,,the ,,teaching ,,of ,,epictetus3      
,,being ,,the ',,encheiridion   ,,of    
,,epictetus1' ,,with ,,selections       
,,from ,,the ,,dissertations'   ,,and   
',,fragments4'     ,the name ,epictetus 
is pronounced ep''ik-ti'tus--e as in    
get1 first i as in habit1 second i as in
   police1 u as in but4     ,,translated
 ,,from ,,the ,,greek1   ,,with         
,,introduction ,,and ,,notes1 ,,by   ,t4
 ,w4 ,,rolleston4    ,,new ,,york       
,,home ,,book ,,company1   #de ,,vesey  
,,street4     ,,introduction4   ,but for
 the zeal and ability of one disciple we
 should not now possess any trustworthy 
account of the teaching of ,epictetus4  
,for1 like not a few other sages1 he    
wrote nothing--his teaching was purely  
oral1 delivered1 in the form of lectures
 or discourses1 to the students who came
 to him to receive their education in   
philosophy4 ,one of these students was  
,flavius ,arrianus1 afterwards ,senator 
and ,consul of ,rome1 named by ,lucian  
one among the first of ,roman men1 and  

known to us chiefly as author of the    
best history of ,alexander the ,great   
which was produced in antiquity4 ,that  
history is still extant1 but posterity  
owes ,arrian still more abundant thanks 
for the copious notes of the teaching of
 ,epictetus which he took down from his 
master's lips in ,nicopolis4 ,this      
record he afterwards published in eight 
books 7whereof only four now remain71   
entitled the ,dissertations of          
,epictetus2 and out of these he drew the
 materials for compiling the little     
work1 the ,encheiridion1 or ,manual1 of 
,epictetus1 by which this philosopher   
has hitherto been most generally        
known4#a  ,it is clear that the         
,dissertations were not regarded by     
,arrian as a satisfactory representation
 of the teaching of his master2 that he 
published them1 indeed1 with much       
reluctance1 and only when it appeared   
that unless he did so1 certain imperfect
 versions of his records would be       
established as the sole sources of      

authoritative information about         
,epictetus4 ,these circumstances are    
explained in a dedicatory letter to his 
friend ,lucius ,gellius1 prefixed to the
 edition of the ,dissertations which    
,arrian finally resolved to issue4 ,i   
here translate this document in full3-- 
,arrian to ,lucius ,gellius1 hail4      
,i did not write in literary form and   
composition1    ,greek3 syngraphein the 
words of ,epictetus in the    manner in 
which a man might write such things4    
,neither    have ,i put them forth among
 men1 since1 as ,i say1 ,i did    not   
even write them4 ,but whatever ,i heard 
him speak1    those things ,i endeavored
 to set down in his very words1    so to
 preserve to myself for future times a  
memorial of    his thought and unstudied
 speech4 ,naturally1 therefore1    they 
are such things as one man might say to 
another on    the occasion of the       
moment1 not such as he would put        
together with the idea of finding       
readers long    afterwards4 ,such they  

are1 and ,i know not how without my     
will or knowledge they fell among men4  
,but to me it is no    great matter if  
,i shall appear unequal to composing    
such a    work1 and to ,epictetus none  
at all if any one shall    despise his  
discourse2 for when he spoke it1 it was 
evident that he had but one aim--to stir
 the minds of his    hearers towards the
 best things4 ,and if1 indeed1 the      
words here written should do the same1  
then they will do1    ,i think1 that    
which the words of sages ought to do4   
,but    if not1 yet let those who read  
them know this1 that when    he himself 
spoke them1 it was impossible for the   
hearer    to avoid feeling whatever     
,epictetus desired he should    feel4   
,but if his words1 when they are merely 
words1 have    not this effect1 perhaps 
it is that ,i am in fault1    perhaps it
 could not have been otherwise4         
,farewell6  ,the style of the           
,dissertations1 as they have reached us1
 answers very well to the above account 

of their origin and purpose4 ,they      
contain much that the world should be as
 little willing to neglect as anything  
that ,greek philosophy has left us2 but 
they contain also many repetitions1     
redundancies1 incoherencies2 and are    
absolutely devoid of any sort of order  
or system in their arrangement4 ,each   
chapter has generally something of a    
central theme1 but beyond this all is   
chaos4 ,the same theme will be dwelt on 
again and again in almost the same      
phrases2 utterances of majestic wisdom  
are imbedded in pages of tedious        
argument1 and any grouping of the       
chapters according to a progressive     
sequence of ideas will be looked for in 
vain4  ,under these conditions it was   
evident that the teaching of ,epictetus 
could never win half the influence which
 its essential qualities fitted it to   
exercise4 ,and accordingly1 as another  
and better vehicle for this influence1  
,arrian compiled and condensed from the 
,dissertations the small handbook of the

 ,stoic philosophy known as the         
,encheiridion of ,epictetus4 ,this      
little work has made ,epictetus known to
 very many whom the ,dissertations would
 never have reached4 ,it had the        
distinction--unparalleled in the case of
 any other ,pagan writing1 if we except 
the doubtful ,sententi of ,xystus--of   
being adopted as a religious work in the
 early ,christian ,church4 ,two         
paraphrases of it--still extant--one of 
which was specially designed for the use
 of monastic bodies1 were produced about
 the sixth century ,a4 ,d41 in which    
very few changes were made in the text1 
beyond the alteration of ,pagan names   
and allusions to ,scriptural ones4      
,about the same time it was made the    
subject of an elaborate and lengthy     
commentary by a ,pagan writer1          
,simplicius1 wherein chapter after      
chapter is dissected1 discussed1 and    
explained4 ,it was elegantly rendered   
into ,latin by the well-known scholar of
 the ,renaissance1 ,angelo ,politian1   

who dedicated his translation to        
,lorenzo de' ,medici4 ,down to the      
present day1 as numerous translations   
testify1 it has remained the most usual 
means of access to the thought of       
,epictetus4  ,but inestimable as the    
,encheiridion is1 he who knows it alone 
has gained nothing like all that        
,epictetus has to give4 ,it is a        
compendium2 and although much more      
stirring and forcible than is usual with
 such works1 it cannot give us the      
wealth of interesting allusion1         
reflection1 humor1 the bursts of        
eloquence1 the abrupt and biting style1 
the vivid revelations of personal       
feeling1 which marked the teaching of   
,epictetus in the form in which he      
delivered it4 ,it seems1 therefore1 that
 to make him as accessible as he can be 
to those for whom such things have any  
value or interest1 it were necessary to 
produce from the ,encheiridion and the  
,dissertations a third work1 which      
should have the advantages of each4     

,this is what ,i have endeavored to do  
in the present work4 ,in it the whole of
 the ,encheiridion is given1 and the    
divisions of subject-matter into which  
the ,encheiridion falls have been       
observed by the division of my          
translation into five ,books1           
corresponding with the natural divisions
 of the ,encheiridion--,book ,i41       
treating of the first principles of the 
,stoic philosophy2 ,book ,,ii41 dealing 
with the general application of these   
principles to life2 ,book ,,iii41 with  
man's relations to his fellow-man2 ,book
 ,,iv41 with his relations to ,god2     
,book ,v41 containing1 besides a couple 
of concluding chapters1 chiefly         
practical counsels of behavior on       
various particular occasions1 and obiter
 dicta on the use of the faculties4     
,such is the scheme of arrangement      
suggested by the ,encheiridion2 and ,i  
have filled it in by setting among the  
chapters of the ,encheiridion chapters  
or passages from the ,dissertations1    

selected for their relevancy to the     
matter in hand4 ,in fact1 ,i have       
reversed the process by which the       
,encheiridion came into being4 ,it was  
condensed out of the ,dissertations3 ,i 
have expanded it again by drawing into  
it a large quantity of material from the
 original work1 and subjecting the new  
matter thus gained to the system and    
order of sequence which ,i found to     
prevail in the ,encheiridion4 ,the      
passages or chapters taken from the     
,dissertations are those which seemed to
 me most characteristic of the          
philosophy or the personality of        
,epictetus1 and ,i have made it my aim  
to omit nothing which is essential to a 
full and clear understanding of the     
message he had to deliver to his        
generation4 ,of course there is plenty  
of room for differences of opinion as to
 the manner in which this conception has
 been here carried out2 but ,i hope that
 the present attempt may do something to
 win a larger audience for his teaching 

than former editions could1 in the      
nature of the case1 obtain4 ,if this    
hope should prove to be well founded1 ,i
 shall expect1 some day1 to give the    
present ,english version a counterpart  
in a ,greek text arranged on the same   
lines4  ,i may add here that the reader 
will find an ,index at the end of this  
volume1 in which every paragraph is     
referred to its original source in the  
,dissertations1 ,encheiridion1 or       
,fragments--the references applying to  
,schweighuser's standard edition of     
,epictetus4#b  ,as regards the style of 
my translation1 ,i hope the tinge of    
archaism ,i have given it will be felt  
to suit the matter4 ,i could think of no
 idiom so varied1 so flexible even down 
to its use of various grammatical forms1
 so well suited alike to colloquy1 or   
argument1 or satire1 or impassioned     
eloquence1 as ,elizabethan ,english4    
,so much to make the plan of the present
 work understood2 and the reader may    
perhaps wish that ,i would now leave him

 to the study of it4 ,but there is much 
in ,epictetus the significance of which 
will not appear to any one who is       
unacquainted with the general system of 
,stoic philosophy which formed the basis
 of ,epictetus's ethical teaching4 ,and 
,i hope that the reader will prefer to  
have such information as is necessary   
given him in the form of a general      
introduction rather than in that of a   
multitude of notes4  ,the founder of the
 ,stoic philosophy was ,zeno1 a native  
of ,cyprus1 who taught in ,athens1 about
 #cjj ,b4 ,c41 in that frescoed arcade1 
or ,stoa1 which gave its name to his    
school4 ,his birthplace is worth noting1
 for ,zeno lived at the beginning of    
that epoch1 himself one of the first    
products of it1 in which the influence  
of the ,east became strongly apparent in
 ,greek thought2 the period called      
,hellenistic in contradistinction to the
 purely ,hellenic period which ended in 
the conquests of the ,macedonians4 ,in  
many ways the conditions of life in the 

