprdveis, d\\a /cal drroXoyia^ cip^rj
32 ei> vrrp rov 7rpd<y/j,aro<;' fcal rore
TO rov 'HcnoSov, on oKyBes Icrnv
alel S' d/jb/3o\t,pybs dvrjp arrjcn
Hpbs
ra rv
e O /cvpievcov \6yo<? dirb roiovrcov rivwv
ripcarrja'daL (jxiiverai' KOIV^ jap ovcrrj^
rot? Tpicrl TOVTOIS 7T/309 a\\7)\a, r& TTCIV Trape-
\r}\v0o$ aXT?$9 dvaytcaiov elvai teal TO) Swarq*
a^vvarov fMrj aKoKovOelv /cal TO) Svvarbv 1 slvai
o ovr ear IP d\rj9e$ OVT* crrai, (rvvtScov rrjv
rr}v o AtaSeo/309 TTJ ro)v irp^Tcov Sueiis
crvv"%pr)a-aTQ Tr/309 TTapdaraaLV rov
elvai Svvarov, o ovr* e&Tiv dXrjdes OUT'
2 Gcrrai. \0i7rov o JJLGV Tt9 ravra rypTJcret, T&V
Sviv, on ecrn re n bwarov, o ovr' <rriv d\r)0<;
ovr <rrai>, /cal Svvarq) aftvvarov ovfc afco~Kovdi*
ov rrav e 7rape\r}\vdb$ d\rj0^ dvayxalov ecrrw,
1 Before this word there is an erasure of two lottern
in $.
1 Works and Dayt, 413.
2 So called because thought to bo unanswerable ; it in-
volved the questions of " the possible " and *'the ncceflsary,"
in other words, chance and fate, freewill and determination.
The matter was first set fortli in a note contributed to
Upton's edition of Epictetua by Jamoa Harris, and re-
published, with additions, by {Jehwciglmitaor. Definitive
is the discussion by Kduard teller, Sitzunfjsber, der '
358
BOOK IT. xviii. 3i-xix. 2
much as notice that you are doing wrong, but you
will even begin to offer arguments in justification
of your conduct ; and then you will confirm the
truth of the saying of Hesiod :
Forever with misfortunes dire must he who loiters
cope. 1
CHAPTER XIX
To those who take up the teachings of the philosophers
only to talk about them
THE ^Master argument" 2 appears to have been
propounded on the strength of some such principles
as the following. Since there is a general contra-
diction with one another 3 between these three
propositions, to wit : (1) Everything true as an event
in the past is necessary, and (2) An impossible does
not follow a possible, and (3) What is not true now
and never will be, is nevertheless possible, Diodorus,
realizing this contradiction,, used the plausibility
of the first two propositions to establish the prin-
ciple, Nothing is possible which is neither true
now nor ever will be. But one man will maintain,
among the possible combinations of two at a time,
the following, namely, (3) Something is possible,
which is not true now and never will be, and (2) An
impossible does riot follow a possible ; yet he will
not grant the third proposition (1), Everything true
as an event in the past is necessary, which is what
A'kad. 1BH2, Itfl- 9. Ree also hia PMfosopJi'ie dcr
II, 1, 20970. For the context in which these problems
appear, see also Von Arnim, Stoicorum Vctcrutn Fragmrnta,
I. 109; II. 9i3F.
3 That is, any two are supposed to contradict the third.
359
ARRIAN'S DISCOURSES OF EPICTETUS
fcaddirep oi ^repl }L\dv6r)v <pepo~0ai, Soxovcriv,
S-oI? eVl TTO\V awr]j6pt](TP 'Avriirarpos. oi $e
ra\\a Bvo, ore Svvarov T' ecrriv, o QVT ecmv
ovr ecrrat,, Kal irav 7rap\rj\v9o<z d\rf6e^
ov e&rtv, Swarcp S' abvvarov dfcoXovdei.
4 Ta rpia S* G/celva T7)pr)<rai afjurj^avov $ia TO
Koivrjv elvat, avT&v fjid^v.
*Av oitv T/? p,ov irv9'if]rai (< crv Se iroia avrotv
; " aTrotcpLVQVjjiCti jrpbs avrbv on OVK ol$a*
$* Ivroplav roiavTi^v, on AtoScopo?
v eKeiva rtjpi f ol Se irepl Hav8oiSr)v ot/xae
fcal K.\dv0r}v ra aX\a, ol 8e 7Tpl XpTJcriTrTrov
6 TO, d\\a. " crv oi>v ri ; *' ovSe yeyova 7rpb<$
TOVTW, rq> ftaoravivai rrjv e/uavTOv <f>avracriav
fcal crwytcplvai ra \e<y6fj,i'a /ecu, S6y/jLa TL epavrov
7TOL7]cracr0ai Kara TQV TOTTQV. Sia rovro ov&ev
7 Siafyepto rov ypa/JijuaTtKov. " r/9 ?]v o rov
irartjp ; " f< TlpLap.o$" ft rives dSe\,<poi ; '"
/cal A^^o/3o9." "/x^r^p S' avr&v
rig ; " " 'Efcdfiij. 7rapei\,?jcj)a ravrrjv rrjv iaro-
pav" te Ttapd rivos ; * " Trap Q/mtfpov. typdtftet
fie Trepl T<W^ avrcov SOKCO KOI f E\Xaz/i/co9 real el
8 T9 aXAo? T<?6o/ro9. 51 Kcljo) rrepl rov Kvpievovro?
ri a\\o ep^a> dpa)rpco ; dX)C av & KGVQS, fj>d\L<rra
irl o-VfjL7roo~[q) KaraTT\i')Q'O'QjjLai TOU9 rrapovras,
9 GJ-apiQfMOVfjitevQS TOU9 yeypaiporas* <e <yeypa<f)v
Se real XpvcriTnro^ 8av/jiaara)<; V rq> Trpcorqi ire pi
1 That is, deny (2) that u An impossible does not follow a
possible."
2 That is, each pair is in conflict with the third.
360
BOOK II. xix. 2-9
Cleanthes and his group, whom Antipater has
stoutly supported, seem to think. But others will
maintain the other two propositions, (3) A thing
is possible which is not true now and never will
be, and (1) Everything true as an event in the past
is necessary,, and then will assert that. An impossible
does follow a possible. 1 But there is no way by
which one can maintain all three of these proposi-
tions, because of their mutual contradiction. 2
If, then, someone asks me, " But which pair of
these do you yourself maintain?" I shall answer
him" that I do not know ; but I have received the
following account : Diodorus used to maintain one
pair, Panthoides and his group, I believe, and
Cleanthes another, and Chrysippus arid his group
the third. "What, then, is yovr opinion?" I do
not know, and I was not made for this purpose to
test my own external impression upon the subject,
to compare the statements of others, and to form
a judgement of my own. For this reason I
am no better than the grammarian. When asked,
"Who was the father of Hector?'* he replied,
" Priam." " Who were his brothers ? " " Alexander
and DeTphobus." "And who was their mother?"
" Hecuba. This is the account that I have received."
"From whom?" "From Homer," he said. "And
Helianicus also, I believe, writes about these same
matters, and possibly others like him." And so it
is with me about the "Master Argument"; what
further have I to say about it? But if I am a vain
person, I can astonish the company, especially at
a banquet, by enumerating those who have written
on the subject. " Chrysippus also has written ad-
mirably on this topic in the first book of his treatise
ARRIAN'S DISCOURSES OF EPICTETUS
fcal KXeaj;^? S' IS Iff yeypacfrev
rovrov Kal 'A/}%e8?7/(,o9. yiypafyev Se KCU 'A
7rarp09, oi> /JLOVOV 8* eV rot? Trepl Auz/aroi*/, dXXa
10 #al /car' l$iav ev roi$ irepl rov Kvpievovros* ov/c
rr]V crvvrafyv ; " <s ov/c ave<yvQ)Ka* *
KOI rl axf>\v]Q?j<rTai, ; <j>\vapo-
eVra KOI afcaiporepos rj vvv ICTTIV. crol
yap ri a\\o Trpocrysyovev avayvovrt, ; TTOLOV
$oy[Aa TreTroirjcrai, Kara TOV TOTTOV ; aXX' epels
rjjjilv e EXev7?2/ Kal TIpiafAOV fcal rrjV rrj^ KaXu^oi/9
vrjcrov TTJV ovre yevojAGvrjv our' ecrop,evif]v*
11 Kal Ivravda fjL,ev ov$ev [iya TT;? [<rropia<$
/cparelv, l&wv $ Soy/ia jArjSev TrcTr
r&v r]0iKO)V Se 7rdar > ^ojjLv avro TroXu
12 GTrl TOVTWV. " 67T fJiOl 7Tpl O,yaOS)V K
" a/cove*
'IXtodev /ie ff)epcov av6/j,o<$ KiKovGcrc
13 T&V ovro>v ra jaev GO-TIP ayadd, ra tcaK(i, ra
S' d&td<f)0pa. dya6a ptv ovv at dperal teal rd
avr$)v> Kafcd Be Katciai KCU rd /JLGTG-
A:a/aa9, dSid<popa Be rd fj^era^v rovrcov,
vyleia, fft)^, ddvaro^j rjSovtf, rcovos"
14 "rrodev olSa?;" " *E*\\dviKQ<y Xeyet ez/ rol<$
AlyvTmaKow" ri yap $e,a<j)pi rovro Girrelv t;
on Ai07i/?;9 ev rf) ^BScfcfj rj Xpt/cT^-TTTro?
{3ej3a<rdviKa$ ovv n avran/ Kal
1 That is, instead of speaking from your own knowledge
or belief, you will merely recite tho opinions of others.
2 Homer, Od. t IX. 39. Tho inappropriate quotation (as
with Hellanious below) shows tho abmmUty of euch a
treatment of ethical questions.
362
BOOK II. xix. 9-14
On Things Possible. And Clean thes lias written a
special work on the subject, and Archedemus.
Antipater also has written, not only in his book
On Things Possible, but also a separate monograph
in his discussion of The Master Argument. Have
you not read the treatise?" e{ I have not read it."
cf Then read it." And what good will it do him?
He will be more trifling and tiresome than he is
already. You, for example., what have you gained
by the reading of it? What judgement have you
formed on the subject? Nay, you will tell us of
Helen, and Priam, and the island of Calypso 1 which
never was and never will be !
And in the field of literary history,, indeed., it is
of no great consequence that you master the received
account without having formed any judgement of
your own. But in questions of conduct we suffer
from this fault much more than we do in literary
matters. "Tell me about things good and evil."
" Listen :
The wind that blew me from the Trojan shore
Brought me to the Ciconiaiis. 2
Of things some are good, others bad, and yet others
indifferent. Now the virtues and everything that
shares in them are good, while vices and everything
that shares in vice are evil, and what falls in between
these, namely, wealth, health, life, death, pleasures,
pain, are indifferent." "Where do you get that
knowledge?" e( Hellanicus says so in his History
of Egypt' 9 For what difference does it make
whether you say this, or that Diogenes says so in
his Treatise on Ethics, or Chrysippus, or Cleanthcs?
1 lave you, then, tested any of these statements and
363
ARRIAN'S DISCOURSES OF EPICTETUS
15 (jreavrov 7T7ro^crat; Sei/cvve TTW? ia>fla$ ev
OTCLV tyotyrjcrr} TO larlov KOI dvafcpavyd(ravTL croi
7ra)9 2 Trapacrras elirrj "Xe^ye uoi
Tot/9 #eou9 crot ola 3 irp^rjv eXe^ye?' /ir; Ti tca/cla*
16 ecrrl TO vavayrjcrcu, fitj TI Katdas fJieTe^ov ; " oi//v
vr& ; " TL yfuv ical croi,
a KOI av
17 av Se o-e o 5 Kai<rap
povpevov, [AefAvrjcraL TT}? Sta^eo"6&>9* ap T/9 o*ot
elcriovTi Aral oy^pi&vT i a/jia teal Tpeuovri irpocr-
eX#coz/ ecTrrj " ri rpejjLeis, avOpwrre ; irepl rivwv
croi Icrrw o \6yos ; ^ n <ro) 6 Kalcrap aperyv
18 KCLL KdKiav T0t9 da^pyo^&vo^ SiSaxri, ; " " ri juoi
ejLLTraifeis teal av 77/509 rofc p,ol<$ KCIKOIS ; "
et o/JsCos, (friXoa'CHfie, GLTre /JLOL, TI Tpe / aei9 ; ov%l
Odvaros ecrn TO KivSwevo/Aevov r) $(?/jL(i)Tijpt,ov
fj TToz/09 TOU croo/^aT09 ^ <i"yr; ^ a&ogia ; ri jap
aXXo ; /Z77 T^ tca/cia, p>i] rt, pero^ov /ca/cia$ ; o"?;
19 oJ^ T/z^a ravra eXye9 ," * " TL epol xal croL,
; dp/eel e/j,ol TO- yCta Kafcd" fcal Ka\0)$
dpkel <ydp crot ra era Ka/cd, r; aysvveta,
TI SeiX/a, T; aKa^ovsla, rjv r)\aovevov ev rfj o"
ri
1 Restored by Bentley from Gellius, Nocte,s AUicae,, I. 2, 8 :
vfjiva^a'Qa.i S. 3 Preserved by Gellius : am. &
3 Bentley: crot, & Gellius, ola /V.
4 Bentley; icaiceta Gellius, /ca^/as /S'.
6 Preserve4 by Gellius : om. $.
BOOK II. xix. 14-19
have you formed your own judgement upon them?
Show me how you are in the habit of conducting
yourself in a storm on board ship. Do you bear
in mind this logical distinction between good and
evil when the sail crackles, and you have screamed
and some fellow-passenger, untimely humorous,
comes up and says, "Tell me., I beseech you by
the gods, just what you were saying a little while
ago. Is it a vice to suffer shipwreck ? Is there
any vice in that ? " Will you not pick up a piece of
wood and cudgel him ? ce What have we to do with
you, fellow? We are perishing and you come and
crack jokes!" And if Caesar sends for you to
answer an accusation, do you bear in mind this
distinction ? Suppose someone approaches you when
you are going in pale and trembling, and says,
cc Why are you trembling, fellow ? What is the
affair that concerns you ? Does Caesar inside the
palace bestow virtue and vice upon those who
appear before him ? " " Why do you also make
mock of me and add to my other ills?" "But yet,
philosopher,, tell me, why are you trembling? Is
not the danger death, or prison, or bodily pain, or
exile, or disrepute? Why, what else can it be?
Is it a vice at all, or anything that shares in
vice? What was it, then, that you used to call
these things?" "What have I to do with you,
fellow ? My own evils are enough for me." And
in that you are right. For your own evils are
enough for you your baseness, your cowardice, the
bragging that you indulged in when you were sit-
ting in the lecture room. Why did you pride your-
self upon things that were not your own ? Why
did you call yourself a Stoic ?
365
ARRIAN'S DISCOURSES OF EPICTETUS
20 T^pelre ot!ra>9 eavrovs ev 0^9 eTrpdcrarere teal
evptjcrere rivo? ecrO* alpecrews, rovs
21 HepnrarrjriKOvs fcal rovrovs GK\e\vaevov^. TTOU
yap tV vyiiei9 rrjv aperrjv Trdaw rols aXXot? Icrrjv
rj KOI Kpetrrova pya> u7roXa/3^r ; 'StTCdt/cov $
22 6^ar pal, el nva e%r;T. TTOV ^ TTW? ; d\\a
ra \oydpca ra ^rcoi/ca \yovra<; /MVpiovs, ra
yap 'RTriKovpeia avrol ovrot %elpov \eyovcri ;
ra yap Hep nearer IK a ov KOI avra o/Aoia)? a/cpL-
23 /Sovatv ; rfo ovv earn 2rftH/eo9 / ct>9 \eyo/^ev
<&t,$ia(cov rov rervTr^^vov Kara rrjv
v, oSra)9 nvd /JLOL Setgare Kara
24 ra ^oyp.ara a \a\e2 rervircdfjiivov. Setgare pot
riva vocrovvrcL Kal evTV^ovvra, Kiv^vvevovra
Kal VTV%ovvTa, dTrodvrjcrKovra fcal vrv%ovvra,
ire^vya&ev^vov Kal evrv)(Qvvra, dSo^ovpra Kal
vrv%ovvra. Seitfar'* evridvuco nva vrj T0i;9
25 deovs Iftelv SraH/eoi/. d\~\? OVK e^ere rov TTL/~
TTtoiLzvov Sel^ai' rov y rwirov/jievov Se/^are, rov
7rl ravra /ce/c\i/c6ra. evr/crar UG* /JLTJ
T^ yepovn Giv sa^a, o
26 vvv OVK el$ov* oleade QTI, rov A/a rov
Severe TI rrjv 'Adrjvav, eXefydvrivov Kal %pv<rovv
dvdpc*)7rov @e
i^re 0eov ^r avOpoirrov /j,e/jt,<peo"dat,, UTJ
iv rivos, ay trepiTrecreiv rivi, at] opyi-
1 An early Christian scholiast remarks at this point
"And 1 would fain see a monk,"
366
BOOK II. xix. 20-26
Observe yourselves tliu-s in your actions and you
will find out to what sect of the philosophers you
belong. You will find that most of you are Epi-
cureans., some few Peripatetics, but these without
any backbone ; for wherein do you in fact show
that you consider virtue equal to all things else, or
even superior ? But as for a Stoic, show me one if you
can ! Where, or how ? Nay, but you can show me
thousands who recite the petty arguments of the
Stoics. Yes, but do these same men recite the
petty arguments of the Epicureans any less well?
Do they not handle with the same precision the
petty arguments of the Peripatetics also? Who,
then, is a Stoic? As we call a statue et Pheidian "
that has been fashioned according to the art of
Pheidias, in that sense show me a man fashioned
according to the judgements which he utters.
Show me a man who though sick is happy, though
in danger is happy, though dying is happy, though
condemned to exile is happy, though in disrepute is
happy. Show him ! By the gods, I would fain see a
Stoic ! l But you cannot show me a man completely
so fashioned ; then show me at least one who is be-
coming so fashioned, one who has begun to tend
in that direction ; do me this favour ; do not
begrudge an old man the sight of that spectacle
which to this very day I have never seen. Do
you fancy that you are going to show me the Zeus
or the Athena of Pheidias, a creation of ivory
and gold ? Let one of you show me the soul of a
man who wishes to be of one mind with God, and
never again to blame either God or man, to fail in
nothing that he would achieve, to fall into nothing
that he would avoid, to be free from anger, envy
367
ARRIAN'S DISCOURSES OF EPICTETUS
, fjirj <f>6ov7Jcrai, jLurj fy)\QTVTrr)crai (rl jap
27 Bel TrepiTrXeKeiv ;), Oeov et; dvdpd^Trov eTridv^ovvra
yevecrdat, KOI ev T< crcyyttar/a) rovro> rat
Trepl TT?<? TTpo? TOP kLa fcoivwvias
28 Set^-are. dXXa ov/c e%6T6. rl ovv avrol<$
^"ere teal TOU<? aXXot/9 Kvftevere ; /cat
a"xfip.a a\\6rpiov TrepiTrarelre /c\7rrai
\co7roBvrai TOVTWV rcoz/ ouSez/
tea
29 Kai j^Di' 700 y
Se 7ra/>' e/^ol TraiSevecrde. Ka<yib /j,ep e^co ravrrjv
rrjv Impohijvt aTroreXeVat v/jta$ dxcoXvTov?,
dvavay/cdcrTOvs, dTrapaTroSicrTovs, \evdepov$,
eupoowra?, evSaipovovvras, et? rov
p&vras v Travrl teal /niKpa* Kal
Se ravra /jiad?]cro/jLVOi ical
30 S^a T^ oi5v OVA: dvvere TO epyov, el teal vju,et<?
6^T* 7TL/3o\rjV dlCLV Sel Kayo) 7T/30?
/cal Trapacrtcevriv oiav SGL ; TL TO
31 oratf TSo) re/cro^a, orco - 1 i;X?; Trapecmv jrapa-
K.i^vr\ 3 fcSe%ojLiat TO pyov. teal evddSe roLvvv
o Te/cTcov ecrTiv, o; i/Xr; ea-Tiv Ti r)fuv
32 ov/c (TTt> StBafCTOV TO Trpajfia ; ScSafCTo
evriv ovv efi ^fjilv ; JJLQVOV JUGV ovv T&V
rrdvTCdv. OVTG TrXouro? G&TLV <f) J TUMV ovff
vyieta cure So^a oi/re aXXo TL a7rXca9 Tr\i")v op9r)
Xprjcri? (pavTacricov. TOVTO dfccti\VTOv (pvcret, fio-
33 VOV, TOVTO dvejJLTTO^LO-TOV. Sid T6 OVV OVfC aVVT 3 '
el f 7raT JJLQI Tr)v airiav. rj yap Trap /& yimTat fj
1 Schenkl : &'o s tv S (tirav corr.).
BOOK II. xix. 26-33
and jealousy but why use circumlocutions? a man
who has set his heart upon changing from a man
into a god, and although he is still in this paltry
body of death, does none the less have his purpose
set upon fellowship with Zeus. Show him to me !
