,a ,,selection ,,from ,,the ,,discourses ,,of ,,epictetus ,,with ,,the ,,encheiridion ,,translated ,,by ,,george ,,long ,,contents4 ,,epictetus 7,,biographical ,,note74 ,a ,,selection ,,from ,,the ,,discourses ,,of ,,epictetus4 ,,the ,,encheiridion1 ,,or ,,manual4 ,,epictetus4 ,very little is known of the life of ,epictetus4 ,it is said that he was a native of ,hierapolis in ,phrygia1 a town between the ,maeander and a branch of the ,maeander named the ,lycus4 ,hierapolis is mentioned in the epistle of ,paul to the people of ,colossae 7,coloss4 iv41 #ac72 from which it has been concluded that there was a ,christian church in ,hierapolis in the time of the apostle4 ,the date of the birth of ,epictetus is unknown4 ,the only recorded fact of his early life is that he was a slave in ,rome1 and his master was ,epaphroditus1 a profligate freedman of the ,emperor ,nero4 ,there is a story that the master broke his slave's leg by torturing him2 but it is better to trust to the evidence of ,simplicius1 the commentator on the ,encheiridion1 or ,manual1 who says that ,epictetus was weak in body and lame from an early age4 ,it is not said how he became a slave2 but it has been asserted in modern times that the parents sold the child4 ,i have not1 however1 found any authority for this statement4 ,it may be supposed that the young slave showed intelligence1 for his master sent or permitted him to attend the lectures of ,c4 ,musonius ,rufus1 an eminent ,stoic philosopher4 ,it may seem strange that such a master should have wished to have his slave made into a philosopher2 but ,garnier1 the author of a 8,mmoire sur les ,ouvrages d',epictte10 explains this matter very well in a communication to ,schweighaeuser4 ,garnier says3 8,epictetus1 born at ,hierapolis of ,phrygia of poor parents1 was indebted apparently for the advantages of a good education to the whim1 which was common at the end of the ,republic and under the first emperors1 among the great of ,rome to reckon among their numerous slaves grammarians1 poets1 rhetoricians1 and philosophers1 in the same way as rich financiers in these later ages have been led to form at a great cost rich and numerous libraries4 ,this supposition is the only one which can explain to us how a wretched child1 born as poor as ,irus1 had received a good education1 and how a rigid ,stoic was the slave of ,epaphroditus1 one of the officers of the imperial guard4 ,for we cannot suspect that it was through predilection for the ,stoic doctrine1 and for his own use1 that the confidant and the minister of the debaucheries of ,nero would have desired to possess such a slave40 ,some writers assume that ,epictetus was manumitted by his master1 but ,i can find no evidence for this statement4 ,epaphroditus accompanied ,nero when he fled from ,rome before his enemies1 and he aided the miserable tyrant in killing himself4 ,domitian 7,sueton41 ,domit4 #ad71 afterwards put ,epaphroditus to death for this service to ,nero4 ,we may conclude that ,epictetus in some way obtained his freedom1 and that he began to teach at ,rome2 but after the expulsion of the philosophers from ,rome by ,domitian1 ,a4,d4 #hi1 he retired to ,nicopolis in ,epirus1 a city built by ,augustus to commemorate the victory at ,actium4 ,epictetus opened a school or lecture room at ,nicopolis1 where he taught till he was an old man4 ,the time of his death is unknown4 ,epictetus was never married1 as we learn from ,lucian 7,demonax1 c4 #ee1 torn1 ii41 ed4 ,hemsterh41 p4 #cic74 ,when ,epictetus was finding fault with ,demonax1 and advising him to take a wife and beget children1 for this also1 as ,epictetus said1 was a philosopher's duty1 to leave in place of himself another in the universe1 ,demonax refuted the doctrine by answering3 ,give me then1 ,epictetus1 one of your own daughters4 ,simplicius says 7,comment41 c4 #df1 p4 #dcb1 ed4 ,schweigh47 that ,epictetus lived alone a long time4 ,at last he took a woman into his house as a nurse for a child1 which one of ,epictetus' friends was going to expose on account of his poverty1 but ,epictetus took the child and brought it up4 ,epictetus wrote nothing2 and all that we have under his name was written ,photius 7,biblioth41 #eh7 mentions among ,arrian's works 8,conversations with ,epictetus10 ,greek3 ,homiliai ,epichtaeton1 in twelve books4 ,upton thinks that this work is only another name for the ,discourses1 and that ,photius has made the mistake of taking the ,conversations to be a different work from the ,discourses4 ,yet ,photius has enumerated eight books of the ,discourses and twelve books of the ,conversations4 ,schweighaeuser observes that ,photius had not seen these works of ,arrian on ,epictetus1 for so he concludes from the brief notice of these works by ,photius4 ,the fact is that ,photius does not say that he had read these books1 as he generally does when he is speaking of the books which he enumerates in his ,bibliotheca4 ,the conclusion is that we are not certain that there was a work of ,arrian entitled 8,the ,conversations of ,epictetus40 ,upton remarks in a note on iii41 #bc 7p4 #ahd1 ,trans471 that 8there are many passages in these dissertations which are ambiguous or rather confused on account of the small questions1 and because the matter is not expanded by oratorical copiousness1 not to mention other causes40 ,the discourses of ,epictetus1 it is supposed1 were spoken extempore1 and so one thing after another would come into the thoughts of the speaker 7,wolf74 ,schweighaeuser also observes in a note 7ii41 #ccf of his edition7 that the connection of the discourse is sometimes obscure through the omission of some words which are necessary to indicate the connection of the thoughts4 ,the reader then will find that he cannot always understand ,epictetus1 if he does not read him very carefully1 and some passages more than once4 ,he must also think and reflect1 or he will miss the meaning4 ,i do not say that the book is worth all this trouble4 ,every man must judge for himself4 ,but ,i should not have translated the book1 if ,i had not thought it worth study2 and ,i think that all books of this kind require careful reading1 if they are worth reading at all4 ,g4,l4 ,a ,,selection ,,from ,,the ,,discourses ,,of ,,epictetus4 ,,of ,,the ,,things ,,which ,,are ,,in ,,our ,,power ,,and ,,not ,,in ,,our ,,power4--,of all the faculties 7except that which ,i shall soon mention71 you will find not one which is capable of contemplating itself1 and1 consequently1 not capable either of approving or disapproving4 ,how far does the grammatic art possess the contemplating power8 ,as far as forming a judgment about what is written and spoken4 ,and how far music8 ,as far as judging about melody4 ,does either of them then contemplate itself8 ,by no means4 ,but when you must write something to your friend1 grammar will tell you what words you should write2 but whether you should write or not1 grammar will not tell you4 ,and so it is with music as to musical sounds2 but whether you should sing at the present time and play on the lute1 or do neither1 music will not tell you4 ,what faculty then will tell you8 ,that which contemplates both itself and all other things4 ,and what is this faculty8 ,the rational faculty2 for this is the only faculty that we have received which examines itself1 what it is1 and what power it has1 and what is the value of this gift1 and examines all other faculties3 for what else is there which tells us that golden things are beautiful1 for they do not say so themselves8 ,evidently it is the faculty which is capable of judging of appearances4 ,what else judges of music1 grammar1 and the other faculties1 proves their uses1 and points out the occasions for using them8 ,nothing else4 ,what then should a man have in readiness in such circumstances8 ,what else than this8 ,what is mine1 and what is not mine2 and what is permitted to me1 and what is not permitted to me4 ,i must die4 ,must ,i then die lamenting8 ,i must be put in chains4 ,must ,i then also lament8 ,i must go into exile4 ,does any man then hinder me from going with smiles and cheerfulness and contentment8 ,tell me the secret which you possess4 ,i will not1 for this is in my power4 ,but ,i will put you in chains4 ,man1 what are you talking about8 ,me1 in chains8 ,you may fetter my leg1 but my will not even ,zeus himself can overpower4 ,i will throw you into prison4 ,my poor body1 you mean4 ,i will cut your head off4 ,when then have ,i told you that my head alone cannot be cut off8 ,these are the things which philosophers should meditate on1 which they should write daily1 in which they should exercise themselves4 ,what then did ,agrippinus say8 ,he said1 8,i am not a hindrance to myself40 ,when it was reported to him that his trial was going on in the ,senate1 he said3 8,i hope it may turn out well2 but it is the fifth hour of the day0--this was the time when he was used to exercise himself and then take the cold bath1--8let us go and take our exercise40 ,after he had taken his exercise1 one comes and tells him1 8,you have been condemned40 8,to banishment10 he replies1 8or to death80 8,to banishment40 8,what about my property80 8,it is not taken from you40 8,let us go to ,aricia then10 he said1 8and dine40 ,,how ,a ,,man ,,on ,,every ,,occasion ,,can ,,maintain ,,his ,,proper ,,character4--,to the rational animal only is the irrational intolerable2 but that which is rational is tolerable4 ,blows are not naturally intolerable4 ,how is that8 ,see how the ,lacedaemonians endure whipping when they have learned that whipping is consistent with reason4 ,to hang yourself is not intolerable4 ,when then you have the opinion that it is rational1 you go and hang yourself4 ,in short1 if we observe1 we shall find that the animal man is pained by nothing so much as by that which is irrational2 and1 on the contrary1 attracted to nothing so much as to that which is rational4 ,only consider at what price you sell your own will3 if for no other reason1 at least for this1 that you sell it not for a small sum4 ,but that which is great and superior perhaps belongs to ,socrates and such as are like him4 ,why then1 if we are naturally such1 are not a very great number of us like him8 ,is it true then that all horses become swift1 that all dogs are skilled in tracking footprints8 ,what then1 since ,i am naturally dull1 shall ,i1 for this reason1 take no pains8 ,i hope not4 ,epictetus is not superior to ,socrates2 but if he is not inferior1 this is enough for me2 for ,i shall never be a ,milo1 and yet ,i do not neglect my body2 nor shall ,i be a ,croesus1 and yet ,i do not neglect my property2 nor1 in a word1 do we neglect looking after anything because we despair of reaching the highest degree4 ,,how ,a ,,man ,,should ,,proceed ,,from ,,the ,,principle ,,of ,,god ,,being ,,the ,,father ,,of ,,all ,,men ,,to ,,the ,,rest4--,if a man should be able to assent to this doctrine as he ought1 that we are all sprung from ,god in an especial manner1 and that ,god is the father both of men and of gods1 ,i suppose that he would never have any ignoble or mean thoughts about himself4 ,but if ,csar 7the emperor7 should adopt you1 no one could endure your arrogance2 and if you know that you are the son of ,zeus1 will you not be elated8 ,yet we do not so2 but since these two things are mingled in the generation of man1 body in common with the animals1 and reason and intelligence in common with the gods1 many incline to this kinship1 which is miserable and mortal2 and some few to that which is divine and happy4 ,since then it is of necessity that every man uses everything according to the opinion which he has about it1 those1 the few1 who think that they are formed for fidelity and modesty and a sure use of appearances have no mean or ignoble thoughts about themselves2 but with the many it is quite the contrary4 ,for they say1 ,what am ,i8 ,a poor1 miserable man1 with my wretched bit of flesh4 ,wretched1 indeed2 but you possess something better than your bit of flesh4 ,why then do you neglect that which is better1 and why do you attach yourself to this8 ,through this kinship with the flesh1 some of us inclining to it become like wolves1 faithless and treacherous and mischievous2 some become like lions1 savage and bestial and untamed2 but the greater part of us become foxes1 and other worse animals4 ,for what else is a slanderer and malignant man than a fox1 or some other more wretched and meaner animal8 ,see then and take care that you do not become some one of these miserable things4 ,,of ,,progress ,,or ,,improvement4--,he who is making progress1 having learned from philosophers that desire means the desire of good things1 and aversion means aversion from bad things2 having learned too that happiness and tranquillity are not attainable by man otherwise than by not failing to obtain what he desires1 and not falling into that which he would avoid2 such a man takes from himself desire altogether and confers it1 but he employs his aversion only on things which are dependent on his will4 ,for if he attempts to avoid anything independent of his will1 he knows that sometimes he will fall in with something which he wishes to avoid1 and he will be unhappy4 ,now if virtue promises good fortune and tranquillity and happiness1 certainly also the progress towards virtue is progress towards each of these things4 ,for it is always true that to whatever point the perfecting of anything leads us1 progress is an approach towards this point4 ,how then do we admit that virtue is such as ,i have said1 and yet seek progress in other things and make a display of it8 ,what is the product of virtue8 ,tranquillity4 ,who then makes improvement8 ,is it he who has read many books of ,chrysippus8 ,but does virtue consist in having understood ,chrysippus8 ,if this is so1 progress is clearly nothing else than knowing a great deal of ,chrysippus4 ,but now we admit that virtue produces one thing1 and we declare that approaching near to it is another thing1 namely1 progress or improvement4 ,such a person1 says one1 is already able to read ,chrysippus by himself4 ,indeed1 sir1 you are making great progress4 ,what kind of progress8 ,but why do you mock the man8 ,why do you draw him away from the perception of his own misfortunes8 ,will you not show him the effect of virtue that he may learn where to look for improvement8 ,seek it there1 wretch1 where your work lies4 ,and where is your work8 ,in desire and in aversion1 that you may not be disappointed in your desire1 and that you may not fall into that which you would avoid2 in your pursuit and avoiding1 that you commit no error2 in assent and suspension of assent1 that you be not deceived4 ,the first things1 and the most necessary are those which ,i have named4 ,but if with trembling and lamentation you seek not to fall into that which you avoid1 tell me how you are improving4 ,do you then show me your improvement in these things8 ,if ,i were talking to an athlete1 ,i should say1 ,show me your shoulders2 and then he might say1 ,here are my ,halteres4 ,you and your ,halteres look to that4 ,i should reply1 ,i wish to see the effect of the ,halteres4 ,so1 when you say3 ,take the treatise on the active powers 7,greek3 hormea71 and see how ,i have studied it1 ,i reply3 ,slave1 ,i am not inquiring about this1 but how you exercise pursuit and avoidance1 desire and aversion1 how you design and purpose and prepare yourself1 whether conformably to nature or not4 ,if conformably1 give me evidence of it1 and ,i will say that you are making progress2 but if not conformably1 be gone1 and not only expound your books1 but write such books yourself2 and what will you gain by it8 ,do you not know that the whole book costs only five denarii8 ,does then the expounder seem to be worth more than five denarii8 ,never then look for the matter itself in one place1 and progress towards it in another4 ,where then is progress8 ,if any of you1 withdrawing himself from externals1 turns to his own will 7,greek3 proairesis7 to exercise it and to improve it by labor1 so as to make it conformable to nature1 elevated1 free1 unrestrained1 unimpeded1 faithful1 modest2 and if he has learned that he who desires or avoids the things which are not in his power can neither be faithful nor free1 but of necessity he must change with them and be tossed about with them as in a tempest1 and of necessity must subject himself to others who have the power to procure or prevent what lie desires or would avoid2 finally1 when he rises in the morning1 if he observes and keeps these rules1 bathes as a man of fidelity1 eats as a modest man2 in like manner1 if in every matter that occurs he works out his chief principles 7,greek3 ta proaegoumena7 as the runner does with reference to running1 and the trainer of the voice with reference to the voice--this is the man who truly makes progress1 and this is the man who has not travelled in vain4 ,but if he has strained his efforts to the practice of reading books1 and labors only at this1 and has travelled for this1 ,i tell him to return home immediately1 and not to neglect his affairs there2 for this for which he has travelled is nothing4 ,but the other thing is something1 to study how a man can rid his life of lamentation and groaning1 and saying1 ,woe to me1 and wretched that ,i am1 and to rid it also of misfortune and disappointment1 and to learn what death is1 and exile1 and prison1 and poison1 that he may be able to say when he is in fetters1 ,dear ,crito1 if it is the will of the gods that it be so1 let it be so2 and not to say1 ,wretched am ,i1 an old man3 have ,i kept my gray hairs for this8 ,who is it that speaks thus8 ,do you think that ,i shall name some man of no repute and of low condition8 ,does not ,priam say this8 ,does not ,oedipus say this8 ,nay1 all kings say it6 ,for what else is tragedy than the perturbations 7,greek3 pathae7 of men who value externals exhibited in this kind of poetry8 ,but if a man must learn by fiction that no external things which are independent of the will concern us1 for my part ,i should like this fiction1 by the aid of which ,i should live happily and undisturbed4 ,but you must consider for yourselves what you wish4 ,what then does ,chrysippus teach us8 ,the reply is1 to know that these things are not false1 from which happiness comes and tranquillity arises4 ,take my books1 and you will learn how true and conformable to nature are the things which make me free from perturbations4 ,o great good fortune6 ,o the great benefactor who points out the way6 ,to ,triptolemus all men have erected temples and altars1 because he gave us food by cultivation2 but to him who discovered truth and brought it to light and communicated it to all1 not the truth which shows us how to live1 but how to live well1 who of you for this reason has built an altar1 or a temple1 or has dedicated a statue1 or who worships ,god for this8 ,because the gods have given the vine1 or wheat1 we sacrifice to them2 but because they have produced in the human mind that fruit by which they designed to show us the truth which relates to happiness1 shall we not thank ,god for this8 ,,against ,,the ,,academics4--,if a man1 said ,epictetus1 opposes evident truths1 it is not easy to find arguments by which we shall make him change his opinion4 ,but this does not arise either from the man's strength or the teacher's weakness2 for when the man1 though he has been confuted1 is hardened like a stone1 how shall we then be able to deal with him by argument8 ,now there are two kinds of hardening1 one of the understanding1 the other of the sense of shame1 when a man is resolved not to assent to what is manifest nor to desist from contradictions4 ,most of us are afraid of mortification of the body1 and would contrive all means to avoid such a thing1 but we care not about the soul's mortification4 ,and indeed with regard to the soul1 if a man be in such a state as not to apprehend anything1 or understand at all1 we think that he is in a bad condition2 but if the sense of shame and modesty are deadened1 this we call even power 7or strength74 ,,of ,,providence4--,from everything1 which is or happens in the world1 it is easy to praise ,providence1 if a man possesses these two qualities3 the faculty of seeing what belongs and happens to all persons and things1 and a grateful disposition4 ,if he does not possess these two qualities1 one man will not see the use of things which are and which happen3 another will not be thankful for them1 even if he does know them4 ,if ,god had made colors1 but had not made the faculty of seeing them1 what would have been their use8 ,none at all4 ,on the other hand1 if he had made the faculty of vision1 but had not made objects such as to fall under the faculty1 what in that case also would have been the use of it8 ,none at all4 ,well1 suppose that he had made both1 but had not made light8 ,in that case1 also1 they would have been of no use4 ,who is it then who has fitted this to that and that to this8 ,what1 then1 are these things done in us only8 ,many1 indeed1 in us only1 of which the rational animal had peculiar need2 but you will find many common to us with irrational animals4 ,do they then understand what is done8 ,by no means4 ,for use is one thing1 and understanding is another2 ,god had need of irrational animals to make use of appearances1 but of us to understand the use of appearances4 ,it is therefore enough for them to eat and to drink1 and to copulate1 and to do all the other things which they severally do4 ,but for us1 to whom he has given also the intellectual faculty1 these things are not sufficient2 for unless we act in a proper and orderly manner1 and conformably to the nature and constitution of each thing1 we shall never attain our true end4 ,for where the constitutions of living beings are different1 there also the acts and the ends are different4 ,in those animals then whose constitution is adapted only to use1 use alone is enough2 but in an animal 7man71 which has also the power of understanding the use1 unless there be the due exercise of the understanding1 he will never attain his proper end4 ,well then ,god constitutes every animal1 one to be eaten1 another to serve for agriculture1 another to supply cheese1 and another for some like use2 for which purposes what need is there to understand appearances and to be able to distinguish them8 ,but ,god has introduced man to be a spectator of ,god and of his works2 and not only a spectator of them1 but an interpreter4 ,for this reason it is shameful for man to begin and to end where irrational animals do2 but rather he ought to begin where they begin1 and to end where nature ends in us2 and nature ends in contemplation and understanding1 and in a way of life conformable to nature4 ,take care then not to die without having been spectators of these things4 ,but you take a journey to ,olympia to see the work of ,phidias1 and all of you think it a misfortune to die without having seen such things4 ,but when there is no need to take a journey1 and where a man is1 there he has the works 7of ,god7 before him1 will you not desire to see and understand them8 ,will you not perceive either what you are1 or what you were born for1 or what this is for which you have received the faculty of sight8 ,but you may say1 ,there are some things disagreeable and troublesome in life4 ,and are there none at ,olympia8 ,are you not scorched8 ,are you not pressed by a crowd8 ,are you not without comfortable means of bathing8 ,are you not wet when it rains8 ,have you not abundance of noise1 clamor1 and other disagreeable things8 ,but ,i suppose that setting all these things off against the magnificence of the spectacle1 you bear and endure4 ,well then and have you not received faculties by which you will be able to bear all that happens8 ,have you not received greatness of soul8 ,have you not received manliness8 ,have you not received endurance8 ,and why do ,i trouble myself about anything that can happen if ,i possess greatness of soul8 ,what shall distract my mind1 or disturb me1 or appear painful8 ,shall ,i not use the power for the purposes for which ,i received it1 and shall ,i grieve and lament over what happens8 ,come1 then1 do you also having observed these things look to the faculties which you have1 and when you have looked at them1 say3 ,bring now1 ,o ,zeus1 any difficulty that thou pleasest1 for ,i have means given to me by thee and powers for honoring myself through the things which happen4 ,you do not so2 but you sit still1 trembling for fear that some things will happen1 and weeping1 and lamenting1 and groaning for what does happen2 and then you blame the gods4 ,for what is the consequence of such meanness of spirit but impiety8 ,and yet ,god has not only given us these faculties1 by which we shall be able to bear everything that happens without being depressed or broken by it2 but1 like a good king and a true father1 ,he has given us these faculties free from hindrance1 subject to no compulsion1 unimpeded1 and has put them entirely in our own power1 without even having reserved to ,himself any power of hindering or impeding4 ,you1 who have received these powers free and as your own1 use them not2 you do not even see what you have received1 and from whom2 some of you being blinded to the giver1 and not even acknowledging your benefactor1 and others1 through meanness of spirit1 betaking yourselves to fault-finding and making charges against ,god4 ,yet ,i will show to you that you have powers and means for greatness of soul and manliness2 but what powers you have for finding fault making accusations1 do you show me4 ,,how ,,from ,,the ,,fact ,,that ,,we ,,are ,,akin ,,to ,,god ,a ,,man ,,may ,,proceed ,,to ,,the ,,consequences4--,i indeed think that the old man ought to be sitting here1 not to contrive how you may have no mean thoughts nor mean and ignoble talk about yourselves1 but to take care that there be not among us any young men of such a mind1 that when they have recognized their kinship to ,god1 and that we are fettered by these bonds1 the body1 ,i mean1 and its possessions1 and whatever else on account of them is necessary to us for the economy and commerce of life1 they should intend to throw off these things as if they were burdens painful and intolerable1 and to depart to their kinsmen4 ,but this is the labor that your teacher and instructor ought to be employed upon1 if he really were what he should be4 ,you should come to him and say3 ,epictetus1 we can no longer endure being bound to this poor body1 and feeding it1 and giving it drink and rest1 and cleaning it1 and for the sake of the body complying with the wishes of these and of those4 ,are not these things indifferent and nothing to us2 and is not death no evil8 ,and are we not in a manner kinsmen of ,god1 and did we not come from him8 ,allow us to depart to the place from which we came2 allow us to be released at last from these bonds by which we are bound and weighed down4 ,here there are robbers and thieves and courts of justice1 and those who are named tyrants1 and think that they have some power over us by means of the body and its possessions4 ,permit us to show them that they have no power over any man4 ,and ,i on my part would say3 ,friends1 wait for ,god3 when he shall give the signal and release you from this service1 then go to him2 but for the present endure to dwell in this place where he has put you4 ,short indeed is this time of your dwelling here1 and easy to bear for those who are so disposed2 for what tyrant1 or what thief1 or what courts of justice are formidable to those who have thus considered as things of no value the body and the possessions of the body8 ,wait then1 do not depart without a reason4 ,,of ,,contentment4--,with respect to gods1 there are some who say that a divine being does not exist2 others say that it exists1 but is inactive and careless1 and takes no forethought about anything2 a third class say that such a being exists and exercises forethought1 but only about great things and heavenly things1 and about nothing on the earth2 a fourth class say that a divine being exercises forethought both about things on the earth and heavenly things1 but in a general way only1 and not about things severally4 ,there is a fifth class to whom ,ulysses and ,socrates belong1 who say3 ,i move not without thy knowledge4--,iliad1 x41 #bgh4 ,before all other things then it is necessary to inquire about each of these opinions1 whether it is affirmed truly or not truly4 ,for if there are no gods1 how is it our proper end to follow them8 ,and if they exist1 but take no care of anything1 in this case also how will it be right to follow them8 ,but if indeed they do exist and look after things1 still if there is nothing communicated from them to men1 nor in fact to myself1 how even so is it right 7to follow them78 ,the wise and good man then1 after considering all these things1 submits his own mind to him who administers the whole1 as good citizens do to the law of the state4 ,he who is receiving instruction ought to come to be instructed with this intention1 ,how shall ,i follow the gods in all things1 how shall ,i be contented with the divine administration1 and how can ,i become free8 ,for he is free to whom everything happens according to his will1 and whom no man can hinder4 ,what then1 is freedom madness8 ,certainly not2 for madness and freedom do not consist4 ,but1 you say1 ,i would have everything result just as ,i like1 and in whatever way ,i like4 ,you are mad1 you are beside yourself4 ,do you not know that freedom is a noble and valuable thing8 ,but for me inconsiderately to wish for things to happen as ,i inconsiderately like1 this appears to be not only not noble1 but even most base4 ,for how do we proceed in the matter of writing8 ,do ,i wish to write the name of ,dion as ,i choose8 ,no1 but ,i am taught to choose to write it as it ought to be written4 ,and how with respect to music8 ,in the same manner4 ,and what universally in every art or science8 ,just the same4 ,if it were not so1 it would be of no value to know anything1 if knowledge were adapted to every man's whim4 ,is it then in this alone1 in this which is the greatest and the chief thing1 ,i mean freedom1 that ,i am permitted to will inconsiderately8 ,by no means2 but to be instructed is this1 to learn to wish that everything may happen as it does4 ,and how do things happen8 ,as the disposer has disposed them8 ,and he has appointed summer and winter1 and abundance and scarcity1 and virtue and vice1 and all such opposites for the harmony of the whole2 and to each of us he has given a body1 and parts of the body1 and possessions1 and companions4 ,what then remains1 or what method is discovered of holding commerce with them8 ,is there such a method by which they shall do what seems fit to them1 and we not the less shall be in a mood which is conformable to nature8 ,but you are unwilling to endure1 and are discontented2 and if you are alone1 you call it solitude2 and if you are with men1 you call them knaves and robbers2 and you find fault with your own parents and children1 and brothers and neighbors4 ,but you ought when you are alone to call this condition by the name of tranquillity and freedom1 and to think yourself like to the gods2 and when you are with many1 you ought not to call it crowd1 nor trouble1 nor uneasiness1 but festival and assembly1 and so accept all contentedly4 ,what then is the punishment of those who do not accept8 ,it is to be what they are4 ,is any person dissatisfied with being alone8 ,let him be alone4 ,is a man dissatisfied with his parents8 ,let him be a bad son1 and lament4 ,is he dissatisfied with his children8 ,let him be a bad father4 ,cast him into prison4 ,what prison8 ,where he is already1 for he is there against his will2 and where a man is against his will1 there he is in prison4 ,so ,socrates was not in prison1 for he was there willingly4 ,must my leg then be lamed8 ,wretch1 do you then on account of one poor leg find fault with the world8 ,will you not willingly surrender it for the whole8 ,will you not withdraw from it8 ,will you not gladly part with it to him who gave it8 ,and will you be vexed and discontented with the things established by ,zeus1 which he1 with the ,moirae 7fates7 who were present and spinning the thread of your generation1 defined and put in order8 ,know you not how small a part you are compared with the whole4 ,i mean with respect to the body1 for as to intelligence you are not inferior to the gods nor less2 for the magnitude of intelligence is not measured by length nor yet by height1 but by thoughts4 ,,how ,,everything ,,may ,,be ,,done ,,acceptably ,,to ,,the ,,gods4--,when some one asked1 ,how may a man eat acceptably to the gods1 he answered3 ,if he can eat justly and contentedly1 and with equanimity1 and temperately1 and orderly1 will it not be also acceptable to the gods8 ,but when you have asked for warm water and the slave has not heard1 or if he did hear has brought only tepid water1 or he is not even found to be in the house1 then not to be vexed or to burst with passion1 is not this acceptable to the gods8 ,how then shall a man endure such persons as this slave8 ,slave yourself1 will you not bear with your own brother1 who has ,zeus for his progenitor1 and is like a son from the same seeds and of the same descent from above8 ,but if you have been put in any such higher place1 will you immediately make yourself a tyrant8 ,will you not remember who you are1 and whom you rule8 ,that they are kinsmen1 that they are brethren by nature1 that they are the offspring of ,zeus8 ,but ,i have purchased them1 and they have not purchased me4 ,do you see in what direction you are looking1 that it is towards the earth1 towards the pit1 that it is towards these wretched laws of dead men8 but towards the laws of the gods you are not looking4 ,,what ,,philosophy ,,promises4--,when a man was consulting him how he should persuade his brother to cease being angry with him1 ,epictetus replied3 ,philosophy does not propose to secure for a man any external thing4 ,if it did 7or if it were not1 as ,i say71 philosophy would be allowing something which is not within its province4 ,for as the carpenter's material is wood1 and that of the statuary is copper1 so the matter of the art of living is each man's life4 ,when then is my brother's8 ,that again belongs to his own art2 but with respect to yours1 it is one of the external things1 like a piece of land1 like health1 like reputation4 ,but ,philosophy promises none of these4 ,in every circumstance ,i will maintain1 she says1 the governing part conformable to nature4 ,whose governing part8 ,his in whom ,i am1 she says4 ,how then shall my brother cease to be angry with me8 ,bring him to me and ,i will tell him4 ,but ,i have nothing to say to you about his anger4 ,when the man who was consulting him said1 ,i seek to know this1 ,how1 even if my brother is not reconciled to me1 shall ,i maintain myself in a state conformable to nature8 ,nothing great1 said ,epictetus1 is produced suddenly1 since not even the grape or the fig is4 ,if you say to me now that you want a fig1 ,i will answer to you that it requires time3 let it flower first1 then put forth fruit1 and then ripen4 ,is then the fruit of a fig-tree not perfected suddenly and in one hour1 and would you possess the fruit of a man's mind in so short a time and so easily8 ,do not expect it1 even if ,i tell you4 ,,that ,,we ,,ought ,,not ,,to ,,be ,,angry ,,with ,,the ,,errors 7,,faults7 ,,of ,,others4--,ought not then this robber and this adulterer to be destroyed8 ,by no means say so1 but speak rather in this way3 ,this man who has been mistaken and deceived about the most important things1 and blinded1 not in the faculty of vision which distinguishes white and black1 but in the faculty which distinguishes good and bad1 should we not destroy him8 ,if you speak thus you will see how inhuman this is which you say1 and that it is just as if you would say1 ,ought we not to destroy this blind and deaf man8 ,but if the greatest harm is the privation of the greatest things1 and the greatest thing in every man is the will or choice such as it ought to be1 and a man is deprived of this will1 why are you also angry with him8 ,man1 you ought not to be affected contrary to nature by the bad things of another4 ,pity him rather2 drop this readiness to be offended and to hate1 and these words which the many utter3 8,these accursed and odious fellows40 ,how have you been made so wise at once8 and how are you so peevish8 ,why then are we angry8 ,is it because we value so much the things of which these men rob us8 ,do not admire your clothes1 and then you will not be angry with the thief4 ,consider this matter thus3 you have fine clothes2 your neighbor has not2 you have a window2 you wish to air the clothes4 ,the thief does not know wherein man's good consists1 but he thinks that it consist in having fine clothes1 the very thing which you also think4 ,must he not then come and take them away8 ,when you show a cake to greedy persons1 and swallow it all yourself1 do you expect them not to snatch it from you8 ,do not provoke them2 do not have a window2 do not air your clothes4 ,i also lately had an iron lamp placed by the side of my household gods2 hearing a noise at the door1 ,i ran down1 and found that the lamp had been carried off4 ,i reflected that he who had taken the lamp had done nothing strange4 ,what then8 ,to-morrow1 ,i said1 you will find an earthen lamp2 for a man only loses that which he has4 ,i have lost my garment4 ,the reason is that you had a garment4 ,i have a pain in my head4 ,have you any pain in your horns8 ,why then are you troubled8 ,for we only lose those things1 we have only pains about those things1 which we possess4 ,but the tyrant will chain--what8 ,the leg4 ,he will take away--what8 ,the neck4 ,what then will he not chain and not take away8 ,the will4 ,this is why the ancients taught the maxim1 ,know thyself4 ,therefore we ought to exercise ourselves in small things1 and beginning with them to proceed to the greater4 ,i have pain in the head4 ,do not say1 ,alas6 ,i have pain in the ear4 ,do not say alas6 ,and ,i do not say that you are not allowed to groan1 but do not groan inwardly2 and if your slave is slow in bringing a bandage1 do not cry out and torment yourself1 and say1 ,every body hates me2 for who would not hate such a man8 ,for the future1 relying on these opinions1 walk about upright1 free2 not trusting to the size of your body1 as an athlete1 for a man ought not to be invincible in the way that an ass is4 ,,how ,,we ,,should ,,behave ,,to ,,tyrants4--,if a man possesses any superiority1 or thinks that he does when he does not1 such a man1 if he is uninstructed1 will of necessity be puffed up through it4 ,for instance1 the tyrant says1 ,i am master of all6 ,and what can you do for me8 ,can you give me desire which shall have no hindrance8 ,how can you8 ,have you the infallible power of avoiding what you would avoid8 ,have you the power of moving towards an object without error8 ,and how do you possess this power8 ,come1 when you are in a ship1 do you trust to yourself or to the helmsman8 ,and when you are in a chariot1 to whom do you trust but to the driver8 ,and how is it in all other arts8 ,just the same4 ,in what1 then1 lies your power8 ,all men pay respect to me4 ,well1 ,i also pay respect to my platter1 and ,i wash it and wipe it2 and for the sake of my oil-flask1 ,i drive a peg into the wall4 ,well1 then1 are these things superior to me8 ,no1 but they supply some of my wants1 and for this reason ,i take care of them4 ,well1 do ,i not attend to my ass8 ,do ,i not wash his feet8 ,do ,i not clean him8 ,do you not know that every man has regard to himself1 and to you just the same as he has regard to his ass8 ,for who has regard to you as a man8 ,show me4 ,who wishes to become like you8 ,who imitates you1 as he imitates ,socrates8 ,but ,i can cut off your head4 ,you say right4 ,i had forgotten that ,i must have regard to you1 as ,i would to a fever and the bile1 and raise an altar to you1 as there is at ,rome an altar to fever4 ,what is it then that disturbs and terrifies the multitude8 ,is it the tyrant and his guards8 7,by no means47 ,i hope that it is not so4 ,it is not possible that what is by nature free can be disturbed by anything else1 or hindered by any other thing than by itself4 ,but it is a man's own opinions which disturb him4 ,for when the tyrant says to a man1 ,i will chain your leg1 he who values his leg says1 ,do not2 have pity4 ,but he who values his own will says1 ,if it appears more advantageous to you1 chain it4 ,do you not care8 ,i do not care4 ,i will show you that ,i am master4 ,you cannot do that4 ,zeus has set me free2 do you think that he intended to allow his own son to be enslaved8 ,but you are master of my carcase2 take it4 ,so when you approach me1 you have no regard to me8 ,no1 but ,i have regard to myself2 and if you wish me to say that ,i have regard to you also1 ,i tell you that ,i have the same regard to you that ,i have to my pipkin4 ,what then8 ,when