Discourses

A CERTAIN young man a rhetorician came to see Epictetus, with his hair dressed more carefully than was usual and his attire in an ornamental style; whereupon Epictetus said, Tell me if you do not think that some dogs are beautiful and some horses, and so of all other animals. I do think so, the youth replied. Are not then some men also beautiful and others ugly? Certainly. Do we then for the same reason call each of them in the same kind beautiful, or each beautiful for something peculiar? And you will judge of this matter thus. Since we see a dog naturally formed for one thing, and a horse for another, and for another still, as an example, a nightingale, we may generally and not improperly declare each of them to bebeautiful then when it is most excellent according to its nature; but since the nature of each is different, each of them seems to me to be beautiful in a different way. Is it not so? He admitted that it was. That then which makes a dog beautiful, makes a horse ugly; and that which makes a horse beautiful, makes a dog ugly, if it is true that their natures are different. It seems to be so. For I think that what makes a Pancratiast beautiful, makes a. wrestler to be not good, and a runner to be most ridiculous; and he who is beautiful for the Pentathlon, is very ugly for wrestling.[*](A Pancratiast is a man who is trained for the Pancratium, that is, both for boxing and wrestling. The Pentathlon comprised five exercises, which are expressed by one Greek line, Leaping, running, the quoit, throwing the Javelin, wrestling. Compare Aristotle, Rhet. i. 5.) It is so said he. What then makes

a man beautiful? Is it that which in its kind makes both a dog and a horse beautiful? It is, he said. What then makes a dog beautiful? The possession of the excellence of a dog. And what makes a horse beautiful? The possession of the excellence of a horse. What then makes a man beautiful? Is it not the possession of the excellence of a man? And do you then, if you wish to be beautiful, young man, labour at this, the acquisition of human excellence. But what is this? Observe whom you yourself praise, when you praise many persons without partiality: do you praise the just or the unjust? The just. Whether do you praise the moderate or the immoderate? The moderate. And the temperate or the intemperate? The temperate. If then you make yourself such a person, you will know that you will make yourself beautiful: but so long as you neglect these things, you must be ugly (αἰσχρόν) even though you contrive all you can to appear beautiful. Further I do not know what to say to you: for if I say to you what I think, I shall offend you, and you will perhaps leave the school and not return to it: and if I do not say what I think, see how I shall be acting, if you come to me to be improved, and I shall not improve you at all, and if you come to me as to a philosopher, and I shall say nothing to you as a philosopher. And how cruel it is to you to leave you uncorrected. If at any time afterwards you shall acquire sense, you will with good reason blame me and say, What did Epictetus observe in me that when he saw me in such a plight coming to him in such a scandalous condition, he neglected me and never said a word? did he so much despair of me? was I not young? was I not able to listen to reason? and how many other young men at this age commit many like errors? I hear that a certain Polemon from being a most dissolute youth underwent such a great change. Well, suppose that he did not think that I should be a Polemon;[*]((Comp. Horace, Sat. ii. 3, v. 253.Quacro, faciasne quod olimMutatus Polemon? etc. The story of Polemon is told by Diogenes Laertius. He was a dissolute youth. As he was passing one day the place where Xenocrates was lecturing, he and his drunken companions burst into the school, but Polemon was so affected by the words of the excellent teacher that he came out quite a different man, and ultimately succeeded Xenocrates in the school of the Academy. See Epict. iv. 11. 30.) yet he might have set my hair right, he might have stripped off my decorations, he might have stopped me from plucking the hair out of my body; but when he saw me dressed like—what shall I say?—he kept silent. I do not say like what; but you will say when you come to your senses, and shall know what it is, and what persons use such a dress.

If you bring this charge against me hereafter, what defence shall I make? Why, shall I say that the man will not be persuaded by me? Was Laius persuaded by Apollo? Did he not go away and get drunk and show no care for the oracle?[*](Laius consulted the oracle at Delphi how he should have children. The oracle told him not to beget children, and even to expose them if he did. Laius was so foolish as to disobey the god in both respects, for he begot children and brought them up. He did indeed order his child Oedipus to be exposed, but the boy was saved and became the murderer of Laius.) Well then for this reason did Apollo refuse to tell him the truth? I indeed do not know, whether you will be persuaded by me or not; but Apollo knew most certainly that Laius would not be persuaded and yet he spoke. But why did he speak? I say in reply, But why is he Apollo, and why does he deliver oracles, and why has he fixed himself in this place as a prophet and source of truth and for the inhabitants of the world to resort to him? and why are the words Know yourself written in front of the temple, though no person takes any notice of them?