But you cannot. Why, then, do you mock }^our
own selves and cheat everybody else ? And why
do you put on a guise that is not your own and walk
about as veritable thieves and robbers who have
stolen these designations and properties that in no
sense belong to you ?
And so now I am your teacher, and you are being
taught in my school. And my purpose is this to
make of you a perfect work, secure against restraint,
compulsion, and hindrance., free, prosperous, happy,
looking to God in everything both small and great ;
and you are here with the purpose of learning and
practising all this. Why, then, do you not complete
the work, if it is true that you on your part have
the right kind of purpose and I on my part,, in
addition to the purpose, have the right kind of
preparation ? What is it that is lacking ? When
I see a craftsman who has material lying ready at
hand, I look for the finished product. Here also,
then, is the craftsman, and here is the material ;
what do we yet lack ? Cannot the matter be
taught ? It can. Is it, then, not under our control ?
Nay, it is the only thing in the whole world that is
under our control. Wealth is not under our control,
nor health, nor fame, nor, in a word, anything else
except the right use of external impressions. This
alone is by nature secure against restraint and
hindrance. Why, then, do you not finish the work?
Tell me the reason. For it lies either in me, or in
369
VOL. I. B B
ARRIAN'S DISCOURSES OF EPICTETUS
nap vftas ^ irapd T^V <j>vanv TOV
avTo TO TTpayjua ev^a^ofJi^vov teal p^ovov
\oi7rbv ovv r) Trap j&e icriiv rj Trap VJJLCLS r), oirep
34 aXr^ecrrepoj', Trap' d^or&povs. TI ovv ; 6e\ere
ap^jji0d TTore Toiavrtjv
ravOa ; ra p>XP l v
p,oi> Kal
K '. Hpo? 'EtTn/covpeiov? teal *A.KaSrj/Adi/cov$.
1 Tot? vyieaL fcal evapylcrtv ^ avd<yfcri$ tfal ol
avri\^ovre^ Trpocr^pcopra^ KOI o"%eBbv rovro
jAeyicrTOV civ Tt9 TroLijcratTQ TetcjjLripLov rov
TL elvai, TO eTrdvayfces evpiancecrOai /cal
2 avTikeyovTi o'vyxptfcracrdai, avT&>' olov el
avTiheyoi rw elvai TI tca9o\tfcov d\r)0e$ 9
QTI> Tr}V IvavTiav aTro^acrLV ovros Q(f>ei\ei TTOL-
tfcracrdar ovSev ecm, fcaOo'Kifcov d\r)0e$* dvSpd-
3 TroSop, ovSe TOVTO. Ti <ydp d\\o ecrrl TOVTO ?} olov
4 ei TI (TTt Ka9o\t,tcQV> evSos G&TIV ; Ttdkiv av r^9
OTI ov
OTL f< Trier Tv<rov pot KCU &<j>\/y}0 fiery ov8ev
7rio~Tveiv" fy TrdXiv aXXo? " ju>d@6
OTI ov$
1 In 29.
2 The essential position of the philosophers of the Kew or
Middle Academy as exemplified by Areetdlaua and Canicaden,
which Epicbctus attacks here, was the denial of the pot-mi -
bility of knowledge, or of the existence of any poHitivo
proof, and the maintenance of an attitude of ^impended
judgement.
370
BOOK II. xix, 33-xx. 5
you, or in the nature of the thing. The thing itself
is possible and is the only thing that is under our
control. Consequently., then, the fault lies either
in me, or in you, or, what is nearer the truth, in us
both. What then ? Would you like to have us at
last begin to introduce here a purpose such as I
have described ? l Let us let bygones be bygones.
Only let us begin, and., take my word for it, you
shall see.
CHAPTER XX
Against Epicureans and Academics 2
THE propositions which are true and evident must
of necessity be employed even by those who con-
tradict them ; and one might consider as perhaps
the strongest proof of a proposition being evident
the fact that even the man who contradicts it finds
himself obliged at the same time to employ it. For
example, if a man should contradict the proposition
that there is a universal statement which is true, it
is clear that he must assert the contrary, and say :
No universal statement is true. Slave, this is not
true,, either. For what else does this assertion
amount to than : If a statement is universal, it is
false ? Again, if a man comes forward and says,
ee I would have you know that nothing is knowable,
but that everything is uncertain " ; or if someone
else says, fc Believe me, and it will be to your
advantage, when I say : One ought not to believe
a man at all " ; or again, someone else, " Learn from
me, man, that it is impossible to learn anything ; it
37*
B B 2
ARRIAN'S DISCOURSES OF EPICTETUS
croi Xeyo) TOVTO KOI Sio'dgco ere, eav 0e\r)$*" TLVI
OVV TOVTO)V $ia(j)pOV(TlV OVTOL - TLV$ 7TOT6 ; - Of,
*AKaSr)/jiaLKOv$ avrovs \eyovT$ ; " <J> civdpc*)-
TTOL, o-vyKarddeo-de OTL ovSels crvy /car arid era^
Trco-revaare r^uv oil ov&els Tncrrevei ovftevL"
6 Oi!ro)9 KOI *E>iriicQVpo<;, oraz/ avaipelv de\rj TTJV
7 aura) TU> avaipov^evc^ crvyxpfjrcu. TL jap \<yi ;
e, avdpa>7roi, 3 /JLTJ^G jrapdyecrde
ov/c ecrri (frvcriM} Koivu>vla TOLS
\\TJ\QV$' Tricrrevcrare fJiQi. ol
Se T^ Tpa Xe^o^TC? e^aTraraHriv v/jid$ xai
8 Trapa\oyi%ovTaL" rl ovv CTOL p,e\ei ; acf)$
TL ^elpov aTraX^dge
ol d\\oi TreLcrO&fjiev, ore (pvcrt/ctj
owtovia Trpo? aXX^Xou? KOI ravryv
Tpoirq) (frv^dcrcreiv ; fcal TTO\V fcpel
9 KOI dff<pa\earepov, avdpaiTre, ri vTrep i]
TL BS ^a? dypVTTveis, TL "Xv^vov
s, TL eTravLaTacrai, TL ryXitcavra /9iy9Xia
fj irepl 0tov
10 ovcriav V7ro\d/3rj TOV dyadov 7} ijSovijv / el yap
OL/ra)9 TavTa e^, ySaXcoz/ KadevSe teal T(i TOV
ar/cci)\r)tcQ<z TroleL, 5>v al-LOv eKpivas creauro^* e&dte
real Trlve teal Gvvov<jla& teal d<f>Qeve tcai peyxe,
11 TL Se crol /jL\i, 7r&>9 ol aXXoi VT
TOVTO)V, TTQTpOV VJid)^ 1) OU% VJl,a)<$ / TL yap (TOL
372
BOOK II. xx. 5-1 1
is I who tell you this and I will prove it to you, if you
wish/' what difference is there between these persons
and whom shall I say ? those who call themselves
Academics? fc O men/' say the Academics, " give
your assent to the statement that no man assents to
any statement ; believe its when we say that no man
can believe anybody/'
So also Epicurus, when he wishes to do away
with the natural fellowship of men with one another,
at the same time makes use of the very principle
that he is doing away with. For what does he
say ? te Be not deceived,, men,, nor led astray, nor
mistaken ; there is no natural fellowship with
one another among rational beings ; believe me.
Those who say the contrary are deceiving } r ou and
leading you astray with false reasons." Why do
you care, then ? Allow us to be deceived. Will
you fare any the worse, if all the rest of us are
persuaded that we do have a natural fellowship with
one another, and that we ought by all means to
guard it? Nay, your position will be much better
and safer, Man, why do you worry about us, why
keep vigil on our account, why light your lamp, why
rise betimes, why write such big books ? Is it to
keep one or another of us from being deceived into
the belief that the gods care for men, or is it
to keep one or another of us from supposing that
the nature of the good is other than pleasure ? For
if this is so, off to your couch and sleep, and lead
the life of a worm, of which you have judged your-
self worthy ; eat and drink and copulate and defe-
cate and snore. What do you care how the rest of
mankind will think about these matters, or whether
their ideas be sound or not ? For what have you to
373
ARRIAN'S DISCOURSES OF EPICTETUS
jblv ; r&v jap 7rpo/3dra)v croc /<6/Xe, ort,
rj/jiiv avrd Kaprjcro^eva Kal d^eX^d'r)-
12 crofjieva Kal TO rekevralov KaraKoir^ao^eva ; otr^i
S' evKralov rjv, el IBvvavro ol dvdpcoTrot, Kara-
K^TjOevres KOI G7rqo-0evre$ VTTO ra>v
d7rOVV<TTd%lV Kal 'TTape^LV GOl Kal TO??
Kapr]croiJ,vov<> Kal afj,\')(dr)<ToiJLVQV<$ eavrovs ;
13 ?rpo9 jap TOU<? l^vveTUKOVpeLov*; e$i ere ravra
\eyeiv, ou^l Se TT/JO? e/eeti>gU9 aTrQKpvTTTecrOat,,
Kal * TroXv jjid\icrr" eKeivovs irpo rrrdvTtov ava-
TreiOeiv, OTL fyvaet, KOivtoviKol jejova^ev, on,
14 dyadov f) ey/cpdreia, r iva aoi iravra Trjprirai ; rj
Tr/309 riva<$ fjiev Se ^vKarreiv ravrijv rrjv KOI,-
vwvlaV) 7T/309 Tivas S' ov ; 7T/309 riva<? ovv Bel
rrjpeiv / TT/OO? TOU? dvTiTrjpovvras r) 7Tyoo9 Toi/9
Trapa/3aTiK&$ avTrjs e-^ovra^ ; Kal rives Trapa-
ravra
15 Ti ovv rjv TO eyelpov avrbv GK r&v VTTVCOV
dvayKa^ov ypdfyeiv a cypafav ; TI yap a\\o ?;
TO irdvTtoV TWV lv avdpobirow lo-^uporaTOV, 7]
<fc vcrt$ e\Kovaa GTrl TO avrijs /3ouX?7/^a ctKovra
16 /cal arevovra ; {< on yap SoKel <roi ravra rd
aKOt>vciovr)ra, ypdtyov aura Kal a\\ocs aTroXtTre
Kal dypVTrv^crov SL avrd Kal avros Gpyw Karijyo-
17 po$ yevov r&v aavrov Qoyfidrcav" elra 'Qpecrr^v
fjuev VTTO 'Epivvwv \avvQ{Avov (pco/Aev UK r&v
VTTVCOV %yLp(r0ar rovrw S' ov %a\rrd)repai
al *E/?a/v69 Kal Iloival ; G^jyetpov KaffevSovra
Kal OVK eltnv rjpGinelv, aXX' tfvdyKafav e^ayyeX--
\etv rd avrov KaKa wonrep rov<$ FaXXov9 rj p,avia
1 Added by Wolf.
374
BOOK II. xx. 11-17
do with us? Come, do you interest yourself in
sheep because they allow themselves to be shorn by
us, and milked, and finally to be butchered and cut
up ? Would it not be desirable if men could be
charmed and bewitched into slumber by the Stoics
and allow themselves to be shorn and milked by
you and your kind? Is not this something that you
ought to have said to your fellow Epicureans
only and to have concealed your views from out-
siders., taking special pains to persuade them, of
all people, that we are by nature born with a sense
of fellowship, and that self-control is a good thing,
so that everything may be kept for you ? Or ought
we to maintain this fellowship with some, but not
with others ? With whom, then, ought we to main-
tain it ? With those who reciprocate by maintaining
it with us, or with those who are transgressors of it ?
And who are greater transgressors of it than you
Epicureans who have set up such doctrines ?
What, then, was it that roused Epicurus from his
slumbers and compelled him to write what he did ?
What else but that which is the strongest thing in
men nature, which draws a man to do her will
though he groans and is reluctant ? " For/* says
she, "since you hold these anti-social opinions,
write them down and bequeathe them to others and
give up your sleep because of them and become
in fact yourself the advocate to denounce your own
doctrines." Shall we speak of Orestes as being
pursued by the Furies and roused from his slumbers ?
But are not the Furies and the Avengers that
beset Epicurus more savage ? They roused him
from sleep and would not let him rest, but compelled
him to herald his own miseries, just as madness and
375
ARRIAN'S DISCOURSES OF EPICTETUS
18 teal o olvos* OVTO)<; Icr^ypov n teal avit
ecrTiv 77 <ucri<? ?) dvdptoTrivr]. TTCOS yap
rj eXata TrdXtv arj \atK&, aXX'
19 ap J t]')(ayov > a^iavoyrov. ov roivvv ovS* av0po)7rov
olop re Trai^TfiXco? aTrdXecrai ra<$ fct,vr)cri<> ra?
av6 ptoTTiicas KOI ol aTTOKOTrro/Jievoi, ra? ye vrpo-
dvfiias ra9 rcbv avSpa>v a r rroKO'fracrdat> ov Svvav-
20 rac. OVTCAS KOI 'ETri/covpos ra p,V avSpos TTCLVT
aireKo^raro KOL ra oljcoSearTroTOv teal 7ro\irov
KOI <f)i\ov, ras 3e TrpodvpLas ra? av9 p<*)7ntca$
OVK aTre/co-v/raro' ov yap rjSvvaro, ov [AaXkov rj
ol araXai'TrcopoL ^AfcaBtj/jiai/col ra? aladtjo-e^ ra?
avrtov avrofidXelv rj a7rorv<p\coo~ac ^vvavrai /cai~
rot, rovTO ficiktcrTa TrdvrcDV o~7rovSaKor^.
21 ^fi T^? 1 arv^ia^' Xa/3wz/ ri? Trapa
cj)va~co < > /j,Tpa teal fcavovas el<; erriyvoxrtv
a\j]0ia$ ov 7rpoo~<pLXoT%veL TQVTOIS TrpocrOelvat,
fcal Trpocre^epydo'ao'ffac ra X67ro^T<x, dXXa Trait
rovvawriov, el 11 fcal e%et 2 yva>pL<jTtKQv Tys
22 aK^eias, e^atpelv Tretpara^ real a.7ro\\vetv. ri
s, <f)i\6cro<p ; TO eucreySe? fcal TO ocriov rroiov
fyaiv&rai ; " az/ $X$9, xaTacr/ceudcra) on
" val KaTao-Kevacrov, r (v* ol 7ro\iTai rjfjL&v
a$VT$ TifiL&cn, TO Oelov teal TravaaivTai
TTOT6 pqdvaovvT$ rrepl ra aeyio-Ta. <( e%t<> ovv
23 ra9 KaracrKevd^ ; " ea> KOI dpiv olfca,
1 Schenkl : rl (<r added later) f) S.
2 Sohonkl : ^r S.
1 Priests of Cybele who mutilated themselves in frcnxy,
376
BOOK II. xx. 17-23
wine compel the Galli. 1 Such a powerful and in-
vincible thing is the nature of man. For how can
a vine be moved to act, not like a vine, but like an
olive, or again an olive to act, not like an olive,
but like a vine ? It is impossible, inconceivable.
Neither, then, is it possible for a man absolutely to
lose the affections of a man, and those who cut off
their bodily organs are unable to cut off the really
important thing their sexual desires. So with
Epicurus : he cut off everything that characterizes
a man, the head of a household, a citizen, and a
friend, but he did not succeed in cutting off the
desires of human beings ; for that he could not do,
any more than the easy-going 2 Academics are able to
cast away or blind their own sense-perceptions,
although they have made every effort to do so.
Ah, what a misfortune ! A man has received from
nature measures and standards for discovering the
truth, and then does not go on and take the pains to
add to these and to work out additional principles
to supply the deficiencies, but does exactly the
opposite, endeavouring to take away and destroy
whatever faculty he does possess for discovering the
truth. What do you say, philosopher? What is
your opinion of piety and sanctity ? C( If you wish,
I shall prove that it is good." By all means, prove
it, that our citizens may be converted and may
honour the Divine and at last cease to be indifferent
about the things that are of supreme importance.
"Do you, then, possess the proofs? I do, thank
heaven, " Since, then, you are quite satisfied with
2 That is, unwilling to think matters through to a logical
end. The meaning of the expression comes out clearly in
the following section.
377
ARRIAN'S DISCOURSES OF EPICTETUS
ovv ravrd croi \iav ape&ftsi, \d/3e ra evavria*
OIL ffeol ovr elalv, el re teal elcriv, OVK em^e.-
\OVVrat dvdpci)'jrO)V OV$ KOCVOV TL rjplv <TTi 7T/309
avrovs TO r evo~e/3e? rovro Kal ocnov rrapd
dvdpcoTTOLS \a\ovfJizvQv
dvOpcoTToyv KCU aofyicrT&v r) vr)
<po/3ov Kal 7rla")(ecriv r&v
24
rov<> veovs
25 TTyoo? Karafypovricriv ra>v Oeicov. " ri ovv ; ov/c
dpecrfcei, croi ravra ; \d/3 vvv, 7T<J)9 ^; ^Ltcaiocrvvrj
ovbev ecrnv, 7ra>9 r) atSco? /Atopia eVr^, TTCO? Trarrjp
26 ovSei/ earns, TTW? o ur'o? ouSex/ ecmv" ev, <jbtXo-
o-o^> % eTrlfjLGVG, TreWe rov$ veovs, Iva 7t\elova^
e%a)/j,v ravrd croi Treirovdoras KOI \eyovra<s- etc
rovrwv r<ov ^oyctiv ijv^tjff'rja'av ^IJLIV ai evvofMOv-
TroXei?, AaKe^aLfJbwv Sta rovrovs rot/9
fyevero, Avxovpyos ravra ra Treicr/^ara
avrols Sid r&v VO/JLCOV avrov Aral r^9
on ovre TO SOV"\VGLV ala")(pov ecrrt,
ov r) /ca\ov ovre TO ekevOepovs elvai ica\QV
//.aXXoz/ rj alo"%pov, ol ev epyttOTrvXat?
370J/T69 Std ravra rd Soy/mctra drceOavoifj
$6 rr]V TtoXw Bid TTQIOVS aXXof9 Xo70f
27 ira ol \yovre<> ravra <ya/jLOV<rt> real
ovvrai Kal iroX.Lrevovrai KOI iepels
avrovs Kal rrpocfrtfras. rivwv ; r&v OVK QVTW
Kal ryv TLvBiav dvaicpivova-tv avroL, ti/a rd tyevft't)
ovvrai.
1 The Athenians twice abandoned their city, once in 480 B.C.
and again in 479 B.C., rather than submit to the Persians,
378
BOOK II. xx. 23-27
all this, hear the contrary : The gods do not exist,
and even if they do, they pay no attention to men,
nor have we any fellowship with them, and hence
this piety and sanctity which the multitude talk about
is a lie told by impostors and sophists, or, I swear,
by legislators to frighten and restrain evildoers."
Well done, philosopher ! You have conferred a
service upon our citizens, you have recovered our
young men who were already inclining to despise
things divine. < What then ? Does not all this
satisfy you ? Learn now how righteousness is
nothing, how reverence is folly, how a father is
nothing, how a son is nothing." Well done,
philosopher ! Keep at it ; persuade the young men,
that we may have more who feel and speak as you
do. It is from principles like these that our well-
governed states have grown great ! Principles like
these have made Sparta what it was ! These are
the convictions which Lycurgus wrough-t into the
Spartans by his laws and his system of education,
namely that neither is slavery base rather than
noble, nor freedom noble rather than base 1 Those
who died at Thermopylae died because of these
judgements regarding slavery and freedom! And
for what principles but these did the men of Athens
give up their city ? l And then those who talk thus
marry and beget children and fulfil the duties of
citizens and get themselves appointed priests and
prophets ! Priests and prophets of whom ? Of
gods that do not exist ! And they themselves con-
sult the Pythian priestess in order to hear lies
and to interpret the oracles to others ! Oh what
monstrous shamelcssness and imposture !
379
ARRIAN'S DISCOURSES OF EPICTETUS
28 "Avdpcorre, ri rroiel? ; avros creavrbv ege
K,a,ff rj/jLepav real ov $eXe9 dfalvai ra
ravra emyeiprjfAara; ecrdloov rrov <f>pei$ ryv %elpa;
69 TO (JTOfJia f) 69 rOV 0(f>Oa\/J>OV f " \OVO/JLVO$ 7TOV
efJLftalvl$ ,* TTOre TT]V J(VTpaV eZ7T9 \07rdSa 7] T?]V
29 ropvvrjv ofteKicrKov ; a TWO? avr&v SoOXo9 ^77^,
el fcal eSet, JULG tcad^ rj/Aepav UTT' avrov e/c$epO'0a(, >
eyti) av avrbv e&rpe/SXovv. " /SaXe c'XaS^ov,
7rai$dpiov, efc TO fidKavelov" l/3aXoz/ av rydpiov
fcal drre\ffcbv Kara r^9 K<pa\^ avrov tcare^eov.