absurd notions about things independent of our will1 as if they were good and 7or7 bad1 lie at the bottom of our opinions1 we must of necessity pay regard to tyrants3 for ,i wish that men would pay regard to tyrants only1 and not also to the bedchamber men4 ,how is it that the man becomes all at once wise1 when ,csar has made him superintendent of the close stool8 ,how is it that we say immediately1 ,felicion spoke sensibly to me8 ,i wish he were ejected from the bedchamber1 that he might again appear to you to be a fool4 ,has a man been exalted to the tribuneship8 ,all who meet him offer their congratulations2 one kisses his eyes1 another the neck1 and the slaves kiss his hands4 ,he goes to his house1 he finds torches lighted4 ,he ascends the ,capitol2 he offers a sacrifice on the occasion4 ,now who ever sacrificed for having had good desires8 for having acted conformably to nature8 ,for in fact we thank the gods for those things in which we place our good4 ,a person was talking to me to-day about the priesthood of ,augustus4 ,i say to him3 ,man1 let the thing alone2 you will spend much for no purpose4 ,but he replies1 ,those who draw up agreements will write my name4 ,do you then stand by those who read them1 and say to such persons1 ,it is ,i whose name is written there8 ,and if you can now be present on ail such occasions1 what will you do when you are dead8 ,my name will remain4 ,write it on a stone1 and it will remain4 ,but come1 what remembrance of you will there be beyond ,nicopolis8 ,but ,i shall wear a crown of gold4 ,if you desire a crown at all1 take a crown of roses and put it on1 for it will be more elegant in appearance4 ,,against ,,those ,,who ,,wish ,,to ,,be ,,admired4--,when a man holds his proper station in life1 he does not gape after things beyond it4 ,man1 what do you wish to happen to you8 ,i am satisfied if ,i desire and avoid conformably to nature1 if ,i employ movements towards and from an object as ,i am by nature formed to do1 and purpose and design and assent4 ,why then do you strut before us as if you had swallowed a spit8 ,my wish has always been that those who meet me should admire me1 and those who follow me should exclaim1 ,o the great philosopher6 ,who are they by whom you wish to be admired8 ,are they not those of whom you are used to say that they are mad8 ,well1 then1 do you wish to be admired by madmen8 ,,on ,,pr,,cognitions4--,prcognitions are common to all men1 and prcognition is not contradictory to prcognition4 ,for who of us does not assume that ,good is useful and eligible1 and in all circumstances that we ought to follow and pursue it8 ,and who of us does not assume that ,justice is beautiful and becoming8 ,when then does the contradiction arise8 ,it arises in the adaptation of the prcognitions to the particular cases4 ,when one man says1 8,he has done well2 he is a brave man10 and another says1 8,not so2 but he has acted foolishly10 then the disputes arise among men4 ,this is the dispute among the ,jews and the ,syrians and the ,egyptians and the ,romans2 not whether holiness should be preferred to all things and in all cases should be pursued1 but whether it is holy to eat pig's flesh or not holy4 ,you will find this dispute also between ,agamemnon and ,achilles2 for call them forth4 ,what do you say1 ,agamemnon8 ought not that to be done which is proper and right8 8,certainly40 ,well1 what do you say1 ,achilles8 do you not admit that what is good ought to be done8 8,i do most certainly40 ,adapt your prcognitions then to the present matter4 ,here the dispute begins4 ,agamemnon says1 8,i ought not to give up ,chryseis to her father40 ,achilles says1 8,you ought40 ,it is certain that one of the two makes a wrong adaptation of the prcognition of 8ought0 or 8duty40 ,further1 ,agamemnon says1 8,then if ,i ought to restore ,chryseis1 it is fit that ,i take his prize from some of you40 ,achilles replies1 8,would you then take her whom ,i love80 8,yes1 her whom you love40 8,must ,i then be the only man who goes without a prize8 and must ,i be the only man who has no prize80 ,thus the dispute begins4 ,what then is education8 ,education is the learning how to adapt the natural prcognitions to the particular things conformably to nature2 and then to distinguish that of things some are in our power1 but others are not4 ,in our power are will and all acts which depend on the will2 things not in our power are the body1 the parts of the body1 possessions1 parents1 brothers1 children1 country1 and1 generally1 all with whom we live in society4 ,in what then should we place the good8 ,to what kind of things 7,greek3 ousia7 shall we adapt it8 ,to the things which are in our power8 ,is not health then a good thing1 and soundness of limb1 and life1 and are not children and parents and country8 ,who will tolerate you if you deny this8 ,let us then transfer the notion of good to these things4 ,is it possible1 then1 when a man sustains damage and does not obtain good things1 that he can be happy8 ,it is not possible4 ,and can he maintain towards society a proper behavior8 ,he can not4 ,for ,i am naturally formed to look after my own interest4 ,if it is my interest to have an estate in land1 it is my interest also to take it from my neighbor4 ,if it is my interest to have a garment1 it is my interest also to steal it from the bath4 ,this is the origin of wars1 civil commotions1 tyrannies1 conspiracies4 ,and how shall ,i be still able to maintain my duty towards ,zeus8 ,for if ,i sustain damage and am unlucky1 he takes no care of me4 ,and what is he to me if he cannot help me8 ,and further1 what is he to me if he allows me to be in the condition in which ,i am8 ,i now begin to hate him4 ,why then do we build temples1 why setup statues to ,zeus1 as well as to evil demons1 such as to ,fever2 and how is ,zeus the ,saviour1 and how the giver of rain1 and the giver of fruits8 ,and in truth if we place the nature of ,good in any such things1 all this follows4 ,what should we do then8 ,this is the inquiry of the true philosopher who is in labor4 ,now ,i do not see what the good is nor the bad4 ,am ,i not mad8 ,yes4 ,but suppose that ,i place the good somewhere among the things which depend on the will2 all will laugh at me4 ,there will come some greyhead wearing many gold rings on his fingers1 and he will shake his head and say3 8,hear1 my child4 ,it is right that you should philosophize2 but you ought to have some brains also2 all this that you are doing is silly4 ,you learn the syllogism from philosophers2 but you know how to act better than philosophers do40 ,man why then do you blame me1 if ,i know8 ,what shall ,i say to this slave8 ,if ,i am silent1 he will burst4 ,i must speak in this way3 8,excuse me1 as you would excuse lovers2 ,i am not my own master2 ,i am mad40 ,,how ,,we ,,should ,,struggle ,,with ,,circumstances4--,it is circumstances 7difficulties7 which show what men are4 ,therefore when a difficulty falls upon you1 remember that ,god1 like a trainer of wrestlers1 has matched you with a rough young man4 ,for what purpose8 you may say4 ,why1 that you may become an ,olympic conqueror2 but it is not accomplished without sweat4 ,in my opinion no man has had a more profitable difficulty than you have had1 if you choose to make use of it as an athlete would deal with a young antagonist4 ,we are now sending a scout to ,rome2 but no man sends a cowardly scout1 who1 if he only hears a noise and sees a shadow anywhere1 comes running back in terror and reports that the enemy is close at hand4 ,so now if you should come and tell us3 8,fearful is the state of affairs at ,rome2 terrible is death2 terrible is exile2 terrible is calumny2 terrible is poverty2 fly1 my friends1 the enemy is near10 we shall answer3 8,begone1 prophesy for yourself2 we have committed only one fault1 that we sent such a scout40 ,diogenes1 who was sent as a scout before you1 made a different report to us4 ,he says that death is no evil1 for neither is it base2 he says that fame 7reputation7 is the noise of madmen4 ,and what has this spy said about pain1 about pleasure1 and about poverty8 ,he says that to be naked is better than any purple robe1 and to sleep on the bare ground is the softest bed2 and he gives as a proof of each thing that he affirms his own courage1 his tranquillity1 his freedom1 and the healthy appearance and compactness of his body4 ,there is no enemy near1 he says2 all is peace4 ,how so1 ,diogenes8 8,see10 he replies1 8if ,i am struck1 if ,i have been wounded1 if ,i have fled from any man40 ,this is what a scout ought to be4 ,but you come to us and tell us one thing after another4 ,will you not go back1 and you will see clearer when you have laid aside fear8 ,,on ,,the ,,same4--,if these things are true1 and if we are not silly1 and are not acting hypocritically when we say that the good of man is in the will1 and the evil too1 and that everything else does not concern us1 why are we still disturbed1 why are we still afraid8 ,the things about which we have been busied are in no man's power2 and the things which are in the power of others1 we care not for4 ,what kind of trouble have we still8 ,but give me directions4 ,why should ,i give you directions8 ,has not ,zeus given you directions8 ,has he not given to you what is your own free from hindrance and free from impediment1 and what is not your own subject to hindrance and impediment8 ,what directions then1 what kind of orders did you bring when you came from him8 ,keep by every means what is your own2 do not desire what belongs to others4 ,fidelity 7integrity7 is your own1 virtuous shame is your own2 who then can take these things from you8 who else than yourself will hinder you from using them8 ,but how do you act8 ,when you seek what is not your own1 you lose that which is your own4 ,having such promptings and commands from ,zeus1 what kind do you still ask from me8 ,am ,i more powerful than he1 am ,i more worthy of confidence8 ,but if you observe these1 do you want any others besides8 8,well1 but he has not given these orders10 you will say4 ,produce your prcognitions 7,greek3 prolaepseis71 produce these proofs of philosophers1 produce what you have often heard1 and produce what you have said yourself1 produce what you have read1 produce what you have meditated on2 and you will then see that all these things are from ,god4 ,if ,i have set my admiration on the poor body1 ,i have given myself up to be a slave2 if on my poor possessions1 ,i also make myself a slave4 ,for ,i immediately make it plain with what ,i may be caught2 as if the snake draws in his head1 ,i tell you to strike that part of him which he guards2 and do you be assured that whatever part you choose to guard1 that part your master will attack4 ,remembering this1 whom will you still flatter or fear8 ,but ,i should like to sit where the ,senators sit4 ,do you see that you are putting yourself in straits1 you are squeezing yourself8 ,how then shall ,i see well in any other way in the amphitheatre8 ,man1 do not be a spectator at all1 and you will not be squeezed4 ,why do you give yourself trouble8 ,or wait a little1 and when the spectacle is over1 seat yourself in the place reserved for the ,senators and sun yourself4 ,for remember this general truth1 that it is we who squeeze ourselves1 who put ourselves in straits2 that is1 our opinions squeeze us and put us in straits4 ,for what is it to be reviled8 ,stand by a stone and revile it1 and what will you gain8 ,if then a man listens like a stone1 what profit is there to the reviler8 ,but if the reviler has as a stepping-stone 7or ladder7 the weakness of him who is reviled1 then he accomplishes something4 ,strip him4 ,what do you mean by him8 ,lay hold of his garment1 strip it off4 ,i have insulted you4 ,much good may it do you4 ,this was the practice of ,socrates2 this was the reason why he always had one face4 ,but we choose to practise and study anything rather than the means by which we shall be unimpeded and free4 ,you say3 8,philosophers talk paradoxes40 ,but are there no paradoxes in the other arts8 ,and what is more paradoxical than to puncture a man's eye in order that he may see8 ,if any one said this to a man ignorant of the surgical art1 would he not ridicule the speaker8 ,where is the wonder1 then1 if in philosophy also many things which are true appear paradoxical to the inexperienced8 ,,in ,,how ,,many ,,ways ,,appearances ,,exist1 ,,and ,,what ,,aids ,,we ,,should ,,provide ,,against ,,them4--,appearances are to us in four ways4 ,for either things appear as they are2 or they are not1 and do not even appear to be2 or they are1 and do not appear to be2 or they are not1 and yet appear to be4 ,further1 in all these cases to form a right judgment 7to hit the mark7 is the office of an educated man4 ,but whatever it is that annoys 7troubles7 us1 to that we ought to apply a remedy4 ,if the sophisms of ,pyrrho and of the ,academics are what annoys 7troubles71 we must apply the remedy to them4 ,if it is the persuasion of appearances1 by which some things appear to be good1 when they are not good1 let us seek a remedy for this4 ,if it is habit which annoys us1 we must try to seek aid against habit4 ,what aid1 then1 can we find against habit8 ,the contrary habit4 ,you hear the ignorant say3 8,that unfortunate person is dead2 his father and mother are overpowered with sorrow2 he was cut off by an untimely death and in a foreign land40 ,hear the contrary way of speaking4 ,tear yourself from these expressions2 oppose to one habit the contrary habit2 to sophistry oppose reason1 and the exercise and discipline of reason2 against persuasive 7deceitful7 appearances we ought to have manifest prcognitions 7,greek3 prolaepseis71 cleared of all impurities and ready to hand4 ,when death appears an evil1 we ought to have this rule in readiness1 that it is fit to avoid evil things1 and that death is a necessary thing4 ,for what shall ,i do1 and where shall ,i escape it8 ,suppose that ,i am not ,sarpedon1 the son of ,zeus1 nor able to speak in this noble way4 ,i will go and ,i am resolved either to behave bravely myself or to give to another the opportunity of doing so2 if ,i cannot succeed in doing anything myself1 ,i will not grudge another the doing of something noble4 ,suppose that it is above our power to act thus2 is it not in our power to reason thus8 ,tell me where ,i can escape death2 discover for me the country1 show me the men to whom ,i must go1 whom death does not visit4 ,discover to me a charm against death4 ,if ,i have not one1 what do you wish me to do8 ,i cannot escape from death4 ,shall ,i not escape from the fear of death1 but shall ,i die lamenting and trembling8 ,for the origin of perturbation is this1 to wish for something1 and that this should not happen4 ,therefore if ,i am able to change externals according to my wish1 ,i change them2 but if ,i cannot1 ,i am ready to tear out the eyes of him who hinders me4 ,for the nature of man is not to endure to be deprived of the good1 and not to endure the falling into the evil4 ,then at last1 when ,i am neither able to change circumstances nor to tear out the eyes of him who hinders me1 ,i sit down and groan1 and abuse whom ,i can1 ,zeus and the rest of the gods4 ,for if they do not care for me1 what are they to me8 ,yes1 but you will be an impious man4 ,in what respect1 then1 will it be worse for me than it is now8 ,to sum up1 remember that unless piety and your interest be in the same thing1 piety cannot be maintained in any man4 ,do not these things seem necessary 7true78 ,,that ,,we ,,ought ,,not ,,to ,,be ,,angry ,,with ,,men2 ,,and ,,what ,,are ,,the ,,small ,,and ,,the ,,great ,,things ,,among ,,men4--,what is the cause of assenting to anything8 ,the fact that it appears to be true4 ,it is not possible then to assent to that which appears not to be true4 ,why8 ,because this is the nature of the understanding1 to incline to the true1 to be dissatisfied with the false1 and in matters uncertain to withhold assent4 ,what is the proof of this8 ,imagine 7persuade yourself71 if you can1 that it is now night4 ,it is not possible4 ,take away your persuasion that it is day4 ,it is not possible4 ,persuade yourself or take away your persuasion that the stars are even in number4 ,it is impossible4 ,when then any man assents to that which is false1 be assured that he did not intend to assent to it as false1 for every soul is unwillingly deprived of the truth1 as ,plato says2 but the falsity seemed to him to be true4 ,well1 in acts what have we of the like kind as we have here truth or falsehood8 ,we have the fit and the not fit 7duty and not duty71 the profitable and the unprofitable1 that which is suitable to a person and that which is not1 and whatever is like these4 ,can then a man think that a thing is useful to him and not choose it8 ,he cannot4 ,how says ,medea8 8',tis true ,i know what evil ,i shall do1 ,but passion overpowers the better counsel40 ,she thought that to indulge her passion and take vengeance on her husband was more profitable than to spare her children4 ,it was so2 but she was deceived4 ,show her plainly that she is deceived1 and she will not do it2 but so long as you do not show it1 what can she follow except that which appears to herself 7her opinion78 ,nothing else4 ,why then are you angry with the unhappy woman that she has been bewildered about the most important things1 and is become a viper instead of a human creature8 ,and why not1 if it is possible1 rather pity1 as we pity the blind and the lame1 so those who are blinded and maimed in the faculties which are supreme8 ,whoever then clearly remembers this1 that to man the measure of every act is the appearance 7the opinion71 whether the thing appears good or bad4 ,if good1 he is free from blame2 if bad1 himself suffers the penalty1 for it is impossible that he who is deceived can be one person1 and he who suffers another person--whoever remembers this will not be angry with any man1 will not be vexed at any man1 will not revile or blame any man1 nor hate1 nor quarrel with any man4 ,so then all these great and dreadful deeds have this origin1 in the appearance 7opinion78 ,yes1 this origin and no other4 ,the ,iliad is nothing else than appearance and the use of appearances4 ,it appeared to ,alexander to carry off the wife of ,menelaus4 ,it appeared to ,helene to follow him4 ,if then it had appeared to ,menelaus to feel that it was a gain to be deprived of such a wife1 what would have happened8 ,not only would the ,iliad have been lost1 but the ,odyssey also4 ,on so small a matter then did such great things depend8 ,but what do you mean by such great things8 ,wars and civil commotions1 and the destruction of many men and cities4 ,and what great matter is this8 ,is it nothing8 ,but what great matter is the death of many oxen1 and many sheep1 and many nests of swallows or storks being burnt or destroyed8 ,are these things then like those8 ,very like4 ,bodies of men are destroyed1 and the bodies of oxen and sheep2 the dwellings of men are burnt1 and the nests of storks4 ,what is there in this great or dreadful8 ,or show me what is the difference between a man's house and a stork's nest1 as far as each is a dwelling2 except that man builds his little houses of beams and tiles and bricks1 and the stork builds them of sticks and mud4 ,are a stork and a man then like things8 ,what say you8 ,in body they are very much alike4 ,does a man then differ in no respect from a stork8 ,don't suppose that ,i say so2 but there is no difference in these matters 7which ,i have mentioned74 ,in what then is the difference8 ,seek and you will find that there is a difference in another matter4 ,see whether it is not in a man the understanding of what he does1 see if it is not in social community1 in fidelity1 in modesty1 in steadfastness1 in intelligence4 ,where then is the great good and evil in men8 ,it is where the difference is4 ,if the difference is preserved and remains fenced round1 and neither modesty is destroyed1 nor fidelity1 nor intelligence1 then the man also is preserved2 but if any of these things is destroyed and stormed like a city1 then the man too perishes3 and in this consist the great things4 ,alexander1 you say1 sustained great damage then when the ,hellenes invaded and when they ravaged ,troy1 and when his brothers perished4 ,by no means2 for no man is damaged by an action which is not his own2 but what happened at that time was only the destruction of stork's nests4 ,now the ruin of ,alexander was when he lost the character of modesty1 fidelity1 regard to hospitality1 and to decency4 ,when was ,achilles ruined8 ,was it when ,patroclus died8 ,not so4 ,but it happened when he began to be angry1 when he wept for a girl1 when he forgot that he was at ,troy not to get mistresses1 but to fight4 ,these things are the ruin of men1 this is being besieged1 this is the destruction of cities1 when right opinions are destroyed1 when they are corrupted4 ,,on ,,constancy 7,,or ,,firmness74--,the being 7nature7 of the good is a certain will2 the being of the bad is a certain kind of will4 ,what1 then1 are externals8 ,materials for the will1 about which the will being conversant shall obtain its own good or evil4 ,how shall it obtain the good8 ,if it does not admire 7over-value7 the materials2 for the opinions about the materials1 if the opinions are right1 make the will good3 but perverse and distorted opinions make the will bad4 ,god has fixed this law1 and says1 8,if you would have anything good1 receive it from yourself40 ,you say1 ,no1 but ,i will have it from another4 ,do not so3 but receive it from yourself4 ,therefore when the tyrant threatens and calls me1 ,i say1 ,whom do you threaten8 ,if he says1 ,i will put you in chains1 ,i say1 ,you threaten my hands and my feet4 ,if he says1 ,i will cut off your head1 ,i reply1 ,you threaten my head4 ,if he says1 ,i will throw you into prison1 ,i say1 ,you threaten the whole of this poor body4 ,if he threatens me with banishment1 ,i say the same4 ,does he then not threaten you at all8 ,if ,i feel that all these things do not concern me1 he does not threaten me at all2 but if ,i fear any of them1 it is ,i whom he threatens4 ,whom then do ,i fear8 the master of what8 ,the master of things which are in my own power8 ,there is no such master4 ,do ,i fear the master of things which are not in my power8 ,and what are these things to me8 ,do you philosophers then teach us to despise kings8 ,i hope not4 ,who among us teaches to claim against them the power over things which they possess8 ,take my poor body1 take my property1 take my reputation1 take those who are about me4 ,if ,i advise any persons to claim these things1 they may truly accuse me4 ,yes1 but ,i intend to command your opinions also4 ,and who has given you this power8 ,how can you conquer the opinion of another man8 ,by applying terror to it1 he replies1 ,i will conquer it4 ,do you not know that opinion conquers itself1 and is not conquered by another8 ,but nothing else can conquer will except the will itself4 ,for this reason too the law of ,god is most powerful and most just1 which is this3 ,let the stronger always be superior to the weaker4 ,ten are stronger than one4 ,for what8 ,for putting in chains1 for killing1 for dragging whither they choose1 for taking away what a man has4 ,the ten therefore conquer the one in this in which they are stronger4 ,in what then are the ten weaker8 ,if the one possesses right opinions and the others do not4 ,well then1 can the ten conquer in this matter8 ,how is it possible8 ,if we were placed in the scales1 must not the heavier draw down the scale in which it is4 ,how strange then that ,socrates should have been so treated by the ,athenians4 ,slave1 why do you say ,socrates8 ,speak of the thing as it is3 how strange that the poor body of ,socrates should have been carried off and dragged to prison by stronger men1 and that anyone should have given hemlock to the poor body of ,socrates1 and that it should breathe out the life4 ,do these things seem strange1 do they seem unjust1 do you on account of these things blame ,god8 ,had ,socrates then no equivalent for these things8 ,where then for him was the nature of good8 ,whom shall we listen to1 you or him8 ,and what does ,socrates say8 8,anytus and ,melitus can kill me1 but they cannot hurt me40 ,and further1 he says1 8,if it so pleases ,god1 so let it be40 ,but show me that he who has the inferior principles overpowers him who is superior in principles4 ,you will never show this1 nor come near showing it2 for this is the law of nature and of ,god that the superior shall always overpower the inferior4 ,in what8 ,in that in which it is superior4 ,one body is stronger than another3 many are stronger than one3 the thief is stronger than he who is not a thief4 ,this is the reason why ,i also lost my lamp1 because in wakefulness the thief was superior to me4 ,but the man bought the lamp at this price3 for a lamp he became a thief1 a faithless fellow1 and like a wild beast4 ,this seemed to him a good bargain4 ,be it so4 ,but a man has seized me by the cloak1 and is drawing me to the public place3 then others bawl out1 ,philosopher1 what has been the use of your opinions8 see1 you are dragged to prison1 you are going to be beheaded4 ,and what system of philosophy 7,greek3 eisagogaen7 could ,i have made so that1 if a stronger man should have laid hold of my cloak1 ,i should not be dragged off2 that if ten men should have laid hold of me and cast me into prison1 ,i should not be cast in8 ,have ,i learned nothing else then8 ,i have learned to see that everything which happens1 if it be independent of my will1 is nothing to me4 ,i may ask1 if you have not gained by this4 ,why then do you seek advantage in anything else than in that in which you have learned that advantage is8 ,will you not leave the small arguments 7,greek3 logaria7 about these matters to others1 to lazy fellows1 that they may sit in a corner and receive their sorry pay1 or grumble that no one gives them anything2 and will you not come forward and make use of what you have learned8 ,for it is not these small arguments that are wanted now2 the writings of the ,stoics are full of them4 ,what then is the thing which is wanted8 ,a man who shall apply them1 one who by his acts shall bear testimony to his words4 ,assume1 ,i intreat you1 this character1 that we may no longer use in the schools the examples of the ancients1 but may have some example of our own4 ,to whom then does the contemplation of these matters 7philosophical inquiries7 belong8 ,to him who has leisure1 for man is an animal that loves contemplation4 ,but it is shameful to contemplate these things as runaway slaves do2 we should sit1 as in a theatre1 free from distraction1 and listen at one time to the tragic actor1 at another time to the lute-player2 and not do as slaves do4 ,as soon as the slave has taken his station he praises the actor and at the same time looks round2 then if any one calls out his master's name1 the slave is immediately frightened and disturbed4 ,it is shameful for philosophers thus to contemplate the works of nature4 ,for what is a master8 ,man is not the master of man2 but death is1 and life and pleasure and pain2 for if he comes without these things1 bring ,csar to me and you will see how firm ,i am4 ,but when he shall come with these things1 thundering and lightning1 and when ,i am afraid of them1 what do ,i do then except to recognize my master like the runaway slave8 ,but so long as ,i have any respite from these terrors1 as a runaway slave stands in the theatre1 so do ,i4 ,i bathe1 ,i drink1 ,i sing2 but all this ,i do with terror and uneasiness4 ,but if ,i shall release myself from my masters1 that is from those things by means of which masters are formidable1 what further trouble have ,i1 what master have ,i still8 ,what then1 ought we to publish these things to all men8 ,no1 but we ought to accommodate ourselves to the ignorant 7,greek3 tois idiotais7 and to say3 8,this man recommends to me that which he thinks good for himself4 ,i excuse him40 ,for ,socrates also excused the jailer who had the charge of him in prison and was weeping when ,socrates was going to drink the poison1 and said1 8,how generously he laments over us40 ,does he then say to the jailer that for this reason we have sent away the women8 ,no1 but he says it to his friends who were able to hear 7understand7 it2 and he treats the jailer as a child4 ,,that ,,confidence 7,,courage7 ,,is ,,not ,,inconsistent ,,with ,,caution4--,the opinion of the philosophers perhaps seem to some to be a paradox2 but still let us examine as well as we can1 if it is true that it is possible to do everything both with caution and with confidence4 ,for caution seems to be in a manner contrary to confidence1 and contraries are in no way consistent4 ,that which seems to many to be a paradox in the matter under consideration in my opinion is of this kind2 if we asserted that we ought to employ caution and confidence in the same things1 men might justly accuse us of bringing together things which cannot be united4 ,but now where is the difficulty in what is said8 for if these things are true1 which have been often said and often proved1 that the nature of good is in the use of appearances1 and the nature of evil likewise1 and that things independent of our will do not admit either the nature of evil or of good1 what paradox do the philosophers assert if they say that where things are not dependent on the will1 there you should employ confidence1 but where they are dependent on the will1 there you should employ caution8 ,for if the bad consists in the bad exercise of the will1 caution ought only to be used where things are dependent on the will4 ,but if things independent of the will and not in our power are nothing to us1 with respect to these we must employ confidence2 and thus we shall both be cautious and confident1 and indeed confident because of our caution4 ,for by employing caution towards things which are really bad1 it will result that we shall have confidence with respect to things which are not so4 ,we are then in the condition of deer2 when they flee from the huntsmen's feathers in fright1 whither do they turn and in what do they seek refuge as safe8 ,they turn to the nets1 and thus they perish by confounding things which are objects of fear with things that they ought not to fear4 ,thus we also act3 in what cases do we fear8 ,in things which are independent of the will4 ,in what cases on the contrary do we behave with confidence1 as if there were no danger8 ,in things dependent on the will4 ,to be deceived then1 or to act rashly1 or shamelessly1 or with base desire to seek something1 does not concern us at all1 if we only hit the mark in things which are independent of our will4 ,but where there is death or exile or pain or infamy1 there we attempt to run away1 there we are struck with terror4 ,therefore1 as we may expect it to happen with those who err in the greatest matters1 we convert natural confidence 7that is1 according to nature7 into audacity1 desperation1 rashness1 shamelessness2 and we convert natural caution and modesty into cowardice and meanness1 which are full of fear and confusion4 ,for if a man should transfer caution to those things in which the will may be exercised and the acts of the will1 he will immediately by willing to be cautious have also the power of avoiding what he chooses2 but if he transfer it to the things which are not in his power and will1 and attempt to avoid the things which are in the power of others1 he will of necessity fear1 he will be unstable1 he will be disturbed2 for death or pain is not formidable1 but the fear of pain or death4 ,for this reason we commend the poet1 who said3 8,not death is evil1 but a shameful death40 ,confidence 7courage7 then ought to be employed against death1 and caution against the fear of death4 ,but now we do the contrary1 and employ against death the attempt to escape2 and to our opinion about it we employ carelessness1 rashness1 and indifference4 ,these things ,socrates properly used to call tragic masks2 for as to children masks appear terrible and fearful from inexperience1 we also are affected in like manner by events 7the things which happen in life7 for no other reason than children are by masks4 ,for what is a child8 ,ignorance4 ,what is a child8 ,want of knowledge4 ,for when a child knows these things1 he is in no way inferior to us4 ,what is death8 ,a tragic mask4 ,turn it and examine it4 ,see1 it does not bite4 ,the poor body must be separated from the spirit either now or later as it was separated from it before4 ,why then are you troubled if it be separated now8 for if it is not separated now1 it will be separated afterwards4 ,why8 ,that the period of the universe may be completed1 for it has need of the present1 and of the future1 and of the past4 ,what is pain8 ,a mask4 ,turn it and examine it4 ,the poor flesh is moved roughly1 then on the contrary smoothly4 ,if this does not satisfy 7please7 you1 the door is open2 if it does1 bear 7with things74 ,for the door ought to be open for all occasions2 and so we have no trouble4 ,what then is the fruit of these opinions8 ,it is that which ought to be the most noble and the most becoming to those who are really educated1 release from perturbation1 release from fear4 ,freedom4 ,for in these matters we must not believe the many1 who say that free persons only ought to be educated1 but we should rather believe the philosophers who say that the educated only are free4 ,how is this8 ,in this manner3 ,is freedom anything else than the power of living as we choose8 ,nothing else4 ,tell me then1 ye men1 do you wish to live in error8 ,we do not4 ,no one then who lives in error is free4 ,do you wish to live in fear8 ,do you wish to live in sorrow8 ,do you wish to live in perturbation8 ,by no means4 ,no one then who is in a state of fear or sorrow or perturbation is free2 but whoever is delivered from sorrows and fears and perturbations1 he is at the same time also delivered from servitude4 ,how then can we continue to believe you1 most dear legislators1 when you say1 ,we only allow free persons to be educated8 ,for philosophers say we allow none to be free except the educated2 that is1 ,god does not allow it4 ,when then a man has turned round before the prtor his own slave1 has he done nothing8 ,he has done something4 ,what8 ,he has turned round his own slave before the prtor4 ,has he done nothing more8 ,yes3 he is also bound to pay for him the tax called the twentieth4 ,well then1 is not the man who has gone through this ceremony become free8 ,no more than he is become free from perturbations4 ,have you who are able to turn round 7free7 others no master8 is not money your master1 or a girl or a boy1 or some tyrant or some friend of the tyrant8 ,why do you trouble then when you are going off to any trial 7danger7 of this kind8 ,it is for this reason that ,i often say1 study and hold in readiness these principles by which you may determine what those things are with reference to which you ought to be cautious1 courageous in that which does not depend on your will1 cautious in that which does depend on it4 ,,of ,,tranquillity 7,,freedom ,,from ,,perturbation74--,consider1 you who are going into court1 what you wish to maintain and what you wish to succeed in4 ,for if you wish to maintain a will conformable to nature1 you have every security1 every facility1 you have no troubles4 ,for if you wish to maintain what is in your own power and is naturally free1 and if you are content with these1 what else do you care for8 ,for who is the master of such things8 ,who can take them away8 ,if you choose to be modest and faithful1 who shall not allow you to be so8 ,if you choose not to be restrained or compelled1 who shall compel you to desire what you think that you ought not to desire8 who shall compel you to avoid what you do not think fit to avoid8 ,but what do you say8 ,the judge will determine against you something that appears formidable2 but that you should also suffer in trying to avoid it1 how can he do that8 ,when then the pursuit of objects and the avoiding of them are in your power1 what else do you care for8 ,let this be your preface1 this your narrative1 this your confirmation1 this your victory1 this your peroration1 this your applause 7or the approbation which you will receive74 ,therefore ,socrates said to one who was reminding him to prepare for his trial1 ,do you not think then that ,i have been preparing for it all my life8 ,by what kind of preparation8 ,i have maintained that which was in my own power4 ,how then8 ,i have never done anything unjust either in my private or in my public life4 ,but if you wish to maintain externals also1 your poor body1 your little property1 and your little estimation1 ,i advise you to make from this moment all possible preparation1 and then consider both the nature of your judge and your adversary4 ,if it is necessary to embrace his knees1 embrace his knees2 if to weep1 weep2 if to groan1 groan4 ,for when you have subjected to externals what is your own1 then be a slave and do not resist1 and do not sometimes choose to be a slave1 and sometimes not choose1 but with all your mind be one or the other1 either free or a slave1 either instructed or uninstructed1 either a well-bred cock or a mean one1 either endure to be beaten until you die or yield at once2 and let it not happen to you to receive many stripes and then to yield4 ,but if these things are base1 determine immediately4 ,where is the nature of evil and good8 ,it is where truth is3 where truth is and where nature is1 there is caution3 where truth is1 there is courage where nature is4 ,for this reason also it is ridiculous to say1 ,suggest something to me 7tell me what to do74 ,what should ,i suggest to you8 ,well1 form my mind so as to accommodate itself to any event4 ,why that is just the same as if a man who is ignorant of letters should say1 ,tell me what to write when any name is proposed to me4 ,for if ,i should tell him to write ,dion1 and then another should come and propose to him not the name of ,dion but that of ,theon1 what will be done8 what will he write8 ,but if you have practised writing1 you are also prepared to write 7or to do7 anything that is required4 ,if you are not1 what can ,i now suggest8 ,for if circumstances require something else1 what will you say1 or what will you do8 ,remember then this general precept and you will need no suggestion4 ,but if you gape after externals1 you must of necessity ramble up and down in obedience to the will of your master4 ,and who is the master8 ,he who has the power over the things which you seek to gain or try to avoid4 ,,how ,,magnanimity ,,is ,,consistent ,,with ,,care4--,things themselves 7materials7 are indifferent2 but the use of them is not indifferent4 ,how then shall a man preserve firmness and tranquillity1 and at the same time be careful and neither rash nor negligent8 ,if he imitates those who play at dice4 ,the counters are indifferent2 the dice are indifferent4 ,how do ,i know what the cast will be8 ,but to use carefully and dexterously the cast of the dice1 this is my business4 ,thus then in life also the chief business is this3 distinguish and separate things1 and say3 ,externals are not in my power3 will is in my power4 ,where shall ,i seek the good and the bad8 ,within1 in the things which are my own4 ,but in what does not belong to you call nothing either good or bad1 or profit or damage or anything of the kind4 ,what then8 ,should we use such things carelessly8 ,in no way3 for this on the other hand is bad for the faculty of the will1 and consequently against nature2 but we should act carefully because the use is not indifferent1 and we should also act with firmness and freedom from perturbations because the material is indifferent4 ,for where the material is not indifferent1 there no man can hinder me or compel me4 ,where ,i can be hindered and compelled1 the obtaining of those things is not in my power1 nor is it good or bad2 but the use is either bad or good1 and the use is in my power4 ,but it is difficult to mingle and to bring together these two things--the carefulness of him who is affected by the matter 7or things about him71 and the firmness of him who has no regard for it2 but it is not impossible3 and if it is1 happiness is impossible4 ,but we should act as we do in the case of a voyage4 ,what can ,i do8 ,i can choose the master of the ship1 the sailors1 the day1 the opportunity4 ,then comes a storm4 ,what more have ,i to care for8 for my part is done4 ,the business belongs to another1 the master4 ,but the ship is sinking--what then have ,i to do8 ,i do the only thing that ,i can1 not to be drowned full of fear1 nor screaming nor blaming ,god1 but knowing that what has been produced must also perish3 for ,i am not an immortal being1 but a man1 a part of the whole1 as an hour is a part of the day3 ,i must be present like the hour1 and past like the hour4 ,what difference then does it make to me how ,i pass away1 whether by being suffocated or by a fever1 for ,i must pass