,hellenistic period formed the most     
favorable milieu possible for the       
development of ,greek thought upon the  
only lines which1 after ,aristotle1 it  
could fruitfully pursue2 and this not in
 spite of1 but even because of1 the     
great degradation of political and      
social life from which all ,hellendom   
then suffered4 ,what the democratic     
polities were like1 on which was laid   
the problem of confronting ,philip of   
,macedon1 we may conjecture from the    
history of the best known and assuredly 
not the worst of them1 ,athens4 ,and the
 best type of ,athenian whose rise to   
power was favored by the conditions of  
this time and place was ,demosthenes3   
,demosthenes1 the grand historical      
warning to all peoples against          
committing their destinies to           
professional orators2 the statesman     
whose doubtless real veneration for his 
country and her past served only to make
 him a more mischievous counselor in her
 present difficulties2 whose splendid   

power as a wielder of words was scarcely
 more signal than his incapacity and    
cowardice when he was called upon to    
match those words with deeds4 ,athens1  
entangling the ,thebans in an alliance  
against ,macedon1 and then leaving them 
to face ,alexander alone2 deifying      
,demetrius the ,besieger for driving out
 a ,macedonian garrison1 and allotting  
him the ,parthenon itself to be his     
lodging and the scene of his unspeakable
 profligacies2 murdering ,phocion1 the  
one man who dared to bring sincerity and
 virtue to her service--,athens was a   
type of the ,greek ,states of this      
epoch3 too unprincipled for democratic  
government1 too contentious for         
despotism1 too vain to submit to foreign
 rule1 too lacking in valor1 purpose1   
union1 to resist it with effect4        
,whatever the causes of the change may  
have been1 the conditions of public life
 in this ,hellenistic period were       
certainly very different from those     
which prevailed1 albeit with decadence1 

before that vast breaking up of         
boundaries and destruction of political 
systems involved in the ,macedonian     
conquests4 ,the successful and inspiring
 conflict with ,persia waged by the     
,hellenic ,states had for a time made   
all ,greek hearts to beat with one      
aspiration1 and had brought to the front
 a race of leaders who were capable of  
subduing the ,greek democracies to their
 own steadfast and statesmanlike        
purposes4 ,public life was then not only
 a possible but even the most natural   
career for a man of talent and probity4 
,the small size of the ,greek ,states   
gave almost every such man an           
opportunity of action1 and so keen and  
universal was the interest in politics  
that it threatened to lead ,greek       
philosophy into a region in which       
philosophy is very apt to lose its      
vitalizing connection with human        
consciousness and experience1 and to    
stiffen into barren speculation4 ,in a  
word1 man1 as an individual1 began to be

 too much lost sight of in the          
consideration of man as a citizen2 his  
uses1 his duties1 the whole worth and   
significance of his life1 came to be    
estimated too exclusively by his        
relations to the visible society about  
him4 ,it was when the great ,stoic      
,chrysippus found himself obliged to    
stand aloof from all participation in   
politics--,for if ,i counsel honorably  
,i shall offend the citizens1 and if    
basely1 the ,gods--that such men as he  
were led to ask themselves3 ,is there   
then any sphere of human endeavor out of
 the reach of the tyranny of            
circumstance8 ,if ,i cannot be a        
citizen1 what am ,i worth then simply as
 a man8 ,if ,i can be nothing to my     
fellows1 what can ,i be to ,god8 ,to a  
state of things1 then1 which1 speaking  
broadly1 made public life impossible to 
honest men1 we owe the noblest ethical  
system of antiquity2 to the enforced    
concentration of thought upon the       
individual we owe a certain note of     

universality till then absent from      
,hellenic thought4  ,but stoicism was   
not the only product of the speculation 
of this period4 ,side by side with it   
there started into being two other      
systems of philosophy1 the necessity for
 combating which was doubtless of       
immense service to its development4     
,these were ,epicureanism and           
,pyrrhonism2 and as the reader will find
 ,epictetus much concerned with each of 
them1 it may be desirable that ,i should
 give some brief account of their       
cardinal doctrines4  ,epicurus was an   
,athenian4 ,after some residence in     
,lesbos and ,lampsacus1 he began to     
teach in his native city about the year 
#cjf ,b4 ,c4 ,his ethical views1 which  
are all that concern us here1 were of a 
distinctly unelevating nature4          
,pleasure1 ,greek3 hdon1 was pronounced 
to be for each man the end and aim of   
his being1 and the only rational motive 
of action4 ,this1 however1 was not the  
pleasure of the voluptuary--its highest 

forms1 according to ,epicurus1 were     
gained in ,greek3 ataraxia and ,greek3  
aponia--that is1 a cheerful and         
unanxious temperament1 with leisure for 
contemplation1 ends not attainable by   
the criminal who lives in constant fear 
of detection1 or the luxurious liver in 
whom satiety produces disgust and       
weariness4  ,certain bodily conditions  
were1 however1 regarded as objects in   
themselves1 and partaking of the nature 
of the absolutely good2 and all         
entanglement in human relationships was 
discountenanced for the disturbance and 
distress which such relationships were  
liable to cause4 ,these doctrines were  
put in practice by their teacher in     
inuring himself to a hermit-like        
simplicity and abstemiousness of life2  
and his life was philosophically        
consistent with his doctrines1 for it is
 clear that the end of ,pleasure will be
 most surely gained by him who has      
fewest wants to gratify4 ,but though the
 lives of ,epicurus and his immediate   

followers were exceptionally sober and  
strict1 the total effect of his doctrine
 could not but have been evil4 ,they    
were purely egoistic in this            
tendency--they centered each man's      
activity and interest upon himself      
alone1 they bade him take no thought for
 any other earthly or heavenly thing1   
and taught him that this ideal of       
indifference was realized in its full   
perfection by the ,gods1 who dwelt apart
 in divine repose while blind necessity 
had its way with human destiny4  ,pyrrho
 of ,elis1 a rather earlier teacher than
 ,zeno or ,epicurus1 who is said to have
 studied philosophy under ,indian       
,gymnosophists and ,chaldean ,magi1 was 
the originator in ,european thought of a
 great and permanent philosophic        
movement4 ,his school was inspired by   
the ,geist der stets verneint1 and the  
term ,skeptic was first devised to      
describe its attitude4 ,its strength is 
in a discovery which inevitably takes   
place when men begin to reflect upon    

their own mental operations--the        
discovery1 namely1 that1 given a        
perceiving mind and a perceived object1 
it is always possible for the former1 if
 it has the power of introspection1 to  
doubt whether it has received a really  
true and faithful impression of the     
latter4 ,how can we be assured that     
external objects are as we perceive     
them8 ,how can we even be assured that  
there is any principle of constancy in  
their relations to our consciousness8   
,the senses often delude us2 we are     
convinced1 in dreams1 of the reality of 
appearances which1 nevertheless1 have no
 reality---why may not all perception be
 a delusion8 ,why may not even our sense
 of the validity of inference and of the
 truth of the axioms of geometry be a   
pure hallucination8 ,with these         
searching questions the ,skeptic cut at 
the root of all belief1 and the problems
 which they raise have dominated        
philosophy down to the present day4 ,nor
 in two thousand years has any logical  

answer to them ever been found4 ,lotze1 
the last thinker of really first-rate   
powers that the world has seen1         
practically abandons all inquiry into   
theories of perception1 and starts with 
the assumption that we are living in a  
kosmos1 not a chaos2 that the order1    
coherence1 reason in things to which    
consciousness testifies1 are realities4 
,in antiquity1 ,i may add1 the profound 
problems raised by ,pyrrhonism do not   
seem to have been very profoundly       
apprehended either by the ,pyrrhonists  
or their opponents4 ,the latter had     
nothing better to appeal to than that   
notoriously feeble resource1 the        
argumentum ad hominem4 ,if the          
,pyrrhonist distrusted the evidence of  
his senses1 they asked1 why did he avoid
 walking over precipices or into the    
sea1 or eat bread instead of earth1 or  
in any way make choice of means for     
ends8 ,the ,pyrrhonist's answer was     
equally superficial4 ,it anticipated the
 famous formula of ,bishop ,butler4     

,probability1 argued they1 was the guide
 of life--having observed certain       
results to follow from certain          
antecedents1 the prudent man will shape 
his course in life accordingly1         
although1 as a matter of theory and     
speculation1 he may refuse to believe in
 the constancy of nature4 ,this answer  
involves a clear inconsistency4 ,it     
involves even a greater assumption than 
that which the ,pyrrhonist refused to   
make as to the credibility of his       
perceptions--the assumption of the      
credibility of his recollections4 ,to   
the thorough-going ,skeptic there is no 
such thing as past experience--he is1 as
 it were1 new-born at each instant of   
his life4  ,such1 in outline1 were the  
systems against which the ,stoic        
philosophy had to make good its position
 in the ancient world4 ,from the first  
there seems to have been no doubt of its
 ability to do so1 although1 unhappily1 
the records which have been preserved of
 the teaching of its earliest days are  

few and obscure4 ,the writings of ,zeno1
 the founder of ,stoicism1 and of       
,chrysippus1 his immediate successor in 
the leadership of the school1 have      
utterly perished1 while of ,cleanthes1  
the third of the early ,stoic teachers1 
very little remains beyond the profound 
and majestic ,hymn to ,zeus1 of which ,i
 have given a translation in this work4 
,the complete loss of the hundreds of   
treatises produced by ,chrysippus is    
especially to be regretted1 as he       
appears to have taken the main part in  
giving shape and system to the ,stoic   
philosophy4 ,had ,chrysippus not been1  
the ,stoa had not been1 was a proverbial
 saying which testifies to his fame4    
,however1 from the accounts of ancient  
philosophers in ,diogenes ,lertius1 from
 ,plutarch1 ,seneca1 ,cicero1 and a few 
other authorities1 we can learn pretty  
clearly what the framework of the ,stoic
 system had grown to be long before     
,epictetus began to study it4  ,in      
antiquity1 a philosophic system was     

expected to have something to say for   
itself on three different branches of   
study--,logic1 ,physics 7which included 
cosmogony and theology71 and ,ethics4   
,we think of the ,stoics chiefly in     
connection with the last-named of these 
subjects1 but they were no less eminent 
in the others1 and ,chrysippus1 in      
particular1 was held to have done so    
much for the science of logic that a    
saying was current--,if there were      
dialectic among the ,gods1 it must be   
the dialectic of ,chrysippus4 ,of the   
,stoic contributions to this science1   
scarcely any record remains4  ,of their 
physical system1 however1 much is known1
 and the reader of ,epictetus needs to  
be acquainted with its general features4
 ,these were borrowed from an earlier   
thinker1 ,heracleitus1 whose central    
doctrine was that the universe was an   
eternal flux and transition2 everything 
was in a state of becoming1 ein         
,werdendes4 ,at the beginning of things1
 so far as they can be said to have any 