Did Socrates persuade all his hearers to take care of themselves? Not the thousandth part. But however, after he had been placed in this position by the deity, as he himself says, he never left it. But what does he say even to his judges? If you acquit me on these conditions that I no longer do that which I do now, I will not consent and I will not desist; but I will go up both to young and to old, and, to speak plainly, to every man whom I meet, and I will ask the questions which I ask now; and most particularly will I do this to you my fellow citizens, because you are more nearly related to me.[*](Plato, Apology, i. 9, etc. and c. 17.)—Are you so

curious, Socrates, and such a busy—body? and how does it concern you how we act? and what is it that you say? Being of the same community and of the same kin, you neglect yourself, and show yourself a bad citizen to the state, and a bad kinsman to your kinsmen, and a bad neighbour to your neighbours. Who then are you?— Here it is a great thing to say, I am be whose duty it is to take care of men; for it is not every little heifer which dares to resist a lion; but if the bull comes up and resists him, say to the bull, if you choose, and who are you, and what business have you here? Man, in every kind there is produced something which excels; in oxen, in dogs, in bees, in horses. Do not then say to that which excels, Who then are you? If you do, it will find a voice in some way and say, I am such a thing as the purple in a garment:[*](i. 2. note 4.) do not expect me to be like the others, or blame my nature that it has made me different from the rest of men.

What then? am I such a man? Certainly not. And are you such a man as can listen to the truth? I wish you were. But however since in a manner I have been condemned to wear a white beard and a cloak, and you come to me as to a philosopher, I will not treat you in a cruel way nor yet as if I despaired of you, but I will say, Young man, whom do you wish to make beautiful? In the first place, know who you are and then adorn yourself appropriately. You are a human being; and this is a mortal animal which has the power of using appearances rationally. But what is meant by rationally? Conformably to nature[*](Cicero, de Fin. ii. 11: Horace, Epp. i. 10, 12. This was the great principle of Zeno, to live according to nature. Bishop Butler in the Preface to his Sermons says of this philosophical principle, that virtue consisted in following nature, that it is a manner of speaking not loose and undeterminate, but clear and distinct, strictly just and true.) and completely. What then do you possess which is peculiar? Is it the animal part? No. Is it the condition of mortality? No. Is it the power of using appearances?[*](The bare use of objects (appearances) belongs to all animals; a rational use of them is peculiar to man. Mrs. Carter, Introd. § 7.) No. You possess the rational faculty as a peculiar thing: adorn and beautify this; but leave

your hair to him who made it as he chose. Come, what other appellations have you? Are you man or woman? Man. Adorn yourself then as man, not as woman. Woman is naturally smooth and delicate; and if she has much hair (on her body), she is a monster and is exhibited at Rome among monsters. And in a man it is monstrous not to have hair; and if he has no hair, he is a monster: but if he cuts off his hairs and plucks them out, what shall we do with him? where shall we exhibit him? and under what name shall we show him? I will exhibit to you a man who chooses to be a woman rather than a man. What a terrible sight! There is no man who will not wonder at such a notice. Indeed I think that the men who pluck out their hairs do what they do without knowing what they do. Man what fault have you to find with your nature? That it made you a man? What then was it fit that nature should make all human creatures women? and what advantage in that case would you have had in being adorned? for whom would you have adorned yourself, if all human creatures were women? But you are not pleased with the matter: set to work then upon the whole business.[*](ὅλον δι’ ὅλων αὐτὸ ποίησον. Wolf proposed an emendation which Schweighaeuser does not put in his text, but he has expressed it in the Latin version. The Greek is intelligible, if we look to what follows.) Take away—what is its name?— that which is the cause of the hairs: make yourself a woman in all respects, that we may not be mistaken: do not make one half man, and the other half woman. Whom do you wish to please? The women? Please them as a man. Well; but they like smooth men. Will you not hang yourself? and if women took delight in catamites, would you become one? Is this your business? were you born for this purpose, that dissolute women should delight in you? Shall we make such a one as you a citizen of Corinth and perchance a praefect of the city, or chief of the youth, or general or superintendent of the games? Well, and when you have taken a wife, do you intend to have your hairs plucked out? To please whom and for what purpose? And when you have begotten children, will you introduce them also into the state with the habit of plucking their hairs? A beautiful citizen, and senator and rhetorician. We ought to pray that such young men be born among us and brought up. Do not so, I intreat you by the Gods, young man: but when you have once heard these words, go away and say to yourself, Epictetus has not said this to me; for how could he? but some propitious God through him: for it Would never have come into his thoughts to say this, since he is not accustomed to talk thus with any person. Come then let us obey God, that we may not be subject to his anger. You say, No. But (I say), if a crow by his croaking signifies any thing to you, it is not the crow which signifies, but God through the crow; and if he signifies any thing through a human voice, will he not cause the man to say this to you, that you may know the power of the divinity, that he signifies to some in this way, and to others in that way, and concerning the greatest things and the chief he signifies through the noblest messenger? What else is it which the poet says:

For we ourselves have warned him, and have sent

Hermes the careful watcher, Argus’ slayer,

The husband not to kill nor wed the wife.

[*](From the Odyssey, i. 37, where Zeus is speaking of Aegisthus.) Was Hermes going to descend from heaven to say this to him (Aegisthus)? And now the Gods say this to you and send the messenger, the slayer of Argus, to warn you not to pervert that which is well arranged, nor to busy yourself about it, but to allow a man to be a man, and a woman to be a woman, a beautiful man to be as a beautiful man, and an ugly man as an ugly man, for you are not flesh and hair, but you are will (προαίρεσις); and if your will is beautiful, then you will be beautiful. But up to the present time I dare not tell you that you are ugly, for I think that you are readier to hear anything than this. But see what Socrates says to the most beautiful and blooming of men Alcibiades: Try then to be beautiful. What does he say to him? Dress your hair and pluck the hairs from your legs? Nothing of that kind. But adorn your will, take away bad opinions. How with the body? Leave it as it is by nature. Another has looked after these things: intrust them to him. What then, must a man be uncleaned? Certainly not; but what you are and are made by nature, cleanse this. A man should be cleanly as a man, a woman as a woman, a child as a child. You say no: but let us also pluck out the lion’s mane, that he may not be uncleaned, and the cock’s comb for he also ought to be cleaned. Granted, but as a cock, and the lion as a lion, and the hunting dog as a hunting dog.

THERE are three things (topics, τόποι) in which a man ought to exercise himself who would be wise and good.[*](καλὸς καὶ ἀγαθός is the usual Greek expression to signify a perfect man. The Stoics, according to Stobaeus, absurdly called virtue, καλόν (beautiful), because it naturally calls (καλεῖ) to itself those who desire it. The Stoics also said that every thing good was beautiful (καλός), and that the good and the beautiful were equivalent. The Roman expression is Vir bonus et sapiens. (Hor. Epp., i. 7, 22 and 16, 20). Perhaps the phrase καλὸς καὶ ἀγαθός arose from the notion of beauty and goodness being the combination of a perfect human being.) The first concerns the desires and the aversions, that a man may not fail to get what he desires, and that he may not fall into that which he does not desire.[*](Antoninus, xi. 37, as to sensual desire he should altogether keep away from it; and as to avoidance [aversion] he should not show it with respect to any of the things which are not in our power.) The second concerns the movements (towards an object) and the movements from an object, and generally in doing what a man ought to do, that he may act according to order, to reason, and not carelessly. The third thing concerns freedom from deception and rashness in judgment, and generally it concerns the assents (συγκαταθέσεις). Of these

topics the chief and the most urgent is that which relates to the affects (τὰ πάθη, perturbations); for an affect is produced in no other way than by a failing to obtain that which a man desires or falling into that which a man would wish to avoid. This is that which brings in perturbations, disorders, bad fortune, misfortunes, sorrows, lamentations, and envy; that which makes men envious and jealous; and by these causes we are unable even to listen to the precepts of reason. The second topic concerns the duties of a man; for I ought not to be free from affects (ἀπαθῆ) like a statue, but I ought to maintain the relations (σχέσεις) natural and acquired, as a pious man, as a son, as a father, as a citizen.