through some such means4 ,how then is it said that some external things are according to nature and others contrary to nature8 ,it is said as it might be said if we were separated from union 7or society73 for to the foot ,i shall say that it is according to nature for it to be clean2 but if you take it as a foot and as a thing not detached 7independent71 it will befit it both to step into the mud and tread on thorns1 and sometimes to be cut off for the good of the whole body2 otherwise it is no longer a foot4 ,we should think in some such way about ourselves also4 ,what are you8 ,a man4 ,if you consider yourself as detached from other men1 it is according to nature to live to old age1 to be rich1 to be healthy4 ,but if you consider yourself as a man and a part of a certain whole1 it is for the sake of that whole that at one time you should be sick1 at another time take a voyage and run into danger1 and at another time be in want1 and in some cases die prematurely4 ,why then are you troubled8 ,do you not know1 that as a foot is no longer a foot if it is detached from the body1 so you are no longer a man if you are separated from other men4 ,for what is a man8 ,a part of a state1 of that first which consists of gods and of men2 then of that which is called next to it1 which is a small image of the universal state4 ,what then must ,i be brought to trial2 must another have a fever1 another sail on the sea1 another die1 and another be condemned8 ,yes1 for it is impossible in such a universe of things1 among so many living together1 that such things should not happen1 some to one and others to others4 ,it is your duty then since you are come here1 to say what you ought1 to arrange these things as it is fit4 ,then some one says1 8,i shall charge you with doing me wrong40 ,much good may it do you3 ,i have done my part2 but whether you also have done yours1 you must look to that2 for there is some danger of this too1 that it may escape your notice4 ,,of ,,indifference4--,the hypothetical proposition is indifferent3 the judgment about it is not indifferent1 but it is either knowledge or opinion or error4 ,thus life is indifferent3 the use is not indifferent4 ,when any man then tells you that these things also are indifferent1 do not become negligent2 and when a man invites you to be careful 7about such things71 do not become abject and struck with admiration of material things4 ,and it is good for you to know your own preparation and power1 that in those matters where you have not been prepared1 you may keep quiet1 and not be vexed1 if others have the advantage over you4 ,for you too in syllogisms will claim to have the advantage over them2 and if others should be vexed at this1 you will console them by saying1 8,i have learned them1 and you have not40 ,thus also where there is need of any practice1 seek not that which is acquired from the need 7of such practice71 but yield in that matter to those who have had practice1 and be yourself content with firmness of mind4 ,go and salute a certain person4 ,how8 ,not meanly4 ,but ,i have been shut out1 for ,i have not learned to make my way through the window2 and when ,i have found the door shut1 ,i must either come back or enter through the window4 ,but still speak to him4 ,in what way8 ,not meanly4 ,but suppose that you have not got what you wanted4 ,was this your business1 and not his8 ,why then do you claim that which belongs to another8 ,always remember what is your own1 and what belongs to another2 and you will not be disturbed4 ,chrysippus therefore said well1 ,so long as future things are uncertain1 ,i always cling to those which are more adapted to the conservation of that which is according to nature2 for ,god himself has given me the faculty of such choice4 ,but if ,i knew that it was fated 7in the order of things7 for me to be sick1 ,i would even move towards it2 for the foot also1 if it had intelligence1 would move to go into the mud4 ,for why are ears of corn produced8 ,is it not that they may become dry8 ,and do they not become dry that they may be reaped8 for they are not separated from communion with other things4 ,if then they had perception1 ought they to wish never to be reaped8 ,but this is a curse upon ears of corn to be never reaped4 ,so we must know that in the case of men too it is a curse not to die1 just the same as not to be ripened and not to be reaped4 ,but since we must be reaped1 and we also know that we are reaped1 we are vexed at it2 for we neither know what we are nor have we studied what belongs to man1 as those who have studied horses know what belongs to horses4 ,but ,chrysantas when he was going to strike the enemy checked himself when he heard the trumpet sounding a retreat3 so it seemed better to him to obey the general's command than to follow his own inclination4 ,but not one of us chooses1 even when necessity summons1 readily to obey it1 but weeping and groaning we suffer what we do suffer1 and we call them 8circumstances40 ,what kind of circumstances1 man8 ,if you give the name of circumstances to the things which are around you1 all things are circumstances2 but if you call hardships by this name1 what hardship is there in the dying of that which has been produced8 ,but that which destroys is either a sword1 or a wheel1 or the sea1 or a tile1 or a tyrant4 ,why do you care about the way of going down to ,hades8 ,all ways are equal4 ,but if you will listen to the truth1 the way which the tyrant sends you is shorter4 ,a tyrant never killed a man in six months3 but a fever is often a year about it4 ,all these things are only sound and the noise of empty names4 ,,how ,,we ,,ought ,,to ,,use ,,divination4--,through an unreasonable regard to divination many of us omit many duties4 ,for what more can the diviner see than death or danger or disease1 or generally things of that kind8 ,if then ,i must expose myself to danger for a friend1 and if it is my duty even to die for him1 what need have ,i then for divination8 ,have ,i not within me a diviner who has told me the nature of good and of evil1 and has explained to me the signs 7or marks7 of both8 ,what need have ,i then to consult the viscera of victims or the flight of birds1 and why do ,i submit when he says1 ,it is for your interest8 ,for does he know what is for my interest1 does he know what is good2 and as he has learned the signs of the viscera1 has he also learned the signs of good and evil8 ,for if he knows the signs of these1 he knows the signs both of the beautiful and of the ugly1 and of the just and of the unjust4 ,do you tell me1 man1 what is the thing which is signified for me3 is it life or death1 poverty or wealth8 ,but whether these things are for my interest or whether they are not1 ,i do not intend to ask you4 ,why don't you give your opinion on matters of grammar1 and why do you give it here about things on which we are all in error and disputing with one another8 ,what then leads us to frequent use of divination8 ,cowardice1 the dread of what will happen4 ,this is the reason why we flatter the diviners4 ,pray1 master1 shall ,i succeed to the property of my father8 ,let us see3 let us sacrifice on the occasion4 ,yes1 master1 as fortune chooses4 ,when he has said1 ,you shall succeed to the inheritance1 we thank him as if we received the inheritance from him4 ,the consequence is that they play upon us4 ,will you not then seek the nature of good in the rational animal8 for if it is not there1 you will not choose to say that it exists in any other thing 7plant or animal74 ,what then8 are not plants and animals also the works of ,god8 ,they are2 but they are not superior things1 nor yet parts of the gods4 ,but you are a superior thing2 you are a portion separated from the ,deity2 you have in yourself a certain portion of him4 ,why then are you ignorant of your own noble descent8 ,why do you not know whence you came8 will you not remember when you are eating who you are who eat and whom you feed8 ,when you are in social intercourse1 when you are exercising yourself1 when you are engaged in discussion1 know you not that you are nourishing a god1 that you are exercising a god8 ,wretch1 you are carrying about a god with you1 and you know it not4 ,do you think that ,i mean some god of silver or of gold1 and external8 ,you carry him within yourself1 and you perceive not that you are polluting him by impure thoughts and dirty deeds4 ,and if an image of ,god were present1 you would not dare to do any of the things which you are doing2 but when ,god himself is present within and sees all and hears all1 you are not ashamed of thinking such things and doing such things1 ignorant as you are of your own nature and subject to the anger of ,god4 ,then why do we fear when we are sending a young man from the school into active life1 lest he should do anything improperly1 eat improperly1 have improper intercourse with women2 and lest the rags in which he is wrapped should debase him1 lest fine garments should make him proud4 ,this youth 7if he acts thus7 does not know his own ,god2 he knows not with whom he sets out 7into the world74 ,but can we endure when he says1 8,i wish ,i had you 7,god7 with me40 ,have you not ,god with you8 and do you seek for any other when you have him8 or will ,god tell you anything else than this8 ,if you were a statue of ,phidias1 either ,athena or ,zeus1 you would think both of yourself and of the artist1 and if you had any understanding 7power of perception7 you would try to do nothing unworthy of him who made you or of yourself1 and try not to appear in an unbecoming dress 7attitude7 to those who look upon you4 ,but now because ,zeus has made you1 for this reason do you care not how you shall appear8 ,and yet is the artist 7in the one case7 like the artist in the other8 or the work in the one case like the other8 ,and what work of an artist1 for instance1 has in itself the faculties1 which the artist shows in making it8 ,is it not marble or bronze1 or gold or ivory8 and the ,athena of ,phidias1 when she has once extended the hand and received in it the figure of ,victory1 stands in that attitude for ever4 ,but the works of ,god have power of motion1 they breathe1 they have the faculty of using the appearances of things and the power of examining them4 ,being the work of such an artist do you dishonor him8 ,and what shall ,i say1 not only that he made you1 but also entrusted you to yourself and made you a deposit to yourself8 ,will you not think of this too1 but do you also dishonor your guardianship8 ,but if ,god had entrusted an orphan to you1 would you thus neglect him8 ,he has delivered yourself to your own care1 and says3 8,i had no one fitter to entrust him to than yourself2 keep him for me such as he is by nature1 modest1 faithful1 erect1 unterrified1 free from passion and perturbation40 ,and then you do not keep him such4 ,but some will say1 ,whence has this fellow got the arrogance which he displays and these supercilious looks8 ,i have not yet so much gravity as befits a philosopher2 for ,i do not yet feel confidence in what ,i have learned and in what ,i have assented to4 ,i still fear my own weakness4 ,let me get confidence and then you shall see a countenance such as ,i ought to have and an attitude such as ,i ought to have2 then ,i will show to you the statue1 when it is perfected1 when it is polished4 ,what do you expect8 a supercilious countenance8 ,does the ,zeus at ,olympia lift up his brow8 ,no1 his look is fixed as becomes him who is ready to say3 ,irrevocable is my word and shall not fail4--,iliad1 i41 #ebf4 ,such will ,i show myself to you1 faithful1 modest1 noble1 free from perturbation4 ,what1 and immortal1 too1 except from old age1 and from sickness8 ,no1 but dying as becomes a god1 sickening as becomes a god4 ,this power ,i possess2 this ,i can do4 ,but the rest ,i do not possess1 nor can ,i do4 ,i will show the nerves 7strength7 of a philosopher4 ,what nerves are these8 ,a desire never disappointed1 an aversion which never falls on that which it would avoid1 a proper pursuit 7,greek3 hormaen71 a diligent purpose1 an assent which is not rash4 ,these you shall see4 ,,that ,,when ,,we ,,cannot ,,fulfil ,,that ,,which ,,the ,,character ,,of ,a ,,man ,,promises1 ,,we ,,assume ,,the ,,character ,,of ,a ,,philosopher4--,it is no common 7easy7 thing to do this only1 to fulfil the promise of a man's nature4 ,for what is a man8 ,the answer is1 ,a rational and mortal being4 ,then by the rational faculty from whom are we separated8 ,from wild beasts4 ,and from what others8 ,from sheep and like animals4 ,take care then to do nothing like a wild beast2 but if you do1 you have lost the character of a man2 you have not fulfilled your promise4 ,see that you do nothing like a sheep2 but if you do1 in this case also the man is lost4 ,what then do we do as sheep8 ,when we act gluttonously1 when we act lewdly1 when we act rashly1 filthily1 inconsiderately1 to what have we declined8 ,to sheep4 ,what have we lost8 ,the rational faculty4 ,when we act contentiously and harmfully and passionately and violently1 to what have we declined8 ,to wild beasts4 ,consequently some of us are great wild beasts1 and others little beasts1 of a bad disposition and small1 whence we may say1 ,let me be eaten by a lion4 ,but in all these ways the promise of a man acting as a man is destroyed4 ,for when is a conjunctive 7complex7 proposition maintained8 ,when it fulfils what its nature promises2 so that the preservation of a complex proposition is when it is a conjunction of truths4 ,when is a disjunctive maintained8 ,when it fulfils what it promises4 ,when are flutes1 a lyre1 a horse1 a dog1 preserved8 7,when they severally keep their promise47 ,what is the wonder then if man also in like manner is preserved1 and in like manner is lost8 ,each man is improved and preserved by corresponding acts1 the carpenter by acts of carpentry1 the grammarian by acts of grammar4 ,but if a man accustoms himself to write ungrammatically1 of necessity his art will be corrupted and destroyed4 ,thus modest actions preserve the modest man1 and immodest actions destroy him2 and actions of fidelity preserve the faithful man1 and the contrary actions destroy him4 ,and on the other hand contrary actions strengthen contrary characters3 shamelessness strengthens the shameless man1 faithlessness the faithless man1 abusive words the abusive man1 anger the man of an angry temper1 and unequal receiving and giving make the avaricious man more avaricious4 ,for this reason philosophers admonish us not to be satisfied with learning only1 but also to add study1 and then practice4 ,for we have long been accustomed to do contrary things1 and we put in practice opinions which are contrary to true opinions4 ,if then we shall not also put in practice right opinions1 we shall be nothing more than the expositors of the opinions of others4 ,for now who among us is not able to discourse according to the rules of art about good and evil things 7in this fashion78 ,that of things some are good1 and some are bad1 and some are indifferent3 the good then are virtues1 and the things which participate in virtues2 and the bad are the contrary2 and the indifferent are wealth1 health1 reputation4 ,then1 if in the midst of our talk there should happen some greater noise than usual1 or some of those who are present should laugh at us1 we are disturbed4 ,philosopher1 where are the things which you were talking about8 ,whence did you produce and utter them8 ,from the lips1 and thence only4 ,why then do you corrupt the aids provided by others8 ,why do you treat the weightiest matters as if you were playing a game of dice8 ,for it is one thing to lay up bread and wine as in a storehouse1 and another thing to eat4 ,that which has been eaten1 is digested1 distributed1 and is become sinews1 flesh1 bones1 blood1 healthy color1 healthy breath4 ,whatever is stored up1 when you choose you can readily take and show it2 but you have no other advantage from it except so far as to appear to possess it4 ,for what is the difference between explaining these doctrines and those of men who have different opinions8 ,sit down now and explain according to the rules of art the opinions of ,epicurus1 and perhaps you will explain his opinions in a more useful manner than ,epicurus himself4 ,why then do you call yourself a ,stoic8 ,why do you deceive the many8 ,why do you act the part of a ,jew1 when you are a ,greek8 ,do you not see how 7why7 each is called a ,jew1 or a ,syrian1 or an ,egyptian8 and when we see a man inclining to two sides1 we are accustomed to say1 ,this man is not a ,jew1 but he acts as one4 ,but when he has assumed the affects of one who has been imbued with ,jewish doctrine and has adopted that sect1 then he is in fact and he is named a ,jew4 ,,how ,,we ,,may ,,discover ,,the ,,duties ,,of ,,life ,,from ,,names4--,consider who you are4 ,in the first place1 you are a man2 and this is one who has nothing superior to the faculty of the will1 but all other things subjected to it2 and the faculty itself he possesses unenslaved and free from subjection4 ,consider then from what things you have been separated by reason4 ,you have been separated from wild beasts2 you have been separated from domestic animals 7,greek3 probaton74 ,further1 you are a citizen of the world1 and a part of it1 not one of the subservient 7serving71 but one of the principal 7ruling7 parts1 for you are capable of comprehending the divine administration and of considering the connection of things4 ,what then does the character of a citizen promise 7profess78 ,to hold nothing as profitable to himself2 to deliberate about nothing as if he were detached from the community1 but to act as the hand or foot would do1 if they had reason and understood the constitution of nature1 for they would never put themselves in motion nor desire anything otherwise than with reference to the whole4 ,therefore1 the philosophers say well1 that if the good man had foreknowledge of what would happen1 he would co-operate towards his own sickness and death and mutilation1 since he knows that these things are assigned to him according to the universal arrangement1 and that the whole is superior to the part1 and the state to the citizen4 ,but now because we do not know the future1 it is our duty to stick to the things which are in their nature more suitable for our choice1 for we were made among other things for this4 ,after this1 remember that you are a son4 ,what does this character promise8 ,to consider that everything which is the son's belongs to the father1 to obey him in all things1 never to blame him to another1 nor to say or do anything which does him injury1 to yield to him in all things and give way1 co-operating with him as far as you can4 ,after this know that you are a brother also1 and that to this character it is due to make concessions2 to be easily persuaded1 to speak good of your brother1 never to claim in opposition to him any of the things which are independent of the will1 but readily to give them up1 that you may have the larger share in what is dependent on the will4 ,for see what a thing it is1 in place of a lettuce1 if it should so happen1 or a seat1 to gain for yourself goodness of disposition4 ,how great is the advantage4 ,next to this1 if you are a senator of any state1 remember that you are a senator2 if a youth1 that you are a youth2 if an old man1 that you are an old man2 for each of such names1 if it comes to be examined1 marks out the proper duties4 ,but if you go and blame your brother1 ,i say to you1 ,you have forgotten who you are and what is your name4 ,in the next place1 if you were a smith and made a wrong use of the hammer1 you would have forgotten the smith2 and if you have forgotten the brother and instead of a brother have become an enemy1 would you appear not to have changed one thing for another in that case8 ,and if instead of a man1 who is a tame animal and social1 you are become a mischievous wild beast1 treacherous1 and biting1 have you lost nothing8 ,but 7,i suppose7 you must lose a bit of money that you may suffer damage8 ,and does the loss of nothing else do a man damage8 ,if you had lost the art of grammar or music1 would you think the loss of it a damage8 and if you shall lose modesty1 moderation 7,greek3 chtastolaen7 and gentleness1 do you think the loss nothing8 ,and yet the things first mentioned are lost by some cause external and independent of the will1 and the second by our own fault2 and as to the first neither to have them nor to lose them is shameful2 but as to the second1 not to have them and to lose them is shameful and matter of reproach and a misfortune4 ,what then8 shall ,i not hurt him who has hurt me8 ,in the first place consider what hurt 7,greek3 blabae7 is1 and remember what you have heard from the philosophers4 ,for if the good consists in the will 7purpose1 intention1 ,greek3 proaireeis71 and the evil also in the will1 see if what you say is not this3 ,what then1 since that man has hurt himself by doing an unjust act to me1 shall ,i not hurt myself by doing some unjust act to him8 ,why do we not imagine to ourselves 7mentally think of7 something of this kind8 ,but where there is any detriment to the body or to our possession1 there is harm there2 and where the same thing happens to the faculty of the will1 there is 7you suppose7 no harm2 for he who has been deceived or he who has done an unjust act neither suffers in the head nor in the eye nor in the hip1 nor does he lose his estate2 and we wish for nothing else than 7security to7 these things4 ,but whether we shall have the will modest and faithful or shameless and faithless1 we care not the least1 except only in the school so far as a few words are concerned4 ,therefore our proficiency is limited to these few words2 but beyond them it does not exist even in the slightest degree4 ,,what ,,the ,,beginning ,,of ,,philosophy ,,is4--,the beginning of philosophy1 to him at least who enters on it in the right way and by the door is a consciousness of his own weakness and inability about necessary things2 for we come into the world with no natural notion of a right-angled triangle1 or of a diesis 7a quarter tone71 or of a half-tone2 but we learn each of these things by a certain transmission according to art2 and for this reason those who do not know them do not think that they know them4 ,but as to good and evil1 and beautiful and ugly1 and becoming and unbecoming1 and happiness and misfortune1 and proper and improper1 and what we ought to do and what we ought not to do1 who ever came into the world without having an innate idea of them8 ,wherefore we all use these names1 and we endeavor to fit the preconceptions to the several cases 7things7 thus3 he has done well2 he has not done well2 he has done as he ought1 not as he ought2 he has been unfortunate1 he has been fortunate2 he is unjust1 he is just2 who does not use these names8 who among us defers the use of them till he has learned them1 as he defers the use of the words about lines 7geometrical figures7 or sounds8 ,and the cause of this is that we come into the world already taught as it were by nature some things on this matter 7,greek3 topon71 and proceeding from these we have added to them self-conceit 7,greek3 oiaesin74 ,for why1 a man says1 do ,i not know the beautiful and the ugly8 ,have ,i not the notion of it8 ,you have4 ,do ,i not adapt it to particulars8 ,you do4 ,do ,i not then adapt it properly8 ,in that lies the whole question2 and conceit is added here2 for beginning from these things which are admitted men proceed to that which is matter of dispute by means of unsuitable adaptation2 for if they possessed this power of adaptation in addition to those things1 what would hinder them from being perfect8 ,but now since you think that you properly adapt the preconceptions to the particulars1 tell me whence you derive this 7assume that you do so74 ,because ,i think so4 ,but it does not seem so to another1 and he thinks that he also makes a proper adaptation2 or does he not think so8 ,he does think so4 ,is it possible then that both of you can properly apply the preconceptions to things about which you have contrary opinions8 ,it is not possible4 ,can you then show us anything better towards adapting the preconceptions beyond your thinking that you do8 ,does the madman do any other things than the things which seem to him right8 ,is then this criterion sufficient for him also8 ,it is not sufficient4 ,come then to something which is superior to seeming 7,greek3 tou dochein74 ,what is this8 ,observe1 this is the beginning of philosophy1 a perception of the disagreement of men with one another1 and an inquiry into the cause of the disagreement1 and a condemnation and distrust of that which only 8seems10 and a certain investigation of that which 8seems0 whether it 8seems0 rightly1 and a discovery of some rule 7,greek3 chanonos71 as we have discovered a balance in the determination of weights1 and a carpenter's rule 7or square7 in the case of straight and crooked things4--,this is the beginning of philosophy4 ,must we say that all things are right which seem so to all8 ,and how is it possible that contradictions can be right8--,not all then1 but all which seem to us to be right4--,how more to you than those which seem right to the ,syrians8 why more than what seem right to the ,egyptians8 why more than what seems right to me or to any other man8 ,not at all more4 ,what then 8seems0 to every man is not sufficient for determining what 8is02 for neither in the case of weights nor measures are we satisfied with the bare appearance1 but in each case we have discovered a certain rule4 ,in this matter then is there no rule superior to what 8seems08 ,and how is it possible that the most necessary things among men should have no sign 7mark71 and be incapable of being discovered8 ,there is then some rule4 ,and why then do we not seek the rule and discover it1 and afterwards use it without varying from it1 not even stretching out the finger without it8 ,for this1 ,i think1 is that which when it is discovered cures of their madness those who use mere 8seeming0 as a measure1 and misuse it2 so that for the future proceeding from certain things 7principles7 known and made clear we may use in the case of particular things the preconceptions which are distinctly fixed4 ,what is the matter presented to us about which we are inquiring8 ,pleasure 7for example74 ,subject it to the rule1 throw it into the balance4 ,ought the good to be such a thing that it is fit that we have confidence in it8 ,yes4 ,and in which we ought to confide8 ,it ought to be4 ,is it fit to trust to anything which is insecure8 ,no4 ,is then pleasure anything secure8 ,no4 ,take it then and throw it out of the scale1 and drive it far away from the place of good things4 ,but if you are not sharp-sighted1 and one balance is not enough for you1 bring another4 ,is it fit to be elated over what is good8 ,yes4 ,is it proper then to be elated over present pleasure8 ,see that you do not say that it is proper2 but if you do1 ,i shall then not think you worthy even of the balance4 ,thus things are tested and weighed when the rules are ready4 ,and to philosophize is this1 to examine and confirm the rules2 and then to use them when they are known is the act of a wise and good man4 ,,of ,,disputation ,,or ,,discussion4--,what things a man must learn in order to be able to apply the art of disputation1 has been accurately shown by our philosophers 7the ,stoics72 but with respect to the proper use of the things1 we are entirely without practice4 ,only give to any of us1 whom you please1 an illiterate man to discuss with1 and he cannot discover how to deal with the man4 ,but when he has moved the man a little1 if he answers beside the purpose1 he does not know how to treat him1 but he then either abuses or ridicules him1 and says1 ,he is an illiterate man2 it is not possible to do anything with him4 ,now a guide1 when he has found a man out of the road1 leads him into the right way2 he does not ridicule or abuse him and then leave him4 ,do you also show the illiterate man the truth1 and you will see that he follows4 ,but so long as you do not show him the truth1 do not ridicule him1 but rather feel your own incapacity4 ,now this was the first and chief peculiarity of ,socrates1 never to be irritated in argument1 never to utter anything abusive1 anything insulting1 but to bear with abusive persons and to put an end to the quarrel4 ,if you would know what great power he had in this way1 read the ,symposium of ,xenophon1 and you will see how many quarrels he put an end to4 ,hence with good reason in the poets also this power is most highly praised3 ,quickly with skill he settles great disputes4 ,hesiod1 ,theogony1 v4 #hg4 ,,on ,,anxiety 7,,solicitude74--,when ,i see a man anxious1 ,i say1 ,what does this man want8 ,if he did not want something which is not in his power1 how could he be anxious8 ,for this reason a lute player when he is singing by himself has no anxiety1 but when he enters the theatre1 he is anxious1 even if he has a good voice and plays well on the lute2 for he not only wishes to sing well1 but also to obtain applause3 but this is not in his power4 ,accordingly1 where he has skill1 there he has confidence4 ,bring any single person who knows nothing of music1 and the musician does not care for him4 ,but in the matter where a man knows nothing and has not been practised1 there he is anxious4 ,what matter is this8 ,he knows not what a crowd is or what the praise of a crowd is4 ,however1 he has learned to strike the lowest chord and the highest2 but what the praise of the many is1 and what power it has in life1 he neither knows nor has he thought about it4 ,hence he must of necessity tremble and grow pale4 ,is any man then afraid about things which are not evils8 ,no4 ,is he afraid about things which are evils1 but still so far within his power that they may not happen8 ,certainly he is not4 ,if then the things which are independent of the will are neither good nor bad1 and all things which do depend on the will are within our power1 and no man can either take them from us or give them to us1 if we do not choose1 where is room left for anxiety8 ,but we are anxious about our poor body1 our little property1 about the will of ,csar2 but not anxious about things internal4 ,are we anxious about not forming a false opinion8 ,no1 for this is in my power4 ,about not exerting our movements contrary to nature8 ,no1 not even about this4 ,when then you see a man pale1 as the physician says1 judging from the complexion1 this man's spleen is disordered1 that man's liver2 so also say1 this man's desire and aversion are disordered1 he is not in the right way1 he is in a fever4 ,for nothing else changes the color1 or causes trembling or chattering of the teeth1 or causes a man to ,sink in his knees and shift from foot to foot4 ,iliad1 xiii41 #bha4 ,for this reason1 when ,zeno was going to meet ,antigonus1 he was not anxious1 for ,antigonus had no power over any of the things which ,zeno admired2 and ,zeno did not care for those things over which ,antigonus had power4 ,but ,antigonus was anxious when he was going to meet ,zeno1 for he wished to please ,zeno2 but this was a thing external 7out of his power74 ,but ,zeno did not want to please ,antigonus2 for no man who is skilled in any art wishes to please one who has no such skill4 ,should ,i try to please you8 ,why8 ,i suppose1 you know the measure by which one man is estimated by another4 ,have you taken pains to learn what is a good man and what is a bad man1 and how a man becomes one or the other8 ,why then are you not good yourself8 ,how1 he replies1 am ,i not good8 ,because no good man laments or groans or weeps1 no good man is pale and trembles1 or says1 ,how will he receive me1 how will he listen to me8 ,slave1 just as it pleases him4 ,why do you care about what belongs to others8 ,is it now his fault if he receives badly what proceeds from you8 ,certainly4 ,and is it possible that a fault should be one man's1 and the evil in another8 ,no4 ,why then are you anxious about that which belongs to others8 ,your question is reasonable2 but ,i am anxious how ,i shall speak to him4 ,cannot you then speak to him as you choose8 ,but ,i fear that ,i may be disconcerted8 ,if you are going to write the name of ,dion1 are you afraid that you would be disconcerted8 ,by no means4 ,why8 is it not because you have practised writing the name8 ,certainly4 ,well1 if you were going to read the name1 would you not feel the same8 and why8 ,because every art has a certain strength and confidence in the things which belong to it4 ,have you then not practised speaking8 and what else did you learn in the school8 ,syllogisms and sophistical propositions8 ,for what purpose8 was it not for the purpose of discoursing skilfully8 and is not discoursing skilfully the same as discoursing seasonably and cautiously and with intelligence1 and also without making mistakes and without hindrance1 and besides all this with confidence8 ,yes4 ,when then you are mounted on a horse and go into a plain1 are you anxious at being matched against a man who is on foot1 and anxious in a matter in which you are practised1 and he is not8 ,yes1 but that person 7to whom ,i am going to speak7 has power to kill me4 ,speak the truth1 then1 unhappy man1 and do not brag1 nor claim to be a philosopher1 nor refuse to acknowledge your masters1 but so long as you present this handle in your body1 follow every man who is stronger than yourself4 ,socrates used to practice speaking1 he who talked as he did to the tyrants1 to the dicasts 7judges71 he who talked in his prison4 ,diogenes had practised speaking1 he who spoke as he did to ,alexander1 to the pirates1 to the person who bought him4 ,these men were confident in the things which they practised4 ,but do you walk off to your own affairs and never leave them3 go and sit in a corner1 and weave syllogisms1 and propose them to another4 ,there is not in you the man who can rule a state4 ,,to ,,naso4--,when a certain ,roman entered with his son and listened to one reading1 ,epictetus said1 ,this is the method of instruction2 and he stopped4 ,when the ,roman asked him to go on1 ,epictetus said1 ,every art when it is taught causes labor to him who is unacquainted with it and is unskilled in it1 and indeed the things which proceed from the arts immediately show their use in the purpose for which they were made2 and most of them contain something attractive and pleasing4 ,for indeed to be present and to observe how a shoemaker learns is not a pleasant thing2 but the shoe is useful and also not disagreeable to look at4 ,and the discipline of a smith when he is learning is very disagreeable to one who chances to be present and is a stranger to the art3 but the work shows the use of the art4 ,but you will see this much more in music2 for if you are present while a person is learning1 the discipline will appear most disagreeable2 and yet the results of music are pleasing and delightful to those who know nothing of music4 ,and here we conceive the work of a philosopher to be something of this kind3 he must adapt his wish 7,greek3 boulaesin7 to what is going on1 so that neither any of the things which are taking place shall take place contrary to our wish1 nor any of the things which do not take place shall not take place when we wish that they should4 ,from this the result is to those who have so arranged the work of philosophy1 not to fail in the desire1 nor to fall in with that which they would avoid2 without uneasiness1 without fear1 without perturbation to pass through life themselves1 together with their associates maintaining the relations both natural and acquired1 as the relation of son1 of father1 of brother1 of citizen1 of man1 of wife1 of neighbor1 of fellow-traveller1 of ruler1 of ruled4 ,the work of a philosopher we conceive to be something like this4 ,it remains next to inquire how this must be accomplished4 ,we see then that the carpenter 7,greek3 techton7 when he has learned certain things becomes a carpenter2 the pilot by learning certain things becomes a pilot4 ,may it not then in philosophy also not be sufficient to wish to be wise and good1 and that there is also a necessity to learn certain things8 ,we inquire then what these things are4 ,the philosophers say that we ought first to learn that there is a ,god and that he provides for all things2 also that it is not possible to conceal from him our acts1 or even our intentions and thoughts4 ,the next thing is to learn what is the nature of the gods2 for such as they are discovered to be1 he1 who would please and obey them1 must try with all his power to be like them4 ,if the divine is faithful1 man also must be faithful2 if it is free1 man also must be free2 if beneficent1 man also must be beneficent2 if magnanimous1 man also must be magnanimous2 as being then an imitator of ,god he must do and say everything consistently with this fact4 ,,to ,,or ,,against ,,those ,,who ,,obstinately ,,persist ,,in ,,what ,,they ,,have ,,determined4--,when some persons have heard these words1 that a man ought to be constant 7firm71 and that the will is naturally free and not subject to compulsion1 but that all other things are subject to hindrance1 to slavery1 and are in the power of others1 they suppose that they ought without deviation to abide by everything which they have determined4 ,but in the first place that which has been determined ought to be sound 7true74 ,i require tone 7sinews7 in the body1 but such as exists in a healthy body1 in an athletic body2 but if it is plain to me that you have the tone of a frenzied man and you boast of it1 ,i shall say to you1 ,man1 seek the physician2 this is not tone1 but atony 7deficiency in right tone74 ,in a different way something of the same kind is felt by those who listen to these discourses in a wrong manner2 which was the case with one of my companions1 who for no reason resolved to starve himself to death4 ,i heard of it when it was the third day of his abstinence from food1 and ,i went to inquire what had happened4 8,i have resolved10 he said4 8,but still tell me what it was which induced you to resolve2 for if you have resolved rightly1 we shall sit with you and assist you to depart1 but if you have made an unreasonable resolution1 change your mind40 8,we ought to keep to our determinations40 8,what are you doing1 man8 ,we ought to keep not to all our determinations1 but to those which are right2 for if you are now persuaded that it is right1 do not change your mind1 if you think fit1 but persist and say1 ,we ought to abide by our determinations4 ,will you not make the beginning and lay the foundation in an inquiry whether the determination is sound or not sound1 and so then build on it firmness and security8 ,but if you lay a rotten and ruinous foundation1 will not your miserable little building fall down the sooner1 the more and the stronger are the materials which you shall lay on it8 ,without any reason would you withdraw from us out of life a man who is a friend and a companion1 a citizen of the same city1 both the great and the small city8 ,then while you are committing murder and destroying a man who has done no wrong1 do you say that you ought to abide by your determinations8 ,and if it ever in any way came into your head to kill me1 ought you to abide by your determinations80 ,now this man was with difficulty persuaded to change his mind4 ,but it is impossible to convince some persons at present2 so that ,i seem now to know what ,i did not know before1 the meaning of the common saying1 that you can neither persuade nor break a fool4 ,may it never be my lot to have a wise fool for my friend2 nothing is more untractable4 8,i am determined10 the man says4 ,madmen are also1 but the more firmly they form a judgment on things which do not exist1 the more hellebore they require4 ,will you not act like a sick man and call in the physician8--,i am sick1 master1 help me2 consider what ,i must do3 it is my duty to obey you4 ,so it is here also3 ,i know not what ,i ought to do1 but ,i am come to learn4--,not so2 but speak to me about other things3 upon this ,i have determined4--,what other things8 for what is greater and more useful than for you to be persuaded that it is not sufficient to have made your determination and not to change it4 ,this is the tone 7energy7 of madness1 not of health4--,i will die1 if you compel me to this4--,why1 man8 ,what has happened8--,i have determined--,i have had a lucky escape that you have not determined to kill me--,i take no money4 ,why8--,i have determined--,be assured that with the very tone 7energy7 which you now use in refusing to take1 there is nothing to hinder you at some time from inclining without reason to take money1 and then saying1 ,i have determined4 ,as in a distempered body1 subject to defluxions1 the humor inclines sometimes to these parts1 and then to those1 so too a sickly soul knows not which way to incline2 but if to this inclination and movement there is added a tone 7obstinate resolution71 then the evil becomes past help