beginning1 is the ,deity in his purest  
manifestation1 which1 be it observed1 is
 a strictly material one1 a sublimated  
and ethereal fire1 ,greek3 aitherdes    
pyr4 ,in this fire dwelt the divine     
creative thought and impulse4 ,the first
 step in that process of differentiation
 in which development consists is the   
production of vapor1 which condensed    
into water4 ,two elementary forces play 
their part in these operations--a       
movement towards within1 and a movement 
towards without1 the one a densifying1  
the other an expanding and straining    
force 7,greek3 tonos74 ,the former gives
 us solidity in matter1 the other the   
qualities and energies of matter4 ,thus1
 by various degrees of density1 we get  
earth1 water1 atmospheric air1 and from 
air1 the common element of earthly fire2
 and these elements in their various    
combinations1 with their various        
attributes and powers1 gradually produce
 the successive stages of organic life4 
,though all these proceed from the      

substance of the ,divine ,being1 the    
,stoics recognized1 in the derived      
substance which make up the universe as 
we have it now1 various degrees of      
purity1 of affinity to their original   
source4 ,man's body1 for instance1 with 
its passions and affections1 lies       
comparatively far from the divine2 but  
his soul is a veritable ray of the      
primitive fire1 ,deus in corpore humano 
hospitans4 ,the popular mythology of the
 day was entirely rejected by the       
,stoics1 although1 as ,professor        
,mahaffy points out1 they never         
attempted to discredit orthodoxy1 but1  
on the contrary1 used its myths and     
ceremonies with the utmost reverence as 
vehicles of profound religious truths4  
,but they certainly believed in         
intelligences above man1 yet below the  
one ,supreme ,being2 thus the stars and 
the lightning 7the reader will observe  
the allusions in the ,hymn of           
,cleanthes7 are in some sense           
divinities1 by virtue of the supposed   

purity of their fiery essence4  ,thus   
from the one primitive divine element   
the ,kosmos1 with all its hierarchy of  
being1 is evolved4 ,but in the ,stoic   
system ,greek3 panta rhei1#c there is no
 continuance in any one condition4 ,as  
in the normal life of all earthly       
creatures there comes a certain climax  
or turning point1 after which the forces
 of decay gain slowly but surely on     
those of growth and resistance1 so also 
runs the history of the universe which  
includes them all4 ,one by one the steps
 by which it was formed shall be        
retraced1 and the derived substances    
which compose it consumed and           
re-absorbed by that from which they     
sprang4 ,from matter in its grossest    
form to its purest1 from earth and stone
 and water to the highest intelligence  
in men and dmons and ,gods1 nothing     
shall escape this doom of dissolution2  
everything shall yield up its separate  
existence1 until at last the            
indestructible element of that primeval 

fire is again the sole being that       
remains1 and ,zeus is alone in the      
conflagration1 self-contemplating in the
 solitudes of thought4 ,but this is not 
the end4 ,there is no end4 ,the plastic 
impulse again resumes its sway1 and soon
 another cycle of world-development and 
world-destruction begins to run its     
course4 ,in the language of ,seneca1    
,when that fatal day1 that necessity of 
the times1 shall have arrived1 and it   
seems good to ,god to make an end of old
 things and ordain the better1 then     
shall the ancient order be revoked and  
every creature be generated anew1 and a 
race ignorant of guilt be given to the  
earth4  ,this was the general physical  
system on which all ,stoics were agreed1
 although there were differences of     
opinion upon minor points2 such as how  
far these successive cycles resembled   
each other8 some asserting that they did
 so in the minutest detail1 others only 
in their larger features4 ,it was a     
system1 for all its superstitions1 not  

without grandeur and truth4 ,at bottom  
it expressed a sense of that phenomenon 
of ebb and flow1 systole and diastole1  
the action and counteraction of balanced
 forces1 which is perhaps the           
profoundest law of life4  ,two questions
 arise in connection with the ,stoic    
cosmogony1 which we must briefly discuss
 before proceeding farther4 ,are we     
justified in terming their view of the  
universe a materialistic one8 and what  
was their doctrine of the destinies of  
the human soul8 ,now it is certainly the
 usual practice among writers on        
philosophy to reckon the ,stoics as     
materialists1 and it is unquestionably  
true that they denied the possibility of
 any existence which was not corporeal4 
,strong as they are on the supremacy of 
the human soul over the human body1     
sharp as is the line with which they    
divide these elements1 yet the          
distinction is a moral1 not a           
metaphysical one--each is an actual     
material substance4 ,but we shall be    

seriously mistaken1 nevertheless1 if we 
place them in the same class with the   
scientific materialists of the present  
day4 ,according to the latter1 ,thought 
is no necessary moment in the universe1 
but merely a product of certain         
accidental combinations of matter1 a    
product which1 when these are dissolved1
 must disappear from existence1 without 
leaving a trace of its presence behind4 
,again1 according to most modern        
opponents of the materialistic view1    
,thought has an independent and immortal
 being--it existed before matter was1   
and would continue to exist if all      
matter were annihilated4 ,the ,stoic    
view differed from each of these modern 
theories4 ,it held ,thought and ,matter 
to be eternal1 inseparable1 and1 indeed1
 strictly identical4 ,being in its      
primitive and purest form was fire1 a   
corporeal substance1 but one exhibiting 
consciousness1 purpose1 will4  ,as to   
the question of the ,stoic view of the  
immortality of the human soul1 it does  

not seem to me to deserve so much       
discussion as it has received from some 
commentators4 ,it is obvious that the   
soul must1 in the end1 share the lot of 
all other existences1 and be resolved   
into the ,divine ,being which was its   
source4 ,the only question that can     
arise is whether this resolution takes  
place at the moment of death1 or whether
 the sense of personal identity persists
 for a certain period beyond that event2
 and this question1 which ,epictetus    
appears to have been wise enough to     
leave an open one1 is philosophically of
 very little importance4 ,the soul is   
immortal1 the individual perishes2 this 
is the conclusion of ,stoicism1 and if  
we know this1 there is little else it   
can much concern us to know4  ,the      
reader who desires to gain a thorough   
knowledge of ,hellenistic philosophy1   
and of the social and political         
conditions in which it throve1 will find
 what he seeks in two works to which ,i 
have to express my large indebtedness4  

,one is ,zeller's ,philosophie der      
,griechen 7,epikureer1 ,stoiker u4      
,skeptiker71#d a monument of ,german    
research and erudition1 in which vast   
masses of original material for the     
study of this most interesting1 but     
neglected1 epoch of the development of  
,european intellect have been brought   
together1 and interpreted with more than
 ,german lucidity and method4 ,the other
 is ,professor ,mahaffy's recent volume1
 ,greek ,life and ,thought1 a study of  
the ,hellenistic period in various      
aspects1 which the scholar will not read
 without profit1 nor the lay-reader     
without pleasure4  ,we turn now to that 
department of the ,stoic philosophy with
 which the reader of ,epictetus is most 
concerned--its ,ethics4  ,the ethical   
question resolves itself into a search  
for the supreme object of human         
endeavor1 the ,summum ,bonum1 the       
absolute and essential good4 ,this1 for 
the ,stoic1 embodied itself in the      
formula1 to live according to ,nature4  

,but what is ,nature8 ,the will of ,god1
 as revealed in the heart and conscience
 of those who seek to know it1 and      
interpreted through the observation in a
 reverent and faithful spirit of the    
facts of life4  ,going into the subject 
more precisely we find certain criteria 
of moral truth established1 ,greek3     
prolpseis1 as they were called1 that is1
 primitive1 original conceptions1 or1 as
 ,i have rendered them in my            
translation1 natural conceptions1 dogmas
 by which all moral questions can be    
tried4 ,if we inquire into the source of
 these ,greek3 prolpseis1 we shall find 
ourselves mistaken in our disposition to
 think that the ,stoics regarded them as
 innate ideas4 ,innate they are not1 for
 the ,stoics held the soul at birth to  
be a tabula rasa1 or blank page1 which  
only experience could fill with         
character and meaning4 ,but as ,seneca  
says in his inquiry1 ,quomodo ad nos    
prima boni honestique notitia           
pervenerit1#e although ,nature alone    

could not teach us these things1 could  
not equip us with the knowledge of them 
before we entered upon life1 yet the    
seeds of this knowledge she does give   
us2 the soul of every man has implanted 
in it a certain aptness or1 indeed1     
necessity to deduce certain universal   
truths from such observation and        
experience as are common to all mankind2
 and these truths1 the ,greek3          
prolpseis1 though not strictly innate1  
have thus an inevitableness and dogmatic
 force not possessed by those which one 
man may reach and another miss in the   
exercise of the ordinary faculties1 by  
argument1 study1 and so forth4 ,by these
 natural conceptions the existence and  
character of ,god1 and the general      
decrees of the moral law1 are considered
 to be affirmed4 ,if we inquire further 
how the ,stoic explained the fact that  
some of these so-called inevitable and  
universal conclusions are denied in all 
sincerity by men like ,epicurus1 who    
were neither bad nor mad1 we strike upon

 the difficulty which confronts all     
systems that aim at setting up any      
absolute body of truth1 expressible in  
human language1 in place of that        
partial1 progressive1 and infinitely    
varied revelation of ,god's mind and    
purpose to which the uncolored facts of 
the world's religious history seem to   
testify4  ,the natural conceptions1 as  
,i have said1 contain the primary       
doctrines of ethics4 ,none of these are 
more important for the ,stoic than that 
which declares essential ,good to lie in
 the active1 not the passive side of    
man2 in the will1 not in the flesh1 nor 
in anything else which the will is      
unable to control4 ,but a certain       
relative and conditional goodness may   
lie in matters which are yet of no      
moment to the spiritual man1 to that    
part of him which seeks the essential   
good4 ,and we must note that when       
,epictetus speaks of certain things as  
good or bad or indifferent1 he is       
generally speaking of them in their     

relation to the spiritual man1 and in   
the most absolute and unconditional     
sense4 ,no evil can happen to the       
essential part of man1 to that side of  
him which is related to the eternal and 
divine1 without his own will4 ,hence the
 death of a beloved friend1 or child1 or
 wife1 is no evil2 and if it be no evil1
 we are forbidden to grieve for it1 or1 
in the most usual phrase with           
,epictetus1 we are not to be troubled or
 confounded by it1 ,greek3 tarassesthai4
 ,but if this utterance should shock our
 natural feelings1 it will do something 
which assuredly ,epictetus never meant  
it to do4 ,it is the soul of man which  
these events cannot injure1 and it is   
the soul which is forbidden to think    
itself injured by them4 ,such love of   
the individual as may be embraced in the
 larger love of the ,all1 of ,god--such 
grief for bereavements and calamities as
 does not overwhelm the inner man 7ii4  
#ai7 in a wave of mortal tumult1 and    
dull his vital sense of the great moral 

ends which he was born to pursue1 is    
repeatedly and explicitly admitted by   
,epictetus4 ,thus1 in iii4 #b1 we have  
him arguing against ,epicurus that there
 are certain natural sympathies between 
man and his kind1 and even convicting   
,epicurus himself of a secret belief in 
these sympathies4 ,epicurus had         
dissuaded his followers from marriage1  
and the bringing-up of children1 on     
account of the grief and anxiety which  
such relations necessarily entail4 ,not 
so the ,stoics--they pressed their      
disciples to enter into the ordinary    
earthly relationships of husband1 or    
wife1 or citizen1 and this without      
pretending to have found any means of   
averting the natural consequences which 
,epicurus dreaded1 although they did    
profess to have discovered something in 
man which made him equal to the         
endurance of them4 ,again1 although the 
condition of ,greek3 apatheia1 of inward
 peace1 of freedom from passions1 is    
again and again represented by          