The third topic is that which immediately concerns those who are making proficiency, that which concerns the security of the other two, so that not even in sleep any appearance unexamined may surprise us, nor in intoxication, nor in melancholy. This, it may be said, is above our power. But the present philosophers neglecting the first topic and the second (the affects and duties), employ themselves on the third, using sophistical arguments (μεταπίπτοντας), making conclusions from questioning, employing hypotheses, lying. For a man must, as it is said, when employed on these matters, take care that he is not deceived. Who must? The wise and good man. This then is all that is wanting to you. Have you successfully worked out the rest? Are you free from deception in the matter of money? If you see a beautiful girl, do you resist the appearance? If your neighbour obtains an estate by will, are you not vexed? Now is there nothing else wanting to you except unchangeable firmness of mind (ἀμεταπτωσία)? Wretch, you hear these very things with fear and anxiety that some person may despise you, and with inquiries about what any person may say about you. And if a man come and tell you that in a certain conversation in which the question was, Who is the best philosopher, a man who was present said that a certain person was the chief philosopher, your little soul which was only a finger’s length stretches out to two cubits. But if another who is present says, You are mistaken; it is not worth while to listen to a certain person, for what does he

know? he has only the first principles, and no more? then you are confounded, you grow pale, you cry out immediately, I will show him who I am, that I am a great philosopher.— It is seen by these very things: why do you wish to show it by others? Do you not know that Diogenes pointed out one of the sophists in this way by stretching out his middle finger?[*](To point out a man with the middle finger was a way of showing the greatest contempt for him.) And then when the man was wild with rage, This, he said, is the certain person: I have pointed him out to you. For a man is not shown by the finger, as a stone or a piece of wood; but when any person shows the man’s principles, then he shows him as a man.

Let us look at your principles also. For is it not plain that you value not at all your own will (προαίρεσις), but you look externally to things which are independent of your will? For instance, what will a certain person say? and what will people think of you? will you be considered a man of learning; have you read Chrysippus or Antipater? for if you have read Archedemus[*](As to Archedemus, see ii. 4, 11. Απέχεις ἅπαντα: this expression is compared by Upton with Matthew vi. 2, ἀπέχουσι μισθὸν.) also, you have every thing [that you can desire]. Why are you still uneasy lest you should not show us who you are? Would you let me tell you what manner of man you have shown us that you are? You have exhibited yourself to us as a mean fellow, querulous, passionate, cowardly, finding fault with every thing, blaming every body, never quiet, vain: this is what you have exhibited to us. Go away now and read Archedemus; then if a mouse should leap down and make a noise, you are a dead man. For such a death awaits you as it did[*](Wolf suggests οἷος. Crinis was a Stoic philosopher mentioned by Diogenes Laertius. We may suppose that he was no real philosopher, and that he died of fright.)—what was the man’s name?—Crinis; and he too was proud, because he understood Archedemus.

Wretch, will you not dismiss these things that do not concern you at all? These things are suitable to those who are able to learn them without perturbation, to those who can say: I am not subject to anger, to grief, to envy: I am not hindered, I am not restrained. What

remains for me? I have leisure, I am tranquil: let us see how we must deal with sophistical arguments;[*](See this chapter above.) let us see how when a man has accepted an hypothesis he shall not be led away to any thing absurd. To them such things belong. To those who are happy it is appropriate to light a fire, to dine; if they choose, both to sing and to dance. But when the vessel is sinking, you come to me and hoist the sails.[*](τοὺς σιφάρους. On this reading the student may consult the note in Schweighaeuser’s edition. The word σιφάρους, if it is the right reading, is not clear; nor the meaning of this conclusion. The philosopher is represented as being full of anxiety about things which do not concern him, and which are proper subjects for those only who are free from disturbing passions and are quite happy, which i not the philosopher’s condition. He is compared to a sinking ship, and at this very time he is supposed to be employed in the useless labour of hoisting the sails.)

THE material for the wise and good man is his own ruling faculty: and the body is the material for the physician and the aliptes (the man who oils persons); the land is the matter for the husbandman. The business of the wise and good man is to use appearances conformably to nature: and as it is the nature of every soul to assent to the truth, to dissent from the false, and to remain in suspense as to that which is uncertain; so it is its nature to be moved towards the desire of the good, and to aversion from the evil; and with respect to that which is neither good nor bad it feels indifferent. For as the money-changer (banker) is not allowed to reject Caesar’s coin, nor the seller of herbs, but if you show the coin, whether he chooses or not, he must give up what is sold for the coin; so it is also in the matter of the soul. When the good appears, it immediately

attracts to itself; the evil repels from itself. But the soul will never reject the manifest appearance of the good, any more than persons will reject Caesar’s coin. On this principle depends every movement both of man and God.[*](Comp. i. 19, 11.)