and cure4 ,,that ,,we ,,do ,,not ,,strive ,,to ,,use ,,our ,,opinions ,,about ,,good ,,and ,,evil4--,where is the good8 ,in the will4 ,where is the evil8 ,in the will4 ,where is neither of them8 ,in those things which are independent of the will4 ,well then8 ,does any one among us think of these lessons out of the schools8 ,does any one meditate 7strive7 by himself to give an answer to things as in the case of questions8--,is it day8--,yes4--,is it night8--,no4--,well1 is the number of stars even8--,i cannot say4--,when money is shown 7offered7 to you1 have you studied to make the proper answer1 that money is not a good thing8 ,have you practised yourself in these answers1 or only against sophisms8 ,why do you wonder then if in the cases which you have studied1 in those you have improved2 but in those which you have not studied1 in those you remain the same8 ,when the rhetorician knows that he has written well1 that he has committed to memory what he has written1 and brings an agreeable voice1 why is he still anxious8 ,because he is not satisfied with having studied4 ,what then does he want8 ,to be praised by the audience8 ,for the purpose then of being able to practise declamation he has been disciplined2 but with respect to praise and blame he has not been disciplined4 ,for when did he hear from any one what praise is1 what blame is1 what the nature of each is1 what kind of praise should be sought1 or what kind of blame should be shunned8 ,and when did he practise this discipline which follows these words 7things78 ,why then do you still wonder1 if in the matters which a man has learned1 there he surpasses others1 and in those in which he has not been disciplined1 there he is the same with the many4 ,so the lute player knows how to play1 sings well1 and has a fine dress1 and yet he trembles when he enters on the stage2 for these matters he understands1 but he does not know what a crowd is1 nor the shouts of a crowd1 nor what ridicule is4 ,neither does he know what anxiety is1 whether it is our work or the work of another1 whether it is possible to stop it or not4 ,for this reason if he has been praised1 he leaves the theatre puffed up1 but if he has been ridiculed1 the swollen bladder has been punctured and subsides4 ,this is the case also with ourselves4 ,what do we admire8 ,externals4 ,about what things are we busy8 ,externals4 ,and have we any doubt then why we fear or why we are anxious8 ,what then happens when we think the things1 which are coming on us1 to be evils8 ,it is not in our power not to be afraid1 it is not in our power not to be anxious4 ,then we say1 ,lord ,god1 how shall ,i not be anxious8 ,fool1 have you not hands1 did not ,god make them for you8 ,sit down now and pray that your nose may not run4 ,wipe yourself rather and do not blame him4 ,well then1 has he given to you nothing in the present case8 ,has he not given to you endurance8 ,has he not given to you magnanimity8 ,has he not given to you manliness8 ,when you have such hands do you still look for one who shall wipe your nose8 ,but we neither study these things nor care for them4 ,give me a man who cares how he shall do anything1 not for the obtaining of a thing1 but who cares about his own energy4 ,what man1 when he is walking about1 cares for his own energy8 ,who1 when he is deliberating1 cares about his own deliberation1 and not about obtaining that about which he deliberates8 ,and if he succeeds1 he is elated and says1 ,how well we have deliberated2 did ,i not tell you1 brother1 that it is impossible1 when we have thought about anything1 that it should not turn out thus8 ,but if the thing should turn out otherwise1 the wretched man is humbled2 he knows not even what to say about what has taken place4 ,who among us for the sake of this matter has consulted a seer8 ,who among us as to his actions has not slept in indifference8 ,who8 ,give 7name7 to me one that ,i may see the man whom ,i have long been looking for1 who is truly noble and ingenuous1 whether young or old2 name him4 ,what then are the things which are heavy on us and disturb us8 ,what else than opinions8 ,what else than opinions lies heavy upon him who goes away and leaves his companions and friends and places and habits of life8 ,now little children1 for instance1 when they cry on the nurse leaving them for a short time1 forget their sorrow if they receive a small cake4 ,do you choose then that we should compare you to little children8 ,no1 by ,zeus1 for ,i do not wish to be pacified by a small cake1 but by right opinions4 ,and what are these8 ,such as a man ought to study all day1 and not to be affected by anything that is not his own1 neither by companion nor place nor gymnasia1 and not even by his own body1 but to remember the law and to have it before his eyes4 ,and what is the divine law8 ,to keep a man's own1 not to claim that which belongs to others1 but to use what is given1 and when it is not given1 not to desire it2 and when a thing is taken away1 to give it up readily and immediately1 and to be thankful for the time that a man has had the use of it1 if you would not cry for your nurse and mamma4 ,for what matter does it make by what thing a man is subdued1 and on what he depends8 ,in what respect are you better than he who cries for a girl1 if you grieve for a little gymnasium1 and little porticos1 and young men1 and such places of amusement8 ,another comes and laments that he shall no longer drink the water of ,dirce4 ,is the ,marcian water worse than that of ,dirce8 ,but ,i was used to the water of ,dirce4 ,and you in turn will be used to the other4 ,then if you become attached to this also1 cry for this too1 and try to make a verse like the verse of ,euripides1 ,the hot baths of ,nero and the ,marcian water4 ,see how tragedy is made when common things happen to silly men4 ,when then shall ,i see ,athens again and the ,acropolis8 ,wretch1 are you not content with what you see daily8 ,have you anything better or greater to see than the sun1 the moon1 the stars1 the whole earth1 the sea8 ,but if indeed you comprehend ,him who administers the whole1 and carry him about in yourself1 do you still desire small stones and a beautiful rock8 ,,how ,,we ,,must ,,adapt ,,preconceptions ,,to ,,particular ,,cases4--,what is the first business of him who philosophizes8 ,to throw away self-conceit 7,greek3 oiaesis74 ,for it is impossible for a man to begin to learn that which he thinks that he knows4 ,as to things then which ought to be done and ought not to be done1 and good and bad1 and beautiful and ugly1 all of us talking of them at random go to the philosophers2 and on these matters we praise1 we censure1 we accuse1 we blame1 we judge and determine about principles honorable and dishonorable4 ,but why do we go to the philosophers8 ,because we wish to learn what we do not think that we know4 ,and what is this8 ,theorems4 ,for we wish to learn what philosophers say as being something elegant and acute2 and some wish to learn that they may get profit from what they learn4 ,it is ridiculous then to think that a person wishes to learn one thing1 and will learn another2 or further1 that a man will make proficiency in that which he does not learn4 ,but the many are deceived by this which deceived also the rhetorician ,theopompus1 when he blames even ,plato for wishing everything to be defined4 ,for what does he say8 ,did none of us before you use the words good or just1 or do we utter the sounds in an unmeaning and empty way without understanding what they severally signify8 ,now who tells you1 ,theopompus1 that we had not natural notions of each of these things and preconceptions 7,greek3 prolaepseis78 ,but it is not possible to adapt preconceptions to their correspondent objects if we have not distinguished 7analyzed7 them1 and inquired what object must be subjected to each preconception4 ,you may make the same charge against physicians also4 ,for who among us did not use the words healthy and unhealthy before ,hippocrates lived1 or did we utter these words as empty sounds8 ,for we have also a certain preconception of health1 but we are not able to adapt it4 ,for this reason one says1 ,abstain from food2 another says1 ,give food2 another says1 ,bleed2 and another says1 ,use cupping4 ,what is the reason8 is it any other than that a man cannot properly adapt the preconceptions of health to particulars8 ,,how ,,we ,,should ,,struggle ,,against ,,appearances4--,every habit and faculty is maintained and increased by the corresponding actions3 the habit of walking by walking1 the habit of running by running4 ,if you would be a good reader1 read2 if a writer1 write4 ,but when you shall not have read for thirty days in succession1 but have done something else1 you will know the consequence4 ,in the same way1 if you shall have lain down ten days1 get up and attempt to make a long walk1 and you will see how your legs are weakened4 ,generally then if you would make anything a habit1 do it2 if you would not make it a habit1 do not do it1 but accustom yourself to do something else in place of it4 ,so it is with respect to the affections of the soul3 when you have been angry1 you must know that not only has this evil befallen you1 but that you have also increased the habit1 and in a manner thrown fuel upon fire4 ,in this manner certainly1 as philosophers say1 also diseases of the mind grow up4 ,for when you have once desired money1 if reason be applied to lead to a perception of the evil1 the desire is stopped1 and the ruling faculty of our mind is restored to the original authority4 ,but if you apply no means of cure1 it no longer returns to the same state1 but being again excited by the corresponding appearance1 it is inflamed to desire quicker than before3 and when this takes place continually1 it is henceforth hardened 7made callous71 and the disease of the mind confirms the love of money4 ,for he who has had a fever1 and has been relieved from it1 is not in the same state that he was before1 unless he has been completely cured4 ,something of the kind happens also in diseases of the soul4 ,certain traces and blisters are left in it1 and unless a man shall completely efface them1 when he is again lashed on the same places1 the lash will produce not blisters 7weals7 but sores4 ,if then you wish not to be of an angry temper1 do not feed the habit3 throw nothing on it which will increase it3 at first keep quiet1 and count the days on which you have not been angry4 ,i used to be in passion every day2 now every second day2 then every third1 then every fourth4 ,but if you have intermitted thirty days1 make a sacrifice to ,god4 ,for the habit at first begins to be weakened1 and then is completely destroyed4 8,i have not been vexed to-day1 nor the day after1 nor yet on any succeeding day during two or three months2 but ,i took care when some exciting things happened40 ,be assured that you are in a good way4 ,how then shall this be done8 ,be willing at length to be approved by yourself1 be willing to appear beautiful to ,god1 desire to be in purity with your own pure self and with ,god4 ,then when any such appearance visits you1 ,plato says1 ,have recourse to expiations1 go a suppliant to the temples of the averting deities4 ,it is even sufficient if you resort to the society of noble and just men1 and compare yourself with them1 whether you find one who is living or dead4 ,but in the first place1 be not hurried away by the rapidity of the appearance1 but say1 ,appearances1 wait for me a little2 let me see who you are1 and what you are about2 let me put you to the test4 ,and then do not allow the appearance to lead you on and draw lively pictures of the things which will follow2 for if you do1 it will carry you off wherever it pleases4 ,but rather bring in to oppose it some other beautiful and noble appearance1 and cast out this base appearance4 ,and if you are accustomed to be exercised in this way1 you will see what shoulders1 what sinews1 what strength you have4 ,but now it is only trifling words1 and nothing more4 ,this is the true athlete1 the man who exercises himself against such appearances4 ,stay1 wretch1 do not be carried away4 ,great is the combat1 divine is the work2 it is for kingship1 for freedom1 for happiness1 for freedom from perturbation4 ,remember ,god2 call on him as a helper and protector1 as men at sea call on the ,dioscuri in a storm4 ,for what is a greater storm than that which comes from appearances which are violent and drive away the reason8 ,for the storm itself1 what else is it but an appearance8 ,for take away the fear of death1 and suppose as many thunders and lightnings as you please1 and you will know what calm and serenity there is in the ruling faculty4 ,but if you have once been defeated and say that you will conquer hereafter1 and then say the same again1 be assured that you will at last be in so wretched a condition and so weak that you will not even know afterwards that you are doing wrong1 but you will even begin to make apologies 7defences7 for your wrong-doing1 and then you will confirm the saying of ,hesiod to be true1 ,with constant ills the dilatory strives4 ,,of ,,inconsistency4--,some things men readily confess1 and other things they do not4 ,no one then will confess that he is a fool or without understanding2 but quite the contrary you will hear all men saying1 ,i wish that ,i had fortune equal to my understanding4 ,but men readily confess that they are timid1 and they say3 ,i am rather timid1 ,i confess2 but as to other respects you will not find me to be foolish4 ,a man will not readily confess that he is intemperate2 and that he is unjust1 he will not confess at all4 ,he will by no means confess that he is envious or a busybody4 ,most men will confess that they are compassionate4 ,what then is the reason8 ,the chief thing 7the ruling thing7 is inconsistency and confusion in the things which relate to good and evil4 ,but different men have different reasons2 and generally what they imagine to be base1 they do not confess at all4 ,but they suppose timidity to be a characteristic of a good disposition1 and compassion also2 but silliness to be the absolute characteristic of a slave4 ,and they do not at all admit 7confess7 the things which are offences against society4 ,but in the case of most errors for this reason chiefly they are induced to confess them1 because they imagine that there is something involuntary in them as in timidity and compassion2 and if a man confess that he is in any respect intemperate1 he alleges love 7or passion7 as an excuse for what is involuntary4 ,but men do not imagine injustice to be at all involuntary4 ,there is also in jealousy1 as they suppose1 something involuntary2 and for this reason they confess to jealousy also4 ,living then among such men1 who are so confused1 so ignorant of what they say1 and of the evils which they have or have not1 and why they have them1 or how they shall be relieved of them1 ,i think it is worth the trouble for a man to watch constantly 7and to ask7 whether ,i also am one of them1 what imagination ,i have about myself1 how ,i conduct myself1 whether ,i conduct myself as a prudent man1 whether ,i conduct myself as a temperate man1 whether ,i ever say this1 that ,i have been taught to be prepared for everything that may happen4 ,have ,i the consciousness1 which a man who knows nothing ought to have1 that ,i know nothing8 ,do ,i go to my teacher as men go to oracles1 prepared to obey8 or do ,i like a snivelling boy go to my school to learn history and understand the books which ,i did not understand before1 and1 if it should happen so1 to explain them also to others8 ,man1 you have had a fight in the house with a poor slave1 you have turned the family upside down1 you have frightened the neighbors1 and you come to me as if you were a wise man1 and you take your seat and judge how ,i have explained some word1 and how ,i have babbled whatever came into my head4 ,you come full of envy1 and humbled1 because you bring nothing from home2 and you sit during the discussion thinking of nothing else than how your father is disposed towards you and your brother4 ,what are they saying about me there8 now they think that ,i am improving1 and are saying1 ,he will return with all knowledge4 ,i wish ,i could learn everything before ,i return2 but much labor is necessary1 and no one sends me anything1 and the baths at ,nicopolis are dirty2 everything is bad at home1 and bad here4 ,,on ,,friendship4--,what a man applies himself to earnestly1 that he naturally loves4 ,do men then apply themselves earnestly to the things which are bad8 ,by no means4 ,well1 do they apply themselves to things which in no way concern themselves8 ,not to these either4 ,it remains then that they employ themselves earnestly only about things which are good2 and if they are earnestly employed about things1 they love such things also4 ,whoever then understands what is good can also know how to love2 but he who cannot distinguish good from bad1 and things which are neither good nor bad from both1 how can he possess the power of loving8 ,to love1 then1 is only in the power of the wise4 ,for universally1 be not deceived1 every animal is attached to nothing so much as to its own interests4 ,whatever then appears to it an impediment to this interest1 whether this be a brother1 or a father1 or a child1 or beloved1 or lover1 it hates1 spurns1 curses2 for its nature is to love nothing so much as its own interests3 this is father1 and brother1 and kinsman1 and country1 and ,god4 ,when then the gods appear to us to be an impediment to this1 we abuse them and throw down their statues and burn their temples1 as ,alexander ordered the temples of ,aesculapius to be burned when his dear friend died4 ,for this reason1 if a man put in the same place his interest1 sanctity1 goodness1 and country1 and parents1 and friends1 all these are secured3 but if he puts in one place his interest1 in another his friends1 and his country and his kinsmen and justice itself1 all these give way1 being borne down by the weight of interest4 ,for where the ,i and the ,mine are placed1 to that place of necessity the animal inclines2 if in the flesh1 there is the ruling power2 if in the will1 it is there2 and if it is in externals1 it is there4 ,if then ,i am there where my will is1 then only shall ,i be a friend such as ,i ought to be1 and son1 and father2 for this will be my interest1 to maintain the character of fidelity1 of modesty1 of patience1 of abstinence1 of active co-operation1 of observing my relations 7towards all74 ,but if ,i put myself in one place1 and honesty in another1 then the doctrine of ,epicurus becomes strong1 which asserts either that there is no honesty or it is that which opinion holds to be honest 7virtuous74 ,it was through this ignorance that the ,athenians and the ,lacedaemonians quarrelled1 and the ,thebans with both2 and the great king quarrelled with ,hellas1 and the ,macedonians with both3 and the ,romans with the ,getae4 ,and still earlier the ,trojan war happened for these reasons4 ,alexander was the guest of ,menelaus1 and if any man had seen their friendly disposition1 he would not have believed any one who said that they were not friends4 ,but there was cast between them 7as between dogs7 a bit of meat1 a handsome woman1 and about her war arose4 ,and now when you see brothers to be friends appearing to have one mind1 do not conclude from this anything about their friendship1 not even if they swear it and say that it is impossible for them to be separated from one another4 ,for the ruling principle of a bad man cannot be trusted2 it is insecure1 has no certain rule by which it is directed1 and is overpowered at different times by different appearances4 ,but examine1 not what other men examine1 if they are born of the same parents and brought up together1 and under the same pedagogue2 but examine this only1 wherein they place their interest1 whether in externals or in the will4 ,if in externals1 do not name them friends1 no more than name them trustworthy or constant1 or brave or free2 do not name them even men1 if you have any judgment4 ,for that is not a principle of human nature which makes them bite one another1 and abuse one another1 and occupy deserted places or public places1 as if they were mountains1 and in the courts of justice display the acts of robbers2 nor yet that which makes them intemperate and adulterers and corrupters1 nor that which makes them do whatever else men do against one another through this one opinion only1 that of placing themselves and their interests in the things which are not within the power of their will4 ,but if you hear that in truth these men think the good to be only there1 where will is1 and where there is a right use of appearances1 no longer trouble yourself whether they are father or son1 or brothers1 or have associated a long time and are companions1 but when you have ascertained this only1 confidently declare that they are friends1 as you declare that they are faithful1 that they are just4 ,for where else is friendship than where there is fidelity1 and modesty1 where there is a communion of honest things and of nothing else4 ,but you may say1 ,such a one treated me with regard so long2 and did he not love me8 ,how do you know1 slave1 if he did not regard you in the same way as he wipes his shoes with a sponge1 or as he takes care of his beast8 ,how do you know1 when you have ceased to be useful as a vessel1 he will not throw you away like a broken platter8 ,but this woman is my wife1 and we have lived together so long4 ,and how long did ,eriphyle live with ,amphiaraus1 and was the mother of children and of many8 ,but a necklace came between them3 and what is a necklace8 ,it is the opinion about such things4 ,that was the bestial principle1 that was the thing which broke asunder the friendship between husband and wife1 that which did not allow the woman to be a wife nor the mother to be a mother4 ,and let every man among you who has seriously resolved either to be a friend himself or to have another for his friend1 cut out these opinions1 hate them1 drive them from his soul4 ,and thus first of all he will not reproach himself1 he will not be at variance with himself1 he will not change his mind1 he will not torture himself4 ,in the next place1 to another also1 who is like himself1 he will be altogether and completely a friend4 ,but he will bear with the man who is unlike himself1 he will be kind to him1 gentle1 ready to pardon on account of his ignorance1 on account of his being mistaken in things of the greatest importance2 but he will be harsh to no man1 being well convinced of ,plato's doctrine that every mind is deprived of truth unwillingly4 ,if you cannot do this1 yet you can do in all other respects as friends do1 drink together1 and lodge together1 and sail together1 and you may be born of the same parents1 for snakes also are3 but neither will they be friends1 nor you1 so long as you retain these bestial and cursed opinions4 ,,on ,,the ,,power ,,of ,,speaking4--,every man will read a book with more pleasure or even with more ease1 if it is written in fairer characters4 ,therefore every man will also listen more readily to what is spoken1 if it is signified by appropriate and becoming words4 ,we must not say then that there is no faculty of expression3 for this affirmation is the characteristic of an impious and also of a timid man4 ,of an impious man1 because he undervalues the gifts which come from ,god1 just as if he would take away the commodity of the power of vision1 or hearing1 or of seeing4 ,has then ,god given you eyes to no purpose8 and to no purpose has he infused into them a spirit so strong and of such skilful contrivance as to reach a long way and to fashion the forms of things which are seen8 ,what messenger is so swift and vigilant8 ,and to no purpose has he made the interjacent atmosphere so efficacious and elastic that the vision penetrates through the atmosphere which is in a manner moved8 ,and to no purpose has he made light1 without the presence of which there would be no use in any other thing8 ,man1 be neither ungrateful for these gifts nor yet forget the things which are superior to them4 ,but indeed for the power of seeing and hearing1 and indeed for life itself1 and for the things which contribute to support it1 for the fruits which are dry1 and for wine and oil give thanks to ,god3 but remember that he has given you something else better than all these1 ,i mean the power of using them1 proving them1 and estimating the value of each4 ,for what is that which gives information about each of these powers1 what each of them is worth8 ,is it each faculty itself8 ,did you ever hear the faculty of vision saying anything about itself8 or the faculty of hearing8 or wheat1 or barley1 or a horse1 or a dog8 ,no2 but they are appointed as ministers and slaves to serve the faculty which has the power of making use of the appearances of things4 ,and if you inquire what is the value of each thing1 of whom do you inquire8 who answers you8 ,how then can any other faculty be more powerful than this1 which uses the rest as ministers and itself proves each and pronounces about them8 for which of them knows what itself is1 and what is its own value8 which of them knows when it ought to employ itself and when not8 what faculty is it which opens and closes the eyes1 and turns them away from objects to which it ought not to apply them and does apply them to other objects8 ,is it the faculty of vision8 ,no1 but it is the faculty of the will4 ,what is that faculty which closes and opens the ears8 what is that by which they are curious and inquisitive1 or on the contrary unmoved by what is said8 is it the faculty of hearing8 ,it is no other than the faculty of the will4 ,will this faculty then1 seeing that it is amidst all the other faculties which are blind and dumb and unable to see anything else except the very acts for which they are appointed in order to minister to this 7faculty7 and serve it1 but this faculty alone sees sharp and sees what is the value of each of the rest2 will this faculty declare to us that anything else is the best1 or that itself is8 ,and what else does the eye do when it is opened than see8 ,but whether we ought to look on the wife of a certain person1 and in what manner1 who tells us8 ,the faculty of the will4 ,and whether we ought to believe what is said or not to believe it1 and if we do believe1 whether we ought to be moved by it or not1 who tells us8 ,is it not the faculty of the will8 ,but if you ask me what then is the most excellent of all things1 what must ,i say8 ,i cannot say the power of speaking1 but the power of the will1 when it is right 7,greek3 orthae74 ,for it is this which uses the other 7the power of speaking71 and all the other faculties both small and great4 ,for when this faculty of the will is set right1 a man who is not good becomes good3 but when it fails1 a man becomes bad4 ,it is through this that we are unfortunate1 that we are fortunate1 that we blame one another1 are pleased with one another4 ,in a word1 it is this which if we neglect it makes unhappiness1 and if we carefully look after it1 makes happiness4 ,what then is usually done8 ,men generally act as a traveller would do on his way to his own country1 when he enters a good inn1 and being pleased with it should remain there4 ,man1 you have forgotten your purpose3 you were not travelling to this inn1 but you were passing through it4 ,but this is a pleasant inn4 ,and how many other inns are pleasant8 and how many meadows are pleasant8 yet only for passing through4 ,but your purpose is this1 to return to your country1 to relieve your kinsmen of anxiety1 to discharge the duties of a citizen1 to marry1 to beget children1 to fill the usual magistracies4 ,for you are not come to select more pleasant places1 but to live in these where you were born and of which you were made a citizen4 ,something of the kind takes place in the matter which we are considering4 ,since by the aid of speech and such communication as you receive here you must advance to perfection1 and purge your will and correct the faculty which makes use of the appearances of things2 and since it is necessary also for the teaching 7delivery7 of theorems to be effected by a certain mode of expression and with a certain variety and sharpness1 some persons captivated by these very things abide in them1 one captivated by the expression1 another by syllogisms1 another again by sophisms1 and still another by some other inn 7,greek3 paudocheiou7 of the kind2 and there they stay and waste away as they were among sirens4 ,man1 your purpose 7business7 was to make yourself capable of using conformably to nature the appearances presented to you1 in your desires not to be frustrated1 in your aversion from things not to fall into that which you would avoid1 never to have no luck 7as one may say71 nor ever to have bad luck1 to be free1 not hindered1 not compelled1 conforming yourself to the administration of ,zeus1 obeying it1 well satisfied with this1 blaming no one1 charging no one with fault1 able from your whole soul to utter these verses3 ,lead me1 ,o ,zeus1 and thou too ,destiny4 ,,to 7,,or ,,against7 ,a ,,person ,,who ,,was ,,one ,,of ,,those ,,who ,,were ,,not ,,valued 7,,esteemed7 ,,by ,,him4--,a certain person said to him 7,epictetus73 ,frequently ,i desired to hear you and came to you1 and you never gave me any answer2 and now1 if it is possible1 ,i entreat you to say something to me4 ,do you think1 said ,epictetus1 that as there is an art in anything else1 so there is also an art in speaking1 and that he who has the art1 will speak skilfully1 and he who has not1 will speak unskilfully8--,i do think so4--,he then who by speaking receives benefit himself1 and is able to benefit others1 will speak skilfully2 but he who is rather damaged by speaking and does damage to others1 will he be unskilled in this art of speaking8 ,and you may find that some are damaged and others benefited by speaking4 ,and are all who hear benefited by what they hear8 ,or will you find that among them also some are benefited and some damaged8 ,there are both among these also1 he said4 ,in this case also then those who hear skilfully are benefited1 and those who hear unskilfully are damaged8 ,he admitted this4 ,is there then a skill in hearing also1 as there is in speaking8 ,it seems so4 ,if you choose1 consider the matter in this way also4 ,the practice of music1 to whom does it belong8 ,to a musician4 ,and the proper making of a statue1 to whom do you think that it belongs8 ,to a statuary4 ,and the looking at a statue skilfully1 does this appear to you to require the aid of no art8 ,this also requires the aid of art4 ,then if speaking properly is the business of the skilful man1 do you see that to hear also with benefit is the business of the skilful man8 ,now as to speaking and hearing perfectly1 and usefully1 let us for the present1 if you please1 say no more1 for both of us are a long way from everything of the kind4 ,but ,i think that every man will allow this1 that he who is going to hear philosophers requires some amount of practice in hearing4 ,is it not so8 ,why then do you say nothing to me8 ,i can only say this to you1 that he who knows not who he is1 and for what purpose he exists1 and what is this world1 and with whom he is associated1 and what things are the good and the bad1 and the beautiful and the ugly1 and who neither understands discourse nor demonstration1 nor what is true nor what is false1 and who is not able to distinguish them1 will neither desire according to nature nor turn away nor move towards1 nor intend 7to act71 nor assent1 nor dissent1 nor suspend his judgment3 to say all in a few words1 he will go about dumb and blind1 thinking that he is somebody1 but being nobody4 ,is this so now for the first time8 ,is it not the fact that ever since the human race existed1 all errors and misfortunes have arisen through this ignorance8 ,this is all that ,i have to say to you2 and ,i say even this not willingly4 ,why8 ,because you have not roused me4 ,for what must ,i look to in order to be roused1 as men who are expert in riding are roused by generous horses8 ,must ,i look to your body8 ,you treat it disgracefully4 ,to your dress8 ,that is luxurious4 ,to your behavior1 to your look8 ,that is the same as nothing4 ,when you would listen to a philosopher1 do not say to him1 ,you tell me nothing2 but only show yourself worthy of hearing or fit for hearing2 and you will see how you will move the speaker4 ,,that ,,logic ,,is ,,necessary4--,when one of those who were present said1 ,persuade me that logic is necessary1 he replied1 ,do you wish me to prove this to you8 ,the answer was1 ,yes4 ,then ,i must use a demonstrative form of speech4 ,this was granted4 ,how then will you know if ,i am cheating you by my argument8 ,the man was silent4 ,do you see1 said ,epictetus1 that you yourself are admitting that logic is necessary1 if without it you cannot know so much as this1 whether logic is necessary or not necessary8 ,,of ,,finery ,,in ,,dress4--,a certain young man1 a rhetorician1 came to see ,epictetus1 with his hair dressed more carefully than was usual and his attire in an ornamental style2 whereupon ,epictetus said1 ,tell me if you do not think that some dogs are beautiful and some horses1 and so of all other animals4 ,i do think so1 the youth replied4 ,are not then some men also beautiful and others ugly8 ,certainly4 ,do we then for the same reason call each of them in the same kind beautiful1 or each beautiful for something peculiar8 ,and you will judge of this matter thus4 ,since we see a dog naturally formed for one thing1 and a horse for another1 and for another still1 as an example1 a nightingale1 we may generally and not improperly declare each of them to be beautiful then when it is most excellent according to its nature2 but since the nature of each is different1 each of them seems to me to be beautiful in a different way4 ,is it not so8 ,he admitted that it was4 ,that then which makes a dog beautiful1 makes a horse ugly2 and that which makes a horse beautiful1 makes a dog ugly1 if it is true that their natures are different4 ,it seems to be so4 ,for ,i think that what makes a ,pancratiast beautiful1 makes a wrestler to be not good1 and a runner to be most ridiculous2 and he who is beautiful for the ,pentathlon1 is very ugly for wrestling4 ,it is so1 said he4 ,what then makes a man beautiful8 ,is it that which in its kind makes both a dog and a horse beautiful8 ,it is1 he said4 ,what then makes a dog beautiful8 ,the possession of the excellence of a dog4 ,and what makes a horse beautiful8 ,the possession of the excellence of a horse4 ,what then makes a man beautiful8 ,is it not the possession of the excellence of a man8 ,and do you then1 if you wish to be beautiful1 young man1 labor at this1 the acquisition of human excellence8 ,but what is this8 ,observe whom you yourself praise1 when you praise many persons without partiality3 do you praise the just or the unjust8 ,the just4 ,whether do you praise the moderate or the immoderate8 ,the moderate4 ,and the temperate or the intemperate8 ,the temperate4 ,if then you make yourself such a person1 you will know that you will make yourself beautiful2 but so long as you neglect these things1 you must be ugly 7,greek3 aischron71 even though you contrive all you can to appear beautiful4 ,,in ,,what ,a ,,man ,,ought ,,to ,,be ,,exercised ,,who ,,has ,,made ,,proficiency2 ,,and ,,that ,,we ,,neglect ,,the ,,chief ,,things4--,there are three things 7topics1 ,greek3 topoi7 in which a man ought to exercise himself who would be wise and good4 ,the first concerns the desires and the aversions1 that a man may not fail to get what he desires1 and that he may not fall into that which he does not desire4 ,the second concerns the movements towards an object and the movements from an object1 and generally in doing what a man ought to do1 that he may act according to order1 to reason1 and not carelessly4 ,the third thing concerns freedom from deception and rashness in judgment1 and generally it concerns the assents 7,greek3 sugchatatheseis74 ,of these topics the chief and the most urgent is that which relates to the affects 7,greek3 ta pathae perturbations72 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 avoid4 ,this is that which brings in perturbations1 disorders1 bad fortune1 misfortunes1 sorrows1 lamentations1 and envy2 that which makes men envious and jealous2 and by these causes we are unable even to listen to the precepts of reason4 ,the second topic concerns the duties of a man2 for ,i ought not to be free from affects 7,greek3 apathae7 like a statue1 but ,i ought to maintain the relations 7,greek3 scheseis7 natural and acquired1 as a pious man1 as a son1 as a father1 as a citizen4 ,the third topic is that which immediately concerns those who are making proficiency1 that which concerns the security of the other two1 so that not even in sleep any appearance unexamined may surprise us1 nor in intoxication1 nor in melancholy4 ,this1 it may be said1 is above our power4 ,but the present philosophers neglecting the first topic and the second 7the affects and duties71 employ themselves on the third1 using sophistical arguments 7,greek3 metapiptontas71 making conclusions from questioning1 employing hypotheses1 lying4 ,for a man must1 it is said1 when employed on these matters1 take care that he is not deceived4 ,who must8 ,the wise and good man4 ,this then is all that is wanting to you4 ,have you successfully worked out the rest8 ,are you free from deception in the matter of money8 ,if you see a beautiful girl do you resist the appearance8 ,if your neighbor obtains an estate by will1 are you not vexed8 ,now is there nothing else wanting to you except unchangeable firmness of mind 7,greek3 ametaptosia78 ,wretch1 you hear these very things with fear and anxiety that some person may despise you1 and with inquiries about what any person may say about you4 ,and if a man come and tell you that in a certain conversation in which the question was1 ,who is the best philosopher1 a man who was present said that a certain person was the chief philosopher1 your little soul which was only a finger's length stretches out to two cubits4 ,but if another who is present says1 ,you are mistaken2 it is not worth while to listen to a certain person1 for what does he know8 he has only the first principles1 and no more8 then you are confounded1 you grow pale1 you cry out immediately1 ,i will show him who ,i am1 that ,i am a great philosopher4 ,it is seen by these very things3 why do you wish to show it by others8 ,do you not know that ,diogenes pointed out one of the sophists in this way by stretching out his middle finger8 ,and then when the man was wild with rage1 ,this1 he said1 is the certain person3 ,i have pointed him out to you4 ,for a man is not shown by the finger1 as a stone or a piece of wood2 but when any person shows the man's principles1 then he shows him as a man4 ,let us look at your principles also4 ,for is it not plain that you value not at all your own will 7,greek3 proairesis71 but you look externally to things which are independent of your will8 ,for instance1 what will a certain person say8 and what will people think of you8 ,will you be considered a man of learning2 have you read ,chrysippus or ,antipater8 for if you have read ,archedamus also1 you have every thing 7that you can desire74 ,why you are still uneasy lest you should not show us who you are8 ,would you let me tell you what manner of man you have shown us that you are8 ,you have exhibited yourself to us as a mean fellow1 querulous1 passionate1 cowardly1 finding fault with everything1 blaming everybody1 never quiet1 vain3 this is what you have exhibited to us4 ,go away now and read ,archedamus2 then if a mouse should leap down and make a noise1 you are a dead man4 ,for such a death awaits you as it did--what was the man's name--,crinis2 and he too was proud1 because he understood ,archedamus4 ,wretch1 will you not dismiss these things that do not concern you at all8 ,these things are suitable to those who are able to learn them without perturbation1 to those who can say3 8,i am not subject to anger1 to grief1 to envy3 ,i am not hindered1 ,i am not restrained4 ,what remains for me8 ,i have leisure1 ,i am tranquil3 let us see how we must deal with sophistical arguments2 let us see how when a man has accepted an hypothesis he shall not be led away to any thing absurd40 ,to them such things belong4 ,to those who are happy it is appropriate to light a fire1 to dine2 if they choose1 both to sing and to dance4 ,but when the vessel is sinking1 you come to me and hoist the sails4 ,,what ,,is ,,the ,,matter ,,on ,,which ,a ,,good ,,man ,,should ,,be ,,employed1 ,,and ,,in ,,what ,,we ,,ought ,,chiefly ,,to ,,practise ,,ourselves4--,the material for the wise and good man is his own ruling faculty3 and the body is the material for the physician and the aliptes 7the man who oils persons72 the land is the matter for the husbandman4 ,the business of the wise and