" ri rovro ; " " (ftavracria jaot syevero eXatou
aSta^iT09, o/^oiorar??, VTJ rrjv crrjv rvfflv"
30 " So9 <Se ryv Ttrtcrdvrjv" ijveyfca av avra>
Trapo^iSa ogoydpov. " ov/c rjrrjcra rrjv
" " vai> xvpie' rovro Trricrdvrj ecrriv."
eo~riv o^oyapov ; " " Tt jjba\\ov TJ
" Xa/3e A:al oa-^pdvO'^rL, \d/3e teal
yvo~cu" " Trodev ovv olSas, el ai alcrd?jcrei^
31 77^9 ^evbovrat, ; " r/9i9, reo~crapa$ f rcov o~vv-
Sov\a)v el <r)(QV ofjiovoovvras, drrdy%aa6ai av
avrov 7TOirjcra priyvvp^Gvov rj ^radecrOaL. vvv *
vrpv<p&crt,v rjfilv ro?9 /^z^ rrapa
/tez/oi9 Tracrf %pct)/jLvoi>, Xoy^) S'
32 ^v^dpicrroi y avOpctiiroL /col aaoves* e
/x^Sei/ aXXo /*:#$' rjfAGpav ap
\eyeiv on " OVK ocSa/^ev s el
33 Kopr] 77 nXouTfijp*" iW yU^ Xeyco, OT^ vvxrb^ KO\
1 There is an abrupt transition hero from the KpicumuiH
to the Academics.
2 Demote r and Koro represent agriculture and the "oorn-
spirit." Pluto is added as the petsonifieation of tine darkneHH
of earth out of which the plants spring, and as the spouse of
380
BOOK IL xx. 28-33
Man, what are you doing? 1 You are confuting
your own self every day, and are you unwilling
to give up these frigid attempts of yours? When
you eat, where do you bring your hand ? To your
mouth, or to your eye ? When you take a bath, into
what do you step ? When did you ever call the pot a
plate, or the ladle a spit ? Jf I were slave to one of
these men, even if I had to be soundly flogged by
him every day, I would torment him. " Boy, throw
a little oil into the bath." I would have thrown a
little fish sauce in, and as I left would pour it down
on his head. " What does this mean ? " "I had an
external impression that could not be distinguished
from olive oil ; indeed, it was altogether like it. I
swear by your fortune." ff Here, give me the gruel."
I would have filled a side dish with vinegar and fish
sauce and brought it to him. IC Did I not ask for the
gruel ? " " Yes, master ; this is gruel." ee Is not this
vinegar and fish sauce ? " " How so, any more than
gruel." ec Take and smell it, take and taste it."
u Well, how do you know, if the senses deceive us ? "
If I had had three or four fellow-slaves who felt as I
did, I would have made him burst with rage and hang
himself, or else change his opinion. But as it is, such
men are toying with us ; they use all the gifts of
nature, while in theory doing away with them.
Grateful men indeed and reverential ! W r hy, if
nothing else, at least they eat bread every day, and
yet have the audacity to say, " We do not know if
there is a Demeter, or a Kore, or a Pluto " ; 1 not to
Korc, or olso, possibly, because he suggests the death of the
grain of corn before the new slioot appears. Of. /. Corinth.
xv. 36: ** That winch tliou sowest is not quickened, except
it die."
ARRIAN'S DISCOURSES OF EPJCTETUS
drro\avovrG$ KOL /iera/3oXa)i> rov erovs
l acrrptxtv KOI $aXacrcr>/9 Kal 7779 Kal rr}$ Trap
dvOpdoTrctiv crvvepyeias VTT* ovSevbs rovrwv ouSe
Kara TTOCTOV Imcrrpefyovrai, aXXa JULOVOV e^eaecraL
TO rrpo/3\r]adrtov proven Kal TQV o~ro/jia'%ov <yv~
34 pvdaavres a r 7re\8elv ev /SaXa^etw. 1 TI S* epovcri,
fcal Trepl TLVCOV rj irpos rivets /cal ri ecrrat avrols
fc rcbv \6<ya)i> rovrcov, ov&e Kara /3pa%v TrG<f>pov-
rifcaai 1 /u,rj ri z/eo? evyevfa a/covcra<$ T&V Xo^z/
rovrcov Trady TI vrr avroov rj /cat rraOcbv rrdvr*
35 aTroXecr^ ra rfjs uyVia<> arreppara" ^r\ TWI
juia^ rrapd<j%a)p,V rov drcavai-
TTyoo? T^ "/wopeva* /At] ri$ r&v
rr rv yo)if rovrcov p>r} ri*> rv aurov
dfjiG\&v 6pdcrQ<$ ri Aral a?ro rovrcov rrpocr\dj3r}.
T/ ovv Kara ere dyaBov rj tcaKov, ala"%pov 2 fj
36 fcaXov ; ravra rj ravra ; ri oZv ; en rovrtov
TI? avrtKeyei nvl r) \6yov Siftaxnv
37 rj uerarreidew rceiparai ; rroKv vr) A/a
TOT)? KivaiSov? \7ricrai ri$ av fjt,erarreiffiv
TOU? e?rl rocrourov dTroKetcoxcduevovs Kal
. ica . Hepl dvo}jLQ\,Q<yla<z,
TCOV vrepl aurov? /caK&v '* ra /AGP
\o<yovcrt,v avSporroi,, rd S' ov pa$ia)<z.
1 els paXavelov Scheukl, but r/. I. 11, 32,
2 Added by Wolf.
3 r&v . . . KCMCWI/ transferred by Wendlaud from tlio cud of
the preceding chapter.
382
BOOK II. xx. 33-xxi. i
mention that, although they enjoy night and day, the
changes of the year and the stars and the sea and the
earth and the co-operation of men, they are not
moved in the least by any one of these things, but
look merely for a chance to belch out their trivial
"problem/' and after thus exercising their stomach
to go off to the bath. But what they are going to
say, or what they are going to talk about, or to whom,
and what their hearers are going to get out of these
things that they are saying, all this has never given
them a moment's concern. 1 greatly fear that a
noble-spirited young man may hear these statements
and be influenced by them, or, having been influenced
already, may lose all the germs of the nobility which
he possessed ; that we may be giving an adulterer
grounds for brazening out his acts ; that some
embezzler of public funds may lay hold of a specious
plea based upon these theories ; that someone who
neglects his own parents may gain additional
affrontery from them.
What, then, in your opinion is good or bad, base or
noble? This or that? What then? Is there any
use in arguing further against any of these persons, or
giving them a reason, or listening to one of theirs, or
trying to convert them? By Zeus, one might much
rather hope to convei't a filthy degenerate than men
who have become so deaf and blind !
CHAPTER XXI
Of inconsistency
SOME of their faults men readily admit, but others
not so readily. Now no one will admit that he is
3*3
ARRIAN'S DISCOURSES OF EPICTETUS
6fMO\o<ytf(ri, ore a<j)pa)v e&Tlv i) dvQr}To$, aXXa Trap
TOvvavTiov TrdvTcov aicovcreis \eyovT(0v t{ &<[)\ov
2 o>9 (f)peva$ e%o> 0UTO)9 fcoi TV)(r}v el^oz^." Se^Xow
eyob
Sei\OTep6<; el/M, o^toXoyw' ra S' aXA,'
3 evpr)(ji<$ /Ji jjicopbv avdptoTrov" ate par 1 ?} ov pqSicos
ofJioXoytfcrei ,TL$, a&itcov ov& 0X009, <f>ffovepov ov
4: Trdvv rj 7rpi6p<yov> \etfpova ol TrKelo-TOi. TI ovv
TO airiov ; TO pev Kvpi^raiov dvop.Q\o<yLa /cal
Tapa^rj ev rols Trepl dya9)V /cal /catc&v, aXXoi? S'
aXXa alTia fcal tr^eBov ocra av alo'^pa
5 %a)vTai, Tavra ov Travv o/jLQ\oy 'overt,* TO Se
TO r\iov evai
KOI TCL Trepl KoiVtovLav Se TrX^^/^eX^/zara ov Trdvv
6 TTpouievTai. eVl Se T*V 7r\LcrTMV djuapTTj/AdTCjOV
KCLTO, TOVTO fld\L(TTa fyepOVTdL Gltl TO OJJ,0\OJ6ll>
avT(i, OTL ^avTo^ovTai TI ev avTols elvai,
1 KaOdlTGp GV TfJ) OGL\&) fCftl \6/]/jLOVl. tcllV d/
irov * 7rapopo\0'Yfj r^9 ai/roz/, epWTa r rrpQO"&d')]tcV,
&OT wyyvtocrOrivai, 009 TT* dfcovaiqy, TO S*
avTal^ovTai d/covcriov. evib TL
, 0)9 O^OVTCLLt TOV dtfOVCTiOV* &l(\
TOVTO Kal Trepl TOVTOV
8 Ev ovv TQLOVTOIS
ovTO)<; TeTapayfiievoi,?, OVTGOS ovtc ctSocrii/ ovd* o r/-
o TI ej(pv(nv KCLKOV fj el
1 Shaftesbury: n- o& S, 2 Supplied by Scheukl.
BOOK II. xxi. 1-8
foolish or unintelligent,, but,, quite the contrary., you
hear everyone say,, " I wish I had as mucli luck as I
have sense/' But they readily admit that they are
timid, and say,, " I am a bit timid,, I admit ; but in
general you will not find me to be a fool." A man
will not readily admit that he is incontinent, not at
all that he is unjust, and will never admit that he is
envious or meddlesome ; but most men will admit
that they are moved by pity. What is the reason for
this ? The principal reason is confusion of thought
and an unwillingness to admit a fault in matters
which involve good and evil ; but, apart from that,
different people are affected by different motives,, and,
as a rule, they will never admit anything that they
conceive to be disgraceful ; timidity, for example,
they conceive to be an indication of a prudent dispo-
sition, and the same is true of pity, but stupidity they
conceive to be a slave's quality altogether ; also they
will never plead guilty to offences against society.
Now in the case of most errors, the principal reason
why men are inclined to admit them is because they
conceive that there is an involuntary element in
them, as, for instance, in timidity and pity. And if
a man ever does, grudgingly, admit that he is incon-
tinent, he adds tliat he is in love, expecting to be
excused as for an involuntary act. But injustice they
do not at all conceive of as involuntary. In jealousy
there is also,, as they fancy, an element of the
involuntary, and therefore this too is a fault which
men grudgingly admit.
When such are the men we live among so
confused, so ignorant both of what they mean by
a evil " and whab evil quality they have, or whether
they have one, or, if so, how they come to have it, or
385
VOL. I. CO
ARRIAN'S DISCOURSES OF EPICTETUS
Trapa ri e^ovcnv fj TTW? Trava-ovrai avraov, teal
avrov olfiai e^icrrdveip a%iov avve%$ " prj TTOV Kal
avrbs el9 el/At, e/ceivc&v ; TLVCL fyavracnav e^co vrepl
/j,avrov ; 7TC09 epavrS) ^p&^ac ; ju,tf n fcal auro9
&>9 $povLj&(*), fir) TL teal auro9 co9 eyxparel ; /JLTJ
real auro9 \ejo) rrore raura, OTA ^9 TO GTTLOV
10 TreTratSeu/xcu ; e%< f)v Set avvaLcrdricnv TOP /xt;S^
, on ovSev olSa ; ep^ofjiai Trpos TQV Si&d-
co9 7Tt Ta xprj&Tijpia TTeidecrQaL Trape-
elcrep^o/Jiai fiovrfv rtjv IcrropLav
Kal ra /3i/9X6a voijo-ctiv, a Trporepov OVK evo-
ovv, av *8 oi/ra>9 TZ;%^, fcal a\\ow e^jytjcro/jievo^ ; "
11 avOpozTT, ev olK(o Starr err v/crev/cas T<5 Sov\api(p,
avd&Tarov TreTroiyj/cas, TOU9
oi KaracrTO\d<z
- T67TOT evp^aa ra
12 /AOi ; (fidovwv \tj\v6a
e^ OLKOV tyeperat, ovSev, Kal Ka
fAevtov r&v \6<ya)v avros ovSev a\\o IvOvj^ov/jLevos fj
13 7TW9 o Trai-yp ra 7rpo$ ere T; 7roo9 o cl8ffX$o9. "T6 a
\eryovcriv ol &Kel avdpanroi, Trepl G/JLOV ; vvv ol'ovrai
JJL TTpOKOTTTetV Kal \eyOVCriV OTi *
1 Reiske and Koraen : TTWS $,
2 Salmasiua : rk 8.
1 Evidently the student depended upon his homo for hi a
supplies.
386
BOOK II. xxi. 8-13
how they will get rid of it among such men I
wonder whether it is not worth while for us also to
watch ourselves, each one asking himself the
questions : " Is it possible that I too am one of these
people? What conceit am I cherishing regarding
myself? How do I conduct myself? Do 1 for my
part act like a wise man? Do I for my part act like
a man of self-control ? Do I for my part ever say
that I have been educated to meet whatever comes ?
Have I the consciousness, proper to a man who
knows nothing, that I do know nothing? Do I go
to my teacher, like one who goes to consult an
oracle, prepared to obey? Or do I, too, like a
sniffling child, go to school to learn only the history
of philosophy and to understand the books which I
did not understand before, and, if chance offers, to
explain them to others?" Man, at home you have
fought a regular prize-fight with your slave, you
have driven your household into the street, you have
disturbed your neighbours' peace ; and now do you
come to me with a solemn air, like a philosopher,
and sitting down pass judgement on the explanation
I gave of the reading of the text and on the
application, forsooth, of the comments I made as I
babbled out whatever came into my head ? You
have come in a spirit o envy, in a spirit of
humiliation because nothing is being sent you from
home, 1 and you sit there while the lecture is going
on, thinking, on your part, of nothing in the world
but how you stand with your father or your brother!
You reflect : " What are my people at home
saying about me? At this moment they are
thinking that I am making progress in my studies,
and they are saying f He will know everything
337
c c 2
ARRIAN'S DISCOURSES OF EPICTETUS
14 f jrvra et<#9. r;eXo TTCO? TTOTG rrvra
erraveXdelv, a\\a TroXXoO rroyov %/^e/a Ka ^
ovbev Tre/jiTrei xal ev NiKOTr6\et crarrpw^ \ovei ra
ftahavela teal i> oitcq> ttatc&s fcal o>8e /ca/coo^."
15 Elra \G<yovo"LV "ouSel? ftx^eXe^Tat etc
<r%o\>)9." r/9 yap 6/?%era4 et9 <r^oX?Ji/, r^9
J>9 depaTrevdijcrojjLevos ; rt9 co? Trapegow avrov ra
Soy/jbara e/cKaOapOijcro/jLeva, rL<$ avvaKrO^ao^Gvo^
16 rivtov Selrai, ; ri ovv 0avjjideT\ el a <j>pT* el$
rrjv o")(0\r)V, avra ravra airo<^pere TraKiv ; ov
yap 009 airodrjcroi^evoi r; eTravopOtoffovTes ?}
17 aXX' tti'T' avrwv ^jtyo/jiGvoi ep^a-Os. Trodev ;
oyS' eyyv?. etcelvo yovv /3X,7rre /zaXXoz/, ei
<jE>' o ep%cr0 TOVTO vfMV yipTat.
Trepl T&V OecopTfjudrcov. ri ovv ; ov
yiveede ; ou%6 e 7ra/3%et TWO, uX?;z/ vfMV 777)09
TO GTuSelfcvvcrdcu, ra dec^prjfjidrta ; ov l cri/XXo-
amXuere, fjieraTTLTrropra^ ; OVK e^oSe^ere
X^^ara, vTrdOeTi/covs ; rl ovv en
ayava/crelre si G^ a TrdpecrTG, ravra Xa/x/3a^T6 ;
18 " vai" aXX* ay arcoddvri fiov TO TraiS/oi/ ?} d
aSeX<jf)O9 17 ^u- airoOvrjcriceiv Serj TI crTpeySXouor^at,
19 T6 /AC T<i roiavra 2 <M<j>\7jorei ; " />6^ y^p 7rl TOI/TO
/.^ 7a/) rovrov evetcd p^oi TraparcddTjcrat*, /U.T)
TOVTO TTOTe l^v^vov fjtycts fj rjypvT
Supplied by Wolf. 2 Meibom :
1 SeoIL )7, 34, and note.
3S8
BOOK II. xxi. 13-19
when he comes back home ! * I did want, at one
time, I suppose, to learn everything before going back
home, but that requires a great deal of hard work,
and nobody sends me anything, and at Nicopolis
they have rotten accommodations at the baths, and
my lodgings are bad, and the school here is bad."
And then people say : " Nobody gets any good
from going to school." Well, who goes to school
who, I repeat with the expectation of being cured ?
Who with the expectation of submitting his own
judgements for purification? Who with the ex-
pectation of coming to a realization of what
judgements he needs ? Why, then, are you sur-
prised, if you carry back home from y our school
precisely the judgements you bring to it? For you
do not come with the expectation of laying them
aside, or of correcting them, or of getting others in
exchange for them. Not at all, nor anything like
it. Look rather to this at least whether you
are getting what you came for. You want to be
able to speak fluently about philosophic principles.
Well, are you not becoming more of an idle
babbler? Do not these petty philosophic principles
supply you with material for making exhibitions?
Do you not resolve syllogisms, and arguments with
equivocal premisses? Do you not examine the
assumptions in The Liar 1 syllogism, and in hypo-
thetical syllogisms ? Why, then, are you still
vexed, if you are getting what you came for ?
" Yes, but if my child or my brother dies, or if I
must die, or be tortured, what good will such things
do me?" But was it really for this that you came?
Is it really for this that you sit by my side ? Did
you ever really light your lamp, or work late at
389
ARRIAN'S DISCOURSES OF EPICTETUS
T) et9 rov rreplrcarov eeX$a>z> 7rp06/3a\e$ rrore
crauTco <pavrao~iav nva dvrl crv\\o i y(,o~/Ji<ov teal
20 ravr^v /cowy e^coSevaare ; TTOV rrore ; elra
ycrra ra decdptj/Aara" ricriv ; roZ?
%pco/jievoi,<>. ra jap tco\\vpia ovtc
ore SGI fcal 009 Sel ey)^pLo^evoi^ s ra
S' ov/c a%prjcrra, ol a\rrjp<s OVK
ak\a rialv ay^^aroi^ Tidlv rrdXtv
21 xptjcriiiioi. av JLJLOV rrvvddvr) vvv " ^ptjcn/JioL elcriv
ol (TvXX.oyicrjjLOi ; " ep& croi on ^py^aip.ot^ tcav
7r(W9. " /xe ovv ri "
yap Irrvdov, el crol %p*]cri/AOt,,
22 tca6okov ; rrvOecrOay fjiov real o Svcrevrept/cos, el
^py]ffLp.ov 0^09, pco art, XprjcrifAOV* (s efiol oji/
%pijcri/jLov ; " epS) " ov. fyjrtfaov rrp&rov crra\rivai
TO pev/Jia, ra e\KvBpia arcovK(*>d*)rai" teal
a \K7j rrp&rov ffepajrevere, ra
pev/^ara tVicrT/ycrare, rfpe/JLtjcrare rfj
drrepLcrrracrrov avrvjv eveyxare 69 rr)V
o r lav
A:y8'. Tlepl
Tlepl a Tt9 ecrrcovBa/cev, <j>i,\6i ravra
/jirj n ovv rrepl ra /ca/ca ecr7rovBdKao"t,v ol Iiv6p<n)
rrot, ; ou8a/,t<J>9. aXXa prj rt, rcepl ra
390
BOOK II, xxi, 19-xxii. i
night, for tins ? Or when you went out into the
covered walk did you ever set before yourself,
instead of a syllogism, some external impression and
examine this with your fellow-students? When did
you ever do that? And then you say, "The
principles are useless." To whom? To those who
do not use them properly. For instance., eye-salves
are not useless to those who rub them on when and
as they ought,, and poultices are not useless,
jumping- weights are not useless ; but they are
useless to some people, .and, on the other hand,
useful to others. If you ask me now, ""Are our
syllogisms useful ? " I will tell you that they are,
and, if you wish, I will show how they are useful.