,epictetus as the mark of the perfect   
sage1 we are told that this ,greek3     
apatheia is something quite different   
from apathy--a man is not to be         
emotionless like a statue4 ,and a third 
passage confirming this view is to be   
found in ,book ,i41 ch4 xi4             
7,schweighuser71 where the conduct of a 
man who was so afflicted by the illness 
of his little daughter that he ran away 
from the house1 and would hear news of  
her only through messages1 is condemned1
 not for the affection and anxiety it   
proved1 but for its utter               
unreasonableness4 ,would you1 asks      
,epictetus1 have her mother and her     
nurse and her pedagogue1 who all love   
her too1 also run away from her1 and    
leave her to die in the hands of persons
 who neither love nor care for her at   
all8 ,there is a grief which is really a
 self-indulgence1 a barren1 absorbing1  
paralyzing grief1 which1 to the soul    
possessed by it1 makes every other thing
 in heaven and earth seem strange and   

cold and trivial4 ,from such grief alone
 ,epictetus would deliver us1 and ,i    
think he would have accepted ,mr4       
,aubrey de ,vere's noble sonnet on      
,sorrow as a thoroughly fit poetic      
statement of ,stoic doctrine on this    
subject3--    ,count each affliction1   
whether light or grave1   ,god's        
messenger sent down to thee2 do thou    
,with courtesy receive him2 rise and    
bow2   ,and1 ere his shadow pass thy    
threshold1 crave   ,permission first his
 heavenly feet to lave2   ,then lay     
before him all thou hast1 allow   ,no   
cloud of passion to usurp thy brow1     
,or mar thy hospitality2 no wave   ,of  
mortal tumult to obliterate   ,the      
soul's marmoreal calmness3 ,grief should
 be   ,like joy1 majestic1 equable1     
sedate1   ,confirming1 cleansing1       
raising1 making free1   ,strong to      
consume small troubles2 to commend      
,great thoughts1 grave thoughts1        
thoughts lasting to the end4  ,but the  
grief that shall do this is a grief that

 must be felt4 ,and ,epictetus assuredly
 never meant to offer the ,stoic        
philosophy as a mere stupefying anodyne4
 ,make the man a ,stoic1 and something  
yet remains to do--to make the ,stoic a 
man4 ,one of these purposes was not more
 the concern of ,epictetus than the     
other4 ,and he pursued both of them with
 a strength1 sincerity1 and sanity of   
thought1 with a power of nourishing the 
heroic fiber in humanity1 which1 to my  
mind1 make him the very chief of ,pagan 
moralists4  ,it is no purpose of mine to
 fill this preface with information     
which the reader can gain without doubt 
or difficulty from the author whom it   
introduces1 and therefore ,i shall leave
 him to discover for himself what the   
positive ethical teaching of ,epictetus 
was like4 ,nor is it1 unhappily1        
possible to say much upon another       
subject on which ,epictetus gives us    
little or no information--his own life  
and circumstances4 ,arrian wrote a      
biography of him1 but it is now entirely

 lost1 and the biographical details     
which have been collected from          
,simplicius1 ,suidas1 ,aulus ,gellius1  
and others are very scanty4 ,he was born
 at ,hierapolis1 in ,phrygia1 and       
became1 how is unknown1 a slave of      
,epaphroditus1 a freedman and favorite  
of ,nero1 who is recorded to have       
treated him with great cruelty4 ,one    
day1 it is said1 ,epaphroditus began    
twisting his leg for amusement4         
,epictetus said1 ,if you go on you will 
break my leg4 ,epaphroditus persisted1  
the leg was broken1 and ,epictetus1 with
 unruffled serenity1 only said1 ,did ,i 
not tell you that you would break my    
leg8 ,this circumstance is adduced by   
,celsus in his famous controversy with  
,origen as an instance of ,pagan        
fortitude equal to anything which       
,christian martyrology had to show2#f   
but it is probably a mere myth which    
grew up to account for the fact         
mentioned by ,simplicius and ,suidas    
that ,epictetus was feeble in body and  

lame from an early age4  ,epaphroditus  
was probably a very bad master1 and as a
 favorite and intimate of ,nero's must  
have been a bad man2 but we have to     
thank him for the fact that ,epictetus1 
while yet a slave1 was sent to attend   
the philosophic lectures of ,musonius   
,rufus1 an eminent ,stoic of ,rome1 whom
 both ,epictetus and ,marcus ,aurelius  
mention with great respect4 ,the system 
of philosophic training had been at this
 time long organized4 ,there were       
masters of repute everywhere1 who       
delivered their instruction in regular  
courses1 received a fixed payment for   
the same1 and under whom crowds of young
 men assembled from far and near to     
study science and ethics--to receive1 in
 short1 what corresponded to a          
university education in those days4 ,the
 curious circumstance that a slave like 
,epictetus could participate in         
advantages of this kind is generally    
explained as the result of a fashionable
 whim which possessed ,roman nobles at  

this time for having philosophers and   
men of culture among their slaves4      
,professor ,mahaffy1 in his ,greek ,life
 and ,thought 7p4 #acb71 commenting on  
the summons of the two philosophers1    
,anaxarchus and ,callisthenes1 to       
console ,alexander after his murder of  
,cleitus1 observes1 that it was probably
 usual to call in philosophers to       
minister professionally in cases of     
affliction4 ,from this1 to making a     
philosopher a regular adjunct to a large
 household1 even as the baron of later  
times kept a fool1 the step is not      
great4 ,but ,epaphroditus1 one thinks1  
must have had frequent reason to rue the
 choice he made in ,epictetus1 if he    
expected his domestic philosopher to    
excuse his misdeeds as ,anaxarchus did  
those of ,alexander on the occasion     
above mentioned4  ,in the year #id ,a4  
,d4 the emperor ,domitian issued a      
decree expelling all philosophers from  
,rome--an easily explainable proceeding 
on his part if there were any large     

number of them who1 in the words of     
,epictetus1 were able to look tyrants   
steadily in the face4 ,epictetus must   
have by this time obtained his freedom  
and set up for himself as a professor of
 philosophy1 for we find him1 in        
consequence of this decree1 betaking    
himself to ,nicopolis1 a city of        
,epirus4 ,here he lived and taught to a 
venerable age1 and here he delivered the
 discourses which ,arrian has reported  
for us4 ,he lived with great simplicity1
 and is said to have had no servant or  
other inmate of his house until he hired
 a nurse for an infant which was about  
to be exposed1 according to the practice
 of those days when it was desired to   
check the inconvenient growth of a      
family1 and which ,epictetus rescued and
 brought up4 ,the date of his death is  
unknown4  ,and now1 reader1 ,i will take
 my leave of you with ,arrian's farewell
 salutation to ,lucius ,gellius1 which1 
literally translated1 is ,be strong4 ,if
 you need it1 ,i know no teacher better 

able to make or keep you so than        
,epictetus4 ,at any rate1 to give him a 
fair chance of doing what it is in him  
to do for ,english-speaking men and     
women is something ,i have regarded as a
 sort of duty1 a discharge of obligation
 for his infinite service to myself2    
which done to the utmost of my powers1  
the fewest forewords are the best4      
,t4 ,w4 ,r4     ,,footnotes3            
,footnote #a3 ,the ,encheiridion of     
,epictetus1 ,translated into            
,english by ,t4 ,w4 ,rolleston4 ,kegan  
,paul1 ,trench1  ,co41 #ahha4           
,footnote #b3 ,epicteti ,dissertationum 
ab ,arriano ,digestarum ,libri ,,iv4    
et ex ,deperditis ,sermonibus           
,fragmenta4 ,post ,io4 ,uptoni          
aliorumque     curas1 denuo ad ,codicum 
,m ,storum fidem recensuit1 ,latina     
,versione1     ,adnotationibus1         
,indicibus illustravit ,johannes        
,schweighuser1     ,lipsi4 ,,mdccxcix4  
,epicteti ,manuale et ,cebetis ,tabula  
,grce et ,latine4 ,schw4                