good man is to use appearances conformably to nature3 and as it is the nature of every soul to assent to the truth1 to dissent from the false1 and to remain in suspense as to that which is uncertain2 so it is its nature to be moved towards the desire for the good1 and to aversion from the evil2 and with respect to that which is neither good nor bad it feels indifferent4 ,for as the money-changer 7banker7 is not allowed to reject ,csar's coin1 nor the seller of herbs1 but if you show the coin1 whether he chooses or not1 he must give up what is sold for the coin2 so it is also in the matter of the soul4 ,when the good appears1 it immediately attracts to itself2 the evil repels from itself4 ,but the soul will never reject the manifest appearance of the good1 any more than persons will reject ,csar's coin4 ,on this principle depends every movement both of man and ,god4 ,against 7or with respect to7 this kind of thing chiefly a man should exercise himself4 ,as soon as you go out in the morning1 examine every man whom you see1 every man whom you hear2 answer as to a question1 ,what have you seen8 ,a handsome man or woman8 ,apply the rule4 ,is this independent of the will1 or dependent8 ,independent4 ,take it away4 ,what have you seen8 ,a man lamenting over the death of a child4 ,apply the rule4 ,death is a thing independent of the will4 ,take it away4 ,has the proconsul met you8 ,apply the rule4 ,what kind of a thing is a proconsul's office8 ,independent of the will or dependent on it8 ,independent4 ,take this away also2 it does not stand examination2 cast it away2 it is nothing to you4 ,if we practised this and exercised ourselves in it daily from morning to night1 something indeed would be done4 ,but now we are forthwith caught half asleep by every appearance1 and it is only1 if ever1 that in the school we are roused a little4 ,then when we go out1 if we see a man lamenting1 we say1 ,he is undone4 ,if we see a consul1 we say1 ,he is happy4 ,if we see an exiled man1 we say1 ,he is miserable4 ,if we see a poor man1 we say1 ,he is wretched2 he has nothing to eat4 ,we ought then to eradicate these bad opinions1 and to this end we should direct all our efforts4 ,for what is weeping and lamenting8 ,opinion4 ,what is bad fortune8 ,opinion4 ,what is civil sedition1 what is divided opinion1 what is blame1 what is accusation1 what is impiety1 what is trifling8 ,all these things are opinions1 and nothing more1 and opinions about things independent of the will1 as if they were good and bad4 ,let a man transfer these opinions to things dependent on the will1 and ,i engage for him that he will be firm and constant1 whatever may be the state of things around him4 ,such as is a dish of water1 such is the soul4 ,such as is the ray of light which falls on the water1 such are the appearances4 ,when the water is moved1 the ray also seems to be moved1 yet it is not moved4 ,and when then a man is seized with giddiness1 it is not the arts and the virtues which are confounded1 but the spirit 7the nervous power7 on which they are impressed2 but if the spirit be restored to its settled state1 those things also are restored4 ,,miscellaneous4--,when some person asked him how it happened that since reason has been more cultivated by the men of the present age1 the progress made in former times was greater4 ,in what respect1 he answered1 has it been more cultivated now1 and in what respect was the progress greater then8 ,for in that in which it has now been more cultivated1 in that also the progress will now be found4 ,at present it has been cultivated for the purpose of resolving syllogisms1 and progress is made4 ,but in former times it was cultivated for the purpose of maintaining the governing faculty in a condition conformable to nature1 and progress was made4 ,do not then mix things which are different1 and do not expect1 when you are laboring at one thing to make progress in another4 ,but see if any man among us when he is intent upon this1 the keeping himself in a state conformable to nature and living so always1 does not make progress4 ,for you will not find such a man4 ,it is not easy to exhort weak young men2 for neither is it easy to hold 7soft7 cheese with a hook4 ,but those who have a good natural disposition1 even if you try to turn them aside1 cling still more to reason4 ,,to ,,the ,,administrator ,,of ,,the ,,free ,,cities ,,who ,,was ,,an ,,epicurean4--,when the administrator came to visit him1 and the man was an ,epicurean1 ,epictetus said1 ,it is proper for us who are not philosophers to inquire of you who are philosophers1 as those who come to a strange city inquire of the citizens and those who are acquainted with it1 what is the best thing in the world1 in order that we also after inquiry may go in quest of that which is best and look at it1 as strangers do with the things in cities4 ,for that there are three things which relate to man--soul1 body1 and things external1 scarcely any man denies4 ,it remains for you philosophers to answer what is the best4 ,what shall we say to men8 ,is the flesh the best8 and was it for this that ,maximus sailed as far as ,cassiope in winter 7or bad weather7 with his son1 and accompanied him that he might be gratified in the flesh8 ,when the man said that it was not1 and added1 ,far be that from him4 ,is it not fit then1 ,epictetus said1 to be actively employed about the best8 ,it is certainly of all things the most fit4 ,what then do we possess which is better than the flesh8 ,the soul1 he replied4 ,and the good things of the best1 are they better1 or the good things of the worse8 ,the good things of the best4 ,and are the good things of the best within the power of the will or not within the power of the will8 ,they are within the power of the will4 ,is then the pleasure of the soul a thing within the power of the will8 ,it is1 he replied4 ,and on what shall this pleasure depend8 ,on itself8 ,but that cannot be conceived2 for there must first exist a certain substance or nature 7,greek3 ousia7 of good1 by obtaining which we shall have pleasure in the soul4 ,he assented to this also4 ,on what then shall we depend for this pleasure of the soul8 for if it shall depend on things of the soul1 the substance 7nature7 of the good is discovered2 for good cannot be one thing1 and that at which we are rationally delighted another thing2 nor if that which precedes is not good1 can that which comes after be good1 for in order that the thing which comes after may be good1 that which precedes must be good4 ,but you would not affirm this1 if you are in your right mind1 for you would then say what is inconsistent both with ,epicurus and the rest of your doctrines4 ,it remains then that the pleasure of the soul is in the pleasure from things of the body2 and again that those bodily things must be the things which precede and the substance 7nature7 of the good4 ,seek for doctrines which are consistent with what ,i say1 and by making them your guide you will with pleasure abstain from things which have such persuasive power to lead us and overpower us4 ,but if to the persuasive power of these things1 we also devise such a philosophy as this which helps to push us on towards them and strengthens us to this end1 what will be the consequence8 ,in a piece of toreutic art which is the best part8 the silver or the workmanship8 ,the substance of the hand is the flesh2 but the work of the hand is the principal part 7that which precedes and leads the rest74 ,the duties then are also three3 those which are directed towards the existence of a thing2 those which are directed towards its existence in a particular kind2 and third1 the chief or leading things themselves4 ,so also in man we ought not to value the material1 the poor flesh1 but the principal 7leading things1 ,greek3 ta proaegoumena74 ,what are these8 ,engaging in public business1 marrying1 begetting children1 venerating ,god1 taking care of parents1 and generally1 having desires1 aversions 7,greek3 echchlinein71 pursuits of things and avoidances1 in the way in which we ought to do these things1 and according to our nature4 ,and how are we constituted by nature8 ,free1 noble1 modest2 for what other animal blushes8 what other is capable of receiving the appearance 7the impression7 of shame8 and we are so constituted by nature as to subject pleasure to these things1 as a minister1 a servant1 in order that it may call forth our activity1 in order that it may keep us constant in acts which are conformable to nature4 ,,how ,,we ,,must ,,exercise ,,ourselves ,,against ,,appearances 7,greek3 phantasias74--,as we exercise ourselves against sophistical questions1 so we ought to exercise ourselves daily against appearances2 for these appearances also propose questions to us4 ,a certain person's son is dead4 ,answer2 the thing is not within the power of the will3 it is not an evil4 ,a father has disinherited a certain son4 ,what do you think of it8 ,it is a thing beyond the power of the will1 not an evil4 ,csar has condemned a person4 ,it is a thing beyond the power of the will1 not an evil4 ,the man is afflicted at this4 ,affliction is a thing which depends on the will3 it is an evil4 ,he has borne the condemnation bravely4 ,that is a thing within the power of the will3 it is a good4 ,if we train ourselves in this manner1 we shall make progress2 for we shall never assent to anything of which there is not an appearance capable of being comprehended4 ,your son is dead4 ,what has happened8 ,your son is dead4 ,nothing more8 ,nothing4 ,your ship is lost4 ,what has happened8 ,your ship is lost4 ,a man has been led to prison4 ,what has happened8 ,he has been led to prison4 ,but that herein he has fared badly1 every man adds from his own opinion4 ,but ,zeus1 you say1 does not do right in these matters4 ,why8 because he has made you capable of endurance8 because he has made you magnanimous8 because he has taken from that which befalls you the power of being evils8 because it is in your power to be happy while you are suffering what you suffer8 because he has opened the door to you1 when things do not please you8 ,man1 go out and do not complain6 ,hear how the ,romans feel towards philosophers1 if you would like to know4 ,italicus1 who was the most in repute of the philosophers1 once when ,i was present1 being vexed with his own friends and as if he was suffering something intolerable1 said3 8,i cannot bear it1 you are killing me2 you will make me such as that man is10 pointing to me4 ,,to ,a ,,certain ,,rhetorician ,,who ,,was ,,going ,,up ,,to ,,rome ,,on ,a ,,suit4--,when a certain person came to him1 who was going up to ,rome on account of a suit which had regard to his rank1 ,epictetus inquired the reason of his going to ,rome1 and the man then asked what he thought about the matter4 ,epictetus replied3 ,if you ask me what you will do in ,rome1 whether you will succeed or fail1 ,i have no rule 7,greek3 theoraema7 about this4 ,but if you ask me how you will fare1 ,i can tell you3 if you have right opinions 7,greek3 dogmata71 you will fare well2 if they are false1 you will fare ill4 ,for to every man the cause of his acting is opinion4 ,for what is the reason why you desired to be elected governor of the ,cnossians8 ,your opinion4 ,what is the reason that you are now going up to ,rome8 ,your opinion4 ,and going in winter1 and with danger and expense8 ,i must go4 ,what tells you this8 ,your opinion4 ,then if opinions are the causes of all actions1 and a man has bad opinions1 such as the cause may be1 such also is the effect6 ,have we then all sound opinions1 both you and your adversary8 ,and how do you differ8 ,but have you sounder opinions than your adversary8 ,why8 ,you think so4 ,and so does he think that his opinions are better2 and so do madmen4 ,this is a bad criterion4 ,but show to me that you have made some inquiry into your opinions and have taken some pains about them4 ,and as now you are sailing to ,rome in order to become governor of the ,cnossians1 and you are not content to stay at home with the honors which you had1 but you desire something greater and more conspicuous1 so when did you ever make a voyage for the purpose of examining your own opinions1 and casting them out1 if you have any that are bad8 ,whom have you approached for this purpose8 ,what time have you fixed for it8 ,what age8 ,go over the times of your life by yourself1 if you are ashamed of me 7knowing the fact7 when you were a boy1 did you examine your own opinions8 and did you not then1 as you do all things now1 do as you did do8 and when you were become a youth and attended the rhetoricians1 and yourself practised rhetoric1 what did you imagine that you were deficient in8 ,and when you were a young man and engaged in public matters1 and pleaded causes yourself1 and were gaining reputation1 who then seemed your equal8 ,and when would you have submitted to any man examining and showing that your opinions are bad8 ,what then do you wish me to say to you8 ,help me in this matter4 ,i have no theorem 7rule7 for this4 ,nor have you1 if you came to me for this purpose1 come to me as a philosopher1 but as to a seller of vegetables or a shoemaker4 ,for what purpose then have philosophers theorems8 ,for this purpose1 that whatever may happen1 our ruling faculty may be and continue to be conformable to nature4 ,does this seem to you a small thing8 ,no2 but the greatest4 ,what then8 does it need only a short time8 and is it possible to seize it as you pass by8 ,if you can1 seize it4 ,then you will say1 ,i met with ,epictetus as ,i should meet with a stone or a statue3 for you saw me and nothing more4 ,but he meets with a man as a man1 who learns his opinions1 and in his turn shows his own4 ,learn my opinions3 show me yours2 and then say that you have visited me4 ,let us examine one another3 if ,i have any bad opinion1 take it away2 if you have any1 show it4 ,this is the meaning of meeting with a philosopher4 ,not so 7you say73 but this is only a passing visit1 and while we are hiring the vessel1 we can also see ,epictetus4 ,let us see what he says4 ,then you go away and say3 ,epictetus was nothing2 he used solecisms and spoke in a barbarous way4 ,for of what else do you come as judges8 ,well1 but a man may say to me1 if ,i attend to such matters 7as you do71 ,i shall have no land as you have none2 ,i shall have no silver cups as you have none1 nor fine beasts as you have none4 ,in answer to tins it is perhaps sufficient to say3 ,i have no need of such things2 but if you possess many things you have need of others3 whether you choose or not1 you are poorer than ,i am4 ,what then have ,i need of8 ,of that which you have not8 of firmness1 of a mind which is conformable to nature1 of being free from perturbation4 ,,in ,,what ,,manner ,,we ,,ought ,,to ,,bear ,,sickness4--,when the need of each opinion comes1 we ought to have it in readiness3 on the occasion of breakfast1 such opinions as relate to breakfast2 in the bath1 those that concern the bath2 in bed1 those that concern bed4 ,let sleep not come upon thy languid eyes ,before each daily action thou hast scann'd2 ,what's done amiss1 what done1 what left undone2 ,from first to last examine all1 and then ,blame what is wrong1 in what is right rejoice4 ,and we ought to retain these verses in such way that we may use them1 not that we may utter them aloud1 as when we exclaim1 8,paean ,apollo40 ,again in fever we should have ready such opinions as concern a fever2 and we ought not1 as soon as the fever begins1 to lose and forget all4 ,a man who has a fever may say3 ,if ,i philosophize any longer1 may ,i be hanged3 wherever ,i go1 ,i must take care of the poor body1 that a fever may not come4 ,but what is philosophizing8 ,is it not a preparation against events which may happen8 ,do you not understand that you are saying something of this kind8 8,if ,i shall still prepare myself to bear with patience what happens1 may ,i be hanged40 ,but this is just as if a man after receiving blows should give up the ,pancratium4 ,in the ,pancratium it is in our power to desist and not to receive blows4 ,but in the other matter if we give up philosophy1 what shall we gain8 ,what then should a man say on the occasion of each painful thing8 ,it was for this that ,i exercised myself1 for this ,i disciplined myself4 ,god says to you3 ,give me a proof that you have duly practised athletics1 that you have eaten what you ought1 that you have been exercised1 that you have obeyed the aliptes 7the oiler and rubber74 ,then do you show yourself weak when the time for action comes8 ,now is the time for the fever4 ,let it be borne well4 ,now is the time for thirst1 bear it well4 ,now is the time for hunger1 bear it well4 ,is it not in your power8 ,who shall hinder you8 ,the physician will hinder you from drinking2 but he cannot prevent you from bearing thirst well3 and he will hinder you from eating2 but he cannot prevent you from bearing hunger well4 ,but ,i cannot attend to my philosophical studies4 ,and for what purpose do you follow them8 ,slave1 is it not that you may be happy1 that you may be constant1 is it not that you may be in a state conformable to nature and live so8 ,what hinders you when you have a fever from having your ruling faculty conformable to nature8 ,here is the proof of the thing1 here is the test of the philosopher4 ,for this also is a part of life1 like walking1 like sailing1 like journeying by land1 so also is fever4 ,do you read when you are walking8 ,no4 ,nor do you when you have a fever4 ,but if you walk about well1 you have all that belongs to a man who walks4 ,if you bear a fever well1 you have all that belongs to a man in a fever4 ,what is it to bear a fever well8 ,not to blame ,god or man2 not to be afflicted at that which happens1 to expect death well and nobly1 to do what must be done3 when the physician comes in1 not to be frightened at what he says2 nor if he says you are doing well1 to be overjoyed4 ,for what good has he told you8 and when you were in health1 what good was that to you8 ,and even if he says you are in a bad way1 do not despond4 ,for what is it to be ill8 is it that you are near the severance of the soul and the body8 what harm is there in this8 ,if you are not near now1 will you not afterwards be near8 ,is the world going to be turned upside down when you are dead8 ,why then do you flatter the physician8 ,why do you say if you please1 master1 ,i shall be well8 ,why do you give him an opportunity of raising his eyebrows 7being proud2 or showing his importance78 ,do you not value a physician1 as you do a shoemaker when he is measuring your foot1 or a carpenter when he is building your house1 and so treat the physician as to the body which is not yours1 but by nature dead8 ,he who has a fever has an opportunity of doing this3 if he does these things1 he has what belongs to him4 ,for it is not the business of a philosopher to look after these externals1 neither his wine nor his oil nor his poor body1 but his own ruling power4 ,but as to externals how must he act8 so far as not to be careless about them4 ,where then is there reason for fear8 where is there then still reason for anger1 and of fear about what belongs to others1 about things which are of no value8 ,for we ought to have these two principles in readiness1 that except the will nothing is good nor bad2 and that we ought not to lead events1 but to follow them4 ,my brother ought not to have behaved thus to me4 ,no1 but he will see to that2 and1 however he may behave1 ,i will conduct myself towards him as ,i ought4 ,for this is my own business2 that belongs to another3 no man can prevent this1 the other thing can be hindered4 ,,about ,,exercise4--,we ought not to make our exercises consist in means contrary to nature and adapted to cause admiration1 for if we do so1 we who call ourselves philosophers1 shall not differ at all from jugglers4 ,for it is difficult even to walk on a rope2 and not only difficult1 but it is also dangerous4 ,ought we for this reason to practice walking on a rope1 or setting up a palm-tree1 or embracing statues8 ,by no means4 ,every thing which is difficult and dangerous is not suitable for practice2 but that is suitable which conduces to the working out of that which is proposed to us4 ,and what is that which is proposed to us as a thing to be worked out8 ,to live with desire and aversion 7avoidance of certain things7 free from restraint4 ,and what is this8 ,neither to be disappointed in that which you desire1 nor to fall into anything which you would avoid4 ,towards this object then exercise 7practice7 ought to tend4 ,for since it is not possible to have your desire not disappointed and your aversion free from falling into that which you would avoid1 without great and constant practice1 you must know that if you allow your desire and aversion to turn to things which are not within the power of the will1 you will neither have your desire capable of attaining your object1 nor your aversion free from the power of avoiding that which you would avoid4 ,and since strong habit leads 7prevails71 and we are accustomed to employ desire and aversion only to things which are not within the power of our will1 we ought to oppose to this habit a contrary habit1 and where there is great slipperiness in the appearances1 there to oppose the habit of exercise4 ,then at last1 if occasion presents itself1 for the purpose of trying yourself at a proper time you will descend into the arena to know if appearances overpower you as they did formerly4 ,but at first fly far from that which is stronger than yourself2 the contest is unequal between a charming young girl and a beginner in philosophy4 ,the earthen pitcher1 as the saying is1 and the rock do not agree4 ,,what ,,solitude ,,is1 ,,and ,,what ,,kind ,,of ,,person ,a ,,solitary ,,man ,,is4--,solitude is a certain condition of a helpless man4 ,for because a man is alone1 he is not for that reason also solitary2 just as though a man is among numbers1 he is not therefore not solitary4 ,when then we have lost either a brother1 or a son1 or a friend on whom we were accustomed to repose1 we say that we are left solitary1 though we are often in ,rome1 though such a crowd meet us1 though so many live in the same place1 and sometimes we have a great number of slaves4 ,for the man who is solitary1 as it is conceived1 is considered to be a helpless person and exposed to those who wish to harm him4 ,for this reason when we travel1 then especially do we say that we are lonely when we fall among robbers1 for it is not the sight of a human creature which removes us from solitude1 but the sight of one who is faithful and modest and helpful to us4 ,for if being alone is enough to make solitude1 you may say that even ,zeus is solitary in the conflagration and bewails himself saying1 ,unhappy that ,i am who have neither ,hera1 nor ,athena1 nor ,apollo1 nor brother1 nor son1 nor descendant1 nor kinsman4 ,this is what some say that he does when he is alone at the conflagration4 ,for they do not understand how a man passes his life when he is alone1 because they set out from a certain natural principle1 from the natural desire of community and mutual love and from the pleasure of conversation among men4 ,but none the less a man ought to be prepared in a manner for this also 7being alone71 to be able to be sufficient for himself and to be his own companion4 ,for as ,zeus dwells with himself1 and is tranquil by himself1 and thinks of his own administration and of its nature1 and is employed in thoughts suitable to himself2 so ought we also to be able to talk with ourselves1 not to feel the want of others also1 not to be unprovided with the means of passing our time2 to observe the divine administration1 and the relation of ourselves to everything else2 to consider how we formerly were affected towards things that happened and how at present2 what are still the things which give us pain2 how these also can be cured and how removed2 if any things require improvement1 to improve them according to reason4 ,well then1 if some man should come upon me when ,i am alone and murder me8 ,fool1 not murder ,you1 but your poor body4 ,what kind of solitude then remains8 what want8 why do we make ourselves worse than children2 and what do children do when they are left alone8 ,they take up shells and ashes1 and they build something1 then pull it down1 and build something else1 and so they never want the means of passing the time4 ,shall ,i then1 if you sail away1 sit down and weep1 because ,i have been left alone and solitary8 ,shall ,i then have no shells1 no ashes8 ,but children do what they do through want of thought 7or deficiency in knowledge71 and we through knowledge are unhappy4 ,every great power 7faculty7 is dangerous to beginners4 ,you must then bear such things as you are able1 but conformably to nature3 but not 444 ,practise sometimes a way of living like a person out of health that you may at some time live like a man in health4 ,,certain ,,miscellaneous ,,matters4--,as bad tragic actors cannot sing alone1 but in company with many1 so some persons cannot walk about alone4 ,man1 if you are anything1 both walk alone and talk to yourself1 and do not hide yourself in the chorus4 ,examine a little at last1 look around1 stir yourself up1 that you may know who you are4 ,you must root out of men these two things1 arrogance 7pride7 and distrust4 ,arrogance then is the opinion that you want nothing 7are deficient in nothing72 but distrust is the opinion that you cannot be happy when so many circumstances surround you4 ,arrogance is removed by confutation2 and ,socrates was the first who practised this4 ,and 7to know7 that the thing is not impossible inquire and seek4 ,this search will do you no harm2 and in a manner this is philosophizing1 to seek how it is possible to employ desire and aversion 7,greek3 echchlisis7 without impediment4 ,i am superior to you1 for my father is a man of consular rank4 ,another says1 ,i have been a tribune1 but you have not4 ,if we were horses1 would you say1 ,my father was swifter8 ,i have much barley and fodder1 or elegant neck ornaments4 ,if then you were saying this1 ,i said1 ,be it so3 let us run then4 ,well1 is there nothing in a man such as running in a horse1 by which it will be known which is superior and inferior8 ,is there not modesty 7,greek3 aidos71 fidelity1 justice8 ,show yourself superior in these1 that you may be superior as a man4 ,if you tell me that you can kick violently1 ,i also will say to you1 that you are proud of that which is the act of an ass4 ,,that ,,we ,,ought ,,to ,,proceed ,,with ,,circumspection ,,to ,,everything4,footnote3 ,compare ,encheiridion1 #bi4--;,in every act consider what precedes and what follows1 and then proceed to the act4 ,if you do not consider1 you will at first begin with spirit1 since you have not thought at all of the things which follow2 but afterwards when some consequences have shown themselves1 you will basely desist 7from that which you have begun74--,i wish to conquer at the ,olympic games4--7,and ,i too1 by the gods2 for it is a fine thing47 ,but consider here what precedes and what follows2 and then1 if it is for your good1 undertake the thing4 ,you must act according to rules1 follow strict diet1 abstain from delicacies1 exercise yourself by compulsion at fixed times1 in heat1 in cold2 drink no cold water1 nor wine1 when there is opportunity of drinking it4 ,in a word1 you must surrender yourself to the trainer1 as you do to a physician4 ,next in the contest1 you must be covered with sand1 sometimes dislocate a hand1 sprain an ankle1 swallow a quantity of dust1 be scourged with the whip2 and after undergoing all this1 you must sometimes be conquered4 ,after reckoning all these things1 if you have still an inclination1 go to the athletic practice4 ,if you do not reckon them1 observe you will behave like children who at one time play as wrestlers1 then as gladiators1 then blow a trumpet1 then act a tragedy1 when they have seen and admired such things4 ,so you also do3 you are at one time a wrestler 7athlete71 then a gladiator1 then a philosopher1 then a rhetorician2 but with your whole soul you are nothing3 like the ape you imitate all that you see2 and always one thing after another pleases you1 but that which becomes familiar displeases you4 ,for you have never undertaken anything after consideration1 nor after having explored the whole matter and put it to a strict examination2 but you have undertaken it at hazard and with a cold desire4 ,thus some persons having seen a philosopher and having heard one speak like ,euphrates--and yet who can speak like him8--wish to be philosophers themselves4 ,man1 consider first what the matter is 7which you propose to do71 then your own nature also1 what it is able to bear4 ,if you are a wrestler1 look at your shoulders1 your thighs1 your loins3 for different men are naturally formed for different things4 ,do you think that1 if you do 7what you are doing daily71 you can be a philosopher8 ,do you think that you can eat as you do now1 drink as you do now1 and in the same way be angry and out of humor8 ,you must watch1 labor1 conquer certain desires1 you must depart from your kinsmen1 be despised by your slaves1 laughed at by those who meet you1 in everything you must be in an inferior condition1 as to magisterial office1 in honors1 in courts of justice4 ,when you have considered all these things completely1 then1 if you think proper1 approach to philosophy1 if you would gain in exchange for these things freedom from perturbations1 liberty1 tranquillity4 ,if you have not considered these things1 do not approach philosophy3 do not act like children1 at one time a philosopher1 then a tax collector1 then a rhetorician1 then a procurator 7officer7 of ,csar4 ,these things are not consistent4 ,you must be one man either good or bad2 you must either labor at your own ruling faculty or at external things2 you must either labor at things within or at external things2 that is1 you must either occupy the place of a philosopher or that of one of the vulgar4 ,a person said to ,rufus when ,galba was murdered3 ,is the world now governed by ,providence8 ,but ,rufus replied3 ,did ,i ever incidentally form an argument from ,galba that the world is governed by ,providence8 ,,that ,,we ,,ought ,,with ,,caution ,,to ,,enter ,,into ,,familiar ,,intercourse ,,with ,,men4--,if a man has frequent intercourse with others either for talk1 or drinking together1 or generally for social purposes1 he must either become like them1 or change them to his own fashion4 ,for if a man places a piece of quenched charcoal close to a piece that is burning1 either the quenched charcoal will quench the other1 or the burning charcoal will light that which is quenched4 ,since then the danger is so great1 we must cautiously enter into such intimacies with those of the common sort1 and remember that it is impossible that a man can keep company with one who is covered with soot without being partaker of the soot himself4 ,for what will you do if a man speaks about gladiators1 about horses1 about athletes1 or what is worse about men8 ,such a person is bad1 such a person is good2 this was well done1 this was done badly4 ,further1 if he scoff1 or ridicule1 or show an ill-natured disposition8 ,is any man among us prepared like a lute-player when he takes a lute1 so that as soon as he has touched the strings1 he discovers which are discordant1 and tunes the instrument8 ,such a power as ,socrates had who in all his social intercourse could lead his companions to his own purpose8 ,how should you have this power8 ,it is therefore a necessary consequence that you are carried about by the common kind of people4 ,why then are they more powerful than you8 ,because they utter these useless words from their real opinions2 but you utter your elegant words only from your lips2 for this reason they are without strength and dead1 and it is nauseous to listen to your exhortations and your miserable virtue1 which is talked of everywhere 7up and down74 ,in this way the vulgar have the advantage over you2 for every opinion 7,greek3 dogma7 is strong and invincible4 ,until then the good 7,greek3 chompsai7 sentiments 7,greek3 hupolaepseis7 are fixed in you1 and you shall have acquired a certain power for your security1 ,i advise you to be careful in your association with common persons2 if you are not1 every day like wax in the sun there will be melted away whatever you inscribe on your minds in the school4 ,withdraw then yourselves far from the sun so long as you have these waxen sentiments4 ,for this reason also philosophers advise men to leave their native country1 because ancient habits distract them and do not allow a beginning to be made of a different habit2 nor can we tolerate those who meet us and say3 ,see such a one is now a philosopher1 who was once so and so4 ,thus also physicians send those who have lingering diseases to a different country and a different air2 and they do right4 ,do you also introduce other habits than those which you have2 fix you opinions and exercise yourselves in them4 ,but you do not so2 you go hence to a spectacle1 to a show of gladiators1 to a place of exercise 7,greek3 chuston71 to a circus2 then you come back hither1 and again from this place you go to those places1 and still the same persons4 ,and there is no pleasing 7good7 habit1 nor attention1 nor care about self and observation of this kind4 ,how shall ,i use the appearances presented to me8 according to nature1 or contrary to nature8 how do ,i answer to them8 as ,i ought1 or as ,i ought not8 ,do ,i say to those things which are independent of the will1 that they do not concern me8 ,for if you are not yet in this state1 fly from your former habits1 fly from the common sort1 if you intend ever to begin to be something4 ,,on ,,providence4-,when you make any charge against ,providence1 consider1 and you will learn that the thing has happened according to reason4 ,yes1 but the unjust man has the advantage4 ,in what8 ,in money4 ,yes1 for he is superior to you in this1 that he flatters1 is free from shame1 and is watchful4 ,what is the wonder8 ,but see if he has the advantage over you in being faithful1 in being modest2 for you will not find it to be so2 but wherein you are superior1 there you will find that you have the advantage4 ,and ,i once said to a man who was vexed because ,philostorgus was fortunate3 ,would you choose to lie with ,sura8 ,may it never happen1 he replied1 that this day should come8 ,why then are you vexed1 if he receives something in return for that which he sells2 or how can you consider him happy who acquires those things by such means as you abominate2 or what wrong does ,providence1 if he gives the better things to the better men8 ,is it not better to be modest than to be rich8 ,he admitted this4 ,why are you vexed then1 man1 when you possess the better thing8 ,remember then always and have in readiness the truth1 that this is a law of nature1 that the superior has an advantage over the inferior in that in which he is superior2 and you will never be vexed4 ,but my wife treats me badly4 ,well1 if any man asks you what this is1 say1 my wife treats me badly4 ,is there then nothing more8 ,nothing4 ,my father gives me nothing4 7,what is this8 my father gives me nothing4 ,is there nothing else then8 ,nothing72 but to say that this is an evil is something which must be added to it externally1 and falsely added4 ,for this reason we must not get rid of poverty1 but of the opinion about poverty1 and then we shall be happy4 ,,about ,,cynicism4--,when one of his pupils inquired of ,epictetus1 and he was a person who appeared to be inclined to ,cynicism1 what kind of person a ,cynic ought to be1 and what was the notion 7,greek3 prolaepsis7 of the thing1 we will inquire1 said ,epictetus1 at leisure2 but ,i have so much to say to you that he who without ,god attempts so great a matter1 is hateful to ,god1 and has no other purpose than to act indecently in public4 ,in the first place1 in the things which relate to yourself1 you must not be in any respect like what you do now2 you must not blame ,god or man2 you must take away desire altogether1 you must transfer avoidance 7,greek3 echchlisis7 only to the things which are within the power of the will2 you must not feel anger nor resentment or envy nor pity2 a girl must not appear handsome to you1 nor must you love a little reputation1 nor be pleased with a boy or a cake4 ,for you ought to know that the rest of men throw walls around them and houses and darkness when they do any such things1 and they have many means of concealment4 ,a man shuts the door1 he sets somebody before the chamber2 if a person comes1 say that he is out1 he is not at leisure4 ,but the ,cynic instead of all these things must use modesty as his protection2 if he does not1 he will be indecent in his nakedness and under the open sky4 ,this is his house1 his door2 this is the slave before his bedchamber2 this is his darkness4 ,for he ought not to wish to hide anything that he does2 and if he does1 he is gone1 he has lost the character of a ,cynic1 of a man who lives under the open sky1 of a free man2 he has begun to fear some external thing1 he has begun to have need of concealment1 nor can he get concealment when he chooses4 ,for where shall he hide himself and how8 ,and if by chance this public instructor shall be detected1 this pdagogue1 what kind of things will he be compelled to suffer8 when then a man fears these things1 is it possible for him to be bold with his whole soul to superintend men8 ,it cannot be3 it is impossible4 ,in the first place then you must make your ruling faculty pure1 and this mode of life also4 ,now 7you should say71 to me the matter to work on is my understanding1 as wood is to the carpenter1 as hides to the shoemaker2 and my business is the right use of appearances4 ,but the body is nothing to me3 the parts of it are nothing to me4 ,death8 ,let it come when it chooses1 either death of the whole or of a part4 ,fly1 you say4 ,and whither2 can any man eject me out of the world8 ,he cannot4 ,but wherever ,i go1 there is the sun1 there is the moon1 there are the stars1 dreams1 omens1 and the conversation 7,greek3 omilia7 with gods4 ,then1 if he is thus prepared1 the true ,cynic cannot be satisfied with this2 but he must know that he is sent a messenger from ,zeus to men about good and bad things1 to show them that they have wandered and are seeking the substance of good and evil where it is not1 but where it is1 they never think2 and that he is a spy1 as ,diogenes was carried off to ,philip after the battle of ,chaeroneia as a spy4 ,for in fact a ,cynic is a spy of the things which are good for men and which are evil1 and it is his duty to examine carefully and to come and report truly1 and not to be struck with terror so as to point out as enemies those who are not enemies1 nor in any other way to be perturbed by appearances nor confounded4 ,it is his duty then to be able with a loud voice1 if the occasion should arise1 and appearing on the tragic stage to say like ,socrates3 ,men1 whither are you hurrying1 what are you doing1 wretches8 like blind people you are wandering up and down2 you are going by another road1 and have left the true road2 you seek for prosperity and happiness where they are not1 and if another shows you where they are1 you do not believe him4 ,why do you seek it without8 ,in the body8 ,it is not there4 ,if you doubt1 look at ,myro1 look at ,ophellius4 ,in possessions8 ,it is not there4 ,but if you do not believe me1 look at ,croesus3 look at those who are now rich1 with what lamentations their life is filled4 ,in power8 ,it is not there4 ,if it is1 those must be happy who have been twice and thrice consuls2 but they are not4 ,whom shall we believe in these matters8 ,you who from without see their affairs and are dazzled by an appearance1 or the men themselves8 ,what do they say8 ,hear them when they groan1 when they grieve1 when on account of these very consulships and glory and splendor they think that they are more wretched and in greater danger4 ,is it in royal power8 ,it is not3 if it were1 ,nero would have been happy1 and ,sardanapalus4 ,but neither was ,agamemnon happy1 though he was a better man than ,sardanapalus and ,nero2 but while others are snoring1 what is he doing8 ,much from his head he tore his rooted hair3 ,iliad1 x41 #ae4 and what does he say himself8 8,i am perplexed10 he says1 8and ,disturb'd ,i am10 and 8my heart out of my bosom ,is leaping40 ,iliad1 x41 #ia4 ,wretch1 which of your affairs goes badly8 ,your possessions8 ,no4 ,your body8 ,no4 ,but you are rich in gold and copper4 ,what then is the matter with you8 ,that part of you1 whatever it is1 has been neglected by you and is corrupted1 the part with which we desire1 with which we avoid1 with which we move towards and move from things4 ,how neglected8 ,he knows not the nature of good for which he is made by nature and the nature of evil2 and what is his own1 and what belongs to another2 and when anything that belongs to others goes badly1 he says1 ,woe to me1 for the ,hellenes are in danger4 ,wretched