For this reason the good is preferred to every intimate relationship (obligation). There is no intimate relationship between me and my father, but there is between me and the good. Are you so hard-hearted? Yes, for such is my nature; and this is the coin which God has given me. For this reason if the good is something different from the beautiful and the just, both father is gone (neglected), and brother and country, and every thing. But shall I overlook my own good, in order that you may have it, and shall I give it up to you? Why? I am your father. But you are not my good. I am your brother. But you are not my good. But if we place the good in a right determination of the will, the very observance of the relations of life is good, and accordingly he who gives up any external things, obtains that which is good. Your father takes away your property. But he does not injure you. Your brother will have the greater part of the estate in land. Let him have as much as he chooses. Will he then have a greater share of modesty, of fidelity, of brotherly affection? For who will eject you from this possession? Not even Zeus, for neither has he chosen to do so; but he has made this in my own power, and he has given it to me just as he possessed it himself, free from hindrance, compulsion, and impediment. When then the coin which another uses is a different coin, if a man presents this coin, be receives that which is sold for it. Suppose that there comes into the province a thievish proconsul, what coin does he use? Silver coin. Show it to him, and carry off what you please. Suppose one comes who is an adulterer: what coin does he use? Little girls. Take, a man says, the coin, and sell me the small thing. Give, says the seller, and buy [what you want]. Another is eager to possess boys. Give him the coin, and receive what you wish. Another is fond of hunting: give him a fine nag or a dog. Though he groans and laments, be will sell for it that which you want. For another

compels him from within, he who has fixed determined) this coin.[*](Mrs. Carter compares the Epistle to the Romans, vii. 21–23. Schweighaeuser says, the man either sees that the thing which he is doing is bad or unjust, or for any other reason he does not do the thing willingly; but he is compelled, and allows himself to be carried away by the passion which rules him. The another who compels is God, Schweig. says, who has made the nature of man such, that he must postpone every thing else to that thing in which he places his Good: and he adds, that it is man’s fault if he places his good in that thing, in which God has not placed it. Some persons will not consider this to be satisfactory. The man is compelled and allows himself to be carried away, etc. The notion of compulsion is inconsistent with the exercise of the will. The man is unlucky. He is like him who sees, as the Latin poet says, the better things and approves of them, but follows the worse.)

Against (or with respect to) this kind of thing chiefly a man should exercise himself. As soon as you go out in the morning, examine every man whom you see, every man whom you hear; answer as to a question, What have you seen? A handsome man or woman? Apply the rule. Is this independent of the will, or dependent? Independent. Take it away. What have you seen? A man lamenting over the death of a child. Apply the rule. Death is a thing independent of the will. Take it away. Has the proconsul met you? Apply the rule. What kind of thing is a proconsul’s office? Independent of the will, or dependent on it? Independent. Take this away also: it does not stand examination: cast it away: it is nothing to you.

If we practised this and exercised ourselves in it daily from morning to night, something indeed would be done. But now we are forthwith caught half asleep by every appearance, and it is only, if ever, that in the school we are roused a little. Then when we go out, if we see a man lamenting, we say, He is undone. If we see a consul, we say, He is happy. If we see an exiled man, we say, He is miserable. If we see a poor man, we say, He is wretched: he has nothing to eat.

We ought then to eradicate these bad opinions, and to this end we should direct all our efforts. For what is weeping and lamenting? Opinion. What is bad fortune? Opinion. What is civil sedition, what is divided opinion, what is blame, what is accusation, what is impiety, what is

trifling?. All these things are opinions, and nothing more, and opinions about things independent of the will, as if they were good and bad. Let a man transfer these opinions to things dependent on the will, and I engage for him that he will be firm and constant, whatever may be the state of things around him. Such as is a dish of water, such is the soul. Such as is the ray of light which falls on the water, such are the appearances. When the water is moved, the ray also seems to be moved, yet it is not moved. And when then a man is seized with giddiness, it is not the arts and the virtues which are confounded, but the spirit (the nervous power) on which they are impressed; but if the spirit be restored to its settled state, those things also are restored.[*](See Schweig.’s note on this obscure passage.)