" Have they, then, helped me at all ? " Man, you
did not ask, did you? whether they are useful to
you, but whether they are useful in general? Let
the man who is suffering from dysentery ask me
whether vinegar is useful ; I will tell him that it is
useful. " Is it useful, then, to me?" I will say,
" No. Seek first to have your discharge stopped,
the little ulcers healed," So do you also, men, first
cure your ulcers, stop your discharges, be tranquil in
mind, bring it free from distraction into the school ;
and then you will know what power reason has.
CHAPTER XXII
Of friendship
WHATEVER a man is interested in he naturally
loves. Now do men take an interest in things evil ?
Not at all. Well, and do they take an interest in
things which in no respect concern them ? No, not
ARRIAN'S DISCOURSES OF EPICTETUS
2 avrovs ; ovSe rrepl ravra. v r jTo\eL r rrerai TQIVVV
3 Trepl nova TCL dya6a ecrTrovSa/cevai avTOvs* el
S* ecnrov^afCGvai, /cat (^CKelv ravra. OCTTLS ovv
dyadcov 7rLom^o)v ecrrLV, o5ro9 av KCU <$>i\elv
elbeiri' o Se JJ^TJ Svvdfjievos biaKplvai Ta ayaOa
arro r&v KCLK&V teal ra ov^erepa art* a
7r&)5 av $TI o5ro9 <pi\elv Svvairo ; rov
roivvv earl ^ovov TO $i\.lv.
4 Kal 7rco9 ; <j5?7<riV* eycb yap a<ppcov obv
5 (j)i~Ka) fJiov TO TraiSiov. av/j>dco
060V<>, 7Tft>9 Kal TO TTp&TOV
elvcu creavTOV. TL yap crot, \eLTrei ; ov
alaOricrei, ov avTa<jia<$ Staxpiveis, ov Tpo<j>a<$
Trpo creepy ra9 TriT f y}&eiov<? rcS cra)/jiaTC f ov o~K7rr)v,
6 OVK oH/cvjcriv ; r jr66ev ovv 0/^0X076^9 afipcti
OTI vr] Ata ?roXXayV9 e^lcrTacrai, VTTO T&>V
Kal TapaTTy teal ^TT&aiv ere al
Kal TTOTG /if TavTaayada vTTO\aju,/3dvi<y t
elra eicelva avTa tca/cd, vo~Tpov 8* ovSeTepa* teal
6/jLO\oyei$ acfrpcov eivai. Iv
v fj,Ta/3d\\r) ; dXXa TT\OVTOV
teal drrX&s aura Ta Trpdy^aTa TTOTG
dyada u7roXa/^/3a^6t9 elmt, Trore Se /ca/ca i
7TOV 9 Se TOU9 aVTOVS OV^l 7TOT6 /i^ dyaffovS, 7TOT6
Se Katcovs fcal TTOTC pens oiKGicos e^eis, TTOTC 8
392
BOOK II. XXIT. 1-7
in these, either. It remains., therefore, that men
take an interest in good things only ; and if they
take an interest in them, they love them. Whoever,
then, has knowledge of good things, would know
how to love them too ; but when a man is unable
to distinguish things good from things evil, and
what is neither good nor evil from both the others,
how could he take the next step and have the
power to love ? Accordingly, the power to love
belongs to the wise man and to him alone.
How so? says someone ; for I am foolish myself,
but yet I love my child. By the gods, I am sur-
prised at you ; at the very outset you have admitted
that you are foolish. For something is lacking in
you ; what is it ? Do you not use sense perception,
do you not distinguish between external impressions,
do you not supply the nourishment for your body
that is suitable to it, and shelter, and a dwelling ?
How comes it, then, that you admit you are foolish ?
Because, by Zeus, you are frequently bewildered
and disturbed by your external impressions, and
overcome by their persuasive character ; and at one
moment you consider these things good, and then
again you consider them, though the very same,
evil, and later on as neither good nor evil ; and_, in
a word, you are subject to pain, fear, envy, turmoil,
and change ; that is why you are foolish, as you
admit you are. And in loving are you not change-
able? But as for wealth, and pleasure, and, in a
word, material things, do you not consider them
at one moment good; at another bad ? And do you
not consider the same persons at one moment good,
and at another bad, and do you not at one moment
feel friendly towards them, and at another unfriendly,
393
ARRIAN'S DISCOURSES OF EPICTETUS
e%#/>to9 avTOi?, fcal TTOTC /Jiev eTraw/efc, TTOTG Be
8 tyeyeis ; Nal /cal ravra Tracr^co. Ti ovv ; o
%r)7raTr)fjievo$ Tie/36 TLVO<$ So/eel aoi <pi~\.o<$ elvai
avrov ; Ov Trdvv.- r O Se /jLeraTrrcoreos \6/jivo<z
avrov elvai evvov<$ * avrw ; OuS' o5ro9. *O Se
vvv \OLopa)v jjbev riva, vcfrepov Se 6av/.ida)v ;
9 Qv& OUT09, Tt ovv ; tcvvdpia ovSerror* elSes crai-
VOVTCL Kal TTpoo-Trai^opra aX\7;X r
" ovSev <pi\,t,KtoTpov " ; aXX' Sirco?
10 <f>t,\ia, /3aXe xpeas eh /^ecrov /cal
Aral crot) /cal ToO irai^Lov fjiecrov a^/pi^Lov fcal
TTO)? ere TO iraiBiov ra%a)9 fcaTOpv^ai
KOI CTV TO Tra&Siov ^v^rj aTroOavelv. elra
o"u TrdXw " olov e^edpetya reKViov 7rd"Kai K(j)~
11 pet,,'* j3d\e Kopaal^iov KOfj^ov real avro 6
ryepoov <j)i\i tcdfcewos 6 veo^' av 8e, So^dpiov* av
Se Kiv&vvevcrai 8e, dels Ta9 <>a>va$ Ta9 rov
irarepa ov
12 ofe^ OT4 K6lvO<$ OVK G<j)i\l TO I'S/iOF TTCU^lOV, QT
rjv, ov$6 Trvpeo'crovTO'S avrov qycovia ouS*
OTl " &(j)\OV
\d6wro$ rov
1 Wolf: etfvov?
2 Quoted from memory. That of Kuripides give x a lp* 1 *
6p5>v . . , %afpe*j/ So/cezy. That of Kpictetua given both
versions, but the correct vorwion, preceding the incorrect,
was bracketed by Elter.
1 Euripides, Alccslis, 6U1, Browning's translation. (If. the
critical note. Admotus had been reproaching his father for
not being willing to die in his stead.
394
BOOK II. xxii. 7~i2
and at one moment praise them, while at another
you blame them ? Yes, I am subject to exactly
these emotions. What then ? Do you think that
the man who has been deceived about someone can
be his friend ? No, indeed. And can the man
whose choice of a friend is subject to change show
good will to that friend ? No, neither can he.
And the man who now reviles someone,, and later
on admires him ? No, neither can he. What
then ? Did you never see dogs fawning on one
another and playing with one another, so that you
say, "Nothing could be more friendly"? But to
see what their friendship amounts to, throw a piece
of meat between them and you will find out. Throw
likewise between yourself and your son a small piece
of land, and you will find out how much your son
wants to bury you, the sooner the better, and how
earnestly you pray for 3^0111* son's death. Then you
will change your mind again and say, "What a child
I have brought up ! All this time he has been ready
to carry me to my grave." Throw between you a
pretty wench, and the old man as well as the young
one falls in love with her ; or, again, a bit of glory.
And if you have to risk your life you will say what
the father of Admetus did :
" Thou joyest seeing daylight : dost suppose
Thy father joys not too ? " 1
Do you imagine that he did not love his own child
when it was small, and that he was not in agony
when it had the fevei*, and that he did not say over
and over again, ef If only I had the fever instead " ?
And then, when the test comes and is upon him,
395
ARRIAN'S DISCOURSES OF EPICTETUS
13 eyyicravros Spa ola? cpcovas afyiacriv. o 'EreoA;Xr?9
ical o TloXvvei/c'rjs OVK $}crav etc TT}?
fcal TOV avTOv iraTpos ; OVK fjaav
crv/jt,7r7r at/cores, 1
6
CLVTOV?, KaT r y\aCTV O.V
14 \oryovcriv. a)OC e/jbTreaovar)? el$ TO /mecrov &o"7rep
opa ola \eyovcrr
ra? 2
TTOV 7TOT6 CTTTaiJ TTpO TTVp^toV / - CO? Tt /
e ; 2
KTGVWV ere. Ka/^e rovS* epct)9
rouicr&e.
15 Ka^oXou yap py el-aTraracrde jrav
ovftevl oi!Ta)9 (pKeicorai 009 rcS ISifi
O Tl aV OVV 7T/309 TOVTO (fraiVIJTat, aVT(0 ljJL7TO?)l%lV,
av r a8eX0o9 $ TOVTO av re Trar^o av re TZKVOV
av T' epc*)/jivo<; av r epacrT^, yC6/<reZ, 7rpo/3aX-
16 Xerat, xaTapaTai. ovSev jap our(W9 ipt'X.Giv
7T(f)VKV ft>9 TO aVTOV CTVfJifyepQV* TOVTO 7TaT7]p
KOI dSeX<j()09 /^ctl avryjGvels KOI TraTpl^ tcai 6^609.
17 6Vai> 70 Ol/ 69 TOVTO /JbTTob'i%lV rjfUV ol 0GOI
, Ka/ceivovs XoiSopov/jiGV real ra ISpv/jiaTa
real TOV$ vaov<$ e/jb7ri7rp&-
18 Ta 'Ao~/cX7;7ria aTro6avovTO<$ TOV pco/j,vov, Si,a
TOVTO (IV /jiV V TaVTCO Tt9 dfj TO 0"VfJi(f)pOV /Col
1 Reiske (simul luscrunt Schegk) : (ru/ATreTratx^rey Bentloy,
Koraes : ffv/A'ireTrwK&res $, SchenkL
2 (eipttras) Bentley : tyuruis. rouS' S. Of. tho marginal
396
BOOK II. xxn. 1 2-1 8
just see what words he utters! Were not Eteocles
and Polyneices born of the same mother and the same
father? Had they not been brought up together.,
lived together, played together, slept together, many
a time kissed one another ? So that I fancy if anyone
had seen them, he would have laughed at the
philosophers for their paradoxical views on friendship.
But when the throne was cast between them, like a
piece of meat between the dogs, see what they say :
Eteo. Where before the wall dost mean to stand ?
Poly. Why asked thou this of me ?
Eteo. I shall range myself against thee.
Poly. Mine is also that desire ! 1
Such also are the prayers they utter. 2
It is a general rule be not deceived that every
living thing is to nothing so devoted as to its own
interest. Whatever, then, appears to it to stand in
the way of this interest, be it a brother, or father,
or child, or loved one, or lover, the being hates,
accuses, and curses it. For its nature is to love
nothing so much as its own interest ; this to it
is father and brother and kinsmen and country and
God. When, for instance, we think that the gods
stand in the way of our attainment of this, we revile
even them, cast their statues to the ground, and
bum their temples, as Alexander ordered the temples
of Asclepius to be burned when his loved one died. 3
For this reason, if a man puts together in one scale
1 Euripides, jPhoenisaae, 621 f.
a In vv. J365 fl and 1373 fl'., where each prays that he
may kill his brother.
3 Hephaestion ; cf. Arrian, Anabasis, VII. 14, 5.
gloss tyurqs in Marc. 471 on P/wenissae, 621, where the MSS.
give tffrope1s t and Trans, Am,. Philol. Assoc. % LII. 49.
397
ARRIAN'S DISCOURSES OF EPICTETUS
TO oaiov /cal TO /ca\ov KOI TraTpiSa teal <yovel$
fcal <j)i\ov$, cro)%6Tai ravra TrdvTa" av $* d\\a-
%ov jjuev TO crv/jL^epov, d\\a%ov Be TOU? <j)i\ovs
/cal Trjv TraTpuSa /cal TOU? (rvyyevei? /cal avTo TO
&iKaiov, ol^eTai irdvTa TavTa KCtTaftapovfjieva
19 VTTO TOV a"vjj,<f>povTO$. oTrov <yap av TO t( <ya>**
/cal TO (t e/i6/>," efcei dvdyK?] peTreiv TO ^tpov* el
ev <rap/cL, ettel TO icvpievov elvar el ev Trpoaipe&ei,
20 e/ceZ 1 elvar el ev TOW e/cTos, exel. el TOIVVV
e<yc*), OTTOV fj Trpoaipeais, OUTGO? /xo^co<?
ecro/jiai olo? Set KOL vtos teal TraTtjp. TOVTO
<ydp fJLOL (JvvoLcrei T^pelv TOV TTKTTOV, TOV alSij-
jjiova, TOV dvetcTitcov, TOV d<p6fCTiKov /cal
21 TLKQV, $v\dcrcreiv TCL$ cr%ecri9' av '
O Be TO /ca\6v, OVTO)? l
o ^EiTrifcovpov Xo709, aTrocfraivoov rj
elvat, TO ica\ov T} el lip a TO evSo^ov.
22 A^a TavTrjV Trjv ayvoiav /cal ^KO'^valoL /cal
ovTO /cal ?;/3a
/cal fteyas /SacrtXev^ rrpo<? T^V
/cal Ma/ceSoz^e? 7rp09 d^oTepov^ /cal vvv
Trpo? FeTa? /cal eTi TrpOTepov TO, ev 'IXu*> ia
23 TavTa eyeveTO. o 'AXe^a^S/)09 TOV M.ev\dov
/cal el Ti9 avTOvs el&ev <pi\o<f)povov'"
X?]Xov9, ri r rrio"Ti]0'ev av T&> \e<yovTL OVK
elvai <tXoi/9 avTovs* aXX' e/3\'}jO'r} et9 TO fulcrov
pepiSiov, /cojjitybv yvvai/cdpiov, /cal rrepl avTOv
24 7roX//,09. /cal vvv OTav iBrj^ <^)tXou9, d$e\<pov<?
1 Upton (after Schegk) : ic*?vo 8.
1 That is, the tilings with which a niau idealities hiiUHelf
and his personal interest.
398
BOOK II. xxn, 18-24
his interest and righteousness and what Is honour-
able and country and parents and friends, they
are all safe ; but if he puts his interest in one
scale, and in the other friends and country and
kinsmen and justice itself, all these latter are lost
because they are outweighed by his interest. For
where one can say e< I " and ct mine," to that side
must the creature perforce incline ; if they * are in
the flesh, there must the ruling power be ; if they
are in the moral purpose, there must it be ; if they
are in externals, there must it be. If, therefore, I
am where my moral purpose is, then, and then only,
will I be the friend and son arid the father that I
should be. For then this will be my interest to
keep my good faith, my self-respect, my forbearance,
my abstinence, and my co-operation, and to main-
tain my relations with other men. But if I put
what is mine in one scale, and what is honourable
in the other, then the statement of Epicurus assumes
strength, in which he declares that "the honourable
is either nothing at all, or at best only what people
hold in esteem/'
It was through ignorance of this that the Athenians
and Lacedaemonians quarrelled, and the Thebans
with both of them, and the Great King with Greece,,
and the Macedonians with both of them, and in our
days the Romans with the Getae, and yet earlier
than any of these, what happened at Ilium was due
to this. Alexander was a guest of Menelaus, and
if anyone had seen their friendly treatment of one
another, he would have disbelieved any man who
said they were not friends. But there was thrown
in between them a morsel, a pretty woman, and to
win her war arose. So now, when you see friends,
399
ARRIAN'S DISCOURSES OF EPICTETUS
elv So/covvras, /JLTJ avToOev a7ro<j)tjvrj rrepl
r?5<? <f)i\La$ TI, avT&v yu-^S' av O/JLVVCOCTLV yu/^S' av
25 OVK eaTi TTLCTTOV TO rov <j)av\ov
ft&iQv eariy, atcpnov, oXkoO* v7
26 cria? viK(*)/JiGVOV. aXX' e^eracrov ftr) ravS* a ol
a\\OL, el etc r&v avrwv yovecov fcal QJJLOV avaie.-
dpa/ji/nevot, Kal VTTO TW avrq> 7rcu8aya)y>, a
etcelvo [JLQVQV, TTOV TO crvfjifiepov auTofc TlOev
27 Trorepov e/CT09 ^ ev Trpoai peered av fcro<;,
ov jnd\\ov TJ TTMJTOVS fj
28 TTOV?, el vovv e%ei$. ov yap dvOptoTrifcov B6y/j,a
earl TO TTOIOVV Sd/cveiv aXX?;Xof9 ^ l \oi&opi~
(jdai ical Ta9 eprj/jiias /caTa\a/jL/3dvLv r) Ta9
a>9 Orfpia 2 Ta 0^77, Aral jy T0?9 SiA:ao"T?;-
dTToSeu/cvvo'dat, id \rjcn'0)v t ovSe TO dtcpa-
vS* ocr* aXXa TrX^/z/ieXovcrti/ tiv9pa>iTot tear
S^* ?i/ /ecu IJLOVOV TOVTO Soy/^a, TO ev
aTrpoaipeTow TiOeaOai ai)TQv Kal TCL eavT&v.
29 ai> 8' dKovcrr)$ 9 on Ta-fc aK^Odai^ OVTOI ol av-
t, Kc fjiovov olovTai TO dyaOov OTTOV TTpoai-
OTTOV Xprj&LS opdrj <j6a^Tao"a>^,
7ro\V7rpa<y/jLOVtj(T'y)? ^T el vio? fcal rraTijp
1 Capps : ical S.
2 Bypla supplied by Capps.
3 The correct punctuation of this passage (colons after
airepya&iJLevQV and a\\^\wy) is due to
400
BOOK II. xxn. 24-29
or brothers, who seem to be of one mind, do not
instantly make pronouncement about their friend-
ship., not even if they swear to it, nor even if they
say that they cannot be separated from one another.
The ruling principle of the bad man is not to be
trusted ; it is insecure, incapable of judgement, a
prey now to one external impression and now to
another. Nay, do not make the same enquiry that
most men do, asking whether two men are of the
same parents, or were brought up together, or had
the same school attendant, but this, and this only :
Where do they put their interest outside them-
selves, or in their moral purpose ? If outside, call
them not friends, any more than you would call
them faithful, steadfast, courageous, or free ; nay,
call them not even human beings, if you are wise.
For it is no judgement of human sort which makes
them bite (that is revile) one another, and take to
the desert (that is, to the market-place) as wild
beasts take to the mountains, and in courts of law
act the part of brigands; nor is it a judgement
of human sort which makes them profligates and
adulterers and corrupters ; nor is it any such thing
which makes men guilty of any of the many other
crimes which they commit against one another ; it
is because of one single judgement, and this alone
because they put themselves and what belongs to
themselves in the category of things which lie outside
the sphere of moral purpose. But if you hear these
men assert that in all sincerity they believe the good
to be where moral purpose lies, and where there is
the right use of external impressions, then you need
no longer trouble yourself as to whether they are
son and father, or brothers, or have been schoolmates
401
VOL. . J> D
ARRIAN'S DISCOURSES OF EPICTETUS
SeX^ol ^T el TTO\VV ^povov O-VJJ.TCG^OL-
KO\ kraipoit d\\a p,6vov avro TOVTO
ryvov? 6app&v dirofyatvov, cm $>l\oi, &o~7rep OTI
30 TficrTOiy OIL Sitcaiot,. Tcov jap aXXa%oO <pi\[a
T) 07TOV 7HCTT49, 07TOV al$(*)<>, O7TOV So(Tl$ l TOV
fca\ov, T)V & aXktov ouSez^o? ;
31 " 'AXXa T06paTT6Vfce fie roaovra) %poz/co /cal
ovrc (j>i\ei /ze ; " irbOev olSa?, avftpaTroSov, el
OVTGOS redepdirevKev co9 ra vTroB^j^ara airoj^L^eL
ra eavTOv, co? TO Krrjvos tcrevL&i, ; 2 7ro6ev olSa?,
66 Trjv %peiav d d7ro/3a\6vra rrjp TOV crtcevapiov
32 pi-^rei co? /careaybs nrivaKiov ; cf aXXa yvvij /JLOV
earl KOI TOCTOVT&) %pov(c> crv/jL/Se/Sicdfca/jiev. TTOCTCC
S* 77. 'Ep^^uX^ fjLera TOV ' A/ji(pLapdov teal Texvfav
fjMJTrjp /cal TroXXwf ; aXX' op/zo? *)\dev el$ TO
33 peaov. TL S' eVrtz) opfjios ; TO Soy/^a TO Trspl T&V
TOIOVTODV, KGIVO ^V TO 6r)pl)$$ t 6K6LVO TO 8lCt-
KOTTTOV TT)V <pL\laV, TO OVK &P elvCLl ^jWCLltca
34 ryajAeTvjv, /ATjTepa :i /wjTepa. /cal v^&v OCTTIS
ecrirovSa/cev fj auTo? TIVL^ elvcti <jb/Xo<? J) aXXov
fCTrjo~acr()ai fyiKov, TavTa TO, S6<y/ACtTa
TavTa fjuff'rja'dTa), TavTa e%e\ao~dTc*) ere
35 ^fp^? T^9 eavTOV. Kal OUTW? HcrTai
fjiGV auT09 eai/TcJ) JJLTJ XoiSopou/xez/o?, /j,r)
36 /iPQ9, fJLY) fJLTaVOWV, p,?) f3a<JCiv(%()V eC
Kal CTepo), T^ fjiev ofioiQ TcdvTrj aTrkovsf TOV
S' dvo/jiolov dvefCTi/cos, Ttpaos TTpos avTov,
1 5ta5o<ns Schweighiiuser : Shns ita\ Xjj^ts Shaftosbury :
Bea-ts Biter (after Schogk). 8 icrevtfet supplied by Oapps.