is his ruling faculty1 and alone neglected and uncared for4 ,the ,hellenes are going to die destroyed by the ,trojans4 ,and if the ,trojans do not kill them1 will they not die8 ,yes2 but not all at once4 ,what difference then does it make8 ,for if death is an evil1 whether men die altogether1 or if they die singly1 it is equally an evil4 ,is anything else then going to happen than the separation of the soul and the body8 ,nothing4 ,and if the ,hellenes perish1 is the door closed1 and is it not in your power to die8 ,it is4 ,why then do you lament 7and say71 ,oh1 you are a king and have the sceptre of ,zeus8 ,an unhappy king does not exist more than an unhappy god4 ,what then art thou8 ,in truth a shepherd3 for you weep as shepherds do1 when a wolf has carried off one of their sheep3 and these who are governed by you are sheep4 ,and why did you come hither8 ,was your desire in any danger8 was your aversion 7,greek3 echchlisis78 was your movement 7pursuits78 was your avoidance of things8 ,he replies1 ,no2 but the wife of my brother was carried off4 ,was it not then a great gain to be deprived of an adulterous wife8 ,shall we be despised then by the ,trojans8 ,what kind of people are the ,trojans1 wise or foolish8 ,if they are wise1 why do you fight with them8 ,if they are fools1 why do you care about them8 ,do you possess the body then free or is it in servile condition8 ,we do not know4 ,do you not know that it is the slave of fever1 of gout1 ophthalmia1 dysentery1 of a tyrant1 of fire1 of iron1 of everything which is stronger8 ,yes1 it is a slave4 ,how then is it possible that anything which belongs to the body can be free from hindrance8 and how is a thing great or valuable which is naturally dead1 or earth1 or mud8 ,well then1 do you possess nothing which is free8 ,perhaps nothing4 ,and who is able to compel you to assent to that which appears false8 ,no man4 ,and who can compel you not to assent to that which appears true8 ,no man4 ,by this then you see that there is something in you naturally free4 ,but to desire or to be averse from1 or to move towards an object or to move from it1 or to prepare yourself1 or to propose to do anything1 which of you can do this1 unless he has received an impression of the appearance of that which is profitable or a duty8 ,no man4 ,you have then in these things also something which is not hindered and is free4 ,wretched men1 work out this1 take care of this1 seek for good here4 ,,that ,,we ,,ought ,,not ,,to ,,be ,,moved ,,by ,a ,,desire ,,of ,,those ,,things ,,which ,,are ,,not ,,in ,,our ,,power4--,let not that which in another is contrary to nature be an evil to you2 for you are not formed by nature to be depressed with others nor to be unhappy with others1 but to be happy with them4 ,if a man is unhappy1 remember that his unhappiness is his own fault2 for ,god has made all men to be happy1 to be free from perturbations4 ,for this purpose he has given means to them1 some things to each person as his own1 and other things not as his own2 some things subject to hindrance and compulsion and deprivation2 and these things are not a man's own2 but the things which are not subject to hindrances1 are his own2 and the nature of good and evil1 as it was fit to be done by him who takes care of us and protects us like a father1 he has made our own4 ,but you say1 ,i have parted from a certain person1 and he is grieved4 ,why did he consider as his own that which belongs to another8 why1 when he looked on you and was rejoiced1 did he not also reckon that you are a mortal1 that it is natural for you to part from him for a foreign country8 ,therefore he suffers the consequences of his own folly4 ,but why do you or for what purpose bewail yourself8 ,is it that you also have not thought of these things8 but like poor women who are good for nothing1 you have enjoyed all things in which you took pleasure1 as if you would always enjoy them1 both places and men and conversation2 and now you sit and weep because you do not see the same persons and do not live in the same places4 ,indeed you deserve this1 to be more wretched than crows and ravens who have the power of flying where they please and changing their nests for others1 and crossing the seas without lamenting or regretting their former condition4 ,yes1 but this happens to them because they are irrational creatures4 ,was reason then given to us by the gods for the purpose of unhappiness and misery1 that we may pass our lives in wretchedness and lamentation8 ,must all persons be immortal and must no man go abroad1 and must we ourselves not go abroad1 but remain rooted like plants2 and if any of our familiar friends goes abroad1 must we sit and weep2 and on the contrary1 when he returns1 must we dance and clap our hands like children8 ,but my mother laments when she does not see me4 ,why has she not learned these principles8 and ,i do not say this1 that we should not take care that she may not lament1 but ,i say that we ought not to desire in every way what is not our own4 ,and the sorrow of another is another's sorrow2 but my sorrow is my own4 ,i then will stop my own sorrow by every means1 for it is in my power2 and the sorrow of another ,i will endeavor to stop as far as ,i can2 but ,i will not attempt to do it by every means2 for if ,i do1 ,i shall be fighting against ,god1 ,i shall be opposing ,zeus and shall be placing myself against him in the administration of the universe2 and the reward 7the punishment7 of this fighting against ,god and of this disobedience not only will the children of my children pay1 but ,i also shall myself1 both by day and by night1 startled by dreams1 perturbed1 trembling at every piece of news1 and having my tranquillity depending on the letters of others4 ,some person has arrived from ,rome4 ,i only hope there is no harm4 ,but what harm can happen to you1 where you are not8 ,from ,hellas 7,greece7 some one is come2 ,i hope that there is no harm4 ,in this way every place may be the cause of misfortune to you4 ,is it not enough for you to be unfortunate there where you are1 and must you be so even beyond sea1 and by the report of letters8 ,is this the way in which your affairs are in a state of security8 ,well then suppose that my friends have died in the places which are far from me4 ,what else have they suffered than that which is the condition of mortals8 ,or how are you desirous at the same time to live to old age1 and at the same time not to see the death of any person whom you love8 ,know you not that in the course of a long time many and various kinds of things must happen2 that a fever shall overpower one1 a robber another1 and a third a tyrant8 ,such is the condition of things around us1 such are those who live with us in the world2 cold and heat1 and unsuitable ways of living1 and journeys by land1 and voyages by sea1 and winds1 and various circumstances which surround us1 destroy one man1 and banish another1 and throw one upon an embassy and another into an army4 ,sit down then in a flutter at all these things1 lamenting1 unhappy1 unfortunate1 dependent on another1 and dependent not on one or two1 but on ten thousands upon ten thousands4 ,did you hear this when you were with the philosophers8 did you learn this8 do you not know that human life is a warfare8 that one man must keep watch1 another must go out as a spy1 and a third must fight8 and it is not possible that all should be in one place1 nor is it better that it should be so4 ,but you neglecting to do the commands of the general complain when anything more hard than usual is imposed on you1 and you do not observe what you make the army become as far as it is in your power2 that if all imitate you1 no man will dig a trench1 no man will put a rampart round1 nor keep watch1 nor expose himself to danger1 but will appear to be useless for the purposes of an army4 ,again1 in a vessel if you go as a sailor1 keep to one place and stick to it4 ,and if you are ordered to climb the mast1 refuse2 if to run to the head of the ship1 refuse2 and what master of a ship will endure you8 and will he not pitch you overboard as a useless thing1 an impediment only and bad example to the other sailors8 ,and so it is here also3 every man's life is a kind of warfare1 and it is long and diversified4 ,you must observe the duty of a soldier and do every thing at the nod of the general2 if it is possible1 divining what his wishes are2 for there is no resemblance between that general and this1 neither in strength nor in superiority of character4 ,know you not that a good man does nothing for the sake of appearance1 but for the sake of doing right8 ,what advantage is it then to him to have done right8 ,and what advantage is it to a man who writes the name of ,dion to write it as he ought8 ,the advantage is to have written it4 ,is there no reward then8 ,do you seek a reward for a good man greater than doing what is good and just8 ,at ,olympia you wish for nothing more1 but it seems to you enough to be crowned at the games4 ,does it seem to you so small and worthless a thing to be good and happy8 ,for these purposes being introduced by the gods into this city 7the world71 and it being now your duty to undertake the work of a man1 do you still want nurses also and a mamma1 and do foolish women by their weeping move you and make you effeminate8 ,will you thus never cease to be a foolish child8 know you not that he who does the acts of a child1 the older he is1 the more ridiculous he is8 ,so in this matter also3 if you kiss your own child1 or your brother or friend1 never give full license to the appearance 7,greek3 phantasian71 and allow not your pleasure to go as far as it chooses2 but check it1 and curb it as those who stand behind men in their triumphs and remind them that they are mortal4 ,do you also remind yourself in like manner1 that he whom you love is mortal1 and that what you love is nothing of your own2 it has been given to you for the present1 not that it should not be taken from you1 nor has it been given to you for all time1 but as a fig is given to you or a bunch of grapes at the appointed season of the year4 ,but if you wish for these things in winter1 you are a fool4 ,so if you wish for your son or friend when it is not allowed to you1 you must know that you are wishing for a fig in winter4 ,for such as winter is to a fig1 such is every event which happens from the universe to the things which are taken away according to its nature4 ,and further1 at the times when you are delighted with a thing1 place before yourself the contrary appearances4 ,what harm is it while you are kissing your child to say with a lisping voice3 ,to-morrow you will die2 and to a friend also3 ,to-morrow you will go away or ,i shall1 and never shall we see one another again8 ,but these are words of bad omen--and some incantations also are of bad omen2 but because they are useful1 ,i don't care for this2 only let them be useful4 ,but do you call things to be of bad omen except those which are significant of some evil8 ,cowardice is a word of bad omen1 and meanness of spirit1 and sorrow1 and grief1 and shamelessness4 ,these words are of bad omen2 and yet we ought not to hesitate to utter them in order to protect ourselves against the things4 ,do you tell me that a name which is significant of any natural thing is of evil omen8 say that even for the ears of corn to be reaped is of bad omen1 for it signifies the destruction of the ears1 but not of the world4 ,say that the falling of the leaves also is of bad omen1 and for the dried fig to take the place of the green fig1 and for raisins to be made from the grapes4 ,for all these things are changes from a former state into other states2 not a destruction1 but a certain fixed economy and administration4 ,such is going away from home and a small change3 such is death1 a greater change1 not from the state which now is to that which is not1 but to that which is not now4 ,shall ,i then no longer exist8 ,you will not exist1 but you will be something else1 of which the world now has need2 for you also came into existence not when you chose1 but when the world had need of you4 ,let these thoughts be ready to hand by night and by day2 these you should write1 these you should read2 about these you should talk to yourself and to others4 ,ask a man3 ,can you help me at all for this purpose8 and further1 go to another and to another4 ,then if anything that is said be contrary to your wish1 this reflection first will immediately relieve you1 that it is not unexpected4 ,for it is a great thing in all cases to say3 ,i knew that ,i begot a son who is mortal4 ,for so you also will say3 ,i knew that ,i am mortal1 ,i knew that ,i may leave my home1 ,i knew that ,i may be ejected from it1 ,i knew that ,i may be led to prison4 ,then if you turn round and look to yourself1 and seek the place from which comes that which has happened1 you will forthwith recollect that it comes from the place of things which are out of the power of the will1 and of things which are not my own4 ,what then is it to me8 ,then1 you will ask1 and this is the chief thing3 ,and who is it that sent it8 ,the leader1 or the general1 the state1 the law of the state4 ,give it me then1 for ,i must always obey the law in everything4 ,then1 when the appearance 7of things7 pains you1 for it is not in your power to prevent this1 contend against it by the aid of reason1 conquer it3 do not allow it to gain strength nor to lead you to the consequences by raising images such as it pleases and as it pleases4 ,if you be in ,gyara1 do not imagine the mode of living at ,rome1 and how many pleasures there were for him who lived there and how many there would be for him who returned to ,rome2 but fix your mind on this matter1 how a man who lives in ,gyara ought to live in ,gyara like a man of courage4 ,and if you be in ,rome1 do not imagine what the life in ,athens is1 but think only of the life in ,rome4 ,then in the place of all other delights substitute this1 that of being conscious that you are obeying ,god1 that not in word1 but in deed you are performing the acts of a wise and good man4 ,for what a thing it is for a man to be able to say to himself3 ,now whatever the rest may say in solemn manner in the schools and may be judged to be saying in a way contrary to common opinion 7or in a strange way71 this ,i am doing2 and they are sitting and are discoursing of my virtues and inquiring about me and praising me2 and of this ,zeus has willed that ,i shall receive from myself a demonstration1 and shall myself know if he has a soldier such as he ought to have1 a citizen such as he ought to have1 and if he has chosen to produce me to the rest of mankind as a witness of the things which are independent of the will3 ,see that you fear without reason1 that you foolishly desire what you do desire2 seek not the good in things external2 seek it in yourselves3 if you do not1 you will not find it4 ,for this purpose he leads me at one time hither1 at another time sends me thither1 shows me to men as poor1 without authority1 and sick2 sends me to ,gyara1 leads me into prison1 not because he hates me--far from him be such a meaning1 for who hates the best of his servants8 nor yet because he cares not for me1 for he does not neglect any even of the smallest things2 but he does this for the purpose of exercising me and making use of me as a witness to others4 ,being appointed to such a service1 do ,i still care about the place in which ,i am1 or with whom ,i am1 or what men say about me8 and do ,i not entirely direct my thoughts to ,god and to his instructions and commands8 ,having these things 7or thoughts7 always in hand1 and exercising them by yourself1 and keeping them in readiness1 you will never be in want of one to comfort you and strengthen you4 ,for it is not shameful to be without something to eat1 but not to have reason sufficient for keeping away fear and sorrow4 ,but if once you have gained exemption from sorrow and fear1 will there any longer be a tyrant for you1 or a tyrant's guard1 or attendants on ,csar8 ,or shall any appointment to offices at court cause you pain1 or shall those who sacrifice in the ,capitol on the occasion of being named to certain functions1 cause pain to you who have received so great authority from ,zeus8 ,only do not make a proud display of it1 nor boast of it2 but show it by your acts2 and if no man perceives it1 be satisfied that you are yourself in a healthy state and happy4 ,,to ,,those ,,who ,,fall ,,off 7,,desist7 ,,from ,,their ,,purpose4--,consider as to the things which you proposed to yourself at first1 which you have secured1 and which you have not2 and how you are pleased when you recall to memory the one1 and are pained about the other2 and if it is possible1 recover the things wherein you failed4 ,for we must not shrink when we are engaged in the greatest combat1 but we must even take blows4 ,for the combat before us is not in wrestling and the ,pancration1 in which both the successful and the unsuccessful may have the greatest merit1 or may have little1 and in truth may be very fortunate or very unfortunate2 but the combat is for good fortune and happiness themselves4 ,well then1 even if we have renounced the contest in this matter 7for good fortune and happiness71 no man hinders us from renewing the combat again1 and we are not compelled to wait for another four years that the games at ,olympia may come again2 but as soon as you have recovered and restored yourself1 and employ the same zeal1 you may renew the combat again2 and if again you renounce it1 you may again renew it2 and if you once gain the victory1 you are like him who has never renounced the combat4 ,only do not through a habit of doing the same thing 7renouncing the combat71 begin to do it with pleasure1 and then like a bad athlete go about after being conquered in all the circuit of the games like quails who have run away4 ,,to ,,those ,,who ,,fear ,,want4--,are you not ashamed at being more cowardly and more mean than fugitive slaves8 ,how do they when they run away leave their masters8 on what estates do they depend1 and what domestics do they rely on8 ,do they not after stealing a little1 which is enough for the first days1 then afterwards move on through land or through sea1 contriving one method after another for maintaining their lives8 ,and what fugitive slave ever died of hunger8 ,but you are afraid lest necessary things should fail you1 and are sleepless by night4 ,wretch1 are you so blind1 and don't you see the road to which the want of necessaries leads8--,well1 where does it lead8--to the same place to which a fever leads1 or a stone that falls on you1 to death4 ,have you not often said this yourself to your companions8 have you not read much of this kind1 and written much8 and how often have you boasted that you were easy as to death8 ,learn then first what are the things which are shameful1 and then tell us that you are a philosopher3 but at present do not1 even if any other man calls you so1 allow it4 ,is that shameful to you which is not your own act1 that of which you are not the cause1 that which has come to you by accident1 as a headache1 as a fever8 ,if your parents were poor1 and left their property to others1 and if while they live1 they do not help you at all1 is this shameful to you8 ,is this what you learned with the philosophers8 ,did you never hear that the thing which is shameful ought to be blamed1 and that which is blamable is worthy of blame8 ,whom do you blame for an act which is not his own1 which he did not do himself8 ,did you then make your father such as he is1 or is it in your power to improve him8 ,is this power given to you8 ,well then1 ought you to wish the things which are not given to you1 or to be ashamed if you do not obtain them8 ,and have you also been accustomed while you were studying philosophy to look to others and to hope for nothing from yourself8 ,lament then and groan and eat with fear that you may not have food to-morrow4 ,tremble about your poor slaves lest they steal1 lest they run away1 lest they die4 ,so live1 and continue to live1 you who in name only have approached philosophy1 and have disgraced its theorems as far as you can by showing them to be useless and unprofitable to those who take them up2 you1 who have never sought constancy1 freedom from perturbation1 and from passions2 you who have not sought any person for the sake of this object1 but many for the sake of syllogisms2 you who have never thoroughly examined any of these appearances by yourself1 ,am ,i able to bear1 or am ,i not able to bear8 ,what remains for me to do8 ,but as if all your affairs were well and secure1 you have been resting on the third topic1 that of things being unchanged1 in order that you may possess unchanged--what8 cowardice1 mean spirit1 the admiration of the rich1 desire without attaining any end1 and avoidance 7,greek3 echchlisin7 which fails in the attempt8 ,about security in these things you have been anxious4 ,ought you not to have gained something in addition from reason1 and then to have protected this with security8 ,and whom did you ever see building a battlement all around and encircling it with a wall8 ,and what doorkeeper is placed with no door to watch8 ,but you practise in order to be able to prove--what8 ,you practise that you may not be tossed as on the sea through sophisms1 and tossed about from what8 ,show me first what you hold1 what you measure1 or what you weigh2 and show me the scales or the medimnus 7the measure72 or how long will you go on measuring the dust8 ,ought you not to demonstrate those things which make men happy1 which make things go on for them in the way as they wish1 and why we ought to blame no man1 accuse no man1 and acquiesce in the administration of the universe8 ,,about ,,freedom4--,he is free who lives as he wishes to live2 who is neither subject to compulsion nor to hindrance1 nor to force2 whose movements to action 7,greek3 hormai7 are not impeded1 whose desires attain their purpose1 and who does not fall into that which he would avoid 7,greek3 echchliseis aperiptotoi74 ,who then chooses to live in error8 ,no man4 ,who chooses to live deceived1 liable to mistake1 unjust1 unrestrained1 discontented1 mean8 ,no man4 ,not one then of the bad lives as he wishes2 nor is he then free4 ,and who chooses to live in sorrow1 fear1 envy1 pity1 desiring and failing in his desires1 attempting to avoid something and falling into it8 ,not one4 ,do we then find any of the bad free from sorrow1 free from fear1 who does not fall into that which he would avoid1 and does not obtain that which he wishes8 ,not one2 nor then do we find any bad man free4 ,further1 then1 answer me this question1 also3 does freedom seem to you to be something great and noble and valuable8 ,how should it not seem so8 ,is it possible then when a man obtains anything so great and valuable and noble to be mean8 ,it is not possible4 ,when then you see any man subject to another or flattering him contrary to his own opinion1 confidently affirm that this man also is not free2 and not only if he do this for a bit of supper1 but also if he does it for a government 7province7 or a consulship2 and call these men little slaves who for the sake of little matters do these things1 and those who do so for the sake of great things call great slaves1 as they deserve to be4 ,this is admitted also4 ,do you think that freedom is a thing independent and self-governing8 ,certainly4 ,whomsoever then it is in the power of another to hinder and compel1 declare that he is not free4 ,and do not look1 ,i entreat you1 after his grandfathers and great-grandfathers1 or inquire about his being bought or sold1 but if you hear him saying from his heart and with feeling1 8,master10 even if the twelve fasces precede him 7as consul71 call him a slave4 ,and if you hear him say1 8,wretch that ,i am1 how much ,i suffer10 call him a slave4 ,if1 finally1 you see him lamenting1 complaining1 unhappy1 call him a slave1 though he wears a praetexta4 ,if1 then1 he is doing nothing of this kind do not yet say that he is free1 but learn his opinions1 whether they are subject to compulsion1 or may produce hindrance1 or to bad fortune1 and if you find him such1 call him a slave who has a holiday in the ,saturnalia2 say that his master is from home2 he will return soon1 and you will know what he suffers4 ,what then is that which makes a man free from hindrance and makes him his own master8 ,for wealth does not do it1 nor consulship1 nor provincial government1 nor royal power2 but something else must be discovered4 ,what then is that which when we write makes us free from hindrance and unimpeded8 ,the knowledge of the art of writing4 ,what then is it in playing the lute8 ,the science of playing the lute4 ,therefore in life also it is the science of life4 ,you have then heard in a general way2 but examine the thing also in the several parts4 ,is it possible that he who desires any of the things which depend on others can be free from hindrance8 ,no4 ,is it possible for him to be unimpeded8 ,no4 ,therefore he cannot be free4 ,consider then1 whether we have nothing which is in our own power only1 or whether we have all things1 or whether some things are in our own power1 and others in the power of others4 ,what do you mean8 ,when you wish the body to be entire 7sound7 is it in your power or not8 ,it is not in my power4 ,when you wish it to be healthy8 ,neither is this in my power4 ,when you wish it to be handsome8 ,nor is this4 ,life or death8 ,neither is this in my power4 ,your body then is another's1 subject to every man who is stronger than yourself4 ,it is4 ,but your estate is it in your power to have it when you please1 and as long as you please1 and such as you please8 ,no4 ,and your slaves8 ,no4 ,and your clothes8 ,no4 ,and your house8 ,no4 ,and your horses8 ,not one of these things4 ,and if you wish by all means your children to live1 or your wife1 or your brother1 or your friends1 is it in your power8 ,this also is not in my power4 ,whether then have you nothing which is in your own power1 which depends on yourself only and cannot be taken from you1 or have you anything of the kind8 ,i know not4 ,look at the thing then thus1 and examine it4 ,is any man able to make you assent to that which is false8 ,no man4 ,in the matter of assent then you are free from hindrance and obstruction4 ,granted4 ,well2 and can a man force you to desire to move towards that to which you do not choose8 ,he can1 for when he threatens me with death or bonds he compels me to desire to move towards it4 ,if then you despise death and bonds1 do you still pay any regard to him8 ,no4 ,is then the despising of death an act of your own or is it not yours8 ,it is my act4 ,when you have made this preparation1 and have practised this discipline1 to distinguish that which belongs to another from that which is your own1 the things which are subject to hindrance from those which are not1 to consider the things free from hindrance to concern yourself1 and those which are not free not to concern yourself1 to keep your desire steadily fixed to the things which do concern yourself1 and turned from the things which do not concern yourself2 do you still fear any man8 ,no one4 ,for about what will you be afraid8 ,about the things which are your own1 in which consists the nature of good and evil8 and who has power over these things8 who can take them away8 who can impede them8 ,no man can1 no more than he can impede ,god4 ,but will you be afraid about your body and your possessions1 about things which are not yours1 about things which in no way concern you8 and what else have you been studying from the beginning than to distinguish between your own and not your own1 the things which are in your power and not in your power1 the things subject to hindrance and not subject8 and why have you come to the philosophers8 was it that you may nevertheless be unfortunate and unhappy8 ,you will then in this way1 as ,i have supposed you to have done1 be without fear and disturbance4 ,and what is grief to you8 for fear comes from what you expect1 but grief from that which is present4 ,but what further will you desire8 ,for of the things which are within the power of the will1 as being good and present1 you have a proper and regulated desire2 but of the things which are not in the power of the will you do not desire any one1 and so you do not allow any place to that which is irrational1 and impatient1 and above measure hasty4 ,then after receiving everything from another and even yourself1 are you angry and do you blame the giver if he takes anything from you8 ,who are you1 and for what purpose did you come into the world8 ,did not he 7,god7 introduce you here1 did he not show you the light1 did he not give you fellow-workers1 and perceptions and reason8 and as whom did he introduce you here8 did he not introduce you as subject to death1 and as one to live on the earth with a little flesh1 and to observe his administration1 and to join with him in the spectacle and the festival for a short time8 ,will you not then1 as long as you have been permitted1 after seeing the spectacle and the solemnity1 when he leads you out1 go with adoration of him and thanks for what you have heard and seen8 ,no2 but ,i would still enjoy the feast4 ,the initiated too would wish to be longer in the initiation2 and perhaps also those at ,olympia to see other athletes4 ,but the solemnity is ended2 go away like a grateful and modest man2 make room for others2 others also must be born1 as you were1 and1 being born1 they must have a place1 and houses1 and necessary things4 ,and if the first do not retire1 what remains8 ,why are you insatiable8 ,why are you not content8 why do you contract the world8 ,yes1 but ,i would have my little children with me and my wife4 ,what1 are they yours8 do they not belong to the giver1 and to him who made you8 then will you not give up what belongs to others8 will you not give way to him who is superior8 ,why then did he introduce me into the world on these conditions8 ,and if the conditions do not suit you1 depart4 ,he has no need of a spectator who is not satisfied4 ,he wants those who join in the festival1 those who take part in the chorus1 that they may rather applaud1 admire1 and celebrate with hymns the solemnity4 ,but those who can bear no trouble1 and the cowardly1 he will not unwillingly see absent from the great assembly 7,greek3 panaeguris7 for they did not when they were present behave as they ought to do at a festival nor fill up their place properly1 but they lamented1 found fault with the deity1 fortune1 their companions2 not seeing both what they had1 and their own powers1 which they received for contrary purposes1 the powers of magnanimity1 of a generous mind1 manly spirit1 and what we are now inquiring about1 freedom4 ,for what purpose then have ,i received these things8 ,to use them4 ,how long8 ,so long as he who has lent them chooses4 ,what if they are necessary to me8 ,do not attach yourself to them and they will not be necessary2 do not say to yourself that they are necessary1 and then they are not necessary4 ,you then1 a man may say1 are you free8 ,i wish1 by the gods1 and pray to be free2 but ,i am not yet able to face my masters1 ,i still value my poor body1 ,i value greatly the preservation of it entire1 though ,i do not possess it entire4 ,but ,i can point out to you a free man1 that you may no longer seek an example4 ,diogenes was free4 ,how was he free8 ,not because he was born of free parents1 but because he was himself free1 because he had cast off all the handles of slavery1 and it was not possible for any man to approach him1 nor had any man the means of laying hold of him to enslave him4 ,he had everything easily loosed1 everything only hanging to him4 ,if you laid hold of his property1 he would have rather let it go and be yours1 than he would have followed you for it2 if you had laid hold of his leg1 he would have let go his leg2 if of all his body1 all his poor body2 his intimates1 friends1 country1 just the same4 ,for he knew from whence he had them1 and from whom1 and on what conditions4 ,his true parents indeed1 the gods1 and his real country he would never have deserted1 nor would he have yielded to any man in obedience to them and to their orders1 nor would any man have died for his country more readily4 ,for he was not used to inquire when he should be considered to have done anything on behalf of the whole of things 7the universe1 or all the world71 but he remembered that everything which is done comes from thence and is done on behalf of that country and is commanded by him who administers it4 ,therefore see what ,diogenes himself says and writes3 8,for this reason10 he says1 8,diogenes1 it is in your power to speak both with the ,king of the ,persians and with ,archidamus the ,king of the ,lacedaemonians1 as you please40 ,was it because he was born of free parents8 ,i suppose all the ,athenians and all the ,lacedaemonians1 because they were born of slaves1 could not talk with them 7these kings7 as they wished1 but feared and paid court to them4 ,why then does he say that it is in his power8 ,because ,i do not consider the poor body to be my own1 because ,i want nothing1 because law is everything to me1 and nothing else is4 ,these were the things which permitted him to be free4 ,think of these things1 these opinions1 these words2 look to these examples1 if you would be free1 if you desire the thing according to its worth4 ,and what is the wonder if you buy so great a thing at the price of things so many and so great8 ,for the sake of this which is called liberty1 some hang themselves1 others throw themselves down precipices1 and sometimes even whole cities have perished2 and will you not for the sake of the true and unassailable and secure liberty give back to ,god when he demands them the things which he has given8 ,will you not1 as ,plato says1 study not to die only1 but also to endure torture1 and exile1 and scourging1 and1 in a word1 to give up all which is not your own8 ,if you will not1 you will be a slave among slaves1 even if you be ten thousand times a consul2 and if you make your way up to the palace 7,csar's residence71 you will no less be a slave2 and you will feel that perhaps philosophers utter words which are contrary to common opinion 7paradoxes71 as ,cleanthes also said1 but not words contrary to reason4 ,for you will know by experience that the words are true1 and that there is no profit from the things which are valued and eagerly sought to those who have obtained them2 and to those who have not yet obtained them there is an imagination 7,greek3 phantasia71 that when these things are come1 all that is good will come with them2 then1 when they are come1 the feverish feeling is the same1 the tossing to and fro is the same1 the satiety1 the desire of things1 which are not present2 for freedom is acquired not by the full possession of the things which are desired1 but by removing the desire4 ,and that you may know that this is true1 as you have labored for those things1 so transfer your labor to these3 be vigilant for the purpose of acquiring an opinion which will make you free2 pay court to a philosopher instead of to a rich old man2 be seen about a philosopher's doors2 you will not disgrace yourself by being seen2 you will not go away empty nor without profit1 if you go to the philosopher as you ought1 and if not 7if you do not succeed71 try at least2 the trial 7attempt7 is not disgraceful4 ,,on ,,familiar ,,intimacy4--,to this matter before all you must attend1 that you be never so closely connected with any of your former intimates or friends as to come down to the same acts as he does4 ,if you do not observe this rule1 you will ruin yourself4 ,but if the thought arises in your mind1 8,i shall seem disobliging to him and he will not have the same feeling towards me10 remember that nothing is done without cost1 nor is it possible for a man if he does not do the same things to be the same man that he was4 ,choose then which of the two you will have1 to be equally loved by those by whom you were formerly loved1 being the same with your former self2 or1 being superior1 not to obtain from your friends the same that you did before4 ,,what ,,things ,,we ,,should ,,exchange ,,for ,,other ,,things4--,keep this thought in readiness1 when you lose anything external1 what you acquire in place of it2 and if it be worth more1 never say1 ,i have had a loss2 neither if you have got a horse in place of an ass1 or an ox in place of a sheep1 nor a good action in place of a bit of money1 nor in place of idle talk such tranquillity as befits a man1 nor in place of lewd talk if you have acquired modesty4 ,if you remember this1 you will always maintain your character such as it ought to be4 ,but if you do not1 consider that the times of opportunity are perishing1 and that whatever pains you take about yourself1 you are going to waste them all and overturn them4 ,and it needs only a few things for the loss and overturning of all--namely1 a small deviation from reason4 ,for the steerer of a ship to upset it1 he has no need of the same means as he has need of for saving it2 but if he turns it a little to the wind1 it is lost2 and if he does not do this purposely1 but has been neglecting his duty a little1 the ship is lost4 ,something of the kind happens in this case also2 if you only fall a nodding a little1 all that you have up to this time collected is gone4 ,attend therefore to the appearances of things1 and watch over them2 for that which you have to preserve is no small matter1 but it is modesty and fidelity and constancy1 freedom from the affects1 a state of mind undisturbed1 freedom from fear1 tranquillity1 in a word liberty4 ,for what will you sell these things8 ,see what is the value of the things which you will obtain in exchange for these4--,but shall ,i not obtain any such thing for it8--,see1 and if you do in return get that1 see what you receive in place of it4 ,i possess decency1 he possesses a tribuneship3 he possesses a prtorship1 ,i possess modesty4 ,but ,i do not make acclamations where it is not becoming3 ,i will not stand up where ,i ought not2 for ,i am free1 and a friend of ,god4 and so ,i obey him willingly4 ,but ,i must not claim 7seek7 anything else1 neither body nor possession1 nor magistracy1 nor good report1 nor in fact anything4 ,for he 7,god7 does not allow me to claim 7seek7 them1 for if he had chosen1 he would have made them good for me2 but he has not done so1 and for this reason ,i cannot transgress his commands4 ,preserve that which is your own good in everything2 and as to every other thing1 as it is permitted1 and so far as to behave consistently with reason in respect to them1 content with this only4 ,if you do not1 you will be unfortunate1 you will fail in all things1 you will be hindered1 you will be impeded4 ,these are the laws which have been sent from thence 7from ,god72 these are the orders4 ,of these laws a man ought to be an expositor1 to these he ought to submit1 not to those of ,masurius and ,cassius4 ,,to ,,those ,,who ,,are ,,desirous ,,of ,,passing ,,life ,,in ,,tranquillity4--,remember that not only the desire of power and of riches makes us mean and subject to others1 but even the desire of tranquillity1 and of leisure1 and of travelling abroad1 and of learning4 ,for1 to speak plainly1 whatever the external thing may be1 the value which we set upon it places us in subjection to others4 ,what then is the difference between desiring to be a senator or not desiring to be one2 what is the difference between desiring power or being content with a private station2 what is the difference between saying1 ,i am unhappy1 ,i have nothing to do1 but ,i am bound to my books as a corpse2 or saying1 ,i am unhappy1 ,i have no leisure for reading8 ,for as salutations and power are things external and independent of the will1 so is a book4 ,for what purpose do you choose to read8 ,tell me4 ,for if you only direct your purpose to being amused or learning something1 you are a silly fellow and incapable of enduring labor4 ,but if you refer reading to the proper end1 what else is this than a tranquil and happy life 7,greek3 eusoia78 ,but if reading does not secure for you a happy and tranquil life1 what is the use of it8 ,but it does secure this1 the man replies1 and for this reason ,i am vexed that ,i am deprived of it4--,and what is this tranquil and happy life1 which any man can impede1 ,i do not say ,csar or ,csar's friend1 but a crow1 a piper1 a fever1 and thirty thousand other things8 ,but a tranquil and happy life contains nothing so sure as continuity and freedom from obstacle4 ,now ,i am called to do something3 ,i will go then with the purpose of observing the measures 7rules7 which ,i must keep1 of acting with modesty1 steadiness1 without desire and aversion to things external2 and then that ,i may attend to men1 what they say1 how they are moved2 and this not with any bad disposition1 or that ,i may have something to blame or to ridicule2 but ,i turn to myself1 and ask if ,i also commit the same