THE governor of Epirus having shown his favour to an actor in an unseemly way and being publicly blamed on this account, and afterwards having reported to Epictetus that he was blamed and that he was vexed at those who blamed him, Epictetus said, What harm have they been doing? These men also were acting as partizans, as you were doing. The governor replied, Does then any person show his partizanship in this way? When they see you, said Epictetus, who are their governor, a friend of Caesar and his deputy, showing partizanship in this way, was it not to be expected that they also should show their partizanship in the same way? for if it is not right to show partizanship in this way, do not do so yourself; and if it is right, why are you angry if they followed your example? For whom have the many to imitate except you, who are their superiors? to whose example should they look when

they go to the theatre except yours? See bow the deputy of Caesar looks on: he has cried out, and I too then will cry out. He springs up from his seat, and I will spring up. His slaves sit in various parts of the theatre and call out. I have no slaves, but I will myself cry out as much as I can and as loud as all of them together. You ought then to know when you enter the theatre that you enter as a rule and example to the rest how they ought to look at the acting. Why then did they blame you? Because every man hates that which is a hindrance to him. They wished one person to be crowned; you wished another. They were a hindrance to you, and you were a hindrance to them. You were found to be the stronger; and they did what they could; they blamed that which hindered them. What then would you have? That you should do what you please, and they should not even say what they please? And what is the wonder? Do not the husband-men abuse Zeus when they are hindered by him? do not the sailors abuse him? do they ever cease abusing Caesar? What then? does not Zeus know? is not what is said reported to Caesar? What then does he do? he knows that, if he punished all who abuse him, he would have nobody to rule over. What then? when you enter the theatre, you ought to say not, Let Sophron (some actor) be crowned, but you ought to say this, Come let me maintain my will in this matter so that it shall be conformable to nature: no man is dearer to me than myself. It would be ridiculous then for me to be hurt (injured) in order that another who is an actor may be crowned. Whom then do I wish to gain the prize? Why the actor who does gain the prize; and so he will always gain the prize whom I wish to gain it.—But I wish Sophron to be crowned.— Celebrate as many games as you choose in your own house, Nemean, Pythian, Isthmian, Olympian, and proclaim him victor. But in public do not claim more than your due, nor attempt to appropriate to yourself what belongs to all. If you do not consent to this, bear being abused: for when you do the same as the many, you put yourself on the same level with them.

I AM sick here, said one of the pupils, and I wish to return home.—At home, I suppose, you were free from sickness. Do you not consider whether you are doing any thing here which may be useful to the exercise of your will, that it may be corrected? For if you are doing nothing towards this end, it was to no purpose that you came. Go away. Look after your affairs at home. For if your ruling power cannot be maintained in a state conformable to nature, it is possible that your land can, that you will be able to increase your money, you will take care of your father in his old age, frequent the public place, hold magisterial office: being bad you will do badly any thing else that you have to do. But if you understand yourself, and know that you are casting away certain bad opinions and adopting others in their place, and if you have changed your state of life from things which are not within your will to things which are within your will, and if you ever say, Alas! you are not saying what you say on account of your father, or your brother, but on account of yourself, do you still allege your sickness? Do you not know that both disease and death must surprise us while we are doing something? the husbandman while he is tilling the ground, the sailor while he is on his voyage? what would you be doing when death surprises you, for you must be surprised when you are doing something? If you can be doing anything better than this when you are surprised, do it. For I wish to be surprised by disease or death when I am looking after nothing else than my own will, that I may be free from perturbation, that I may be free from hindrance, free from compulsion, and in a state of liberty. I wish to be found practising these things that I may be able to say to God, Have I in any respect transgressed thy commands? have I in any respect wrongly used the powers which thou gavest me? have I misused my perceptions or my preconceptions

(προλήψεσι)?[*](On preconceptions, see i. 2.) have I ever blamed thee? have I ever found fault with thy administration? I have been sick, because it was thy will, and so have others, but I was content to be sick. I have been poor because it was thy will, but I was content also. I have not filled a magisterial office, because it was not thy pleasure that I should: I have never desired it Hast thou ever seen me for this reason discontented? have I not always approached thee with a cheerful countenance, ready to do thy commands and to obey thy signals? Is it now thy will that I should depart from the assemblage of men? I depart. I give thee all thanks that thou hast allowed me to join in this thy assemblage of men and to see thy works, and to comprehend this thy administration. May death surprise me while I am thinking of these things, while I am thus writing and reading.