3 rV before ^repa deleted by Schenkl.
4 Sehenkl (after Schegk) : ns S.
6 Capps, combining Trdvry (irdvTii) of Schweighiiuser and
air\ov$ of the Salamanca edition : Travrl air\ws S.
BOOK II. xxii. 29-36
a long time and are comrades ; but though this is the
only knowledge you have concerning them,, you may
confidently declare them "friends/' just as you may
declare them " faithful " and " upright." For where
else is friendship to be found than where there is
fidelity,, respect., a devotion 1 to things honourable
and to naught beside ?
""But he has paid attention to me all these years ;
and did he not love me?" How do you know,
slave, whether he has paid attention to you just as he
sponges his shoes,, or curries his horse ? How do
you know but that, when you have lost your utility,,
as that of some utensil, he will throw you away like
a broken plate ? cc But she is my wife and we have
lived together all these years." But how long did
Eriphyle live with Amphiaraus, yes, and bore him
children, and many of them? But a necklace came
in between them. And what does a necklace signify ?
One's judgement about things like a necklace. That
was the brutish element, that was what sundered
the bond of love, what would not allow a woman to
be a wife, a mother to remain a mother. So let
every one of you who is eager to be a friend to
somebody himself, or to get somebody else for a
friend, eradicate these judgements, hate them, banish
them from his own soul. When this is done, first
of all, he will not be reviling himself, fighting with
himself, repenting, tormenting himself: and, in the
second place, in relation to his comrade, he will be
always straightforward to one who is like him him-
self, while to one who is unlike he will be tolerant,
gentle, kindly, forgiving, as to one who is ignorant
1 For 5J(m in thLs FUUIHO (not in L. ,nd $.), see Thcs, L.G.
s.v. and especially R. Hirssel: Untcr&uch . zu Qic* Philos*
Schr. It. (1882), 503, n. I ; Bonhuffer 1890: 286, n. 1.
403
D D 2
ARRIAN'S DISCOURSES OF EPICTETUS
ft>9 7T/)09
jrepl T&V /jieyLcrToov ov&evl
aV etSa)? dfcpi/3w<; TO TOV nXara)yo9, on rrdcra
37 "v^f%?) a/covcra crreperaL T/}? a\ri6ia<$. el Se JJLIJ,
ra /jifiv aXXa Trpafere Trdvra ocra ol <^/Xot /cal
av/jLTuelcrde real (rvatc^vrjcreTe Kal crv/jL7r\VcrT
KOI IK rcov avrwv yeyevrjfievoi ecrec-de* teal yap
ol 6'</>et9. $i\oi S' ovr e/celvoi ov6^ u/x6
ay %r}T ra 07)pi(i>$r) ravra teal [iiapa
'. Hepl T/}9 TOV \eyeiv
vayvcorj A:a ^aoz/ TO
OVKOVV
2 fjiacr/JLevov*;. OVK apa TOVTO prjreov, a>9
iwriv d7ra<yye\TiKrj' TOVTO yap
acr/3o{)9 GCTTLV dvOpdoTrov, afia Be
a<j/9o'9 /xey, ore, ra9 irapd TOV deov
aTt,fjidi, &cnrep el dvypei TTJ
opaTiKr}<$ rf T'/J9 d/covo~Tttcrj<;
3 T^9 (fitowrjTifcr)?. ettcfj ovv croi o 060$ o(f)0a\/jt,ov<;
eSto/cev, el/cfj vryev/ta evercepaaev avTol<$ OVTCO?
lcr~%vpbv fcal 0tXoT^yo/^ cocrre patcpav e^Aryou-
/jLvov dva/jidcrcrecrQai T0i>9 TVTTOV 9 raiy o/)6)/xeyft>y ;
1 Koraes : avayvu % S. 2 Scheukl : bKovcrei, /S y .
1 <7/. I. 28, 4.
2 In Stoic physiology the spirit of vis-don connected the
central mind with the pupil of the eye, and night was
produced by the action of this spirit upon external objects,
404
BOOK II. xxii. 36-xxm. 3
or is making a mistake in things of the greatest
importance ; he will not be harsh with anybody,
because he knows well the saying of Plato, that
"every soul is unwillingly deprived of the truth." 1
But if you fail to do this, you may do everything
else that friends do drink together, and share the
same tent, and sail on the same ship and you may
be sons of the same parents ; yes, and so may snakes !
But they will never be friends and no more will you,
as long as you retain these brutish and abominable
judgements.
CHAPTER XXIII
Of the faculty of expression
EVERYONE would read with greater pleasure and
ease the book that is written in the clearer characters.
Therefore everyone would also listen with greater
ease to those discourses that are expressed in
appropriate and attractive language We must not,
therefore, say that there is no faculty of expression,
for this is to speak both as an impious man and
as a coward. As an impious man, because one is
thereby disparaging the gifts received from God, as
though one were denying the usefulness of the
faculty of vision, or that of hearing, or that of speech
itself. Did God give you eyes to no purpose, did
He to no purpose put in them a spirit 2 so strong
and so cunningly devised that it reaches out to a
great distance and fashions the forms of whatever
not by the passive reception of rays. Sec L. Stein,
Psycholoyie tier titoa (1880), 127-9 ; ErJcenntnistheoric dcr Stoa
(1888), b5f. ; A. Bonhoflcr, fyriktctunddiGMoa (1890), 123 ;
and for the origins of this general theory, J. I. Beare, Greek
Theories of elementary Cognition (1006), 11 ff.
405
ARRIAN'S DISCOURSES OF EPICTETUS
4 /cal TTOiO? a<y<ye\o$ OVTCOS a)/cv<$ ical 7r/xeX??9 ; el/cf)
Se KCU TOV /jLTa%v depa OVTCOS evepybv eTrolycrev KOI
eVTQPQV, &CTT6 &' dVTOU T6t,VOjAeVOV l 7TO>9 Sll/CVGl-
crdai Tr)v opaaiv ; eltcrj Se <j)a>$ eTroitjcrev, ov fir]
TrapovTos ouez>o9 TWV a\\cov 6'<eXo9 rjv;
5 "AvdpcoTre, JJUJT' a-^dpLcrro^ IvQi junjre rrdXiv
d/AVijjAcov TCOV Kpeicrcrovcov, d\\ virep fiev TOV
opav KOL axovGtv teal vrj Ata VTrep avrov
rov ffiv fcal T&V crvvepycov 7T/?09 avTO, vrrep
vTrep olvov, virep e\aiov
' OTL a\\o ri croi
TO
/A6vov avTols, TO Bo Kifjidaov, TO TTjV (i^Lav e/cdaTov
7 \oyiov/jivov. TI yap GCTTL TO aTro^atvo/jLevov
VTrep 6/cacrT?;? TOVTMV T&V Svi'd/jbecov, TTQCTOV
T^9 d^ia GO~T\V CLVT&V ; {JMJ TL avTr) etcdcrT'rj 7;
Tt Tt)9 QCLTlKri<$ TTQT i]KOVO"a^ \-
TL TTp avT'rjs, fjit Ti T'/
' co? Sidtcovoi /cal SoOXa* TGTayfjLsvau eicrlv
8 vTrrjpeTeiv Trj %pijo~Ti,K7) T&V <j)avTacrt&v. /cav
Trvd?}, TTOCTOV /cao~TOv a$~iQV eo~Tiv t
vrj ; T69 a oi dirotcpivGTai ; 7roo9 ovv
elvai,
Xo?r<z69 StaKovois ^prJTat /cal
9 Gfcao~Ta fcal dTcofyaivGTat ; Tt9 yap
Tt9 GQ-TIV avTrj /cal TTOCTOV d^ia ; T69
olSev, OTTOTG Sel xprjedai avTy /cal TTOTG
1 Wolf :
2 The words ivf\ n irvpwv ; fji-fj n KptQuv JULT) ri 'ITTTTOV ; /UTJ ri
Kiv6s; "Or wheat, or barley, or a horse, or a dog?" which
follow at this point in $, were deleted hy Hchbnkl (ufter
Schweighiiuser) as being out of keeping with the context.
406
BOOK II. xxiii. 4-9
is seen ? And what messenger is so swift and so
attentive as the eye ? And did He to no purpose
make also the intervening air so active and so intent l
that the vision passes through it as through some
tense medium ? And did He to no purpose create
light, without the presence of which all else were
useless?
Man, be neither ungrateful for these gifts, nor
yet forgetful of the better things, but for sight and
hearing, yes and, by Zeus, for life itself and for
what is conducive to it, for dry fruits, for wine, for
olive oil, give thanks unto God ; and at the same
time remember that He has given you something
better than all these things the faculty which can
make use of them, pass judgement upon them,
estimate the value of each. For what is that which,
in the case of each of these faculties, shows what it
is worth ? 2 Is it each faculty itself? Did you ever
hear the faculty of sight say anything about itself?
Or the faculty of vision ? No, but they have been
appointed as servants and slaves to minister to the
faculty which makes use of external impressions.
And if you ask, what each thing is worth, of whom
do you ask? Who is to answer you? How, then,
can any other faculty be superior to this which both
uses the rest as its servants, and itself passes judge-
ment upon each several thing and pronounces upon
it? For which one of them knows what it is and
what it is worth ? Which one of them knows when >
one ought to use it, and when not? What is the
1 That is, firm, 'taut, clastic, so as to be sensitive to the
action of tho spirit of vision^ and not dull and yielding like
mud or putty,
2 For the general theme, sco 1, 1 .
407
ARRIAN'S DISCOURSES OF EPICTETUS
dvoiyovara fcal
/60V9 KOI afi &v Set aTrocrrpGfpovcra, rot$ Be
Trpoo-dyovcra ; rj opariKt] ; ov, aXX' 77 rrpoaips-
TiKrj. Tt9 r) ra <5ra eTriK\eiov<ra teal dvoiyovcra ;
10 T69, /cad' TJV Trepiepjoi Kal Trevdyves 17
afcivrjroi VTTO \6<yov ; rj aKOWTLtci] ; l QVK
11 rj rj TTpoaLperiKr) vvafM$. elr avrrj iSov(ra, on
ev rv^)\ai^ teal /c(o<pai<$ rat9 aXXai
eari /A^Se TI aX\o wvopav
avra e/ceiva ra epya,
ravi"*] /cal VTr^jpeiecV) avrrj Se
&al ra9 T' aXXa9 /cadopa, TTOCTOI;
a^ta, Kal avrijv, //,eXXet 'fjfuv aXXo TI
TO KpaTicrrov elvat, r) avrrjv ; teal
12 TL TTQiei aXXo o^>(9aX/xo9 avoi'xdels r) opa ; el Se
66 T^ TOV TLVO l&iv ^VVOlKa Kal 7TC09, Ti9
13 X7i ; r] TrpoaipeTifctf. el Se Set TrtcrreOcrca
\6%6lcriv rj aTTio-Tfjo-at, /cal Tncrrevo-avra
14 (jQrfvai r) /JL7J, T69 Xe^et ; ou% ?; TrpoatpGriKfj ; rj fie
(j>pa(rrtKTj avT?) Kal /caXXcoTTtcrTiA;?) TCUZ/ ovo/mdrtov,
ei T9 a/oa t'Sta Svva/Jiis, ri aXXo TTOLel TJ, orav
Kal (rvvriOrjCTLv cocnrep ol KOfJLfKoral
15 Trorepov S' cljTelv a^eivov t; cr^coTr^crat y^al o!;Te)9
apeivov fj Kdva><> Kal rovro irpeTrov t) ou TrpGTrov,
Kal TOV icaipov GKCLCTTOV Kal T^V %peiav Tt9 aXX?;
6ovcrav
1 Upton from his "codex" (after Wolf); $ ^KowriKot S.
408
BOOK II. XXIH. 9-15
faculty that opens and closes the eyes,, and turns
them away from the things from which it should turn
them,, but directs them toward other things? The
faculty of sight? No, but the faculty of moral
purpose. What is the faculty that closes and opens
the ears ? What is that faculty by virtue of which
men are curious and inquisitive, or again, unmoved
by what is said ? The faculty of hearing ? No, it
is none other than the faculty of moral purpose.
When, then, this faculty sees that all the other
faculties which surround it are blind and deaf, and
unable to see anything but the very acts for which
they have been appointed to serve and minister
unto it, while it alone sees clearly and surveys, not
only all the rest, determining what each is worth,
but itself also, is it likely to pronounce that anything
else is supreme but itself? And what else can the
open eye do but see ? But whether it ought to
see someone's wife and how, what faculty tells it ?
That of moral purpose. And what faculty tells a
man whether he ought to believe what he has been
told, or disbelieve, and, if he believes, whether he
ought to be provoked by it or not? Is it not that
of moral purpose ? And this faculty of speech and
of the adornment of language, if it really is a separate
faculty, what else does it do, when discourse arises
about some topic, but ornament and compose the
words, as hairdressers do the hair? But whether
it is better to speak than to keep silence, and to
do so in this way, or in that, and whether this is
appropriate or not appropriate, and the proper
occasion and utility of each action what else tells
us all this but the faculty of moral purpose ? Would
you, then, have it come forward and condemn itself?
409
ARRIAN'S DISCOURSES OF EPJCTETUS
16 "Tlr OVV, V (pTjCTLVj (t i Ol>T6t>9 TO
KOI Svparat, TO Siaicovovv Kpeicrcrov elvai /CLVOV
co (^laKOvel, o TTTTTO? ToO iV-Treeo? ^ o KVCOV TOV
r) TO opryavov TOV KiOapL&TOv rj ol
TOV /3acrt\e(o$ ; " TL<TTI, TO ^p^^vov;
17 Trpoalpecris. TL eV^eXemu TrdvT<x>v ; Trpoal,po-i$.
TL o\ov avaipel TOV avdpooTrov TTOTC /zez
7TOTG S' UyXOVrj, 7TOT6 Se KCLTO, KpTjfJiVOV /
18 pecn<$. eiTa TOVTOV TL ia"XvpOTpov ev a
eVTLV ; KOI 7TC09 OiO^ T6 TC?0 d/CO)\VTOV TCL
19 KaiKvofjiGva ; TJJV opaTL/crjv bvvafjiiv TLVO,
teal Tcpoaipeo"^ Ko
Se TI sfMTroU^eiv 7re<j)VKv ; airpoal-
peTov ovSev, avTvj S' eavTr^v SiacrTpa<plo"a. &ia
TOVTO /ca/cta iubvr) aim? yiveTat, ?; apeT 1 *}
20 EtTa T^\LfcavTY) ^vva,L^ ovcra
elvai T&V ()VTO)V r?)z/ adpKa. ovBe el
?; aap% ZCLVT^V \eyv elvai tcpc'tTLcrTOv,
21 r]veo")(TO av TL$ avTrj<>. vvv Se TL GCTTIV, 'Em-
/covpe, TO TavTCt, aTTofyaLVofAevov ; TO Trepl TeXoi/9
TO TO, ^vaiKa, TO Trepl }Lavovo<; ;
1 Salmasius : wpoatpGrd S.
1 Tliis passage is very obscure in the original and it may
well bo that something is mining before 1(5 which would
make the objector's question more plausible, or elnc after the
first part of the question, so that the remainder would belong
to the answer by Kpictetus. It is not impossible that the
whole paragraph, 16-19, is derived from a separate context
and fitted in here rather badly by Arriau himself or by some
410
BOOK II. XXHI. 1 6-2 1
f ' What then/' says an objector,, "if the matter
stands like this, and it is possible for that which serves
to be superior to what it serves the horse to the
rider,, or the dog to the hunter, or his instrument
to the harper, or his servants to the king ? " 1 Well,
what faculty is it that uses the services of the rest
in this way? Moral purpose. What is it that
attends to everything ? Moral purpose. What is it
that destroys the whole man,, sometimes by hunger.,
sometimes by a noose, sometimes by hurling him
over a cliff? Moral purpose. Is there, then., any-
thing stronger than this among men ? Yet how
can the things that are subject to hindrance be
stronger than that which is unhindered? What are
by their very nature capable of hindering the faculty
of vision ? Both moral purpose and things that lie
outside its sphere. The same hinder vision and
so it is also with speech. But what is by its
very nature capable of hindering moral purpose ?
Nothing that lies outside its sphere, but only itself
when perverted. For this reason moral purpose
becomes the only vice, or the only virtue.
Therefore, since it is so great a faculty and has
been set over everything else, let it come before
us and say that the flesh is of all things the most
excellent. Nay, even if the flesh itself called itself
most excellent, one would not have tolerated such a
statement. But now what is it, Epicurus, that makes
such a declaration ? that composed the treatise
On the AW, or The Physics } or On the Standard ? a
ancient reader or editor, because essentially it docs no more
than repeat the- preceding paragraph.
2 FamoiiH works by KpicuruM, of which the first treated
ethioH and the third opintomology, the "ntandard " "being a
standard of judgement or criterion.
411
ARRIAN'S DISCOURSES OF EPICTETUS
TO TOV TTwycova KaOeiKos ; TO ypd<pov, ore
avreOvriGKev, on " rrjv TeKevralav ayovres afia
22 teal /jLaxapiav rjfjLepav ;" y <rapg ?? tf Trpoaipecn? ;
elra TOVTOV 11 /cpeia&ov 6%iz/ 6ao\oyel^ KOI ov
uaivrj ; OVTCO? TV<J)\b$ ral<s a\^8 eiat,<$ real Arct>0o9
el;
23 T/ ovv ; aTijud&t ns ras a\\a$ 8vi>d/A6i$; /i^
yevoiro. \eyei Tt? /jbvjSe/Jiiav elvat, %peLav fj
V) ao~6/3e9, d^dpLcrrov TT/JO?
TOV 0eov. aXXa TYJV d^tav e/cdcnq) dTToSiScocriv.
24 ecrTi <ydp TI$ teal ovov %pGia 3 aXV ov% i^ifcvj /3oo?*
eo"TL /cal fcvvos, d\\' ovy r)\ltcrj ol/cerov* eari
fcal olxerov, aXX' ov% r)\L/crj ro)v TTO^CT&V <rrt,
25 teal TOVTCDV, aXX' ou^ 7;Xt/ct; rwv ayo^o^Tcor. ov
Sta TO aXXa Givai /fpeirrova /cal TJV
ra erepa ^peLav a-T^/x-acrTeo^. ecrrc n<$
d%ia teal T?]9 fypaccTiKris &uvdfj>a)$ 9 aXX'
26 r)\i/cr] T^9 TrpoaipGTitcrfi. brav ovv ravra
fuitj T9 ole<rdo) on afnsKe.lv vfjias dt) (
ov$ yap o<pda\u&v ouS' WTCOZ/ ouSe %(,pcbv ovSe
27 7ro$a)v ouS' ecr6r)TO$ ouS' vTroSfj/j^drcov. ciXX' ai/
yuoi/ TrvvQdvy <f ri ovv ecm Kparicrrov T&V ovrdov ;"
1 Supplied by Schenkl.
1 That is, assume the role of a philosopher, compare I. 2,
29, and note.
2 A slight variation from the standard form of the famous
saying of Epicurus on his death-bed. See Usoiior, Kpic^ircc^
p. 143, 16 If., and especially Diog. Laert. X. 10, U 22: "Arid
when he was at the point of death, ho wrote the following
letter to Idomeneus: t We have written thin loiter to you on
a happy day to us, which is also the last day of our life. For
412
BOOK II. xxni. 21-27
that caused you to let your beard grow long? 1
that wrote as it was dying: "We are spending
what is our last and at the same time a happy
day?" 2 Was it the flesh or the moral purpose?
Come, do you confess that you have something
superior to the flesh, and you are not insane, either ?
Are you, in all truth, so blind and deaf?