,,mdccxcviii4      ,there are two       
excellent ,english translations of the  
whole extant     works of               
,epictetus--one by ,mrs4 ,carter1       
published in the last     century1 the  
other by the late ,george ,long1 ,m4 ,a4
 7,bohn ,series71 to     both of which1 
but especially the latter1 ,i desire to 
record my     great obligations4        
,footnote #c3 ,greek3 panta rhei1 all   
flows--the cardinal doctrine     of the 
,heracleitean philosophy4      ,footnote
 #d3 ,an ,english translation of this   
work has lately     appeared4           
,footnote #e3 ,ep4 #abj4 #d4 ff4        
,footnote #f3 ,gregory ,nazianzen1      
commenting on this narrative1           
remarks that it only shows how manfully 
unavoidable sufferings may     be borne4
     ,,cleanthes' ,,hymn ,,to ,,zeus4#a 
,most glorious of the ,immortals1 many  
named1 ,almighty      forever4          
,zeus1 ruler of nature1 that governest  
all things with      law1     ,hail6 for
 lawful it is that all mortals should   

address      ,thee4     ,for we are ,thy
 offspring1 taking the image only of    
,thy      voice1#b as many mortal things
 as live and move upon the      earth4  
,therefore will ,i hymn ,thee1 and sing 
,thy might forever4     ,for ,thee doth 
all this universe that circles round the
      earth obey1 moving whithersoever  
,thou leadest1 and is      gladly swayed
 by ,thee4     ,such a minister hast    
,thou in ,thine invincible hands2--the  
two-edged1 blazing1 imperishable        
thunderbolt4     ,for under its stroke  
all ,nature shuddereth1 and by it       
,thou guidest aright the ,universal     
,reason1 that roams      through all    
things1 mingling itself with the greater
 and      the lesser lights1 till it    
have grown so great1 and      become    
supreme king over all4     ,nor is aught
 done on the earth without ,thee1 ,o    
,god1 nor      in the divine sphere of  
the heavens1 nor in the sea1     ,save  
the works that evil men do in their     
folly--     ,yea1 but ,thou knowest even

 to find a place for      superfluous   
things1 and to order that which is      
disorderly1 and things not dear to men  
are dear to ,thee4     ,thus dost ,thou 
harmonize into ,one all good and evil   
things1 that there should be one        
everlasting ,reason of      them all4   
,and this the evil among mortal men     
avoid and heed not2      wretched1 ever 
desiring to possess the good1 yet they  
nor      see nor hear the universal ,law
 of ,god1 which obeying with      all   
their heart1 their life would be well4  
,but they rush graceless each to his own
 aim1     ,some cherishing lust for     
fame1 the nurse of evil strife1         
,some bent on monstrous gain1     ,some 
turned to folly and the sweet works of  
the flesh1     ,hastening1 indeed1 to   
bring the very contrary of these        
things to pass4     ,but ,thou1 ,o      
,zeus1 the ,all-giver1 ,dweller in the  
darkness      of cloud1 ,lord of        
thunder1 save ,thou men from their      
unhappy folly1     ,which do ,thou1 ,o  

,father1 scatter from their souls2 and  
give them to discover the wisdom1 in    
whose assurance ,thou      governest all
 things with justice2     ,so that being
 honored1 they may pay ,thee honor1     
,hymning ,thy works continually1 as it  
beseems a mortal      man4     ,since   
there can be no greater glory for men or
 ,gods than      this1     ,duly to     
praise forever the ,universal ,law4     
,,note3     ,the bracketed numerals in  
the text refer throughout to the ,notes 
at    the end of the volume2 each       
chapter having1 where notes are         
necessary1    its own chapter of ,notes4
     ,,the ,,teaching ,,of ,,epictetus4 
,,book ,i4   ,,chapter ,i4  ,,the       
,,beginning ,,of ,,philosophy4   #a4    
,wouldst thou be good1 then first       
believe that thou art evil4  #b4 ,the   
beginning of philosophy1 at least with  
those who lay hold of it as they ought  
and enter by the door1#a is the         
consciousness of their own feebleness   
and incapacity in respect of necessary  

things4  #c4 ,for we come into the world
 having by nature no idea of a          
right-angled triangle1 or a             
quarter-tone1 or a semi-tone1 but by a  
certain tradition of art we learn each  
of these things4 ,and thus those who    
know them not1 do not suppose that they 
know them4 ,but good and evil1 and      
nobleness and baseness1 and the seemly  
and the unseemly1 and happiness and     
misfortune1 and what is our concern and 
what is not1 and what ought to be done  
and what not--who hath come into the    
world without an implanted notion of    
these things8 ,thus we all use these    
terms1 and endeavor to fit our natural  
conceptions to every several thing4 ,he 
did well1 rightly1 not rightly1 he      
failed1 he succeeded1 he is unrighteous1
 he is righteous--which of us spareth to
 use terms like these8 ,which of us will
 defer the use of them till he hath     
learned them1 even as ignorant men do   
not use terms of geometry or music8 ,but
 this is the reason of it3 we come into 

the world already1 as it were1 taught by
 ,nature some things in this kind1 and  
setting out from these things we have   
added thereto our own conceit4#b ,for   
how1 saith one1 do ,i not know what is  
noble and what is base8 ,have ,i not the
 notion of it8 ,truly4 ,and do ,i not   
apply it to things severally8 ,you do   
apply it4 ,do ,i not1 then1 apply it    
rightly8 ,but here lies the whole       
question1 and here conceit entereth in4 
,for setting out from things confessed  
by all1 they go on by a false           
application to that which is disputed4  
,for if1 in addition to those things1   
they had gained also this power of      
application1 what would then hinder them
 to be perfect8 ,but now since you think
 that you apply rightly the natural     
conceptions to things severally1 tell   
me1 whence have you this assurance8     
----,because it seems so to me4  ,but to
 another it seems otherwise--and he1    
too1 doth he think his application right
 or not8  ----,he doth think it4  ,can  

ye1 then1 both be rightly applying the  
conceptions in matters wherein your     
opinions contradict each other8  ----,we
 cannot4  ,have you1 then1 aught better 
to show for your application1 or aught  
above this1 that it seemeth so to you8  
,but what else doth a madman do than    
those things that to him seem right8    
,and doth this rule suffice for him8    
----,it doth not suffice4  ,come1 then1 
to that which is above seeming4 ,what is
 this8  #d4 ,behold1 the beginning of   
philosophy is the observation of how men
 contradict each other1 and the search  
whence cometh this contradiction1 and   
the censure and mistrust of bare        
opinion4 ,and it is an inquiry into that
 which seems1 whether it rightly seems2 
and the discovery of a certain rule1    
even as we have found a balance for     
weights1 and a plumb line for straight  
and crooked4 ,this is the beginning of  
philosophy4 ,are all things right to all
 to whom they seem so8 ,but how can     
contradictory things be right8          

----,nay1 then1 not all things1 but     
those that seem to us right4  ,and why  
to you more than the ,syrians1 or to the
 ,egyptians8 ,why more than to me or to 
any other man8 ,not at all more4        
,seeming1 then1 doth not for every man  
answer to ,being2 for neither in weights
 or measures doth the bare appearance   
content us1 but for each case we have   
discovered some rule4 ,and here1 then1  
is there no rule above seeming8 ,and how
 could it be that there were no evidence
 or discovery of things the most        
necessary for men8 ,there is1 then1 a   
rule4 ,and wherefore do we not seek it1 
and find it1 and1 having found it1      
henceforth use it without transgression1
 and not so much as stretch forth a     
finger without it8 ,for this it is1 ,i  
think1 that when it is discovered cureth
 of their madness those that mismeasure 
all things by seeming alone2 so that    
henceforth1 setting out from things     
known and investigated1 we may use an   
organized body of natural conceptions in

 all our several dealings4  #e4 ,what is
 the subject about which we are         
inquiring8 ,pleasure8 ,submit it to the 
rule1 cast it into the scales4 ,now the 
,good must be a thing of such sort that 
we ought to trust in it8 ,truly4 ,and we
 ought to have faith in it8 ,we ought4  
,and ought we to trust in anything which
 is unstable8 ,nay4 ,and hath pleasure  
any stability8 ,it hath not4 ,take it1  
then1 and fling it out of the scales1   
and set it far away from the place of   
the ,good4 ,but if you are dim of sight1
 and one balance doth not suffice1 then 
take another4 ,is it right to be elated 
in what is good8 ,yea4 ,and is it right 
to be elated then in the presence of a  
pleasure8 ,see to it that thou say not  
it is right2 or ,i shall not hold thee  
worthy even of the balance4#c ,thus are 
things judged and weighed1 when the     
rules are held in readiness4 ,and the   
aim of philosophy is this1 to examine   
and establish the rules4 ,and to use    
them when they are known is the task of 

a wise and good man4     ,,chapter ,,ii4
  ,,on ,,the ,,natural ,,conceptions4   
#a4 ,the natural conceptions are common 
to all men1 and one cannot contradict   
another4 ,for which of us but affirms   
that the ,good is profitable1 and that  
we should choose it1 and in all         
circumstances follow and pursue it8     
,which of us but affirms that           
uprightness is honorable and becoming8  
,where1 then1 doth the contradiction    
arise8 ,concerning the application of   
the natural conceptions to things       
severally4 ,when one saith1 ,he did     
well1 he is a worthy man1 and another1  
,nay1 but he did foolishly1 then there  
is a contradiction among men1 one with  
another4 ,and there is the same         
contradiction among the ,jews and the   
,syrians and the ,egyptians and the     
,romans2 not whether that which is      
righteous should be preferred to all    
things and in all cases pursued1 but    
whether this be righteous or            
unrighteous1 to eat the flesh of swine4 

,and ye can discover the same           
contradiction in the matter of ,achilles
 and ,agamemnon4 ,for call them before  
us3 ,what sayest thou1 ,agamemnon1      
,should not that which is right and fair
 come to pass8  ----,that should it4    
,and what sayest thou1 ,achilles1 ,doth 
it not please thee that what is fair and
 right should be done8  ----,of all     
things this doth most please me4  ,then 
make application of your natural        
conceptions4 ,whence arose this dispute8
 ,the one saith3 ,i am not bound to     
deliver up ,chryseis to her father4 ,and
 the other saith3 ,thou art bound4      
,assuredly one of them must ill apply   
the conception of duty4 ,and again the  
one saith3 ,therefore if ,i should      
deliver up ,chryseis1 it is meet that ,i
 take his prize from one of you4 ,and   
the other3 ,wouldst thou1 then1 take    
from me my beloved8 ,he saith3 ,yea1    
even thine4 ,and shall ,i alone1 and ,i 
alone1 have nothing8 ,and thus ariseth  
the contradiction4  #b4 ,what is it1    

then1 to be educated8 ,it is to learn to
 apply the natural conceptions to each  
thing severally according to nature2 and
 further1 to discern that of things that
 exist some are in our own power#a and  
the rest are not in our own power4 ,and 
things that are in our own power are the
 will1 and all the works of the will4   
,and things that are not in our own     
power are the body1 and the parts of the
 body1 and possessions and parents and  
brethren and children and country and1  
in a word1 our associates4 ,where now   
shall we place the ,good8 ,to what      
objects shall we apply it8 ,to those    
which are in our own power8 ,then is    
health not good1 and whole limbs and    
life8 and are not children and parents  
and country8 ,and who will bear with you
 if you say this8 ,let us1 then1        
transfer it to these things4 ,now1 can  
one be happy who is injured1 and has    
missed gaining what is good8 ,he cannot4
 ,and can such a one bear himself       
towards his fellows as he ought8 ,how is

 it possible that he should8 ,for ,i    
have it of nature that ,i must seek my  
own profit4 ,if it profits me to own a  
piece of land1 it profits me to take it 
from my neighbor4 ,if it profits me to  
have a garment1 it profits me to steal  
it from the bath4 ,and hence wars1      
seditions1 tyrannies1 conspiracies4 ,and
 how shall ,i be able to maintain a     
right mind towards ,god8 for if ,i      
suffer injury and misfortune1 it cannot 
be but ,he neglects me4 ,and what have  
,i to do with ,him if ,he cannot help   
me8 ,and1 again1 what have ,i to do with
 ,him if ,he is willing to let me       
continue in the evils in which ,i am8   
,henceforth ,i begin to hate ,him4 ,why1
 then1 do we build temples and set up   
statues to ,zeus as we do to powers of  
evil1 such as ,fever8#b ,and how is ,he 
now the ,saviour and the ,raingiver and 
the ,fruitgiver8 ,and verily1 all this  
follows1 if we place anywhere in        
external things the nature and being of 
the ,good4     ,,chapter ,,iii4  ,,the  