faults4 ,how then shall ,i cease to commit them8 ,formerly ,i also acted wrong1 but now ,i do not3 thanks to ,god4 ,what then is the reason of this8 ,the reason is that we have never read for this purpose1 we have never written for this purpose1 so that we may in our actions use in a way conformable to nature the appearances presented to us2 but we terminate in this1 in learning what is said1 and in being able to expound it to another1 in resolving a syllogism1 and in handling the hypothetical syllogism4 ,for this reason where our study 7purpose7 is1 there alone is the impediment4 ,would you have by all means the things which are not in your power8 ,be prevented then1 be hindered1 fail in your purpose4 ,but if we read what is written about action 7efforts1 ,greek3 hormae71 not that we may see what is said about action1 but that we may act well2 if we read what is said about desire and aversion 7avoiding things71 in order that we may neither fail in our desires1 nor fall into that which we try to avoid2 if we read what is said about duty 7officium71 in order that remembering the relations 7of things to one another7 we may do nothing irrationally nor contrary to these relations2 we should not be vexed1 in being hindered as to our readings1 but we should be satisfied with doing the acts which are conformable 7to the relations71 and we should be reckoning not what so far we have been accustomed to reckon3 ,to-day ,i have read so many verses1 ,i have written so many2 but 7we should say71 ,to-day ,i have employed my action as it is taught by the philosophers2 ,i have not employed my desire2 ,i have used avoidance 7,greek3 echchlisei7 only with respect to things which are within the power of my will2 ,i have not been afraid of such a person1 ,i have not been prevailed upon by the entreaties of another2 ,i have exercised my patience1 my abstinence1 my co-operation with others2 and so we should thank ,god for what we ought to thank him4 ,there is only one way to happiness1 and let this rule be ready both in the morning and during the day and by night3 the rule is not to look towards things which are out of the power of our will1 to think that nothing is our own1 to give up all things to the ,divinity1 to ,fortune2 to make them the superintendents of these things1 whom ,zeus also has made so2 for a man to observe that only which is his own1 that which cannot be hindered2 and when we read1 to refer our reading to this only1 and our writing and our listening4 ,for this reason ,i cannot call the man industrious1 if ,i hear this only1 that he reads and writes2 and even if a man adds that he reads all night1 ,i cannot say so1 if he knows not to what he should refer his reading4 ,for neither do you say that a man is industrious if he keeps awake for a girl1 nor do ,i4 ,but if he does it 7reads and writes7 for reputation1 ,i say that he is a lover of reputation4 ,and if he does it for money1 ,i say that he is a lover of money1 not a lover of labor2 and if he does it through love of learning1 ,i say that he is a lover of learning4 ,but if he refers his labor to his own ruling power that he may keep it in a state conformable to nature and pass his life in that state1 then only do ,i say that he is industrious4 ,for never commend a man on account of these things which are common to all1 but on account of his opinions 7principles72 for these are the things which belong to each man1 which make his actions bad or good4 ,remembering these rules1 rejoice in that which is present1 and be content with the things which come in season4 ,if you see anything which you have learned and inquired about occurring to you in your course of life 7or opportunely applied by you to the acts of life71 be delighted at it4 ,if you have laid aside or have lessened bad disposition and a habit of reviling2 if you have done so with rash temper1 obscene words1 hastiness1 sluggishness2 if you are not moved by what you formerly were1 and not in the same way as you once were1 you can celebrate a festival daily1 to-day because you have behaved well in one act1 and to-morrow because you have behaved well in another4 ,how much greater is this a reason for making sacrifices than a consulship or the government of a province8 ,these things come to you from yourself and from the gods4 ,remember this1 who gives these things and to whom1 and for what purpose4 ,if you cherish yourself in these thoughts1 do you still think that it makes any difference where you shall be happy1 where you shall please ,god8 ,are not the gods equally distant from all places8 ,do they not see from all places alike that which is going on8 ,,against ,,the ,,quarrelsome ,,and ,,ferocious4--,the wise and good man neither himself fights with any person1 nor does he allow another1 so far as he can prevent it4 ,and an example of this as well as of all other things is proposed to us in the life of ,socrates1 who not only himself on all occasions avoided fights 7quarrels71 but would not allow even others to quarrel4 ,see in ,xenophon's ,symposium how many quarrels he settled1 how further he endured ,thrasymachus and ,polus and ,callicles2 how he tolerated his wife1 and how he tolerated his son who attempted to confute him and to cavil with him4 ,for he remembered well that no man has in his power another man's ruling principle4 ,he wished therefore for nothing else than that which was his own4 ,and what is this8 ,not that this or that man may act according to nature1 for that is a thing which belongs to another2 but that while others are doing their own acts1 as they choose1 he may nevertheless be in a condition conformable to nature and live in it1 only doing what is his own to the end that others also may be in a state conformable to nature4 ,for this is the object always set before him by the wise and good man4 ,is it to be commander 7a prtor7 of an army8 ,no2 but if it is permitted him1 his object is in this matter to maintain his own ruling principle4 ,is it to marry8 ,no2 but if marriage is allowed to him1 in this matter his object is to maintain himself in a condition conformable to nature4 ,but if he would have his son not to do wrong or his wife1 he would have what belongs to another not to belong to another3 and to be instructed is this1 to learn what things are a man's own and what belongs to another4 ,how then is there left any place for fighting 7quarrelling7 to a man who has this opinion 7which he ought to have78 ,is he surprised at any thing which happens1 and does it appear new to him8 ,does he not expect that which comes from the bad to be worse and more grievous than that what actually befalls him8 ,and does he not reckon as pure gain whatever they 7the bad7 may do which falls short of extreme wickedness8 ,such a person has reviled you4 ,great thanks to him for not having struck you4 ,but he has struck me also4 ,great thanks that he did not wound you4 ,but he wounded me also4 ,great thanks that he did not kill you4 ,for when did he learn or in what school that man is a tame animal1 that men love one another1 that an act of injustice is a great harm to him who does it4 ,since then he has not learned this and is not convinced of it1 why shall he not follow that which seems to be for his own interest8 ,your neighbor has thrown stones4 ,have you then done anything wrong8 ,but the things in the house have been broken4 ,are you then a utensil8 ,no2 but a free power of will4 ,what then is given to you 7to do7 in answer to this8 ,if you are like a wolf1 you must bite in return1 and throw more stones4 ,but1 if you consider what is proper for a man1 examine your storehouse1 see with what faculties you came into the world4 ,have you the disposition of a wild beast1 have you the disposition of revenge for an injury8 ,when is a horse wretched8 ,when he is deprived of his natural faculties1 not when he cannot crow like a cock1 but when he cannot run4 ,when is a dog wretched8 ,not when he cannot fly1 but when he cannot track his game4 ,is then a man also unhappy in this way1 not because he cannot strangle lions or embrace statues1 for he did not come into the world in the possession of certain powers from nature for this purpose1 but because he has lost his probity and his fidelity8 ,people ought to meet and lament such a man for the misfortunes into which he has fallen2 not indeed to lament because a man has been born or has died1 but because it has happened to him in his lifetime to have lost the things which are his own1 not that which he received from his father1 not his land and house1 and his inn1 and his slaves2 for not one of these things is a man's own1 but all belong to others1 are servile1 and subject to account 7,greek3 hupeithuna71 at different times given to different persons by those who have them in their power3 but ,i mean the things which belong to him as a man1 the marks 7stamps7 in his mind with which he came into the world1 such as we seek also on coins1 and if we find them we approve of the coins1 and if we do not find the marks we reject them4 ,what is the stamp on this sestertius8 ,the stamp of ,trajan4 ,present it4 ,it is the stamp of ,nero4 ,throw it away2 it cannot be accepted1 it is counterfeit4 ,so also in this case3 ,what is the stamp of his opinions8 ,it is gentleness1 a sociable disposition1 a tolerant temper1 a disposition to mutual affections4 ,produce these qualities4 ,i accept them3 ,i consider this man a citizen1 ,i accept him as a neighbor1 a companion in my voyages4 ,only see that he has not ,nero's stamp4 ,is he passionate1 is he full of resentment1 is he fault-finding8 ,if the whim seizes him1 does he break the heads of those who come in his way8 7,if so71 why then did you say that he is a man8 ,is everything judged 7determined7 by the bare form8 ,if that is so1 say that the form in wax is an apple and has the smell and the taste of an apple4 ,but the external figure is not enough3 neither then is the nose enough and the eyes to make the man1 but he must have the opinions of a man4 ,here is a man who does not listen to reason1 who does not know when he is refuted3 he is an ass2 in another man the sense of shame is become dead3 he is good for nothing1 he is anything rather than a man4 ,this man seeks whom he may meet and kick or bite1 so that he is not even a sheep or an ass1 but a kind of wild beast4 ,what then8 would you have me to be despised8--,by whom8 by those who know you8 and how shall those who know you despise a man who is gentle and modest8 ,perhaps you mean by those who do not know you8 ,what is that to you8 ,for no other artisan cares for the opinion of those who know not his art4 ,but they will be more hostile to me for this reason4 ,why do you say 8me08 ,can any man injure your will1 or prevent you from using in a natural way the appearances which are presented to you8 ,in no way can he4 ,why then are you still disturbed and why do you choose to show yourself afraid8 ,and why do you not come forth and proclaim that you are at peace with all men whatever they may do1 and laugh at those chiefly who think that they can harm you8 ,these slaves1 you can say1 know not either who ,i am1 nor where lies my good or my evil1 because they have no access to the things which are mine4 ,in this way also those who occupy a strong city mock the besiegers 7and say73 ,what trouble these men are now taking for nothing2 our wall is secure1 we have food for a very long time1 and all other resources4 ,these are the things which make a city strong and impregnable2 but nothing else than his opinions makes a man's soul impregnable4 ,for what wall is so strong1 or what body is so hard1 or what possession is so safe1 or what honor 7rank1 character7 so free from assault 7as a man's opinions78 ,all 7other7 things everywhere are perishable1 easily taken by assault1 and if any man in any way is attached to them1 he must be disturbed1 except what is bad1 he must fear1 lament1 find his desires disappointed1 and fall into things which he would avoid4 ,then do we not choose to make secure the only means of safety which are offered to us1 and do we not choose to withdraw ourselves from that which is perishable and servile and to labor at the things which are imperishable and by nature free2 and do we not remember that no man either hurts another or does good to another1 but that a man's opinions about each thing1 is that which hurts him1 is that which overturns him2 this is fighting1 this is civil discord1 this is war8 ,that which made ,eteocles and ,polynices enemies was nothing else than this opinion which they had about royal power1 their opinion about exile1 that the one is the extreme of evils1 the other the greatest good4 ,now this is the nature of every man to seek the good1 to avoid the bad2 to consider him who deprives us of the one and involves us in the other an enemy and treacherous1 even if he be a brother1 or a son1 or a father4 ,for nothing is more akin to us than the good2 therefore1 if these things 7externals7 are good and evil1 neither is a father a friend to sons1 nor a brother to a brother1 but all the world is everywhere full of enemies1 treacherous men1 and sycophants4 ,but if the will 7,greek3 proairesis1 the purpose1 the intention7 being what it ought to be1 is the only good2 and if the will being such as it ought not to be1 is the only evil1 where is there any strife1 where is there reviling8 about what8 about the things which do not concern us8 and strife with whom8 with the ignorant1 the unhappy1 with those who are deceived about the chief things8 ,remembering this ,socrates managed his own house and endured a very ill-tempered wife and a foolish 7ungrateful87 son4 ,,against ,,those ,,who ,,lament ,,over ,,being ,,pitied4--,i am grieved1 a man says1 at being pitied4 ,whether then is the fact of your being pitied a thing which concerns you or those who pity you8 ,well1 is it in your power to stop this pity8 ,it is in my power1 if ,i show them that ,i do not require pity4 ,and whether then are you in the condition of not deserving 7requiring7 pity1 or are you not in that condition8 ,i think that ,i am not2 but these persons do not pity me1 for the things for which1 if they ought to pity me1 it would be proper1 ,i mean1 for my faults2 but they pity me for my poverty1 for not possessing honorable offices1 for diseases and deaths and other such things4 ,whether then are you prepared to convince the many1 that not one of these things is an evil1 but that it is possible for a man who is poor and has no office 7,greek3 anarchonti7 and enjoys no honor to be happy2 or to show yourself to them as rich and in power8 ,for the second of these things belong to a man who is boastful1 silly1 and good for nothing4 ,and consider by what means the pretence must be supported4 ,it will be necessary for you to hire slaves and to possess a few silver vessels1 and to exhibit them in public1 if it is possible1 though they are often the same1 and to attempt to conceal the fact that they are the same1 and to have splendid garments1 and all other things for display1 and to show that you are a man honored by the great1 and to try to sup at their houses1 or to be supposed to sup there1 and as to your person to employ some mean arts1 that you may appear to be more handsome and nobler than you are4 ,these things you must contrive1 if you choose to go by the second path in order not to be pitied4 ,but the first way is both impracticable and long1 to attempt the very thing which ,zeus has not been able to do1 to convince all men what things are good and bad4 ,is this power given to you8 ,this only is given to you1 to convince yourself2 and you have not convinced yourself4 ,then ,i ask you1 do you attempt to persuade other men8 and who has lived so long with you as you with yourself8 and who has so much power of convincing you as you have of convincing yourself2 and who is better disposed and nearer to you than you are to yourself8 ,how then have you not yet convinced yourself in order to learn8 ,at present are not things upside down8 ,is this what you have been earnest about doing1 to learn to be free from grief and free from disturbance1 and not to be humbled 7abject71 and to be free8 ,have you not heard then that there is only one way which leads to this end1 to give up 7dismiss7 the things which do not depend on the will1 to withdraw from them1 and to admit that they belong to others8 ,for another man then to have an opinion about you1 of what kind is it8 ,it is a thing independent of the will--,then is it nothing to you8 ,it is nothing4 ,when then you are still vexed at this and disturbed1 do you think that you are convinced about good and evil8 ,,on ,,freedom ,,from ,,fear4--,what makes the tyrant formidable8 ,the guards1 you say1 and their swords1 and the men of the bedchamber1 and those who exclude them who would enter4 ,why then if you bring a boy 7child7 to the tyrant when he is with his guards1 is he not afraid2 or is it because the child does not understand these things8 ,if then any man does understand what guards are and that they have swords1 and comes to the tyrant for this very purpose because he wishes to die on account of some circumstance and seeks to die easily by the hand of another1 is he afraid of the guards8 ,no1 for he wishes for the thing which makes the guards formidable4 ,if then any man neither wishing to die nor to live by all means1 but only as it may be permitted1 approaches the tyrant what hinders him from approaching the tyrant without fear8 ,nothing4 ,if then a man has the same opinion about his property as the man whom ,i have instanced has about his body2 and also about his children and his wife1 and in a word is so affected by some madness or despair that he cares not whether he possesses them or not1 but like children who are playing with shells 7quarrel7 about the play1 but do not trouble themselves about the shells1 so he too has set no value on the materials 7things71 but values the pleasure that he has with them and the occupation1 what tyrant is then formidable to him1 or what guards or what swords8 ,what hinders a man1 who has clearly separated 7comprehended7 these things1 from living with a light heart and bearing easily the reins1 quietly expecting everything which can happen1 and enduring that which has already happened8 ,would you have me to bear poverty8 ,come and you will know what poverty is when it has found one who can act well the part of a poor man4 ,would you have me to possess power8 ,let me have power1 and also the trouble of it4 ,well1 banishment8 ,wherever ,i shall go1 there it will be well with me2 for here also where ,i am1 it was not because of the place that it was well with me1 but because of my opinions which ,i shall carry off with me1 for neither can any man deprive me of them2 but my opinions alone are mine and they cannot be taken from me1 and ,i am satisfied while ,i have them1 wherever ,i may be and whatever ,i am doing4 ,but now it is time to die4 ,why do you say to die8 ,make no tragedy show of the thing1 but speak of it as it is4 ,it is now time for the matter 7of the body7 to be resolved into the things out of which it was composed4 ,and what is the formidable thing here8 what is going to perish of the things which are in the universe8 what new thing or wondrous is going to happen8 ,is it for this reason that a tyrant is formidable8 ,is it for this reason that the guards appear to have swords which are large and sharp8 ,say this to others2 but ,i have considered about all these things2 no man has power over me4 ,i have been made free2 ,i know his commands1 no man can now lead me as a slave4 ,i have a proper person to assert my freedom2 ,i have proper judges4 7,i say7 are you not the master of my body8 ,what then is that to me8 ,are you not the master of my property8 ,what then is that to me8 ,are you not the master of my exile or of my chains8 ,well1 from all these things and all the poor body itself ,i depart at your bidding1 when you please4 ,make trial of your power1 and you will know how far it reaches4 ,whom then can ,i still fear8 ,those who are over the bedchamber8 ,lest they should do1 what8 ,shut me out8 ,if they find that ,i wish to enter1 let them shut me out4 ,why then do you go to the doors8 ,because ,i think it befits me1 while the play 7sport7 lasts1 to join in it4 ,how then are you not shut out8 ,because unless some one allows me to go in1 ,i do not choose to go in1 but am always content with that which happens2 for ,i think that what ,god chooses is better than what ,i choose4 ,i will attach myself as a minister and follower to him2 ,i have the same movements 7pursuits7 as he has1 ,i have the same desires2 in a word1 ,i have the same will 7,greek3 sunthelo74 ,there is no shutting out for me1 but for those who would force their way in4 ,why then do not ,i force my way in8 ,because ,i know that nothing good is distributed within to those who enter4 ,but when ,i hear any man called fortunate because he is honored by ,csar1 ,i say what does he happen to get8 ,a province 7the government of a province74 ,does he also obtain an opinion such as he ought8 ,the office of a ,prefect4 ,does he also obtain the power of using his office well8 ,why do ,i still strive to enter 7,csar's chamber78 ,a man scatters dried figs and nuts3 the children seize them1 and fight with one another2 men do not1 for they think them to be a small matter4 ,but if a man should throw about shells1 even the children do not seize them4 ,provinces are distributed3 let children look to that4 ,money is distributed2 let children look to that4 ,prtorships1 consulships1 are distributed2 let children scramble for them1 let them be shut out1 beaten1 kiss the hands of the giver1 of the slaves3 but to me these are only dried figs and nuts4 ,what then8 ,if you fail to get them1 while ,csar is scattering them about1 do not be troubled2 if a dried fig come into your lap1 take it and eat it2 for so far you may value even a fig4 ,but if ,i shall stoop down and turn another over1 or be turned over by another1 and shall flatter those who have got into 7,csar's7 chamber1 neither is a dried fig worth the trouble1 nor anything else of the things which are not good1 which the philosophers have persuaded me not to think good4 ,,to ,a ,,person ,,who ,,had ,,been ,,changed ,,to ,a ,,character ,,of ,,shamelessness4--,when you see another man in the possession of power 7magistracy71 set against this the fact that you have not the want 7desire7 of power2 when you see another rich1 see what you possess in place of riches3 for if you possess nothing in place of them1 you are miserable2 but if you have not the want of riches1 know that you possess more than this man possesses and what is worth much more4 ,,what ,,things ,,we ,,ought ,,to ,,despise ,,and ,,what ,,things ,,we ,,ought ,,to ,,value4--,the difficulties of all men are about external things1 their helplessness is about external4 ,what shall ,i do8 how will it be8 how will it turn out8 will this happen8 will that8 ,all these are the words of those who are turning themselves to things which are not within the power of the will4 ,for who says1 ,how shall ,i not assent to that which is false8 how shall ,i not turn away from the truth8 ,if a man be of such a good disposition as to be anxious about these things ,i will remind him of this3 ,why are you anxious8 ,the thing is in your own power1 be assured2 do not be precipitate in assenting before you apply the natural rule4 ,on the other side1 if a man is anxious 7uneasy7 about desire1 lest it fail in its purpose and miss its end1 and with respect to the avoidance of things1 lest he should fall into that which he would avoid1 ,i will first kiss 7love7 him1 because he throws away the things about which others are in a flutter 7others desire7 and their fears1 and employs his thoughts about his own affairs and his own condition4 ,then ,i shall say to him3 ,if you do not choose to desire that which you will fail to obtain nor to attempt to avoid that into which you will fall1 desire nothing which belongs to 7which is in the power of7 others1 nor try to avoid any of the things which are not in your power4 ,if you do not observe this rule1 you must of necessity fail in your desires and fall into that which you would avoid4 ,what is the difficulty here8 where is there room for the words ,how will it be8 and ,how will it turn out8 and ,will this happen or that8 ,now is not that which will happen independent of the will8 ,yes4 ,and the nature of good and of evil1 is it not in the things which are within the power of the will8 ,yes4 ,is it in your power then to treat according to nature everything which happens8 ,can any person hinder you8 ,no man4 ,no longer then say to me1 ,how will it be8 ,for1 however it may be1 you will dispose of it well1 and the result to you will be a fortunate one4 ,what would ,hercules have been if he said3 ,how shall a great lion not appear to me1 or a great boar1 or savage men8 ,and what do you care for that8 ,if a great boar appear1 you will fight a greater fight2 if bad men appear1 you will relieve the earth of the bad4 ,suppose then that ,i lose my life in this way4 ,you will die a good man1 doing a noble act4 ,for since he must certainly die1 of necessity a man must be found doing something1 either following the employment of a husbandman1 or digging1 or trading1 or serving in a consulship1 or suffering from indigestion or from diarrhoea4 ,what then do you wish to be doing when you are found by death8 ,i1 for my part1 would wish to be found doing something which belongs to a man1 beneficent1 suitable to the general interest1 noble4 ,but if ,i cannot be found doing things so great1 ,i would be found doing at least that which ,i cannot be hindered from doing1 that which is permitted me to do1 correcting myself1 cultivating the faculty which makes use of appearances1 laboring at freedom from the affects 7laboring at tranquillity of mind72 rendering to the relations of life their due4 ,if ,i succeed so far1 also 7,i would be found7 touching on 7advancing to7 the third topic 7or head7 safety in forming judgments about things4 ,if death surprises me when ,i am busy about these things1 it is enough for me if ,i can stretch out my hands to ,god and say3 ,the means which ,i have received from thee for seeing thy administration 7of the world7 and following it ,i have not neglected2 ,i have not dishonored thee by my acts2 see how ,i have used my perceptions1 see how ,i have used my preconceptions2 have ,i ever blamed thee8 have ,i been discontented with anything that happens1 or wished it to be otherwise8 have ,i wished to transgress the 7established7 relations 7of things78 ,that thou hast given me life1 ,i thank thee for what thou hast given4 ,so long as ,i have used the things which are thine ,i am content4 ,take them back and place them wherever thou mayest choose1 for thine were all things1 thou gavest them to me4 ,is it not enough to depart in this state of mind8 and what life is better and more becoming than that of a man who is in this state of mind8 and what end is more happy8 ,,about ,,purity 7,,cleanliness74--,some persons raise a question whether the social feeling is contained in the nature of man2 and yet ,i think that these same persons would have no doubt that love of purity is certainly contained in it1 and that if man is distinguished from other animals by anything1 he is distinguished by this4 ,when then we see any other animal cleaning itself1 we are accustomed to speak of the act with surprise1 and to add that the animal is acting like a man2 and on the other hand1 if a man blames an animal for being dirty1 straightway1 as if we were making an excuse for it1 we say that of course the animal is not a human creature4 ,so we suppose that there is something superior in man1 and that we first receive it from the gods4 ,for since the gods by their nature are pure and free from corruption1 so far as men approach them by reason1 so far do they cling to purity and to a love 7habit7 of purity4 ,but since it is impossible that man's nature 7,greek3 ousia7 can be altogether pure1 being mixed 7composed7 of such materials1 reason is applied1 as far as it is possible1 and reason endeavors to make human nature love purity4 ,the first then and highest purity is that which is in the soul2 and we say the same of impurity4 ,now you could not discover the impurity of the soul as you could discover that of the body2 but as to the soul1 what else could you find in it than that which makes it filthy in respect to the acts which are her own8 ,now the acts of the soul are movement towards an object or movement from it1 desire1 aversion1 preparation1 design 7purpose71 assent4 ,what then is it which in these acts makes the soul filthy and impure8 ,nothing else than her own bad judgments 7,greek3 chrimata74 ,consequently the impurity of the soul is the soul's bad opinions2 and the purification of the soul is the planting in it of proper opinions2 and the soul is pure which has proper opinions1 for the soul alone in her own acts is free from perturbation and pollution4 ,for we ought not even by the appearance of the body to deter the multitude from philosophy2 but as in other things1 a philosopher should show himself cheerful and tranquil1 so also he should in the things that relate to the body4 ,see1 ye men1 that ,i have nothing1 that ,i want nothing2 see how ,i am without a house1 and without a city1 and an exile1 if it happens to be so1 and without a hearth ,i live more free from trouble and more happily than all of noble birth and than the rich4 ,but look at my poor body also and observe that it is not injured by my hard way of living4 ,but if a man says this to me1 who has the appearance 7dress7 and face of a condemned man1 what god shall persuade me to approach philosophy1 if it makes men such persons8 ,far from it2 ,i would not choose to do so1 even if ,i were going to become a wise man4 ,i indeed would rather that a young man1 who is making his first movements towards philosophy1 should come to me with his hair carefully trimmed than with it dirty and rough1 for there is seen in him a certain notion 7appearance7 of beauty and a desire of 7attempt at7 that which is becoming2 and where he supposes it to be1 there also he strives that it shall be4 ,it is only necessary to show him 7what it is71 and to say3 ,young man1 you seek beauty1 and you do well2 you must know then that it 7is produced7 grows in that part of you where you have the rational faculty2 seek it there where you have the movements towards and movements from things1 where you have the desires towards and the aversion from things2 for this is what you have in yourself of a superior kind2 but the poor body is naturally only earth2 why do you labor about it to no purpose8 if you shall learn nothing else1 you will learn from time that the body is nothing4 ,but if a man comes to me daubed with filth1 dirty1 with a moustache down to his knees1 what can ,i say to him1 by what kind of resemblance can ,i lead him on8 ,for about what has he busied himself which resembles beauty1 that ,i may be able to change him and say1 ,beauty is not in this1 but in that8 ,would you have me to tell him1 that beauty consists not in being daubed with muck1 but that it lies in the rational part8 ,has he any desire of beauty8 has he any form of it in his mind8 ,go and talk to a hog1 and tell him not to roll in the mud4 ,,on ,,attention4--,when you have remitted your attention for a short time1 do not imagine this1 that you will recover it when you choose2 but let this thought be present to you1 that in consequence of the fault committed today your affairs must be in a worse condition for all that follows4 ,for first1 and what causes most trouble1 a habit of not attending is formed in you2 then a habit of deferring your attention4 ,and continually from time to time you drive away by deferring it the happiness of life1 proper behavior1 the being and living conformably to nature4 ,if then the procrastination of attention is profitable1 the complete omission of attention is more profitable2 but if it is not profitable1 why do you not maintain your attention constant8 ,today ,i choose to play4 ,well then1 ought you not to play with attention8 ,i choose to sing4 ,what then hinders you from doing so with attention8 ,is there any part of life excepted1 to which attention does not extend8 ,for will you do it 7anything in life7 worse by using attention1 and better by not attending at all8 ,and what else of the things in life is done better by those who do not use attention8 ,does he who works in wood work better by not attending to it8 ,does the captain of a ship manage it better by not attending8 and are any of the smaller acts done better by inattention8 ,do you not see that when you have let your mind loose1 it is no longer in your power to recall it1 either to propriety1 or to modesty1 or to moderation2 but you do everything that comes into your mind in obedience to your inclinations4 ,first then we ought to have these 7rules7 in readiness1 and to do nothing without them1 and we ought to keep the soul directed to this mark1 to pursue nothing external1 and nothing which belongs to others 7or is in the power of others71 but to do as he has appointed who has the power2 we ought to pursue altogether the things which are in the power of the will1 and all other things as it is permitted4 ,next to this we ought to remember who we are1 and what is our name1 and to endeavor to direct our duties towards the character 7nature7 of our several relations 7in life7 in this manner3 what is the season for singing1 what is the season for play1 and in whose presence2 what will be the consequence of the act2 whether our associates will despise us1 whether we shall despise them2 when to jeer 7,greek3 schopsai71 and whom to ridicule2 and on what occasion to comply and with whom2 and finally1 in complying how to maintain our own character4 ,but wherever you have deviated from any of these rules1 there is damage immediately1 not from anything external1 but from the action itself4 ,what then8 is it possible to be free from faults 7if you do all this78 ,it is not possible2 but this is possible1 to direct your efforts incessantly to being faultless4 ,for we must be content if by never remitting this attention we shall escape at least a few errors4 ,but now when you have said1 ,tomorrow ,i will begin to attend1 you must be told that you are saying this1 ,today ,i will be shameless1 disregardful of time and place1 mean2 it will be in the power of others to give me pain2 today ,i will be passionate and envious4 ,see how many evil things you are permitting yourself to do4 ,if it is good to use attention tomorrow1 how much better is it to do so today8 if tomorrow it is in your interest to attend1 much more is it today1 that you may be able to do so tomorrow also1 and may not defer it again to the third day4 ,,against ,,or ,,to ,,those ,,who ,,readily ,,tell ,,their ,,own ,,affairs4--,when a man has seemed to us to have talked with simplicity 7candor7 about his own affairs1 how is it that at last we are ourselves also induced to discover to him our own secrets and we think this to be candid behavior8 ,in the first place1 because it seems unfair for a man to have listened to the affairs of his neighbor1 and not to communicate to him also in turn our own affairs2 next1 because we think that we shall not present to them the appearance of candid men when we are silent about our own affairs4 ,indeed1 men are often accustomed to say1 ,i have told you all my affairs1 will you tell me nothing of your own8 where is this done8 ,besides1 we have also this opinion that we can safely trust him who has already told us his own affairs2 for the notion rises in our mind that this man could never divulge our affairs because he would be cautious that we also should not divulge his4 ,in this way also the incautious are caught by the soldiers at ,rome4 ,a soldier sits by you in a common dress and begins to speak ill of ,csar2 then you1 as if you had received a pledge of his fidelity by his having begun the abuse1 utter yourself also what you think1 and then you are carried off in chains4 ,something of this kind happens to us also generally4 ,now as this man has confidently intrusted his affairs to me1 shall ,i also do so to any man whom ,i meet8 7,no71 for when ,i have heard1 ,i keep silence1 if ,i am of such a disposition2 but he goes forth and tells all men what he has heard4 ,then1 if ,i hear what has been done1 if ,i be a man like him1 ,i resolve to be revenged1 ,i divulge what he has told me2 ,i both disturb others1 and am disturbed myself4 ,but if ,i remember that one man does not injure another1 and that every man's acts injure and profit him1 ,i secure this1 that ,i do not anything like him1 but still ,i suffer what ,i do suffer through my own silly talk4 ,true1 but it is unfair when you have heard the secrets of your neighbor for you in your turn to communicate nothing to him4 ,did ,i ask you for your secrets1 my man8 did you communicate your affairs on certain terms1 that you should in return hear mine also8 ,if you are a babbler and think that all who meet you are friends1 do you wish me also to be like you8 ,but why1 if you did well in intrusting your affairs to me1 and it is not well for me to intrust mine to you1 do you wish me to be so rash8 ,it is just the same as if ,i had a cask which is water-tight1 and you one with a hole in it1 and you should come and deposit with me your wine that ,i might put it into my cask1 and then should complain that ,i also did not intrust my wine to you1 for you have a cask with a hole in it4 ,how then is there any equality here8 ,you intrusted your affairs to a man who is faithful and modest1 to a man who thinks that his own actions alone are injurious and 7or7 useful1 and that nothing external is4 ,would you have me intrust mine to you1 a man who has dishonored his own faculty of will1 and who wishes to gain some small bit of money or some office or promotion in the court 7emperor's palace71 even if you should be going to murder your own children1 like ,medea8 ,where 7in what7 is this equality 7fairness78 ,but show yourself to me to be faithful1 modest1 and steady2 show me that you have friendly opinions2 show that your cask has no hole in it2 and you will see how ,i shall not wait for you to trust me with your own affairs1 but ,i myself shall come to you and ask you to hear mine4 ,for who does not choose to make use of a good vessel8 ,who does not value a benevolent and faithful adviser8 ,who will not willingly receive a man who is ready to bear a share1 as we may say1 of the difficulty of his circumstances1 and by this very act to ease the burden1 by taking a part of it4 ,,the ,,encheiridion1 ,,or ,,manual4 ,i4 ,of things some are in our power1 and others are not4 ,in our power are opinion 7,greek3 hupolaepsis71 movement towards a thing 7,greek3 hormae71 desire1 aversion 7,greek3 echchlisis71 turning from a thing2 and in a word1 whatever are our acts4 ,not in our power are the body1 property1 reputation1 offices 7magisterial power71 and in a word1 whatever are not our own acts4 ,and the things in our power are by nature free1 not subject to restraint or hindrance2 but the things not in our power are weak1 slavish1 subject to restraint1 in the power of others4 ,remember then1 that if you think the things which are by nature slavish to be free1 and the things which are in the power of others to be your own1 you will be hindered1 you will lament1 you will be disturbed1 you will blame both gods and men2 but if you think that only which is your own to be your own1 and if you think that what is another's1 as it really is1 belongs to another1 no man will ever compel you1 no man will hinder you1 you will never blame any man1 you will accuse no man1 you will do nothing involuntarily 7against your will71 no man will harm you1 you will have no enemy1 for you will not suffer any harm4 ,if then you desire 7aim at7 such great things remember that you must not 7attempt to7 lay hold of them with a small effort2 but you must leave alone some things entirely1 and postpone others for the present4 ,but if you wish for these things also 7such great things71 and power 7office7 and wealth1 perhaps you will not gain even these very things 7power and wealth7 because you aim also at those former things 7such great things72 certainly you will fail in those things through which alone happiness and freedom are secured4 ,straightway then practise saying to every harsh appearance3 ,you are an appearance1 and in no manner what you appear to be4 ,then examine it by the rules which you possess1 and by this first and chiefly1 whether it relates to the things which are in our power or to things which are not in our power2 and if it relates to anything which is not in our power1 be ready to say that it does not concern you4 ,,ii4 ,remember that desire contains in it the profession 7hope7 of obtaining that which you desire2 and the profession 7hope7 in aversion 7turning from a thing7 is that you will not fall into that which you attempt to avoid2 and he who fails in his desire is unfortunate2 