Well, what then? Does a man despise his
other faculties? Far from it! Does a man say
there is no use or advancement save in the faculty
of moral purpose ? Far from it ! That is unintel-
ligent, impious, ungrateful towards God. Nay, he is
but assigning its true value to each thing. For there is
some use in an ass, but not as much as there is in
an ox ; there is use also in a dog, but not as much
as there is in a slave ; there is use also in a slave,
but not as much as there is in your fellow-citizens ;
there is use also in these, but not as much as there
is in the magistrates. Yet because some things are
superior we ought not to despise the use which the
others give. There is a certain value also in the
faculty of eloquence, but it is not as great as that
of the faculty of moral purpose. When, therefore,
I say this, let no one suppose that I am bidding you
neglect speech, any more than I bid you neglect
eyes, or ears, or hands, or feet, or dress, or shoes.
But if you ask me, <e What, then, is the highest of
strangury has attacked mo, and also a dysentery, so violent
that nothing can be added to the violence of my Bufferings.
But the cheerfulness of my mind, which arises from the
recollection of all my philosophical contemplations, counter-
balanoeB all these alllietioim. And I beg you to take care of
the children of Melrodorus, in a manner worthy of the
devotion shown by the youth to me, and to philosophy. 3 "
(Yonge's translation.)
ARRIAN'S DISCOURSES OF EPICTETUS
rL elVo) ; TIJV (ftpacrTiKyv ; ov bvvafiar XXa TTJV
28 TrpoaipeTLKijv, orav opdrj yewrjTai* TOVTO yap
eo~Ti TO KaKelvy xpcajAevov teal raZ? aXXa*9
Tcdaais teal /MKpaw fcal p,eyd~kai$ Swd/ULearw
TOVTOV KaTop9a)devTo$ dyaOos av0pa)7ro$ ylveTai, 1
29 a7roTeu%#ez'T09 KCtKo? avOpaoTros yiverai* Trap 3 o
evapearov/jiev, a7T\co9 o
vlav TTOielTai, rv^ov S'
30 To S' alpeiv rvjv ^vva^iv r^ (ppaarL/c^ /cal
\eryeiv ^ elvai /ArjSejuLav rals afojdeiais ov povov
d^apiaTOv ecrrl TT/JO? rou? SeSw/cora?, riXXa KOI
31 Se^XoO. 6 yap TOLOVTO^ ^>o^elcrdai pot, So/cet, /x>;,
efaep ecrru TL<? StrvafMs Kara TOV TOTTOV, ov
32 SwrjOw/uiev avr'tjs Karafypovrjcrai. rotovroi elcri
Aral ol \eyovr s$
rbv tyepcriryv ISovra Kal TOV 'A^XXea ; o/
33 T?)I> f &\ev)iv Kal $)v ervfte^ yvvaltca ; Kal ravra
/ca ypOLKa Ka OVK eortov TTJV Gtccrrov
r av r^9 af<r
fca
34 d-TreX^??. aXXa TO /ieya TOUTO, a7ro\nrew ex dorr <p
avrov Svva/MV yjv ?%4 /cal
TO
Karafiadeiv Kal TOVTO ev iravTi fjieraS
TOVTO ecnrovSaKvai, Trdpepya raXXa
1 The word ayaOU before ytverai was deleted by
Salniasius.
2 /??) : XeXydev S : Solienkl suggests & ( u6\r;0V : neglectn
Wolf.
3 Upton: 6?xe$.
414
BOOK II. xxiii. 27-34
all things?" what shall I say? The faculty of elo-
quence? I cannot; but rather that of moral purpose,,
when it hecomes a right moral purpose. For it is this
which uses not only that faculty of eloquence but
also all the other faculties both small and great;
when this has been set right a man becomes good,,
when it has failed a man becomes bad ; it is through
this that we are unfortunate,, and are fortunate,
blame one another, and are pleased with one
another ; in a word,, it is this which, when ignored,
produces wretchedness,, but when attended to pro-
duces happiness.
But to do away with the faculty of eloquence and
to say that in all truth it is nothing is the act not
merely of a man ungrateful to those who have given
it, but also cowardly. For such a person seems to
me to be afraid that, if there really is a faculty of
this kind, we may not be able to despise it. Such
also are those who assert that there is no difference
between beauty and ugliness. What ! could a man
be affected in the same way by the sight of Thersites
and that of Achilles ? Or by the sight of Helen
and that of some ordinary woman ? But these are
the notions of foolish and boorish persons who do
not know the nature of each several thing., but are
afraid that if a man notices the superiority of the
faculty in question he will immediately be carried
away by it and come off worsted. Nay, the great
thing is this : to leave each in the possession of his
own proper faculty, and, so leaving him, to observe
the value of the faculty, and to learn what is the
highest of all things, and in everything to pursue
after this, to be zealous about this, treating all other
things as of secondary value in comparison with it,
415
ARRIAN'S DISCOURSES OF EPICTETUS
TOVTO TreTroi'rjfjbevoVt ov juLevrot, dfJLe\ovvTa ov
35 eiceivtov Kara Svva/juv. KOI jap o<pda\/jLO)v
\r}TeOV, d\\* OV*% 009 TOV KpaTLO~TOV, d\
TOVTCOV $ia TO KpdricTTOV on e/cetvo OVK
%i Kara <pvcriv el jmrj ev rovrois ev^oyicrTovv real
ra Tpa irapa ra irepa atpovfj-evov.
36 Tt ovv ecrri TO ryivbfjievov ; olov e.1 TI$ dirio^v ei$
Trjv rrarpiSa rr^v eavrov KO\ SioSevwv TravSofceiov
KO,\OV apeaawros avT$> TOV irav^ofcelov KaTap^evoi
37 ev TO) TravSoKelto. av9pa>7r, 7re\dffov crov T/}?
TrpoOeaect)?' ovrc e/9 TOVTO caSefe?, aXXa 8t,aTovTOV.
" d\\d KOfjufyov TOVTO." Tcocra $' a\\a Trav&OKela
38 KOfjL^rd, TTocroi oe Xeiyuwz^e?- aTrXco? 009 StoSo?. TO
Se iTpOKeL^evov eKtlvo* eh TVJV irarpL^a erraveXdeLV,
TOV? olfceiovs dTra~K\d%aL Seovs, avTov TO, TOV
TTO\LTOV TToielv, jrj/jiai, Trai$OTrQielo-
39 vojjii^o^eva^ a/D^a9. ov yap TOU9
rilLiv TOTTOi/9 efcKe^o^evo^ /V?;Xu^a9, aXV ev o<$
eyevov teal 3)v tcaraTeTa^at, 7roX/T^9, ev TOVTOL?
dvaffTpafyycropevos. TOLOVTOV TI real evTavdd ecrrt
40 TO yivo^vov. eirel Sid\6jov teal TQiavT^ rrapa-
Soo-ec)9 e\6elv em TO Te\ewv
irpoaipeaiv efcrcadapai Kal Trjv Svva/jLiv Ti]V
crTLfcyv T&V fyavTacri&v opOrjv KaTacrfcevdaai
dvdyfcrj 8e T)]V irapdSocriis ylvecrOai Sid TIVO>V
decoprjfjidTo&v Kal S^a \%ea)<; TTOW Kal /iTa
41 iroiKi\ia^ Kal ^pLfjiVTrfTO^ TCOV
nvuv Kronenberg : r&v 8.
1 Compare the saying ascribed to Jesus by the ({real
Mogul Akbar as inscribed on a gateway of the ruined city
Futtey-pore-Sikri in India, "Jesus had said: * The world
416
BOOK II. xxnr. 34-41
though without neglecting these, as far as this is
possible. For we must take care of our eyes too,
yet not as the highest thing, but we must take care
of them for the sake of the highest ; because this
latter will not have its natural perfection unless it
uses the eyes with reason and chooses one thing
instead of another.
What, then, generally takes place ? Men act
like a traveller on the way to his own country who
stops at aci excellent inn, and, since the inn pleases
him, stays there. Man, you have forgotten your
purpose ; you were not travelling to this but through
it. 1 ce But this is a fine inn." And how many other
inns are fine, and how many meadows yet simply
for passing through. But your purpose is the other
thing, to return to your country, to relieve the fear
of your kinsmen, to do the duties of a citizen your-
self, to marry, bring up children, hold the customary
offices. For you did not come into the world to
select unusually fine places, I ween, but to live and
go about your business in the place where you were
born and were enrolled as a citizen. Something
like this takes place also in the matter which we
are considering. Since a man must advance to
perfection through the spoken word and such
instruction as you receive here, and must purify his
own moral purpose and correct the faculty which
makes use of external impressions, and since the
instruction must necessarily be given by means of
certain principles, and in a particular style, and
with a certain variety and impressiveness in the
is but a bridge, over which you must pass, but must not
linger to build your dwelling,* " See Resch, Jigrapha (1906),
no. 95, p. 292.
417
VOL. I. E K
ARRIAN'S DISCOURSES OF EPICTETUS
TOVTCOV akiaKOfjieyoi Kara/Mevovcrw
dVTOV, 6 jJiV V7TO T7?9 XefeG^, S' V7TO CTi;XXo-
JLCT/JL&V, o $' vTrb /jberaTriTrTovTCdV, 6 S' VTT' aXXou
TLVO<$ roiovrov TravSoKciov, KCU
609 Trap ra
42 "AvdpcoTTG, TO irpofceifJievov r)v &oi tccnao-Kevdcrai
Kara <f>v<nv, lv ope^ei avairorevicrov, eV S'
Serrore Sv&TVXovvra, e'Xeu^epo^ d/cc*)\vTOV 3 avavd-
ry/ca&TOV, crvvap/jLO^ovra rf) rov A^o?
ravrrj Treido/JiGvov, ravrrj evapeo'rovv r ra )
TOVTOVS
ayov Se yu.', a) ZeO, teal av 7' ^;
43 eZra rouro TO TrpoKeljJievov e%a)v dpecravros aoi
pecrdvTO)v decdpTj/jidrtov Ttv)v avrov
/cat Karoiftzlv Trpoaipf)
ev O'LK(^ KOI \eyew
rt9 jap \<yt, fir) elvai
44 SioSov, a>9 TravSo/ceia. ri <y&p tca)\vi
1 In JBncheiridwn 53 the other three verses are quoted. :
'* To that goal long ago to me assigned.
I'll follow and not falter ; if my will
Prove weak and craven, still I'll follow on."
They are derived from a poem of Clcanthos (Von Aruim,
Stoicorum VeUrum Fragmenta, 1. frag. 527). For a somewhat
indifferent translation of them into Latin, sec Seneca, JSptsf,.,
107. 11, who adds as a fifth verse in the pointed style
characteristic of him : DummtwlentemfatM, nolmitem, trahwiL
" The willing are led by fate, the reluctant dragged." It is
not impossible that the sentiment hero expressed may bo
' 418
BOOK II. xxui. 41-44
form of these principles,, some persons are captivated
by all these things and stay where they are ; one is
captivated by style, another by syllogisms, another
by arguments with equivocal premisses, another by
some other (f inn " of that sort, and staying there they
moulder away as though they were among the
Sirens.
Man, your purpose was to make yourself com-
petent to use conformably with nature the external
impressions that came to you, in desire not to fail
in what you would attain, and in avoidance not to
fall into what you would avoid, never suffering mis-
fortune, never ill fortune, free, unhindered, uncon-
strained, conforming to the governance of Zeus,
obeying this, well satisfied with this, blaming no
one, charging no one, able to say with your whole
heart the verses, beginning :
" Lead thou me on, O Zeus, and Destiny." 1
And then, although you have this purpose, because
some petty trick of style, or certain principles, catch
your fancy, are you going to stay just where you
are and choose to dwell there, foi-getful of the
things at home and saying "This is fine"? Well,
who says that it is not fine ? But only like a
passageway, like an " inn." For what is to prevent
one of the remote and probably unconscious inspirations of
Cardinal Newman's celebrated hymn,
tc Lead, Kindly Light, amid the encircling gloom
"Lead Thou me on ! "
For his mind being haunted by "some texts of this kind,"
i.e., that "(Jod meets those who go in His way," etc.> see
Ward's Life of Johti Henry Cardinal Newman , 1. 55.
419
E K 2
ARRIAN'S DISCOURSES OF EPICTETUS
0)9 A??yt60o-$ez>779 aTV%W ; TL Se KO)\VGL cri/XXo-
<yicrfjiov$ ava,\vovra ot>9 ~KpV(T(,7r7ro$ ad\iov elvai,
irevOelv, (pdovelv, a7rXco9 rapdacrecrdat,, KaxoSat,-
45 p,oveiv ; ovSe eV. opa<$ ovv on TravBo/cela rjv
ravra ouSe^o? a^a, TO Se Trpoicei^evov aXXo ^z/.
46 ravra orav Xe^ya) Tryoo? Tivas, olovral JJLG. tcara-
/3d\\iv rrjv Trepl TO Xeyew 7ri{A6\iav r) Tr^v ^repl
ra decoptj/JLara. <ya> 8 J ov ravrr]v Kara/3d\\a) s
aXXa TO Trept ravr* aKaTa\iiKTL/c&>$ * e^eiv KCLI
47 evrav6a Tidecrdai TCL^ avr&v eXTT^/Sa?. et T9
TOVTO TrapiCTTa*; ySXaTTTet Tot>9 atcovovras, rcafie
ridecrde eva T&V /3Xa7TToz/T<wz>. oz) ^vva^ai S'
aXXo /3\67TO)P TO fCpdriCTTOV fCal TO KVptCOTdTOV
aXXo
Ct,VT() TIVO$ OTl
crov afcovcrai, rfKdov 7Tpo9 ere KOL ouSevroTe
2 airetcpiv' fcal vvv, el SWCITOV, irapaKoKS) ere
direlv ru pot, Ao/ceZ cro^, I^T;, Kaddjrep aXXof
al TOU \eyeiv, $)v 6
, o
3 Ao/cet. QVKOVV 6 p&v Sia TOV \e<yet,v auT09
ai aXXov9 olo9 TG a>i/
., o
pO
av
1 Upton's "codex " : raura Kara\r)icriKS>s jS.
420
BOOK II. xxiu. 44-xxiv. 3
a man having the eloquence of Demosthenes and
yet being unhappy, and what is to prevent him
from, analyzing syllogisms like Chrysippus, and vet
being wretched, from sorrowing., envying, in a word,
from being disturbed and miserable ? Absolutely
nothing. You see, then, that these were "inns" of
no value, while your purpose was something else.
When I speak thus to some people they think that
I am disparaging the study of rhetoric or that of
general principles. Yet I am not disparaging this,
but only the habit of dwelling unceasingly on these
matters and setting one's hopes in them. If a man
does his hearers harm by presenting this view, set
me down too as one of those who work harm.
But when I see that one thing is highest and
supreme, I cannot say the same of something else,
in order to gratify you, my hearers.
CHAPTER XXIV
To one of those whom he did not deem worthy
SOMEONE said to him : I have often come to you,
wishing to hear you and you have never given me
an answer ; and now, if it be possible, I beg you to
say something to me. He answered : Do you think
that, just as in anything else there is an art, so
there is also an art in speaking, and that he who
has this art will speak with skill, while he who does
not have it will speak without skill ? I do. Then
he who by speaking benefits himself and is able to
benefit others would be speaking with skill, while
he who confers injury rather than benefit would be
without skill in this art of speaking ? You would
421
ARRIAN'S DISCOURSES OF EPICTETUS
4 rov9 B' dxpeKovjjievovs. ol ' aKovovre?
o>(^e\ovvTai a<$> &v d/covovcnv rj /cal TOVTCOV
av roi/9 pep &(j)\>ovj*evov<$ rou9 Se /3Xa7rTo//,o>oi>9 ;
Kat TOVTGOV, ecfrrj. QVKOUV fcal IvravOa OCTOL
jj,V e/ATreipcos aicovovcriv ox^eXof/i'TeUj ocroi S' airei-
5 pa>? ^KaTTTOvrai ; e Cl/jio\6ryei,. ?/ E<rr^z/ apa rt?
epireipia KaOdirep rov \eyew OUTGO? /cal rov
6 aicovew ; "Eoi/cev. Et Se /3o{i\ei 9 /cal OVTCOS
(Tfce^rai avro. TO /JLOVCTL/C&S a^ra&Q ai TLVOS croi
7 So/eel ; Moucr^ou. Tt $e ; TOV av^pidvTa 009
Set ttaTCLcrKGvdcrai, TLVOS <JQL ^alveiai ; ' AvBpiav-
TOTTOLOV. To l$eiv /j,7reipa)<> ouSe/i^d? CTOL Trpocr-
&Lcrdai, <f>aivTa,L Te^vrj^ ; UpocrSeiTaL fcal TOVTO.
8 QVKOVV el fcal TO \eyew 009 Set TOV e/JLTreipov
<TTI,V S opd^ OTL Kal TO ctfcoveiv axp\ijLL(x)$ TOV
9 ejJiTreipov e&Tiv ; /cal TO fAsv TeX6a>9 teal <tt<
el /3ov\ei>, 7rp09 TQjrapov a<p}{Av, 7rel KCU
10 <TfJiV df^<j>OTpOl TTaVTOS TOV TOIQVTOW KlvO $
7ra9 dp r^9 o/^o\oyyjcrai fjioi So/eel, cm Trocrri^ 76
Tij/09 Tpt/3'^9 Tre^l TO axoveiv Tr/aocrSetrai o
(f>i\ocro<j)a>v atcovcrofiGVos. TJ yap ov ;
11 Hepl TtP09 ovv \eyco Trpbs cre^ Se?f ov /AO
dfcovaai Svvacrai; Trepl ayaO&v /cal
; apa 76 ZTTTTOU; Ov. 'AXX<i /3oo9;- -Oi;.
12 T o5i/; avdpdbTrov; Nat.
vOptdTTOS, T/9 ^ (pTJCTL
teal /cara TTOCTOZ/ Trepl rofJro - 1 ra aira
1 Sohweighiiuser : TOU /S'.
422
BOOK II. xxiv. 3-12
find that some are injured and others benefited.
And are all those who hear benefited by what they
hear, or would you find that of them too some are
benefited but others injured? Yes, that is true
of them also, he said. Then in this case too are all
those that show skill in listening benefited,, but all
those that do not show such skill are injured ? He
agreed. Is there, therefore, also a certain skill
in listening, just as there is in speaking ? So it
seems. But, if you please, look at the matter from
this angle also ; whose part do you think it is to
handle an instrument musically? The musician's.
Very well, and whose part does it appear to you
to be to make a statue properly ? The sculptor's.
Does it appear to you to require no art to look at
a statue with skill ? This also requires art. If,
then, to speak as one ought is the part of a skilled
person, do you see that to hear with benefit to
himself is also the part of the skilled person ? Now
as for perfection and benefit, if you please, let us
drop the consideration of them for the present, since
both of us are far removed from anything of that
sort ; but this I think everyone would admit, that
the man who is going to listen to the philosophers
needs at least a certain amount of practice in listening.
Is it not so ?
What, then, shall I talk to you about ? Tell me.
What are you capable of hearing about ? About
tilings good and evil ? Good and evil for what ?
Do you mean for a horse ? -No. Well then, for an
ox? No. What then? For a man ? Yes. Do
we know, then, what a man is, what his nature is,
what the concept of man is ? And have we ears
that are to any degree open with regard to this ?
423
ARRIAN'S DISCOURSES OF EPICTETUS
rerprj/jieva; d\\d <pvcri$ ri crnv evvoels r) Suva-
crai Kal Kara TTO&OV dKO\ov6r]o~ai pot, \eyovrt;
13 aXX* dTroSeigei xpijcro/jiai ' 777309 ore; TTW?; rrapa-
K0\ovdel^ jap avr& rovra> 3 ri ecrriv aTroSet^? rj
7ra>9 rt aTroSeitcvvTai TI Sia rivcov ; rj rlva Q^OLO,
14 p,v aTToSei^ei ecrriv, aTroSe^? S J ovtc ecmv ; ri
yap laTiv aXrjdes olSa$ r) TL ean tyevftos ; il rlvi
aKO\ov6elt ri TIVL fJbd^eraL rj 0.^0/^0X070 vflzvov
IcTTiv r) aa-v^cDVOV ; a\\a KivS) ere 7Tpo9 ^)tXocro-
15 (friav ; TTW? TrapaSeiKvva) aot TTJV yw-a^v r&v
7ro\\)v av0p(*)7ra)V, /cad* f)v Sia<ppovrai ire pi
a<yad&>v Kal xafecov /cal crv/jL^epovrcov fcal acrvfji<p6~
pa)V, avro rovro ri ecrrt, /^d^rj ov/c el&oTt,; l Self-ov
oZv pot,, ri irepavS) SiaXeyo/Aevos orot. tclvycrov
16 fiot irpodv/JLiav* co9 ?) /varaXX^Xo? Troa r& Trpo-
(paveccra Trpodvpiav avT$> Kivzl irpos TO
v, av Se "Kidov rj aprov irapadfjs, ov fcivrjdrj-
crerai, OUTGO? elai rives rj/juv (pvcri/cal Trpodv/jiiat, Kal
Trpo? TO \eyeiv, orav o aKovcro/jievos <j>avfj T69, orav
O.UT09 epeOi&rj. av 8' 0)9X^09 rj ^opT09 f} TTapa/cei-
17 yt6z/o9, 7TW9 Svvarai, dvOpGorrto opet-iv Kivrjcrai ; ?}
a/t7TXo9 /itf n Xeyet T^> yeapyq* rc e
<iXX J avrr) Si avrr)$ e/jufiaivovcra, on,
"\vcrire\rjcrei avrq*, KKa\elrai 7r/)09 rfjv i
18 \eiav. rci irai&ia rd mdavd Kal Spc/jiea rlva ovtc
K/ca\eirai 7rpb$ TO avuTrai&iv avrols Kal crvv-
epTreiv Kal 7r/oo9 TO crv^^Kt^Giv ; ov(p Se T/9
1 Keiske: Mra&.
424
BOOK II. xxiv. 1 2-1 8
Nay, have you a conception of what nature is, or can
you in any measure follow me when I speak ? But
shall I use a demonstration for you ? How can I ?