,,master-,,faculty4   #a4 ,of all our   
faculties ye shall find but one that can
 contemplate itself1 or1 therefore1     
approve or disapprove itself4 ,how far  
hath grammar the power of contemplation8
 ,only so far as to judge concerning    
letters4 ,and music8 ,only so far as to 
judge concerning melodies4 ,doth any of 
them1 then1 contemplate itself8 ,not    
one4 ,but when you have need to write to
 your friend1 grammar will tell you how 
to write2 but whether to write or not1  
grammar will not tell4 ,and so with the 
musical art in the case of melodies2 but
 whether it is now meet or not to sing  
or to play1 music will not tell4 ,what1 
then1 will tell it8 ,that faculty which 
both contemplates itself and all other  
things4 ,and what is this8 ,it is the   
faculty of ,reason2 for we have received
 none other which can consider          
itself--what it is1 and what it can1 and
 what it is worth--and all the other    
faculties as well4 ,for what else is it 
that tells us that a golden thing is    

beautiful1 since itself doth not8       
,clearly it is the faculty which makes  
use of appearances4 ,what else is it    
that judges of music and grammar1 and   
the other faculties1 and proves their   
uses1 and shows the fit occasions8 ,none
 else than this4  #b4 ,thus the ,gods1  
as it was fit they should1 place that   
only in our power which is the mightiest
 and master thing1 the right use of     
appearances2 but other things are not in
 our power4 ,was it that they did not   
wish it8 ,i indeed think that had they  
been able they had made over to us those
 things also2 but this they could in no 
way do4 ,for being on the earth1 and    
bound up with this flesh and with these 
associates1 how was it possible that as 
regards these we should not be hindered 
by external things8 ,but what saith     
,zeus8 ,epictetus1 if it were possible1 
,i would have made both this thy little 
body and thy little property free and   
unhampered4 ,but forget not now that    
this is but finely tempered clay1 and   

nothing of thine own4 ,and since ,i     
could not do this1 ,i have given thee a 
part of ourselves1 this power of        
desiring and disliking1 and pursuing1   
avoiding1 and rejecting1 and1 in brief1 
the use of appearances4 ,have a care1   
then1 of this1 hold this only for thine 
own1 and thou shalt never be hindered or
 hampered1 thou shalt not lament1 thou  
shalt not blame1 thou shalt never       
flatter any man4 ,what then8 ,do these  
seem trifling matters8 ,god forbid4 ,are
 you1 then1 not content with them8 ,at  
least ,i pray the ,gods ,i may be4#a    
#c4 ,but now having one thing in our    
power to care for1 and to cleave to1 we 
rather choose to be careful of many     
things1 and to bind ourselves to many   
things1 even to the flesh1 and to       
possessions1 and to brother and friend1 
and child and slave4 ,and being thus    
bound to many things1 they lie heavy on 
us and drag us down4 ,so1 if the weather
 be not fair for sailing1 we sit down   
distraught and are ever peering forth to

 see how stands the wind4 ,it is north4 
,and what is that to us8 ,when will the 
west wind blow8 ,when it shall seem good
 to it1 friend2 or to olus4 ,for it was 
not thee1 but olus whom ,god made       
steward of the winds4#b ,what then8 ,it 
is right to devise how we may perfect   
the things that are our own1 and to use 
the others as their nature is4 ,and     
what1 then1 is their nature8 ,as it may 
please ,god4     ,,chapter ,,iv4  ,,the 
,,nature ,,of ,,the ,,good4   #a4 ,the  
subject for the good and wise man is his
 own master-faculty1 as the body is for 
the physician and the trainer1 and the  
soil is the subject for the husbandman4 
,and the work of the good and wise man  
is to use appearances according to      
,nature4 ,for it is the nature of every 
soul to consent to what is good and to  
reject what is evil1 and to hold back   
about what is uncertain2 and thus to be 
moved to pursue the good and to avoid   
the evil1 and neither way towards what  
is neither good nor evil4 ,for as it is 

not lawful for the money-changer or the 
seller of herbs to reject ,csar's coin1 
but if one present it1 then1 whether he 
will or no1 he must give up what is sold
 for it1 so it is also with the soul4   
,when the ,good appears1 straightway the
 soul is moved towards it1 and from the 
,evil4 ,and never doth the soul reject  
any clear appearance of the good1 no    
more than ,csar's coin4 ,on this hangeth
 every movement both of ,god and man4   
#b4 ,the nature and essence of the ,good
 is in a certain disposition of the     
,will2 likewise that of the ,evil4      
,what1 then1 are outward things8 ,matter
 for the ,will1 about which being       
occupied it shall attain its own good or
 evil4 ,how shall it attain the ,good8  
,through not being dazzled with         
admiration of what it works on4#a ,for  
our opinions of this1 when right1 make  
the will right1 and when wrong make it  
evil4 ,this law hath ,god established1  
and saith1 ,if thou wouldst have aught  
of good1 have it from thyself4  #c4 ,if 

these things are true 7and if we are not
 fools or hypocrites71 that ,good1 for  
man1 lies in the ,will1 and likewise    
,evil1 and all other things are nothing 
to us1 why are we still troubled8 why do
 we fear8 ,the things for which we have 
been zealous are in no other man's      
power2 and for the things that are in   
others' power we are not concerned4     
,what difficulty have we now8 ,but      
direct me1 sayest thou4 ,and why shall  
,i direct thee8 hath not ,god directed  
thee8 hath ,he not given thee that which
 is thine own unhindered and unhampered1
 and hindered and hampered that which is
 not thine own8 ,and what direction1    
what word of command didst thou receive 
from ,him when thou camest thence8 ,hold
 fast everything which is thine         
own--covet not that which is alien to   
thee4 ,and faithfulness is thine1 and   
reverence is thine3 who1 then1 can rob  
thee of these things8 ,who can hinder   
thee to use them1 if not thyself8 ,but  
thyself can do it1 and how8 ,when thou  

art zealous about things not thine own1 
and hast cast away the things that are4 
,with such counsels and commands from   
,zeus1 what wilt thou still from me8 ,am
 ,i greater than he8 am ,i more worthy  
of thy faith8 ,but if thou hold to these
 things1 of what others hast thou need8 
,but perchance these are none of his    
commands8 ,then bring forward the       
natural conceptions1 bring the proofs of
 the philosophers1 bring the things thou
 hast often heard1 bring the things that
 thyself hast spoken1 bring what thou   
hast read1 bring what thou hast         
pondered4     ,,chapter ,v4  ,,the      
,,promise ,,of ,,philosophy4   #a4 ,of  
things that exist1 some are in our own  
power1 some are not in our own power4   
,of things that are in our own power are
 our opinions1 impulses1 pursuits1      
avoidances1 and1 in brief1 all that is  
of our own doing4 ,of things that are   
not in our own power are the body1      
possessions1 reputation1 authority1 and1
 in brief1 all that is not of our own   

doing4 ,and the things that are in our  
own power are in their nature free1 not 
liable to hindrance or embarrassment1   
while the things that are not in our own
 power are strengthless1 servile1       
subject1 alien4  #b4 ,remember1 then1 if
 you hold things by their nature subject
 to be free1 and things alien to be your
 proper concern1 you will be hampered1  
you will lament1 you will be troubled1  
you will blame ,gods and men4 ,but if   
you hold that only to be your own which 
is so1 and the alien for what it is1    
alien1 then none shall ever compel you1 
none shall hinder you1 you will blame no
 one1 accuse no one1 you will not do the
 least thing unwillingly1 none shall    
harm you1 you shall have no foe1 for you
 shall suffer no injury4  #c4 ,aiming1  
then1 at things so high1 remember that  
it is no moderate passion wherewith you 
must attempt them1 but some things you  
must utterly renounce1 and put some1 for
 the present1 aside4 ,for if1 let us    
say1 you aim also at this1 to rule and  

to gather riches1 then you are like1    
through aiming at the chief things also1
 to miss these lower ends2 and shall    
most assuredly miss those others1       
through which alone freedom and         
happiness are won4 ,straightway1 then1  
practice saying to every harsh          
appearance--,thou art an ,appearance and
 not at all the thing thou appearest to 
be4 ,then examine it1 and prove it by   
the rules you have1 but first and above 
all by this1 whether it concern         
something that is in our own power1 or  
something that is not in our own power4 
,and if the latter1 then be the thought 
at hand3 ,it is nothing to ,me4         
,,chapter ,,vi4  ,,the ,,way ,,of       
,,philosophy4   #a4 ,a certain ,roman   
having entered with his son and listened
 to one lecture1 ,this1 said ,epictetus1
 is the manner of teaching2 and he was  
silent4 ,but when the other prayed him  
to continue1 he spake as follows3--     
,every art is wearisome1 in the learning
 of it1 to the untaught and unskilled4  