But my mother will not hold my head when I am sick. Go to your mother then; for you are a fit person to have your head held when you are sick.—But at home I used to lie down on a delicious bed.—Go away to your bed: indeed you are fit to lie on such a bed even when you are in health: do not then lose what you can do there (at home).

But what does Socrates say?[*](Xenophon (Memorab. i. 6, 14); but Epictetus does not quote the words, he only gives the meaning. Antoninus (viii. 43) says, Different things delight different people. But it is my delight to keep the ruling faculty sound without turning away either from any man or from any of the things which happen to men, but looking at and receiving all with welcome eyes, and using every thing according to its value.) As one man, he says, is pleased with improving his land, another with improving his horse, so I am daily pleased in observing that I am growing better. Better in what? in using nice little words? Man, do not say that. In little matters of speculation (θεωρήματα)? what are you saying?—And indeed I do not see what else there is on which philosophers employ their time.—Does it seem nothing to you to have never found fault with any person, neither with God nor man? to have blamed nobody? to carry the same face always in going out and coming in? This is what Socrates knew, and yet

he never said that he knew any thing or taught any thing.[*](Socrates never professed to teach virtue, but by showing himself to be a virtuous man he expected to make his companions virtuous by imitating his example. (Xenophon, Memorab. i. 2, 3.)) But if any man asked for nice little words or little speculations, he would carry him to Protagoras or to Hippias; and if any man came to ask for potherbs, he would carry him to the gardener. Who then among you has this purpose (motive to action)? for if indeed you had it, you would both be content in sickness, and in hunger, and in death. If any among you has been in love with a charming girl, he knows that I say what is true.[*](Upton explains this passage thus: He who loves knows what it is to endure all things for love. If any man then being captivated with love for a girl would for her sake endure dangers and even death, what would he not endure if he possessed the love of God, the Universal, the chief of beautiful things?)

WHEN some person asked him how it happened that since reason has been more cultivated by the men of the present age, the progress made in former times was greater. In what respect, he answered, has it been more cultivated now, and in what respect was the progress greater then? For in that in which it has now been more cultivated, in that also the progress will now be found. At present it has been cultivated for the purpose of resolving syllogisms, and progress is made. But in former times it was cultivated for the purpose of maintaining the governing faculty in a condition conformable to nature, and progress was made. Do not then mix things which are different, and do not expect, when you are labouring at one thing to make progress in another. But see if any man among us when he is intent upon this, the keeping himself in a state

conformable to nature and living so always, does not make progress. For you will not find such a man.

The good man is invincible, for he does not enter the contest where he is not stronger. If you (his adversary) want to have his land and all that is on it, take the land; take his slaves, take his magisterial office, take his poor body. But you will not make his desire fail in that which it seeks, nor his aversion fall into that which he would avoid. The only contest into which he enters is that about things which are within the power of his will; how then will he not be invincible?

Some person having asked him what is Common sense, Epictetus replied, As that may be called a certain Common hearing which only distinguishes vocal sounds, and that which distinguishes musical sounds is not Common, but artificial; so there are certain things which men, who are not altogether perverted, see by the common notions which all possess. Such a constitution of the mind is named Common sense.[*](The Greek is κοίνος νοῦς, the Communis sensus of the Romans, and our Common sense. Horace (Sat. i. 3, 65) speaks of a man who communi sensu plane caret, one who has not the sense or understanding which is the common property of men.)

It is not easy to exhort weak young men; for neither is it easy to hold (soft) cheese with a hook.[*](This was a proverb used by Bion, as Diogenes Laertius says. The cheese was new and soft, as the antients used it.) But those who have a good natural disposition, even if you try to turn them aside, cling still more to reason. Wherefore Rufus[*](Rufus is mentioned i. 1, note 12.) generally attempted to discourage (his pupils), and he used this method as a test of those who had a good natural disposition and those who had not. For it was his habit to say, as a stone, if you cast it upwards, will be brought down to the earth by its own nature, so the man whose mind is naturally good, the more you repel him, the more he turns towards that to which he is naturally inclined.