For do you really understand what a proof is, or
how anything is demons trated, or by what means ?
Or what things resemble demonstration, but are not
demonstration ? Do you know, for instance, what is
true, or what is false ; what follows what, what con-
tradicts, or is out of agreement, or out of harmony
with what ? But am 1 to interest you in philosophy ?
How shall I set before you the contradiction in the
ideas of the multitude, which leads them to disagree
about things good and evil, advantageous and dis-
advantageous, when you do not know what contra-
diction itself is? Show me, then, what J shall
accomplish by a discussion with you. Arouse in me
an eagerness for it. Just as suitable grass when
shown to the sheep arouses in it an eagerness to
eat, whereas if you set before it a stone or a loaf
of bread, 1 it will not be moved to eat, so we have
certain moments of natural eagerness for speech
also, when the suitable hearer appears, and when
he himself stimulates us. But when the would-be
hearer by our side is like a stone, or grass, how can
he arouse desire in the breast of a man ? Does the
vine say to the husbandman, " Pay attention to
me " ? Nay, but the vine by its very appearance
shows that it will profit him to pay attention to it,
and so invites him to devote his attention. Who is
not tempted by attractive and wide-awake children
to join their sports, and crawl on all fours with
them, and talk baby talk with them? But who is
1 The observation of nature is faulty ; sheep will upon
occasion cat broad, vegetables, and even meat.
425
ARRIAN'S DISCOURSES OF EPICTETUS
TrpoOv/jLeirat, o~v/j,Trai%iv ?? avvoy/cacrdat,; KOI
yap el pitcpov, O/JLO>$ ovdpiov ecmv,
19 Tu ovv JJLOI ovSev Xe<ye9 ; 'Efcelvo JJLOVOV e%o>
croi elTTslv, on, 6 dyvocov, T'IS ecrn /cal errl ri
yeyovev /cal ev TIVI TOVTG) T& /cocr/Aca real fiera
Tivtov KQIVWV&V teal iiva TO, dyaffd ecm /cal ra
Ka/ca real ra tca\a /cal ra ala-%pd, /cal J^TJTG \6ya)
^r\r dTroSei^ei, /JL^T TI ecmv
<r r) TI tyevSos, fjLtjre SiaKplvat, ravra Svvd-
OUT' ope^erac /card fyvcriv OUT' eKicKwei, ovd >
' i/3a\LraL 3 ov crvy/<:aTaOt]O"Tat f
OVK dvavev&ei, ov/c efye^ei, TO <TVVQ\QV /tca<j6o9 /cal
Tf^>Xo9 7r6pi\vcrTai, $o/c&v ju,V TL$ elvat, o>v S'
20 ouSe/9. vvv yap Trp&rov rovd* OUTCO? e%i ; ov^l
% ov yevo$ avdpajrcov ecrTt'z/, e e/ceivov irdvra
rd d/^apr^ara /cal rd drv^j/jiara Trapd
21 T^y ayvoiav yey&vrjrac, ; ' Kyafjie^v<dv /cal
Xei/? Sid it aXX^Xoi? Stetfrepovro ; ou%l
pa] slbevai, rlva ecrrl crvfi^epovra /cal d
ov'xl 6 /jiv \eyeij ore crv/jLcfi
Trarpl ryv ILpvcrrjiba, 6 Se \eyei, on ov
ou%t o {AW \eyei, on, Set avrov \a/3ew TO d\\ov
yepa$, o Se, OT^ ov Set; ov 1 )^ Sid TavTa
22 ^OI'TO /cal Ttv9 rjcrav /cal errl r( \r)\vQo~av ;
Irrl TI ekrfkvda^ ;
v rj
426
BOOK II. xxiv. 18-22
eager to play with an ass, or to join its braying ?
For however small it may be, it is still nothing but
a little ass.
Why, then,, have you nothing to say to me ? There
is only one thing I can say to you that the man who
does not know who he is, and what he is born for, and
what sort of a world this is that he exists in, and whom
he shares it with ; and does not know what the good
things are and what are the evil, what the noble and
what the base ; and is unable to follow either reason
or demonstration, or what is true and what is false,
and cannot distinguish one from the other ; and will
manifest neither desire, nor aversion, nor choice, nor
purpose in accordance with nature ; will not assent,
will not dissent, will not withhold judgement such a
man, to sum it all up, will go about deaf and blind,
thinking that he is somebody, when he really is
nobody. What ! do you think that this is something
new ? Has it not been true from the time when the
human race began to be, that every mistake arid
every misfortune has been due to this kind of ignor-
ance ? Why did Agamemnon and Achilles quarrel ?
Was it not because they did not know what things
are expedient and what are inexpedient? Does not
one of them say that it is expedient to give Chrysei's
back to her father, while the other says that it is not
expedient? Does not one of them say that he ought
to get some other man's meed of honour, while the
other says that he ought not? Is it, not true that
this made them forget who they were and what they
had come for ? Ho, there, man, what have you come
for? To get sweethearts or to fight? " To fight."
With whom? The Trojans or the Greeks? "The
Trojans." Well, then, are*you turning your back on
427
ARRIAN'S DISCOURSES OF EP1CTETUS
ovv TOV c/ E/cropa 7r I TOV ftacriKea TOV cravrov
23 <77ra9 TO f i><po$ ; av S', <S /3eXTcrTe, d<pel<$ ra TOV
oS Xao/ r* 7Ti,TTpd<paTai, /cal rocrcra /xe/-
l /copacriSLov oiaTrvtcTevets TO>
TWV crv[ji/jid'%a)v, ov Bel vravrl
teal <f)V\drTLv ; /cal ^(eip&v <ylvr) fcojji^rov
/Deo)?, 09 roi/9 /caXou? fjLOVO/JLd%ov$ Sea
; opa$ } ola iroiel ayvoia Trepl r&v
"'AXXa Kayo) TrXoucrios el^i" j&tf TI ovv TOV
3 AyafMejuvovos 7r\ovo-ia>T6po$ ; " dXXa /cal /eaXo?
el/jLl" /JLTJ TC OVV TOV 'A%fcXX&>9 KO\\L<J)V ;
" aXXa /cal KOfMov KO^OV %&>." o S' 'A^XXeu9
ou fcd\\iov fcal %avdov ; /cal ov/c e/cTein&v avTo
25
{itf TL ovv Svvacrat, \L6ov apai TI\IKOV o
?} 6 Ata9 ; " aXXa /cal eityevijs" ^j 11
/x^r/309, p*r} TL TiaTpbs lyyovov A*09 ; ri
ovv e/ceivov ax^eXet raOra, orav ica6r)p,evo<$ (c\airj
26 Sia TO /copao-tb'iQV ; " aXXa piJTd)p elfii" e/clvo$
S' OVK rjv ; ov ^SXe7re^9 7rw9 Ke%pr]Tat, T<W Seivo-
/ Trepl Xo'yoL'9 '
i, 7TW9 avTov
1 Homer, Iliad, II. 25, translated by Bryant.
2 The reference is obscure; possibly Chryses is meant
(Wolf and others), but this seems most unlikely, or there may
be a sneering allusion to some contemporary of the philo-
sopher, who'.was excessively interested in gladiators (Schenkl).
I am inclined to think rather of Calchas, thq high priest
of the Achaeans, who treats both Agamemnon ami Achilles
with more civility than they "would seem to deserve, at least
428
BOOK II. xxiv. 22-26
Hector and drawing your sword against your own
king ? As for you, O best of men,, are you turning
your back on your duties as king,
Who has the charge of nations and sustains
Such mighty cares, 1
and for the sake of a paltry damsel engage in a fist-
fight with the greatest warrior among your allies, a
man whom you ought to honour and protect in every
way ? And do you sink below the level of an elegant
high priest who treats the noble gladiators with
all respect ? 2 Do you see the sort of thing that
ignorance of what is expedient leads to ?
"But I too am rich." You are not,, then, richer
than Agamemnon, are you ? ce But I am also hand-
some." You are not, then, handsomer than Achilles,
are you ? fe But I have also a fine head of hair."
And did not Achilles have a finer, and golden hair,
too? And did he not comb it elegantly and dress it
up? "But I am also strong." You are not, then,
able to lift as large a stone as Hector or Aias lifted,
are you? cc But I am also noble born." Your
mother is not a goddess, is she, or your father of the
seed of Zeus ? What good, then, does all this do him
when he sits in tears about the damsel ? (( But I am
an orator." And was not he ? Do you not observe
how he has dealt with Odysseus and Phoenix, the
most skilful of the Greeks in eloquence, how he
stopped their mouths ? 3
in the opinion of Kpictelus, who had no undue reverence for
the great figures of the JHJpic.
3 The reference is to the spirited and convincing speeches
of Achilles (Iliad, IX.) in answer to the appeals of Odysseus
and Phoenix.
429
ARRIAN'S DISCOURSES OF EPICTETUS
27 Tavrd croi {JLOVO, %a) elrreiv teal ovSe TCLVTCL
28 7rpodv/j,o)$. AJ# ri ; f 'Qri fjie ovfc r)pedi,cra<;. el?
TL jap a7TL$oov epediorffa) I ct>9 ol lirrrLfcol jrepl
ZTTTTOV? rou? V(f)vei$ ; 6^9 TO aco/jbdrLOv ; "
avro TrXacrcrw. et? rr)V eaO^ra ; fcal
rpv^epav e%e^9. 69 cr%'?7 ) aa, e^9 /3Xe/^-/t
29 ovSev. orav aKovcrai Oekrjs <pi\oo"6<pov, fjb
avTcp on " ovSev JJLOL Xe^e^ ; " a\\a
Bei/cvve cravrov olov T' 2 axoveiv Kal O-^TG
TOP Xeyovra.
avayfcala ra \ojLKa ;
1 Tcaz> vrapovrcdv $e nvo<? eljTOvro^ Tleicrov
ori ra \oyi/ca ^p^ai^a ecrnv, (R)Xei9,
2 aTToBei^co aoi TOVTO ; NaL Qvscovv \oyov
aTTO^eiKTiKov Siake^drivai Set ; c
3 Se Ilo^e^ o$v elcrp, av ere cro^LcrcdjJLat ;
rov
OTi ravra avaj/ca ern/,
avr&p ouS' avTO TOVTO $vvaaai fjiadelv,
dvaytcata rj OVK avayfcald
5"'. Tt TO (fStoz^ TOV a
e^i. GTrel <y&p o
ov BeXei ap>apTaveLv 9 a\\a fcarop-
1 Wolf : tyeQlffto $,
3 Schenkl : TOV &
43
BOOK II. xxiv. 27-xxvi. i
This is all I have to say to you,, and even for this I
have no heart. Why so? Because you have not
stimulated me. For what is there in you that I may
look at and be stimulated, as experts in horseflesh are
stimulated when they see thoroughbred horses ? At
your paltry body ? But you make it ugly by the shape
which you give to it. 1 At your clothes ? There is
something too luxurious about them, also. At your
air, at your countenance ? I have nothing to look at.
When you wish to hear a philosopher, do not ask him,
cc Have you nothing to say to me? " but only show
yourself capable of hearing him, and you will see
how you will stimulate the speaker.
CHAPTER XXV
How is logic necessary ?
WHEN someone in his audience said, Convince me
that logic is necessary, he answered : Do you wish me
to demonstrate this to you ? -Yes. Well, then, must
1 use a demonstrative argument? And when the
questioner had agreed to that, Epictetus asked him,
How, then, will you know if I impose upon you ?
As the man had no answer to give, Epictetus said :
Do you see how you yourself admit that all this
instruction, is necessary, if, without it, you cannot so
much as know whether it is necessary or not ?
CHAPTER XXVI
What iff the distinctive characteristic of error ?
EVERY error involves a contradiction. For since he
who is in error does not wish to err, but to be right,
1 That is, by pasture, overeating, or lack of exercise.
43 *
ARRIAN'S DISCOURSES OF EPJCTETUS
2 8&orai, SijXov OTL o p,ev Qe\ei ov TTOiel. TL yap
6 /e\7TT779 deXet, Trpa^ai ; TO avT&> crv/j,cf)pov.
ov/c ovVj el do"u/ji(j)op6v ecrnv avT&> TO ArXeTrre^,
3 o JAGV 0e\,et, Troiel. Tcaaa Be tyv%r) \o<yi/C7) tfrvcret,
^>La^^KrjTai irpos [jid^v KCU /xe^pi yctez/ av jjurj
7rapaKO\ov6f) TOUT<W, OTL ev ficix*} ecrTlv, ov$ev
KC>\vTai TO, fjia^ofjieva Troietv* 7rapaKo\ov0tf-
cravra fie 7ro\\rj avdy/crj ajroaTrivai r^9 i^a^ri^
KOI (fivryeLV OVTO)<> <i)9 KCU airo TOV ^evSov^ ava-
vevcrai Tri/cpa avdjKtj TO) alcr0ai>o/JiV(p, OTL ^eOSo?
TOVTO /A?] tfiavTcifyTai,, 009
ovv v yq>,
OVT09 6
fca6* TJV afjLapT(ivL t /ca
TrapacrTrjcraij TT&S o de\ec ov Troiei /cal o jjirj
av a TOVTO
cofAaTOs yap (p
6 XayC6/3az/6H> Troiel avTO. Sia TOVTO /cal
vTrj TTI SvvdfJiet, 7r7roiQob$ eXeyev STL ts eyo)
Xe^, apKOv/jiai $* del T$> TrpocrScaXeyo/^evc^ real
ifcelvov iirityirjtyl^a) /cal KO\& pdpTvpa /cal el9 &v
7 o5ro9 dp/eel JJLOI dvTi TrdvTCdv." $$(> ydp, vrro
43 2
BOOK II. xxvi. 1-7
it is clear that lie is not doing what he wishes. For
what does the thief wish to achieve ? His own
interest. Therefore, if thievery is against his
intei*est, he is not doing what he wishes. Now every
rational soul is by nature offended by contradiction ;
and so, as long as a man does not understand that he
is involved in contradiction, there is nothing to
prevent him from doing contradictory things, but
when he has come to understand the contradiction,
he must of necessity abandon and avoid it, just as a
bitter necessity compels a man to renounce the false
when he perceives that it is false ; but as long as the
falsehood does not appear, he assents to it as the
truth.
He, then, who can show to each man the contra-
diction which causes him to err, and can clearly
bring home to him how he is not doing what he
wishes, and is doing what he does not wish, is strong
in argument, and at the same time effective both in
encouragement and refutation. For as soon as any-
one shows a man this, he will of his own accord
abandon what he is doing. But so long as you do
not point this out, be not surprised if he persists in
his error ; for he does it because he has an impression
that he is right. That is why Socrates, because he
trusted in this faculty, used to say ; " I am not in the
habit of calling any other witness to what I say, but
I am always satisfied with my fellow-disputant, and
I call for his vote and summon him as a witness, and
he, though but a single person, is sufficient for me in
place of all men," 1 For Socrates knew what moves
1 Compare II. 12, 5, and the note on that passage.
1 Supplied by Wolf,
433
VOL. I. F F
ARRIAN'S DISCOURSES OF EPICTETUS
av re $eX??9 civ re JJLTJ. \oyitcq*
C^t* /* \> / t\C*\
oeigov ^a'^v fcai airocrr'jja'eTar av oe
, avro? G~avT& fjbdXX.ov ey/caXet rj TCW
1 Added by Schwcighiiuser.
2 Schenkl: tviOpfyeL or eireiOpfyei. $. Many conjectural
restorations have been proposed.
434
BOOK II. xxvr. 7
a rational soul., and that like the beam of a balance it
will incline, 1 whether you wish or no. Point out to
the rational governing faculty a contradiction and it
will desist ; but if you do not point it out,, blame
yourself rather than the man who will not be
persuaded.
1 The text is very uncertain (see critical note). The
general idea, however, is pretty clearly that expressed by
Cicero, Acad. PrL II. 38 ; U& enim, necessa est lancem in libra
'iis impositis dcprimi, sic animum perspicuis ccdere.
435
V F 2
CORRIGENDA
page 19, note 2, for {c dark red " read " bright red."
97, headline, for e< Book VII " read " Book I,"
132, line 17, for "guiding" read "governing."
161, line 9 from bottom, for " Mysia " read " Moesia."
178, note 1, italicize the first letter in " Sophistcs."
193, line 3, for " bestial "'read "beast-like."
193, line 9 from bottom, for "Send him away" read
" Don't mind him."
,, 217, 4 lines below the verse, for "to the formation . . .
about death we manifest," read "about the formation
. . . on death we show. "
,, 331, line 4 from bottom, for "for bits" read "for pretty
bits."
ADDENDA
Introd. Epistle I, add to note 1, p. 4 : Of. M. Anrel. I. 7 and
K. Hirzel, Dcr Dialog (1895), II. 243, 2.
Add note to Book I. 4, 15 : An excellent commentary on the
sentiment expressed here is offered by Seneca, Ep. 33, 7-9,
Add to note 1, Book I. 14, 2 (p. 101) : ; and especially ,J. Rohr,
Philol Supplbtl. XVII. (1923), 34-76.
Add to note 1, Book I. 14, 10 (p, 103) : Of. Psalm 94, 9 : He
that hath formed the eye, shall Tie not see?
Add to note 1, Book I. 15, 4 (p. 106) : The term is well dc.iined
by Cicero, De Nat. Deonm, II. 29.
Add note, Book I, 20, 6 : For a close parallel, wee, Plato, 72^?.
Ill, 409 DTS (cf. Bonhofter, 1911, 108).
Add note, Book I, 25, 15 : For the reference to Trajan's cam-
paigns along the Danube, see Oolardoau, 299 (after Donlcel),
and Hartmann, 262. Of. the second addend HMI above.
Add to note, Book I, 28, 4 : , apparently combined with Pliaedo,
90 D (ef. Sclipnld a , p. cxiii). Tho conflation is prol>ably
due to a sunnuary of Plato's touching, very likely in
Ohrysippus, for it is repeated exactly in IT. 22, 36.
Add note,, Book I, 29, 46-7 : For an interesting <lisoiiH.si<m of
the word "witness" herein a sense that partially antici-
pates that in the Christian word <{ nmrtyr," HOC, K. Dornsciff
in ArchwfiirRel.~Wiss., 1923-4, 22:*134 if., cap. 137-9.
Add note, Book II, 9, 20 : There may also bo Home doubt as to
the meaning of Tfy^eVou, since among recent scholars,
Hartmann, p. 267, takes it of persecxition in courts of
law, while Sharp, p. 134, refers it to circumcinkm,
43 6
INDEX
ABSCESSES, 89
Academics, 87, 39, 371 ff.
Academy, 171, 175
Acceptably to the gods, things done,
99 ff.
Achilles, 87, 143, 159, 183, 185, 415,
427, 429
Acropolis, the, 331
Activity, a duty of man, 75
Actor, 197, 199
Admetus, 395
Admiration, desire for, 141, 148
Admission of weaknesses, 383 ff.
Adriatic, 253
Adultery, 233 ff., 279, 353
Advice, 231
Acolu.8, 11
Agamemnon, 143, 159, 185, 427, 429
Agrippinus, 15, 19
Aias, 275, 429
Aleibiades, 355
Alexander the Great, 305, 397
Alexander (Paris), 183, 301, 399
Allegiance, oath of, 105
Amphiaraus, 403
Amphitheatre, 103
Analysis of syllogisms, 233
Anger, 99, 121 IT.", 1(57, 177 1L, 279, 353
Aninials, for the service of man, 45,
109, 201 ; different from men, 43,
(57, 181, 259
Another (=Uod), 101, 205, 243
Antigonos, 301
Antiputer, 349, 301, 303
Anti-social doctrines, 373, 375
AnUsthencH, 117, 347
Anxiety, 297 11'., 325
Anytus, 191, 229, 242, 243
Ape, 237
Applause, 297, 299
Application of preeonccp lions, 145,
285, 287, 339
Appropriate, the, 23, 179
Appropriation to ono'a own, needs,
133
Archedemuw, 237, 349, 308
Argumentation, art of, 2 91 ff,
Arguments, 345. See also Equivocal
premisses ; Hypothetical arguments
or syllogisms ; Syllogisms.