,yet things that are made by the arts   
immediately declare their use1 and for  
what they were made1 and in most of them
 is something attractive and pleasing4  
,and thus when a shoemaker is learning  
his trade it is no pleasure to stand by 
and observe him1 but the shoe is useful1
 and moreover not unpleasing to behold4 
,and the learning of a carpenter's trade
 is very grievous to an untaught person 
who happens to be present1 but the work 
done declares the need of the art4 ,but 
far more is this seen in music1 for if  
you are by where one is learning1 it    
will appear the most painful of all     
instructions2 but that which is produced
 by the musical art is sweet and        
delightful to hear1 even to those who   
are untaught in it4 ,and here we        
conceive the work of one who studies    
philosophy to be some such thing1 that  
he must fit his desire to all events1 so
 that nothing may come to pass against  
our will1 nor may aught fail to come to 
pass that we wish for4 ,whence it       

results to those who so order it1 that  
they never fail to obtain what they     
would1 nor to avoid what they would not1
 living1 as regards themselves1 without 
pain1 fear1 or trouble2 and as regards  
their fellows1 observing all the        
relations1 natural and acquired2 as son 
or father1 or brother or citizen1 or    
husband or wife1 or neighbor or         
fellow-traveler1 or prince or subject4  
,such we conceive to be the work of one 
who pursues philosophy4 ,and next we    
must inquire how this may come about4   
#b4 ,we see1 then1 that the carpenter   
becomes a carpenter by learning         
something1 and by learning something the
 pilot becomes a pilot4 ,and here also  
is it not on this wise8 ,is it enough   
that we merely wish to become good and  
wise1 or must we not also learn         
something8 ,we inquire1 then1 what we   
have to learn8  #c4 ,the philosophers   
say that1 before all things1 it is      
needful to learn that ,god is1 and      
taketh thought for all things2 and that 

nothing can be hid from ,him1 neither   
deeds1 nor even thoughts or wishes4     
,thereafter1 of what nature the ,gods   
are4 ,for whatever they are found to be1
 he who would please and serve them must
 strive1 with all his might1 to be like 
unto them4 ,if the ,divine is faithful1 
so must he be faithful2 if free1 so must
 he be free2 if beneficent1 so must he  
be beneficent2 if high-minded1 so must  
he be high-minded2 so that thus         
emulating ,god1 he shall both do and    
speak the things that follow            
therefrom4#a  #d4 ,whence1 then1 shall  
we make a beginning8 ,if you will       
consider this with me1 ,i shall say1    
first1 that you must attend to the sense
 of words4#b  ----,so ,i do not now     
understand them8  ,you do not4          
----,how1 then1 do ,i use them8  ,as the
 unlettered use written words1 or as    
cattle use appearances2 for the use is  
one thing and understanding another4    
,but if you think you understand1 then  
take any word you will1#c and let us try

 ourselves1 whether we understand it4   
,but it is hateful to be confuted1 for a
 man now old1 and one who1 perhaps1 hath
 served his three campaigns6 ,and ,i too
 know this4 ,for you have come to me now
 as one who lacketh nothing4 ,and what  
could you suppose to be lacking to you8 
,wealth have you1 and children1 and it  
may be a wife1 and many servants2 ,csar 
knows you1 you have won many friends in 
,rome1 you give every man his due1 you  
reward with good him that doeth good to 
you1 and with evil him that doeth evil4 
,what is still lacking to you8 ,if1 now1
 ,i shall show you that you lack the    
greatest and most necessary things for  
happiness1 and that to this day you have
 cared for everything rather than for   
what behooved you2 and if ,i crown all  
and say that you know not what ,god is  
nor what man is1 nor ,good nor          
,evil2--and what ,i say of other things 
is perhaps endurable1 but if ,i say you 
know not your own self1 how can you     
endure me1 and bear the accusation1 and 

abide here8 ,never--but straightway you 
will go away in anger4 ,and yet what    
evil have ,i done you8 ,unless the      
mirror doth evil to the ill-favored man1
 when it shows him to himself such as he
 is1 and unless the physician is thought
 to affront the sick man when he may say
 to him3 ,man1 dost thou think thou     
ailest nothing8 ,thou hast a fever3 fast
 to-day and drink water4 ,and none      
saith1 ,what an affront4 ,but if one    
shall say to a man3 ,thy pursuits art   
inflamed1 thine avoidances are mean1 thy
 purposes are lawless1 thy impulses     
accord not with nature1 thine opinions  
are vain and lying--straightway he goeth
 forth and saith1 ,he affronted me4  #e4
 ,we follow our business as in a great  
fair4 ,cattle and oxen are brought to be
 sold2 and the greater part of the men  
come some to buy1 some to sell2 and few 
are they who come for the spectacle of  
the fair1--how it comes to pass1 and    
wherefore1 and who are they who have    
established it1 and to what end4 ,and so

 it is here1 too1 in this assembly of   
life4 ,some1 indeed1 like cattle1       
concern themselves with nothing but     
fodder2 even such as those that care for
 possessions and lands and servants and 
offices1 for these are nothing more than
 fodder4 ,but few are they who come to  
the fair for love of the spectacle1 what
 the world is and by whom it is         
governed4 ,by no one8 ,and how is it    
possible that a state or a house cannot 
endure1 no not for the shortest time1   
without a governor and overseer1 but    
this so great and fair fabric should be 
guided thus orderly by chance and       
accident8 ,there is1 then1 one who      
governs4 ,but what is his nature8 and   
how doth he govern8 and we1 that were   
made by him1 what are we1 and for what  
are we8 or have we at least some        
intercourse and link with him1 or have  
we none8 ,thus it is that these few are 
moved1 and thenceforth study this alone1
 to learn about the fair1 and to depart4
 ,what then8 they are mocked by the     

multitude4 ,and in the fair1 too1 the   
observers are mocked by the traders2 and
 had the cattle any reflection they     
would mock all those who cared for      
anything else than fodder4     ,,chapter
 ,,vii4  ,,to ,,the ,,learner4   #a4    
,remember that pursuit declares the aim 
of attaining the thing pursued1 and     
avoidance that of not falling into the  
thing shunned2 and he who fails in his  
pursuit is unfortunate1 and it is       
misfortune to fall into what he would   
avoid4 ,if now you shun only those      
things in your power which are contrary 
to ,nature1 you shall never fall into   
what you would avoid4 ,but if you shun  
disease or death or poverty1 you shall  
have misfortune4  #b4 ,turn away1 then1 
your avoidance from things not in our   
power1 and set it upon things contrary  
to ,nature which are in our power4 ,and 
let pursuit for the present be utterly  
effaced2 for if you are pursuing        
something that is not in our power1 it  
must needs be that you miscarry1 and of 

things that are1 as many as you may     
rightly aim at1 none are yet open to    
you4 ,but use only desire and aversion1 
and that indeed lightly1 and with       
reserve1 and indifferently4  #c4 ,no    
great thing cometh suddenly into being1 
for not even a bunch of grapes can1 or a
 fig4 ,if you say to me now3 ,i desire a
 fig1 ,i answer that there is need of   
time3 let it first of all flower1 and   
then bring forth the fruit1 and then    
ripen4 ,when the fruit of a fig-tree is 
not perfected at once1 and in a single  
hour1 would you win the fruit of a man's
 mind thus quickly and easily8 ,even if 
,i say to you1 expect it not4  #d4 ,to  
fulfill the promise of a man's nature is
 itself no common thing4 ,for what is a 
man8 ,a living creature1 say you2       
mortal1 and endowed with ,reason4 ,and  
from what are we set apart by ,reason8  
,from the wild beasts4 ,and what others8
 ,from sheep and the like4 ,look to it1 
then1 that thou do nothing like a wild  
beast1 for if thou do1 the man in thee  

perisheth1 thou hast not fulfilled his  
promise4 ,look to it1 that thou do      
nothing like a sheep1 or thus too the   
man hath perished4 ,what1 then1 can we  
do as sheep8 ,when we are gluttonous1   
sensual1 reckless1 filthy1 thoughtless1 
to what are we then sunken8 ,to sheep4  
,what have we lost8 ,our faculty of     
,reason4 ,and when we are contentious1  
and hurtful1 and angry1 and violent1 to 
what are we sunken8 ,to wild beasts4    
,and for the rest some of us are great  
wild beasts1 and some of us little and  
evil ones2 whereby we may say1 ,let me  
at least be eaten by a lion4#a ,but     
through all these things the promise of 
the man's nature has been ruined4  #e4  
,for when is a complex proposition      
safe8#b ,when it fulfills its promise4  
,so that the validity of a complex      
proposition is when it is a complex of  
truths4 ,and when is a disjunctive safe8
 ,when it fulfills its promise4 ,and    
when are flutes1 or a lyre1 or a horse1 
or a dog8 ,what marvel is it1 then1 if a

 man also is to be saved in the same    
way1 and perish in the same way8  #f4   
,but each thing is increased and saved  
by the corresponding works--the         
carpenter by the practice of carpentry1 
the grammarian by the study of grammar2 
but if he use to write ungrammatically1 
it must needs be that his art shall be  
corrupted and destroyed4 ,thus1 too1 the
 works of reverence save the reverent   
man1 and those of shamelessness destroy 
him4 ,and works of faithfulness save the
 faithful man1 and the contrary destroy 
him4 ,and men of the contrary character 
are strengthened therein by contrary    
deeds2 the irreverent by irreverence1   
the faithless by faithlessness1 the     
reviler by reviling1 the angry by anger1
 the avaricious by unfair giving and    
taking4  #g4 ,know1 that not easily     
shall a conviction arise in a man unless
 he every day speak the same things and 
hear the same things1 and at the same   
time apply them unto life4  #h4 ,every  
great power is perilous to beginners4   

,thou must bear such things according to
 thy strength4 ,but ,i must live        
according to ,nature8 ,that is not for a
 sick man4#c ,lead thy life as a sick   
man for a while1 so that thou mayest    
hereafter live it as a whole man4 ,fast1
 drink water1 abstain for a while from  
pursuit of every kind1 in order that    
thou mayest pursue as ,reason bids4 ,and
 if as ,reason bids1 then when thou     
shalt have aught of good in thee1 thy   
pursuit shall be well4 ,nay1 but we     
would live as sages and do good to men4 
,what good8 ,what wilt thou do8 ,hast   
thou done good to thyself8 ,but thou    
wouldst exhort them8 ,and hast thou     
exhorted thyself8#d ,thou wouldst do    
them good--then do not chatter to them1 
but show them in thyself what manner of 
men philosophy can make4 ,in thy eating 
do good to those that eat with thee1 in 
thy drinking to those that drink1 by    
yielding and giving place to all1 and   
bearing with them4 ,thus do them good1  
and not by spitting thy bile upon them4 