and he who falls into that which he would avoid is unhappy4 ,if then you attempt to avoid only the things contrary to nature which are within your power you will not be involved in any of the things which you would avoid4 ,but if you attempt to avoid disease1 or death1 or poverty1 you will be unhappy4 ,take away then aversion from all things which are not in our power1 and transfer it to the things contrary to nature which are in our power4 ,but destroy desire completely for the present4 ,for if you desire anything which is not in our power1 you must be unfortunate2 but of the things in our power1 and which it would be good to desire1 nothing yet is before you4 ,but employ only the power of moving towards an object and retiring from it2 and these powers indeed only slightly and with exceptions and with remission4 ,,iii4 ,in everything which pleases the soul1 or supplies a want1 or is loved1 remember to add this to the 7description1 notion73 ,what is the nature of each thing1 beginning from the smallest8 ,if you love an earthen vessel1 say it is an earthen vessel which you love2 for when it has been broken you will not be disturbed4 ,if you are kissing your child or wife1 say that it is a human being whom you are kissing1 for when the wife or child dies you will not be disturbed4 ,,iv4 ,when you are going to take in hand any act remind yourself what kind of an act it is4 ,if you are going to bathe1 place before yourself what happens in the bath2 some splashing the water1 others pushing against one another1 others abusing one another1 and some stealing2 and thus with more safety you will undertake the matter1 if you say to yourself1 ,i now intend to bathe1 and to maintain my will in a manner conformable to nature4 ,and so you will do in every act2 for thus if any hindrance to bathing shall happen let this thought be ready4 ,it was not this only that ,i intended1 but ,i intended also to maintain my will in a way conformable to nature2 but ,i shall not maintain it so if ,i am vexed at what happens4 ,v4 ,men are disturbed not by the things which happen1 but by the opinions about the things2 for example1 death is nothing terrible1 for if it were it would have seemed so to ,socrates2 for the opinion about death that it is terrible1 is the terrible thing4 ,when then we are impeded1 or disturbed1 or grieved1 let us never blame others1 but ourselves--that is1 our opinions4 ,it is the act of an ill-instructed man to blame others for his own bad condition2 it is the act of one who has begun to be instructed1 to lay the blame on himself2 and of one whose instruction is completed1 neither to blame another1 nor himself4 ,,vi4 ,be not elated at any advantage 7excellence7 which belongs to another4 ,if a horse when he is elated should say1 ,i am beautiful1 one might endure it4 ,but when you are elated1 and say1 ,i have a beautiful horse1 you must know that you are elated at having a good horse4 ,what then is your own8 ,the use of appearances4 ,consequently when in the use of appearances you are conformable to nature1 then be elated1 for then you will be elated at something good which is your own4 ,,vii4 ,as on a voyage when the vessel has reached a port1 if you go out to get water it is an amusement by the way to pick up a shellfish or some bulb1 but your thoughts ought to be directed to the ship1 and you ought to be constantly watching if the captain should call1 and then you must throw away all those things1 that you may not be bound and pitched into the ship like sheep4 ,so in life also1 if there be given to you instead of a little bulb and a shell a wife and child1 there will be nothing to prevent 7you from taking them74 ,but if the captain should call1 run to the ship and leave all those things without regard to them4 ,but if you are old1 do not even go far from the ship1 lest when you are called you make default4 ,,viii4 ,seek not that the things which happen should happen as you wish2 but wish the things which happen to be as they are1 and you will have a tranquil flow of life4 ,,ix4 ,disease is an impediment to the body1 but not to the will1 unless the will itself chooses4 ,lameness is an impediment to the leg1 but not to the will4 ,and add this reflection on the occasion of everything that happens2 for you will find it an impediment to something else1 but not to yourself4 ,x4 ,on the occasion of every accident 7event7 that befalls you1 remember to turn to yourself and inquire what power you have for turning it to use4 ,if you see a fair man or a fair woman1 you will find that the power to resist is temperance 7continence74 ,if labor 7pain7 be presented to you1 you will find that it is endurance4 ,if it be abusive words1 you will find it to be patience4 ,and if you have been thus formed to the 7proper7 habit1 the appearances will not carry you along with them4 ,,xi4 ,never say about anything1 ,i have lost it1 but say ,i have restored it4 ,is your child dead8 ,it has been restored4 ,is your wife dead8 ,she has been restored4 ,has your estate been taken from you8 ,has not then this also been restored8 ,but he who has taken it from me is a bad man4 ,but what is it to you1 by whose hands the giver demanded it back8 ,so long as he may allow you1 take care of it as a thing which belongs to another1 as travellers do with their inn4 ,,xii4 ,if you intend to improve1 throw away such thoughts as these3 if ,i neglect my affairs1 ,i shall not have the means of living3 unless ,i chastise my slave1 he will be bad4 ,for it is better to die of hunger and so to be released from grief and fear than to live in abundance with perturbation2 and it is better for your slave to be bad than for you to be unhappy4 ,begin then from little things4 ,is the oil spilled8 ,is a little wine stolen8 ,say on the occasion1 at such price is sold freedom from perturbation2 at such price is sold tranquillity1 but nothing is got for nothing4 ,and when you call your slave1 consider that it is possible that he does not hear2 and if he does hear1 that he will do nothing which you wish4 ,but matters are not so well with him1 but altogether well with you1 that it should be in his power for you to be not disturbed4 ,,xiii4 ,if you would improve1 submit to be considered without sense and foolish with respect to externals4 ,wish to be considered to know nothing2 and if you shall seem to some to be a person of importance1 distrust yourself4 ,for you should know that it is not easy both to keep your will in a condition conformable to nature and 7to secure7 external things3 but if a man is careful about the one1 it is an absolute necessity that he will neglect the other4 ,,xiv4 ,if you would have your children and your wife and your friends to live for ever1 you are silly2 for you would have the things which are not in your power to be in your power1 and the things which belong to others to be yours4 ,so if you would have your slave to be free from faults1 you are a fool2 for you would have badness not to be badness1 but something else4 ,but if you wish not to fail in your desires1 you are able to do that4 ,practise then this which you are able to do4 ,he is the master of every man who has the power over the things which another person wishes or does not wish1 the power to confer them on him or to take them away4 ,whoever then wishes to be free let him neither wish for anything nor avoid anything which depends on others3 if he does not observe this rule1 he must be a slave4 ,,xv4 ,remember that in life you ought to behave as at a banquet4 ,suppose that something is carried round and is opposite to you4 ,stretch out your hand and take a portion with decency4 ,suppose that it passes by you4 ,do not detain it4 ,suppose that it is not yet come to you4 ,do not send your desire forward to it1 but wait till it is opposite to you4 ,do so with respect to children1 so with respect to a wife1 so with respect to magisterial offices1 so with respect to wealth1 and you will be some time a worthy partner of the banquets of the gods4 ,but if you take none of the things which are set before you1 and even despise them1 then you will be not only a fellow banqueter with the gods1 but also a partner with them in power4 ,for by acting thus ,diogenes and ,heracleitus and those like them were deservedly divine1 and were so called4 ,,xvi4 ,when you see a person weeping in sorrow either when a child goes abroad or when he is dead1 or when the man has lost his property1 take care that the appearance do not hurry you away with it1 as if he were suffering in external things4 ,but straightway make a distinction in your own mind1 and be in readiness to say1 it is not that which has happened that afflicts this man1 for it does not afflict another1 but it is the opinion about this thing which afflicts the man4 ,so far as words then do not be unwilling to show him sympathy1 and even if it happens so1 to lament with him4 ,but take care that you do not lament internally also4 ,,xvii4 ,remember that thou art an actor in a play1 of such a kind as the teacher 7author7 may choose2 if short1 of a short one2 if long1 of a long one3 if he wishes you to act the part of a poor man1 see that you act the part naturally2 if the part of a lame man1 of a magistrate1 of a private person1 7do the same74 ,for this is your duty1 to act well the part that is given to you2 but to select the part1 belongs to another4 ,,xviii4 ,when a raven has croaked inauspiciously1 let not the appearance hurry you away with it2 but straightway make a distinction in your mind and say1 ,none of these things is signified to me1 but either to my poor body1 or to my small property1 or to my reputation1 or to my children1 or to my wife3 but to me all significations are auspicious if ,i choose4 ,for whatever of these things results1 it is in my power to derive benefit from it4 ,,xix4 ,you can be invincible1 if you enter into no contest in which it is not in your power to conquer4 ,take care then when you observe a man honored before others or possessed of great power or highly esteemed for any reason1 not to suppose him happy1 and be not carried away by the appearance4 ,for if the nature of the good is in our power1 neither envy nor jealousy will have a place in us4 ,but you yourself will not wish to be a general or senator 7,greek3 prutanis7 or consul1 but a free man3 and there is only one way to this1 to despise 7care not for7 the things which are not in our power4 ,,xx4 ,remember that it is not he who reviles you or strikes you1 who insults you1 but it is your opinion about these things as being insulting4 ,when then a man irritates you1 you must know that it is your own opinion which has irritated you4 ,therefore especially try not to be carried away by the appearance4 ,for if you once gain time and delay1 you will more easily master yourself4 ,,xxi4 ,let death and exile and every other thing which appears dreadful be daily before your eyes2 but most of all death3 and you will never think of anything mean nor will you desire anything extravagantly4 ,,xxii4 ,if you desire philosophy1 prepare yourself from the beginning to be ridiculed1 to expect that many will sneer at you1 and say1 ,he has all at once returned to us as a philosopher2 and whence does he get this supercilious look for us8 ,do you not show a supercilious look2 but hold on to the things which seem to you best as one appointed by ,god to this station4 ,and remember that if you abide in the same principles1 these men who first ridiculed will afterwards admire you2 but if you shall have been overpowered by them1 you will bring on yourself double ridicule4 ,,xxiii4 ,if it should ever happen to you to be turned to externals in order to please some person1 you must know that you have lost your purpose in life4 ,be satisfied then in everything with being a philosopher2 and if you wish to seem also to any person to be a philosopher1 appear so to yourself1 and you will be able to do this4 ,,xxiv4 ,let not these thoughts afflict you1 ,i shall live unhonored and be nobody nowhere4 ,for if want of honor 7,greek3 atimia7 is an evil1 you cannot be in evil through the means 7fault7 of another any more than you can be involved in anything base4 ,is it then your business to obtain the rank of a magistrate1 or to be received at a banquet8 ,by no means4 ,how then can this be want of honor 7dishonor78 ,and how will you be nobody nowhere1 when you ought to be somebody in those things only which are in your power1 in which indeed it is permitted to you to be a man of the greatest worth8 ,but your friends will be without assistance6 ,what do you mean by being without assistance8 ,they will not receive money from you1 nor will you make them ,roman citizens4 ,who then told you that these are among the things which are in our power1 and not in the power of others8 ,and who can give to another what he has not himself8 ,acquire money then1 your friends say1 that we also may have something4 ,if ,i can acquire money and also keep myself modest and faithful and magnanimous1 point out the way1 and ,i will acquire it4 ,but if you ask me to lose the things which are good and my own1 in order that you may gain the things which are not good1 see how unfair and silly you are4 ,besides1 which would you rather have1 money or a faithful and modest friend8 ,for this end then rather help me to be such a man1 and do not ask me to do this by which ,i shall lose that character4 ,but my country1 you say1 as far as it depends on me1 will be without my help4 ,i ask again1 what help do you mean8 ,it will not have porticos or baths through you4 ,and what does this mean8 ,for it is not furnished with shoes by means of a smith1 nor with arms by means of a shoemaker4 ,but it is enough if every man fully discharges the work that is his own3 and if you provided it with another citizen faithful and modest1 would you not be useful to it8 ,yes4 ,then you also cannot be useless to it4 ,what place then1 you say1 shall ,i hold in the city8 ,whatever you can1 if you maintain at the same time your fidelity and modesty4 ,but if when you wish to be useful to the state1 you shall lose these qualities1 what profit could you be to it1 if you were made shameless and faithless8 ,,xxv4 ,has any man been preferred before you at a banquet1 or in being saluted1 or in being invited to a consultation8 ,if these things are good1 you ought to rejoice that he has obtained them2 but if bad1 be not grieved because you have not obtained them4 ,and remember that you cannot1 if you do not the same things in order to obtain what is not in our own power1 be considered worthy of the same 7equal7 things4 ,for how can a man obtain an equal share with another when he does not visit a man's doors as that other man does2 when he does not attend him when he goes abroad1 as the other man does2 when he does not praise 7flatter7 him as another does8 ,you will be unjust then and insatiable1 if you do not part with the price1 in return for which those things are sold1 and if you wish to obtain them for nothing4 ,well1 what is the price of lettuces8 ,an obolus perhaps4 ,if then a man gives up the obolus1 and receives the lettuces1 and if you do not give up the obolus and do not obtain the lettuces1 do not suppose that you receive less than he who has got the lettuces2 for as he has the lettuces1 so you have the obolus which you did not give4 ,in the same way then in the other matter also you have not been invited to a man's feast1 for you did not give to the host the price at which the supper is sold2 but he sells it for praise 7flattery71 he sells it for personal attention4 ,give then the price1 if it is for your interest1 for which it is sold4 ,but if you wish both not to give the price and to obtain the things1 you are insatiable and silly4 ,have you nothing then in place of the supper8 ,you have indeed1 you have the not flattering of him1 whom you did not choose to flatter2 you have the not enduring of the man when he enters the room4 ,,xxvi4 ,we may learn the wish 7will7 of nature from the things in which we do not differ from one another3 for instance1 when your neighbor's slave has broken his cup1 or anything else1 we are ready to say forthwith1 that it is one of the things which happen4 ,you must know then that when your cup also is broken1 you ought to think as you did when your neighbor's cup was broken4 ,transfer this reflection to greater things also4 ,is another man's child or wife dead8 ,there is no one who would not say1 ,this is an event incident to man4 ,but when a man's own child or wife is dead1 forthwith he calls out1 ,woe to me1 how wretched ,i am6 ,but we ought to remember how we feel when we hear that it has happened to others4 ,,xxvii4 ,as a mark is not set up for the purpose of missing the aim1 so neither does the nature of evil exist in the world4 ,,xxviii4 ,if any person was intending to put your body in the power of any man whom you fell in with on the way1 you would be vexed2 but that you put your understanding in the power of any man whom you meet1 so that if he should revile you1 it is disturbed and troubled1 are you not ashamed at this8 ,,xxix4 ,in every act observe the things which come first1 and those which follow it2 and so proceed to the act4 ,if you do not1 at first you will approach it with alacrity1 without having thought of the things which will follow2 but afterwards1 when certain base 7ugly7 things have shown themselves1 you will be ashamed4 ,a man wishes to conquer at the ,olympic games4 ,i also wish indeed1 for it is a fine thing4 ,but observe both the things which come first1 and the things which follow2 and then begin the act4 ,you must do everything according to rule1 eat according to strict orders1 abstain from delicacies1 exercise yourself as you are bid at appointed times1 in heat1 in cold1 you must not drink cold water1 nor wine as you choose2 in a word1 you must deliver yourself up to the exercise master as you do to the physician1 and then proceed to the contest4 ,and sometimes you will strain the hand1 put the ankle out of joint1 swallow much dust1 sometimes be flogged1 and after all this be defeated4 ,when you have considered all this1 if you still choose1 go to the contest3 if you do not you will behave like children1 who at one time play at wrestlers1 another time as flute players1 again as gladiators1 then as trumpeters1 then as tragic actors4 ,so you also will be at one time an athlete1 at another a gladiator1 then a rhetorician1 then a philosopher1 but with your whole soul you will be nothing at all2 but like an ape you imitate everything that you see1 and one thing after another pleases you4 ,for you have not undertaken anything with consideration1 nor have you surveyed it well2 but carelessly and with cold desire4 ,thus some who have seen a philosopher and having heard one speak1 as ,euphrates speaks--and who can speak as he does8--they wish to be philosophers themselves also4 ,my man1 first of all consider what kind of thing it is2 and then examine your own nature1 if you are able to sustain the character4 ,do you wish to be a pentathlete or a wrestler8 ,look at your arms1 your thighs1 examine your loins4 ,for different men are formed by nature for different things4 ,do you think that if you do these things1 you can eat in the same manner1 drink in the same manner1 and in the same manner loathe certain things8 ,you must pass sleepless nights1 endure toil1 go away from your kinsmen1 be despised by a slave1 in everything have the inferior part1 in honor1 in office1 in the courts of justice1 in every little matter4 ,consider these things1 if you would exchange for them1 freedom from passions1 liberty1 tranquillity4 ,if not1 take care that1 like little children1 you be not now a philosopher1 then a servant of the publicani1 then a rhetorician1 then a procurator 7manager7 for ,csar4 ,these things are not consistent4 ,you must be one man1 either good or bad4 ,you must either cultivate your own ruling faculty1 or external things4 ,you must either exercise your skill on internal things or on external things2 that is you must either maintain the position of a philosopher or that of a common person4 ,,xxx4 ,duties are universally measured by relations 7,greek3 tais schsesi74 ,is a man a father8 ,the precept is to take care of him1 to yield to him in all things1 to submit when he is reproachful1 when he inflicts blows4 ,but suppose that he is a bad father4 ,were you then by nature made akin to a good father8 ,no2 but to a father4 ,does a brother wrong you8 ,maintain then your own position towards him1 and do not examine what he is doing1 but what you must do that your will shall be conformable to nature4 ,for another will not damage you1 unless you choose3 but you will be damaged then when you shall think that you are damaged4 ,in this way then you will discover your duty from the relation of a neighbor1 from that of a citizen1 from that of a general1 if you are accustomed to contemplate the relations4 ,,xxxi4 ,as to piety towards the gods you must know that this is the chief thing1 to have right opinions about them1 to think that they exist1 and that they administer the ,all well and justly2 and you must fix yourself in this principle 7duty71 to obey them1 and to yield to them in everything which happens1 and voluntarily to follow it as being accomplished by the wisest intelligence4 ,for if you do so1 you will never either blame the gods1 nor will you accuse them of neglecting you4 ,and it is not possible for this to be done in any other way than by withdrawing from the things which are not in our power1 and by placing the good and the evil only in those things which are in our power4 ,for if you think that any of the things which are not in our power is good or bad1 it is absolutely necessary that1 when you do not obtain what you wish1 and when you fall into those things which you do not wish1 you will find fault and hate those who are the cause of them2 for every animal is formed by nature to this1 to fly from and to turn from the things which appear harmful and the things which are the cause of the harm1 but to follow and admire the things which are useful and the causes of the useful4 ,it is impossible then for a person who thinks that he is harmed to be delighted with that which he thinks to be the cause of the harm1 as it is also impossible to be pleased with the harm itself4 ,for this reason also a father is reviled by his son1 when he gives no part to his son of the things which are considered to be good2 and it was this which made ,polynices and ,eteocles enemies1 the opinion that royal power was a good4 ,it is for this reason that the cultivator of the earth reviles the gods1 for this reason the sailor does1 and the merchant1 and for this reason those who lose their wives and their children4 ,for where the useful 7your interest7 is1 there also piety is4 ,consequently he who takes care to desire as he ought and to avoid 7,greek3 echchlinein7 as he ought1 at the same time also cares after piety4 ,but to make libations and to sacrifice and to offer first-fruits according to the custom of our fathers1 purely and not meanly nor carelessly nor scantily nor above our ability1 is a thing which belongs to all to do4 ,,xxxii4 ,when you have recourse to divination1 remember that you do not know how it will turn out1 but that you are come to inquire from the diviner4 ,but of what kind it is1 you know when you come1 if indeed you are a philosopher4 ,for if it is any of the things which are not in our power1 it is absolutely necessary that it must be neither good nor bad4 ,do not then bring to the diviner desire or aversion 7,greek3 echchlinein73 if you do1 you will approach him with fear4 ,but having determined in your mind that everything which shall turn out 7result7 is indifferent1 and does not concern you1 and whatever it may be1 for it will be in your power to use it well1 and no man will hinder this1 come then with confidence to the gods as your advisers4 ,and then when any advice shall have been given1 remember whom you have taken as advisers1 and whom you will have neglected1 if you do not obey them4 ,and go to divination1 as ,socrates said that you ought1 about those matters in which all the inquiry has reference to the result1 and in which means are not given either by reason nor by any other art for knowing the thing which is the subject of the inquiry4 ,wherefore when we ought to share a friend's danger1 or that of our country1 you must not consult the diviner whether you ought to share it4 ,for even if the diviner shall tell you that the signs of the victims are unlucky1 it is plain that this is a token of death1 or mutilation of part of the body1 or of exile4 ,but reason prevails1 that even with these risks1 we should share the dangers of our friend1 and of our country4 ,therefore attend to the greater diviner1 the ,pythian god1 who ejected from the temple him who did not assist his friend1 when he was being murdered4 ,,xxxiii4 ,immediately prescribe some character and some form to yourself1 which you shall observe both when you are alone and when you meet with men4 ,and let silence be the general rule1 or let only what is necessary be said1 and in few words4 ,and rarely1 and when the occasion calls1 we shall say something2 but about none of the common subjects1 not about gladiators1 nor horse-races1 nor about athletes1 nor about eating or drinking1 which are the usual subjects2 and especially not about men1 as blaming them or praising them1 or comparing them4 ,if then you are able1 bring over by your conversation1 the conversation of your associates1 to that which is proper2 but if you should happen to be confined to the company of strangers1 be silent4 ,let not your laughter be much1 nor on many occasions1 nor excessive4 ,refuse altogether to take an oath1 if it is possible2 if it is not1 refuse as far as you are able4 ,avoid banquets which are given by strangers and by ignorant persons4 ,but if ever there is occasion to join in them1 let your attention be carefully fixed1 that you slip not into the manners of the vulgar 7the uninstructed74 ,for you must know1 that if your companion be impure1 he also who keeps company with him must become impure1 though he should happen to be pure4 ,take 7apply7 the things which relate to the body as far as the bare use1 as food1 drink1 clothing1 house1 and slaves2 but exclude everything which is for show or luxury4 ,as to pleasure with women1 abstain as far as you can before marriage2 but if you do indulge in it1 do it in the way which is conformable to custom4 ,do not however be disagreeable to those who indulge in these pleasures1 or reprove them2 and do not often boast that you do not indulge in them yourself4 ,if a man has reported to you1 that a certain person speaks ill of you1 do not make any defence 7answer7 to what has been told you2 but reply1 ,the man did not know the rest of my faults1 for he would not have mentioned these only4 ,it is not necessary to go to the theatres often3 but if there is ever a proper occasion for going1 do not show yourself as being a partisan of any man except yourself1 that is1 desire only that to be done which is done1 and for him only to gain the prize who gains the prize2 for in this way you will meet with no hindrance4 ,but abstain entirely from shouts and laughter at any 7thing or person71 or violent emotions4 ,and when you are come away1 do not talk much about what has passed on the stage1 except about that which may lead to your own improvement4 ,for it is plain1 if you do talk much1 that you admired the spectacle 7more than you ought74 ,do not go to the hearing of certain persons' recitations1 nor visit them readily4 ,but if you do attend1 observe gravity and sedateness1 and also avoid making yourself disagreeable4 ,when you are going to meet with any person1 and particularly one of those who are considered to be in a superior condition1 place before yourself what ,socrates or ,zeno would have done in such circumstances1 and you will have no difficulty in making a proper use of the occasion4 ,when you are going to any of those who are in great power1 place before yourself that you will not find the man at home1 that you will be excluded1 that the door will not be opened to you1 that the man will not care about you4 ,and if with all this it is your duty to visit him1 bear what happens1 and never say to yourself that it was not worth the trouble4 ,for this is silly1 and marks the character of a man who is offended by externals4 ,in company take care not to speak much and excessively about your own acts or dangers2 for as it is pleasant to you to make mention of your own dangers1 it is not so pleasant to others to hear what has happened to you4 ,take care also not to provoke laughter2 for this is a slippery way towards vulgar habits1 and is also adapted to diminish the respect of your neighbors4 ,it is a dangerous habit also to approach obscene talk4 ,when then1 anything of this kind happens1 if there is a good opportunity1 rebuke the man who has proceeded to this talk2 but if there is not an opportunity1 by your silence at least1 and blushing and expression of dissatisfaction by your countenance1 show plainly that you are displeased at such talk4 ,,xxxiv4 ,if you have received the impression 7,greek3 phantasion7 of any pleasure1 guard yourself against being carried away by it2 but let the thing wait for you1 and allow yourself a certain delay on your own part4 ,then think of both times1 of the time when you will enjoy the pleasure1 and of the time after the enjoyment of the pleasure1 when you will repent and will reproach yourself4 ,and set against these things how you will rejoice1 if you have abstained from the pleasure1 and how you will commend yourself4 ,but if it seem to you seasonable to undertake 7do7 the thing1 take care that the charm of it1 and the pleasure1 and the attraction of it shall not conquer you2 but set on the other side the consideration1 how much better it is to be conscious that you have gained this victory4 ,,xxxv4 ,when you have decided that a thing ought to be done1 and are doing it1 never avoid being seen doing it1 though the many shall form an unfavorable opinion about it4 ,for if it is not right to do it1 avoid doing the thing2 but if it is right1 why are you afraid of those who shall find fault wrongly8 ,,xxxvi4 ,as the proposition1 it is either day1 or it is night1 is of great importance for the disjunctive argument1 but for the conjunctive1 is of no value1 so in a symposium 7entertainment7 to select the larger share is of great value for the body1 but for the maintenance of the social feeling is worth nothing4 ,when1 then1 you are eating with another1 remember1 to look not only to the value for the body of the things set before you1 but also to the value of the behavior towards the host which ought to be observed4 ,,xxxvii4 ,if you have assumed a character above your strength1 you have both acted in this manner in an unbecoming way1 and you have neglected that which you might have fulfilled4 ,,xxxviii4 ,in walking about1 as you take care not to step on a nail1 or to sprain your foot1 so take care not to damage your own ruling faculty2 and if we observe this rule in every act1 we shall undertake this act with more security4 ,,xxxix4 ,the measure of possession 7property7 is to every man the body1 as the foot is of the shoe4 ,if then you stand on this rule 7the demands of the body71 you will maintain the measure2 but if you pass beyond it1 you must then of necessity be hurried as it were down a precipice4 ,as also in the matter of the shoe1 if you go beyond the 7necessities of the7 foot1 the shoe is gilded1 then of a purple color1 then embroidered2 for there is no limit to that which has once passed the true measure4 ,,xl4 ,women forthwith from the age of fourteen are called by the men mistresses 7,greek3 churiai1 domin74 ,therefore1 since they see that there is nothing else that they can obtain1 but only the power of lying with men1 they begin to decorate themselves1 and to place all their hopes in this4 ,it is worth our while then to take care that they may know that they are valued 7by men7 for nothing else than appearing 7being7 decent and modest and discreet4 ,,xli4 ,it is a mark of a mean capacity to spend much time on the things which concern the body1 such as much exercise1 much eating1 much drinking1 much easing of the body1 much copulation4 ,but these things should be done as subordinate things2 and let all your care be directed to the mind4 ,,xlii4 ,when any person treats you ill or speaks ill of you1 remember that he does this or says this because he thinks that it is his duty4 ,it is not possible then for him to follow that which seems right to you1 but that which seems right to himself4 ,accordingly if he is wrong in his opinion1 he is the person who is hurt1 for he is the person who has been deceived2 for if a man shall suppose the true conjunction to be false1 it is not the conjunction which is hindered1 but the man who has been deceived about it4 ,if you proceed then from these opinions1 you will be mild in temper to him who reviles you2 for say on each occasion1 ,it seemed so to him4 ,,xliii4 ,everything has two handles1 the one by which it may be borne1 the other by which it may not4 ,if your brother acts unjustly1 do not lay hold of the act by that handle wherein he acts unjustly1 for this is the handle which cannot be borne2 but lay hold of the other1 that he is your brother1 that he was nurtured with you1 and you will lay hold of the thing by that handle by which it can be borne4 ,,xliv4 ,these reasonings do not cohere3 ,i am richer than you1 therefore ,i am better than you2 ,i am more eloquent than you1 therefore ,i am better than you4 ,on the contrary1 these rather cohere3 ,i am richer than you1 therefore my possessions are greater than yours2 ,i am more eloquent than you1 therefore my speech is superior to yours4 ,but you are neither possession nor speech4 ,,xlv4 ,does a man bathe quickly 7early78 do not say that he bathes badly1 but that he bathes quickly4 ,does a man drink much wine8 do not say that he does this badly1 but say that he drinks much4 ,for before you shall have determined the opinion how do you know whether he is acting wrong8 ,thus it will not happen to you to comprehend some appearances which are capable of being comprehended1 but to assent to others4 ,,xlvi4 ,on no occasion call yourself a philosopher1 and do not speak much among the uninstructed about theorems 7philosophical rules1 precepts72 but do that which follows from them4 ,for example1 at a banquet do not say how a man ought to eat1 but eat as you ought to eat4 ,for remember that in this way ,socrates also altogether avoided ostentation4 ,persons used to come to him and ask to be recommended by him to philosophers1 and he used to take them to philosophers1 so easily did he submit to being overlooked4 ,accordingly1 if any conversation should arise among uninstructed persons about any theorem1 generally be silent2 for there is great danger that you will immediately vomit up what you have not digested4 ,and when a man shall say to you that you know nothing1 and you are not vexed1 then be sure that you have begun the work 7of philosophy74 ,for even sheep do not vomit up their grass and show to the shepherds how much they have eaten2 but when they have internally digested the pasture1 they produce externally wool and milk4 ,do you also show not your theorems to the uninstructed1 but show the acts which come from their digestion4 ,,xlvii4 ,when at a small cost you are supplied with everything for the body1 do not be proud of this2 nor1 if you drink water1 say on every occasion1 ,i drink water4 ,but consider first how much more frugal the poor are than we1 and how much more enduring of labor4 ,and if you ever wish to exercise yourself in labor and endurance1 do it for yourself1 and not for others4 ,do not embrace statues2 but if you are ever very thirsty1 take a draught of cold water and spit it out1 and tell no man4 ,,xlviii4 ,the condition and characteristic of an uninstructed person is this3 he never expects from himself profit 7advantage7 nor harm1 but from externals4 ,the condition and characteristic of a philosopher is this3 he expects all advantage and all harm from himself4 ,the signs 7marks7 of one who is making progress are these3 he censures no man1 he praises no man1 he blames no man1 he accuses no man1 he says nothing about himself as if he were somebody or knew something2 when he is impeded at all or hindered1 he blames himself2 if a man praises him he ridicules the praiser to himself2 if a man censures him he makes no defence2 he goes about like weak persons1 being careful not to move any of the things which are placed1 before they are firmly fixed2 he removes all desire from himself1 and he transfers aversion 7,greek3 echchlisin7 to those things only of the things within our power which are contrary to nature2 he employs a moderate movement towards everything2 whether he is considered foolish or ignorant he cares not2 and in a word he watches himself as if he were an enemy and lying in ambush4 ,,xlix4 ,when a man is proud because he can understand and explain the writings of ,chrysippus1 say to yourself1 ,if ,chrysippus had not written obscurely1 this man would have had nothing to be proud of4 ,but what is it that ,i wish8 ,to understand nature and to follow it4 ,i inquire therefore who is the interpreter8 and when ,i have heard that it is ,chrysippus1 ,i come to him 7the interpreter74 ,but ,i do not understand what is written1 and therefore ,i seek the interpreter4 ,and so far there is yet nothing to be proud of4 ,but when ,i shall have found the interpreter1 the thing that remains is to use the precepts 7the lessons74 ,this itself is the only thing to be proud of4 ,but if ,i shall admire the exposition1 what else have ,i been made unless a grammarian instead of a philosopher8 except in one thing1 that ,i am explaining ,chrysippus instead of ,homer4 ,when1 then1 any man says to me1 ,read ,chrysippus to me1 ,i rather blush1 when ,i cannot show my acts like to and consistent with his words4 ,l4 ,whatever things 7rules7 are proposed to you 7for the conduct of life7 abide by them1 as if they were laws1 as if you would be guilty of impiety if you transgressed any of them4 ,and whatever any man shall say about you1 do not attend to it2 for this is no affair of yours4 ,how long will you then still defer thinking yourself worthy of the best things1 and in no matter transgressing the distinctive reason8 ,have you accepted the theorems 7rules71 which it was your duty to agree to1 and have you agreed to them8 what teacher then do you still expect that you defer to him the correction of yourself8 ,you are no longer a youth1 but already a full-grown man4 ,if1 then1 you are negligent and slothful1 and are continually making procrastination after procrastination1 and proposal 7intention7 after proposal1 and fixing day after day1 after which you will attend to yourself1 you will not know that you are not making improvement1 but you will continue ignorant 7uninstructed7 both while you live and till you die4 ,immediately then think it right to live as a full-grown man1 and one who is making proficiency1 and let everything which appears to you to be the best be to you a law which must not be transgressed4 ,and if anything laborious or pleasant or glorious or inglorious be presented to you1 remember that now is the contest1 now are the ,olympic games1 and they cannot be deferred2 and that it depends on one defeat and one giving way that progress is either lost or maintained4 ,socrates in this way became perfect1 in all things improving himself1 attending to nothing except to reason4 ,but you1 though you are not yet a ,socrates1 ought to live as one who wishes to be a ,socrates4 ,,li4 ,the first and most necessary place 7part1 ,greek3 topos7 in philosophy is the use of theorems 7precepts1 ,greek3 theoraemata71 for instance1 that we must not lie2 the second part is that of demonstrations1 for instance1 ,how is it proved that we ought not to lie8 ,the third is that which is confirmatory of these two1 and explanatory1 for example1 ,how is this a demonstration8 ,for what is demonstration1 what is consequence1 what is contradiction1 what is truth1 what is falsehood8 ,the third part 7topic7 is necessary on account of the second1 and the second on account of the first2 but the most necessary and that on which we ought to rest is the first4 ,but we do the contrary4 ,for we spend our time on the third topic1 and all our earnestness is about it2 but we entirely neglect the first4 ,therefore we lie2 but the demonstration that we ought not to lie we have ready to hand4 ,,lii4 ,in every thing 7circumstance7 we should hold these maxims ready to hand3 ,lead me1 ,o ,zeus1 and thou ,o ,destiny1 ,the way that ,i am bid by you to go3 ,to follow ,i am ready4 ,if ,i choose not1 ,i make myself a wretch1 and still must follow4 ,but whoso nobly yields unto necessity1 ,we hold him wise1 and skill'd in things divine4 ,and the third also3 ,o ,crito1 if so it pleases the gods1 so let it be2 ,anytus and ,melitus are able indeed to kill me1 but they cannot harm me4