Aricia, 15
Arrian, 5
Art of living, 107
Asclepius, 397
Ass, or donkey, 127, 131, 243, 203,
413, 427
Assayer of silver, 233
Assent, 31, 119, 121, 177, 341, 347
Athena, statue of, 263, 265, 367
Athenian, 03 f., 399
Athens, 103, 331, 333, 379
Athlete, 21, 31, 151, 195, 345, 347, 357
Alrt'us, Tlic\ of Euripides, 187
Attica, 335
Augustus, priesthood of, 135
Authority, see Control.
Avarice, "351, 353
Avengers, 375
Aversion, 11, 29, 31
Baby talk, 425
Balance, 185, 289, 435. See also
Criterion.
Ball play, 241, 243
Banquet, 109, 338, 301, 303
Baptists, 273
Bath, 381, 383, 389
Baths of Nero, 331
Bato, 23
Beard, 23, 111, 413
Beheading, 11, 13, 19, 23, 127, 187, 193
Better, the, to prevail over the worse,
189
Bird-augur, 257
Birth, 63, 05, 97
Books, 31, 33, 405 ; cost of, 33
Boreas, 11
Boxers, 355
Briseis, 159
Brother, and brothers, 97, 99, 107;
duty of, 277
Brutes, 25
437
INDEX
Buffoon, 197
Bugbears, 217
Bull, 23
Buskins, 197, 199
Caesar, 21, 25, 05, 75, 103, 133, 135,
197, 203, 253, 301, 303, 311, 365
Calm, 27, 29
Calypso, 363
Capital punishment, abolition of, 123
Capitol, 59, 135
Carpenter, 307
Caution, 213 ft, 229
Chains and fetters, 13, 127, 131, 187
Chamberlain, 133
Child and children, 79 ft, 95, 149, 151,
157, 195, 217, 329, 331, 333, 343,
395, 425
Choice, 11, 31, 35, 179, 341
(Christians), 272, 273
Chrysantas, 251
Ghryseis, 143
Chrysippus, 29, 31, 35, 36", 77, 117,
119, 249, 333, 347, 349, 301, 303,
421
Oiconians, 303
Circumstances, 251
Oithaeron, 155
Citharoede, 203, 297, 299, 323, 325
Citizen, duty of, 91, 275, 277, 417;
of universe, 63, 65, 275, 319
Oleanthcs, 31, 117, 301, 303
Coinage, testing of, 139
Colophon, 311
Common property, 235, 237
Company of men, 95
Complex thing, a, 209
Compulsion, 119, 121
Confidence, 213 If,, 229, 2G5, 267, 297
Conflict of opinions, 287
Consideration, 205
Gontempla/tion, 203
Contentment, 89 E.
Contradictions, 371, 373, 433
Control, things under our control, and
not under our control, 7-13, 33, 49,
97, 99, 125, 145, 147, 157, 189, 217,
227,239,297,299,301,309
Corinth, 333, 343
Corinthian, 63 f.
Councillor, 277
Craftsman (= God), 265
Criterion, 17, 81, 83, 115, 287. See
also Balance ; Measure ; Standard,
Crito, 35
438
Croesus, 25
Cross, 229
Cupping glass, 339
Daemones, 243
Death, 13, 15, 21, 87, 90, 173. 175.
217, 219, 239, 251, 255
Decisions of will, 87, 89, 121, 165
317,319
Deer, 215
Definitions, 341
Delphobus, 301
Deity, the, 101. See also Divine, the ;
God; Qads; Zeus.
Demeter, 381
Demetrius, 1G3
Demosthenes, 421
Denarius, 139
Design, argument from, 11 f., HI. 315
Desire, 11 , 27, 29, 31, 225, 377
Destiny, -119
Dice, 237, 239
Difficulties, 151 ff., 157 IT., 205 ft.
Dio, the name, 93, 231, 303
Diodorus, 359, 301
Diogenes, the Babylonian, 3(53
Diogenes, the Cynic, J53, 231, 233,
305, 333
Dioscuri, 357
Dirce, 331
Discrete thing, a, 209
Display of philosophy, 107 f., 3(51, 303
Divination, 119, .12 1, '255 IT.
Divine, the, 89, 91 , 201 , 377. See also
DfiitiL the. ; (fod ; (fads ; Z<nts,
Dog, 25, 395, 413
Domltian, 257
Door, the open, 157, 219
Drachma, 53, 233
Drowning, 241, 329
Duty, 175), 341, 3-17
Dysentery, 391
Earthquakes, 253, 329
Eebatana, 333
Educated man and edtwal ion, 1 7, 1 45,
171, 195, 199, 20 1 , 207, 2 19, 22 1 , 227,
345
Egoism. Soo Self-merest.
Egyptians, 81, 143, 273, 287
Eloquence, 413, 415, 421
End, man'H, 141, 205 ; The Knd t by
Epicurus, 411
Bnthymeme, 59
Ipap'hroditus, 13, (73), 133, 109
INDEX
Epictetus, 7, 9, 13, 19, 23, 25, 59, 63,
67, 69, 71, 72, 73, 75, 77, 113, 125,
127, 135, 169, 191, 253, 297, 349,
353, 361, 369, 371
Epicureans, 371 ff.
Epicurus, 88, 141, 149, 151, 273, 367,
373, 375, 377, 399, 411, 413
Equivocal premisses, 51 1L, 303, 305,
389, 419
Eriphyle, 403
Error, nature of, 121 ff., 431 ff.
Eteocles, 397
Euripides, 187, 331
Eurystheus, 335
Evil, 213. See also Good,
Exile, 13, 75, 87, 189
Expedient, the, 121
Exposure of infants, 151
Expression, faculty of, 405 ft
External impressions. See Impres*-
sionS) external,
Externals, 107, 175, 227, 231, 239,
245, 325, 399
Eye-salves, 391
Failures, 327
Fair, 313, 315
Fallacy, 55
False, the, 433
Family affection, 79 ff.
Fates, 95
Father, duties of, 83, 85
Fatherhood of God, 63 ff,, 99
Fear, 217, 327
Fearlessness, 219
Feeling, 120, 121
Felicio, 133, 135
Fetters. See Chains.
Fever, 131, 147, 241, 251, 353, 395
Fidelity, 233
Fields of study, 34 1, 343, 345, 347
Fighting cock, 229
First field of study, 341, 347
Flesh, 399,411, 413
Flios, 151
Floriw, 1 9
Food, views abou I., SI
Fool, 319
Foot, 245, 249, 275
Forgiving, 403, 405
Foundation, 317, 319
Fox, 27
Free and freedom, 01, 93, 05, 165, 219,
221, 227, 345
Freedom of choice, 29
Friendship, 391 ff.
Furies, 375
Galli, 377
Game, 157, 159
Gellius, Lucius, 5
General principles, 337
Genius (a guardian spirit), 105
Getae, 399
Girls, 335
Gladiator, 197, 355, 429
God, 11, 25, 37, 41, 45, 65, 103, 111,
121, 141, 151, 187, 191, 195, 199,
205, S21, 241, 249, 257, 259, 261,
263, 265, 309, 313, 335, 337, 343,
355, 357, 367, 369, 405, 407, 413;
as father, 25 ; kinship to, 63 ff., 99 ;
law of, 187, 189. See also Another.
Gods, 11, 25, 89, 91, 93, 97, 141, 345,
397
Good, the, 141, 143, 145, 149, 157,
175, 187, 205, 213, 229, 239, 259,
261, 281, 321, 363 ; the good man,
303
Good and excellent man, 91, 275, 289
Governing principle or faculty, 107,
139, 169, 351, 357, 435
Governor of universe, 315
Grain, heads of, 249
Grain supply, 75
Grammar, 7-9, 137, 257, 269
Gratilla, 257
Gratitude, 37, 111, 113, 407
Great King (of Persia), 399
Greece, 399
Greeks, 273, 427, 429
Groaning, 127
Gyara, 103, 253
Gymnasium, 21, 329, 331
Habit, 173, 349, 351, 353, 357
Hades, House of, 251
Hanging, 15, 17, 381, 411
Happiness, 29, 339
Harmony with Nature, 31, 33, 35, 79,
93, 95, 107, 145, 167; will in
harmony with what happens, 307
Harvest, 249
Hector, 301, 429
Hecuba, 361
Helen, 363, 415
Hellanicus, 361, 363
Hellebore, 319
Hellenes, 183
Helmsman, 241
439
INDEX
Helvidius Priscus, 19, 21
Heracles, 47 f., 335, 355
Heraclitus, 229
Hesiod, 359
Hippocrates, 63, 339
Ilippolytus, The, of Euripides, 187
Homer, 11, 91
Honourable, the, 399
Horse, 25, 431
Horse-race, 85
Hymn of praise, 113
Hypothetical arguments or syllo-
gisms, 51 ff., 161, 165, 1G9, 197,
199, 201
Ignorance, 425, 427
Iliad, The, 181
Ilium, 399
Impressions, external, 9, 137, 171,
179, 181, 349 ff., 355, 357, 361, 381,
391 ; use of, 9, 11, 27, 99, 137, 141,
205, 213, 259, 261, 311, 369, 407,
417, 419
Incompatible, the, 83
Inconsistency, 383 ff., 393
Incontinence, 385
Incubation, 327
Indifference in things, 247
Indifferent, things, 205, 271, 301, 363
Injury, 281
Inn, 155, 417, 419, 421
Innate concept, 283, 285
Insanity, 91
Interest, a man's. See Sclf-intcrest.
Interpreter, 117
Introduction to Philosophy, 193
Invincible athlete, the, 127, 129
Involuntary, the, 385
Irrational, the, 15 ff. ; animals, 43, 67
Jealousy, 385
Jesus, saying of, 416
Jews, 81, 143, 273 (= Christians).
Judge, 247
Judgement, 131, 185, 187, 189, 217,
317, 319, 321 ff., 329, 333, 401, 403,
405, 407; suspended judgement,
121
Jumping- weights, 31, 391
Kings, 189
Kinship with gods, 63 ff., 97
Kore, 381
Lacedaemonians, 15, 399
440
Lamp, 125, 127, 191, 349
Lateranus, 13
Latielave, 199. See also Toga prae-
texta ; Red stripe.
Lawgivers, 221, 237
Law or laws of the gods, or God, 101
187, 189, 191, 329; law of nature
191
Lawyer, 299
Legislators, 379
Liar, The, a work by Chrysippus, 346,
347 ; a sophism, 355, 389
Life, 247
Lion, 23, 27, 269
Listening, art or skill or practice in,
423
Logic, need of, 51 ff., 59 ff., 113, 115,
117, 173, 431
Love, 385, 391, 393
LycurgUM, 379
Macedonians, 399
Madman, 1H7, 287, 317, 310
Madness, 91, 321
Magnanimity, 237 IT.
Mammy, 331,333, 335
Man, 203, 245, 423; different from
animals, 183, 26,1, 207, 275;
dulioH of, 275 IT. ; portion of Hod,
a, 201, 2(53; profession of, 267 fT.
273; social being, MO, 245, 275 ff.
Marcian aqueduct, 330, 331
Marriage, 7$), 417
Musks, 11)7, JO*), 217
Master, 203; "The Muster " argu-
ment., 353, 355, 358, 359, 301, 363
Materials, 243
M.easiiro, 1 1 5, 377. Sec alno Criterion
Medea, 178, 179, 343
MeletiiH, 101, 221)
Monelaus, 399
Milo, 25
Modius, 115
M ocsia, 161. Sec A ddwda.
Money, 323. Boo also DcwaivA) and
Drachma.
Moral, purpo.se, or choice, 33, 91, 119,
121, 131, 138, 135, 187, 18i>, 1,98,
201, 213, 215, 217, 225, 239, 253,
277, 281, 282, 30 J, 315, 321, 309,
401, 407, 409, 411, 413, d 1 5, 417
Mother, duties of, 83
Moutte (Mys), slave of EpicuruH, 148,
149
Mules, 243
INDEX
Music, 7, 9, 201, 299, 307
Naso, 307, 310
Natural, the, 245
Nature, (including man's nature),
79, 81, 93, 101, 141, 147, 163, 107,
175, 191, 375; will of, 117, 119.
See also Harmony with Nature.
Necklace, 403
Nero, 13, 19, 163; baths of, 331
Newman, Cardinal, 418
Nicopolis, 70, 137, 163, 169, 253, 389
Nike, 205
Nose, running, how to treat it, 47, 325
Nurse, 83, 331
Obedience, 251
Obstinacy, 315 ff,
Odysseus, 91, 429
Odyssey, The, 181
Oedipus, 35, 157
Oedipus, The, of Sophocles, 187
Oilences against society, 385
Olympia, 45 47, 127, 197
Olympic games, 21, 151, 355
Opinion, 87, 121, 123, 253, 271, 287
Orator, 323
Orestes, 375
Own, one's, 155, 157, 159, 249, 329
Ox, 413
Puean, 25-3
Pancratiasts, 355
Panthoidcs, 301
Pantry, 271
Parents, 95, 97, 1G7
Particular iustances. See ^'1 p plication
of preconceptions,
PatrochiH, 87, 185
Peace, 95
Peace of mind, 239, 337
Peevishness, 95
Pelf, 279, 281
Perception, 175
Peripatetics, 3(57
Peroration, 229
Petrifaction of intellect, 39
Pheidias, 45, 203, 307
Philip, 305
PhiloHOphor and philosophers, 13, 21,
23, 27, 03, 73, 75, 77, 85, 121, 139,
140, 106, 107, 189, 193, 213, 221,
223, 207 IL, 271, 273, 275, 28J, 305,
307, 309, 313, 315, 833, 337, 347
351,377,379,387,423,431
Philosophy, 107, 149, 169, 283, 309,
425
Phoenix, 429
Phoenix, The, of Euripides (of
Sophocles), 187
Physical trainer, 151
Physician, 03, 301, 313, 319, 339
Physics, The, by Epicurus, 411
Piety, 377, 379
Pity, 123, 179, 385
Plato, 03, 179, 339, 341, 347, 355, 403
Pleasure, 289
Pluto, 381
Politics, 151
Polyneices, 397
Poseidonius, 05
Poultices, 391
Practice, 221, 321 fL, 327, 329
Praefectus annonae, 75
Praetor, 221
Praise, 323, 325. See also Applause.
Praise, hy inn of, 113
Preconceptions, 143 ff., 173, 185, 283,
285, 337, 339, 341
Priam, 35, 361, 303
Primary importance, being of, 201, 275
Principal faculty, 141
Principles, philosophic, 389, 391
Prison, 95, 187, 105, 253
Procrustes, 335
Profession, various kinds of, 207
Profitable, the, 179
Progress, 27 fi., 283
Providence, 41 ff., 101, 109, 309
Pyrrho, 171, 175
Pythian priestess, 379
Quibbles, 201
Quiescent, The, 355
national, the, 15 L, 433, 435 ; animal
(= man), 43
"Reasoning, art of, 113 IT.
.Reason, or the reasoning faculty, 9, 25,
5911., 97, 13711'., 193
Recommendation, 231, 233
Red stripe in toga 'practcxta,l$, 21, 155
"Refusal, 11, 31
Religion, origin of, 379
Renunciation, 155, 103, 329, 331, 343
Responsibility for self, 73, 87, 119,
180, 181, 183, 187, 303, 343
Reticence, 195, 203
Reviling, 105
lie volution of universe, 219
441
INDEX
Rhetoric, 421
Bhodes, 229
Bobe, the long, of tragic actors, 197,
Bomans, 81, 143, 399
Borne, 13, 65, 71, 73, 75, 85, 87, 131,
153, 163, 169, 197, 253, 295
Bufus (Musonius Bufus), 13, 59, 73
Buleoflife,165
Banner, 33
Salutation, 249
Sanctity, 377, 379
Sarpedon, 173
Saturnalia, 159, 195
Scholar, caught in adultery, 233 ff.
School attendant, 83, 85
School exercises, 75, 77, 169, 207, 221,
223, 253, 283, 303, 307, 321, 327,
331, 333, 345, 347, 387, 389
School, frequenter of, 89
Sciron, 335
Scourging, 15, 17
Scout, of philosophy, 153
Second field of study, 341, 345
Self-examination, 387
Self-interest, 131, 133, 147, 175, 397,
399, 401, 403 A
Self-love, 133 *
Self-respect, 281
Senate, 15, 19, 21
Senators, 163, 165
Sense impressions, 179, 181, 185, 187
Senses, evidence of, 177
Serenity, 27
Sheep, 151, 269, 425
Shoemaker, 307
Sick mind, 321
Sirens, 419
Slave and slavery, 67, 99, 131, 203,
221, 227, 381, 385, 413
Smith, 279
Smoke in the house, 101, 103
Snake, 163
Social relations, 309
Socrates, 23, 25, 35, 63 1, 71, 91, 95,
117, 131, 165, 171, 191, 195, 203,
205, 217, 223, 227, 229, 237, 243,
253,291, 293, 305, 333, 355, 433
Soldiers, 105, 109
Son. duty of, 95, 277
Sophisms, 171
Sophocles, 187
Sorrow, 333
Soul, 103, 295, 297
442
Sparta, 379
Speech, 409 ; art of speaking, 421
Sponges, 85
Standard, The> by Epicurus, 411
Standard of judgement, 115, 185, 287.
289, 303, 377. See also Criterion.
Starving, 317, 411
State, of men and of gods, 245;
small copy of universal state, 245
Steadfastness, 187 ff., 237, 239, 315 ff.
Stoics, 201, 273, 291, 365, 367, 375
Storks' nests, 181,183
Strength of character, 39
Stupidity, 285
Style, 417, 419
Suicide, 15, 37, 67 f., 157, 1(53, 219,
317, 381, 411
Sun, 103, 133
Surgery, 165
Susa, 333
Swallows' nests, 181
Swine's ilesh, M3
Syllogisms, 5111'., (51, 149, 195, 197
199, 201, 225, 233, 247, 303, 345,
389, 391, 419, 421
Sympathy in Nature, 101, 103
ty/mposiwn, The, of Xenophon, 295
Syrians, 81,143, 273, 287
Tax for manumission of slave, 221
Teaching, skill in, 291, 21)3, 295
Technique, instruction in, 307
Thco, the name, 231
TheopompiiH, 339
Thermopylae, 379
Ther,sitoK, 415
ThoHCUH, 336
Thief, 125, 127, 19 1, >133
things 2'ousiblc, works by (Jhrysippua
and by Autiputor, 363*
Third Hold of study, 34 1, (347)
ThraHoa, 13
Three campaigns, the, 310, 311
Timidity, 380
Tragedy, 35, 155, 187, 331
Tragic actor, 197, 199, 203
Tragic rOlo, 155, 109
Tranquillity, 2,19, 223, 225
TruiwitoririoMH of life, 2-1 1
Traveller, 417, 410
TribunoHhip, 185
TriptolemuH, 35
Trojans, 427
Trojan shore, 363
Troy, 183
INDEX
Truth, 229
Tumours, 70, 89
Tyrant, 99, 127, 139 ff., 187, 221, 351 ;
The Thirty Tyrants, 305
Ulcers, 391
Uneducated, the, 61 IT.
Universe, 103, 315 ; revolution of, 219
Unnatural lust, 279
Vespasian, 19, 21
Vice, 305
Vine, 425
Vinegar, 291
Virtue and Virtues, 29, 31, 271
Vision, faculty of, 81, 97, 105, 107
Voice-trainer, 33
Voyage, 239
Wars, 181
Wasps, 235
Weaver, 243
Wheel (= rack), 251
Wild beasts, 2G9, 279
Will, 92, 95, 121, 117, 307
Witness for God, 199; to arguments
by acts, 201
Wolf, 27, 151. 237
Wool, 243
Women common property, 235, 237
Wrestling school, 23
Xcnophon, 117, 295, 347
Zeno, 31, 117, 139, 111, 301
Zcphyrus, 11
Zeus, 9, 13, 25, 19, 95, 99, 105, 131,
133, 147, 157, 159, 173, 263, 267,
343, 315, 369, 419, 129; Father of
men and of gods, 133 ; Fruit-giver,
133, 117; Rain-bringer, 133, 147;
Saviour, 117; statue at Olympia,
15, 263, 367
443
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