,,chapter ,,viii4  ,,the ,,cynic4   #a4 
,one of his pupils1 who seemed to be    
drawn towards the way of ,cynicism1     
inquired of ,epictetus what manner of   
man the ,cynic ought to be1 and what was
 the natural conception of the thing4   
,and ,epictetus said3 ,let us look into 
it at leisure4 ,but so much ,i have now 
to say to you1 that whosoever shall     
without ,god attempt so great a matter  
stirreth up the wrath of ,god against   
him1 and desireth only to behave himself
 unseemly before the people4 ,for in no 
well-ordered house doth one come in and 
say to himself3 ,i should be the steward
 of the house1 else1 when the lord of   
the house shall have observed it1 and   
seeth him insolently giving orders1 he  
will drag him forth and chastise him4   
,so it is also1 in this great city of   
the universe1 for here too there is a   
master of the house who ordereth each   
and all3 ,thou art the ,sun2 thy power  
is to travel round and to make the year 
and the seasons1 and to increase and    

nourish fruits1 and to stir the winds   
and still them1 and temperately to warm 
the bodies of men4 ,go forth1 run thy   
course1 and minister thus to the        
greatest things and to the least4 ,thou 
art a calf2 when a lion shall appear1 do
 what befits thee1 or it shall be worse 
for thee4 ,thou art a bull2 come forth  
and fight1 for this is thy part and     
pride1 and this thou canst4 ,thou art   
able to lead the army against ,ilion2 be
 ,agamemnon4 ,thou canst fight in single
 combat with ,hector2 be ,achilles4 ,but
 if ,thersites came forth and pretended 
to the authority1 then either he would  
not gain it1 or1 gaining it1 he would   
have been shamed before many witnesses4 
#b4 ,and about this affair1 do thou take
 thought upon it earnestly1 for it is   
not such as it seemeth to thee4 ,i wear 
a rough cloak now1 and ,i shall wear it 
then2#b ,i sleep hard now1 and ,i shall 
sleep so then4 ,i will take to myself a 
wallet and staff1 and ,i will begin to  
go about and beg1 and to reprove every  

one ,i meet with2 and if ,i shall see   
one that plucks out his hairs1 ,i will  
censure him1 or one that hath his hair  
curled1 or that goes in purple raiment4 
,if thou conceivest the matter on this  
wise1 far be it from thee--go not near  
it1 it is not for thee4 ,but if thou    
conceivest of it as it is1 and holdest  
thyself not unworthy of it1 then behold 
to how great an enterprise thou art     
putting forth thine hand4  #c4 ,first1  
in things that concern thyself1 thou    
must appear in nothing like unto what   
thou now doest4 ,thou must not accuse   
,god nor man2 thou must utterly give    
over pursuit1 and avoid only those      
things that are in the power of thy     
will2 anger is not meet for thee1 nor   
resentment1 nor envy1 nor pity2#c nor   
must a girl appear to thee fair1 nor    
must reputation1 nor a flat cake4#d ,for
 it must be understood that other men   
shelter themselves by walls and houses  
and by darkness when they do such       
things1 and many means of concealment   

have they4 ,one shutteth the door1      
placeth some one before the chamber2 if 
any one should come1 say1 ,he is out1 he
 is busy4 ,but in place of all these    
things it behooves the ,cynic to shelter
 himself behind his own piety and       
reverence2 but if he doth not1 he shall 
be put to shame1 naked under the sky4   
,this is his house1 this his door1 this 
the guards of his chamber1 this his     
darkness4 ,for he must not seek to hide 
aught that he doeth1 else he is gone1   
the ,cynic hath perished1 the man who   
lived under the open sky1 the freeman4  
,he hath begun to fear something from   
without1 he hath begun to need          
concealment2 nor can he find it when he 
would1 for where shall he hide himself1 
and how8 ,and if by chance this tutor1  
this public teacher1 should be found in 
guilt1 what things must he not suffer6  
,and fearing these things1 can he yet   
take heart with his whole soul to guide 
the rest of mankind8 ,that can he never3
 it is impossible6  #d4 ,first1 then1   

thou must purify thy ruling faculty and 
this vocation of thine also1 saying3    
,now it is my mind ,i must shape1 as the
 carpenter shapes wood and the shoemaker
 leather2 and the thing to be formed is 
a right use of appearances4 ,but nothing
 to me is the body1 and nothing to me   
the parts of it4 ,death8 ,let it come   
when it will1 either death of the whole 
or of a part4 ,flee it6 ,and whither8   
,can any man cast me out of the         
universe8 ,he cannot2 but whithersoever 
,i may go there will be the sun1 and the
 moon1 and there the stars1 and visions1
 and omens1 and communion with the      
,gods4#e  #e4 ,and1 furthermore1 when he
 hath thus fashioned himself1 he will   
not be content with these things1 who is
 a ,cynic indeed4 ,but know that he is  
an herald from ,god to men1 declaring to
 them the truth about good and evil     
things2 that they have erred1 and are   
seeking the reality of good and evil    
where it is not2 and where it is1 they  
do not consider2 and he is a spy1 like  

,diogenes1 when he was led captive to   
,philip after the battle of ,chronea4#f 
,for the ,cynic is1 in truth1 a spy of  
the things that are friendly to men1 and
 that are hostile2 and having closely   
spied out all1 he must come back and    
declare the truth4 ,and he must neither 
be stricken with terror and report of   
enemies where none are2 nor be in any   
otherwise confounded or troubled by the 
appearances4  #f4 ,he must then be able1
 if so it chance1 to go up impassioned1 
as on the tragic stage1 and speak that  
word of ,socrates1 ,o men1 whither are  
ye borne away8 ,what do ye8 ,miserable  
as ye are6 like blind men ye wander up  
and down4 ,ye have left the true road1  
and are going by a false2 ye are seeking
 peace and happiness where they are not1
 and if another shall show you where    
they are1 ye believe him not4 ,wherefore
 will ye seek it in outward things8 ,in 
the body8 ,it is not there--and if ye   
believe me not1 lo1 ,myro6 lo1          
,ophellius4#g ,in possessions8 ,it is   

not there1 and if ye believe me not1 lo1
 ,croesus6 lo1 the wealthy of our own   
day1 how full of mourning is their life6
 ,in authority8 ,it is not there1 else  
should those be happy who have been     
twice or thrice consul2 yet they are    
not4 ,whom shall we believe in this     
matter8 ,you1 who look but on these men 
from without1 and are dazzled by the    
appearance1 or the men themselves8 ,and 
what say they8 ,hearken to them when    
they lament1 when they groan1 when by   
reason of those consulships1 and their  
glory and renown1 they hold their state 
the more full of misery and danger6 ,in 
royalty8 ,it is not there2 else were    
,nero happy and ,sardanapalus2 but not  
,agamemnon himself was happy1 more      
splendid though he was than ,nero or    
,sardanapalus2 but while the rest are   
snoring what is he doing8    ,he tore   
his rooted hair by handfuls out4--,il4  
x4  ,and what saith himself8 ,i am      
distraught1 he saith1 and ,i am in      
anguish2 my heart leaps forth from my   

bosom4--,il4 x4 ,miserable man6 which of
 thy concerns hath gone wrong with thee8
 ,thy wealth8 ,nay4 ,thy body8 ,nay2 but
 thou art rich in gold and bronze4 ,what
 ails thee then8 ,that part1 whatever it
 be1 with which we pursue1 with which we
 avoid1 with which we desire and        
dislike1 thou hast neglected and        
corrupted4 ,how hath it been neglected8 
,he hath been ignorant of the true ,good
 for which it was born1 and of the      
,evil2 and of what is his own1 and what 
is alien to him4 ,and when it goeth ill 
with something that is alien to him1 he 
saith1 ,woe is me1 for the ,greeks are  
in peril4 ,o unhappy mind of thee6 of   
all things alone neglected and untended4
 ,they will be slain by the ,trojans and
 die6 ,and if the ,trojans slay them    
not1 will they not still die8 ,yea1 but 
not all together4 ,what1 then1 doth it  
matter8 for if it be an evil to die1 it 
is alike evil to die together or to die 
one by one4 ,shall anything else happen 
to them than the parting of body and    

soul8 ,nothing4 ,and when the ,greeks   
have perished1 is the door closed to    
thee8 canst thou not also die8 ,i can4  
,wherefore1 then1 dost thou lament3 ,woe
 is me1 a king1 and bearing the scepter 
of ,zeus8 ,there is no unfortunate king1
 as there is no unfortunate ,god4 ,what1
 then1 art thou8 ,in very truth a       
shepherd2 for thou lamentest even as    
shepherds do when a wolf hath snatched  
away one of the sheep2 and sheep are    
they whom thou dost rule4 ,and why art  
thou come hither8 ,was thy faculty of   
pursuit in any peril1 or of avoidance1  
or thy desire or aversion8 ,nay1 he     
saith1 but my brother's wife was carried
 away4 ,was it not a great gain to be   
rid of an adulterous wife8 ,shall we be1
 then1 despised of the ,trojans8 ,of the
 ,trojan8 ,of what manner of men8 of    
wise men or fools8 ,if of wise men1 why 
do ye make war with them8 if of fools1  
why do ye heed them8#h  #g4 ,in what1   
then1 is the good1 seeing that in these 
things it is not8 ,tell us1 thou1 my    

lord missionary and spy6 ,it is there   
where ye deem it not1 and where ye have 
no desire to seek it4 ,for did ye       
desire1 ye would have found it in       
yourselves1 nor would ye wander to      
things without1 nor pursue things alien1
 as if they were your own concerns4     
,turn to your own selves2 understand the
 natural conceptions which ye possess4  
,what kind of thing do ye take the ,good
 to be8 ,peace8 happiness8 freedom8     
,come1 then1 do ye not naturally        
conceive it as great1 as precious1 and  
that cannot be harmed8 ,what kind of    
material1 then1 will ye take to shape   
peace and freedom withal--that which is 
enslaved or in that which is free8 ,that
 which is free4 ,have ye the flesh      
enslaved or free8 ,we know not4 ,know ye
 not that it is the slave of fever1 of  
gout1 of ophthalmia1 of dysentery1 of   
tyranny1 and fire1 and steel1 and       
everything that is mightier than itself8
 ,yea1 it is enslaved4 ,how1 then1 can  
aught that is of the body be free8 and  

how can that be great or precious which 
by nature is dead1 mere earth or mud8   
#h4 ,what then8 have ye nothing that is 
free8 ,it may be nothing4 ,and who can  
compel you to assent to an appearance   
that is false8 ,no man4 ,and who can    
compel you not to assent to an          
appearance that is true8 ,no man4 ,here1
 then1 ye see that there is in you      
something that is by nature free4 ,but  
which of you1 except he lay hold of some
 appearance of the profitable1 or of the
 becoming1 can either pursue or avoid1  
or desire or dislike1 or adapt or intend
 anything8 ,no man4 ,in these things1   
too1 then1 ye have something that is    
unhindered and free4 ,this1 miserable   
men1 must ye perfect2 this have a care  
to1 in this seek for the ,good4  #i4    
,and how is it possible that one can    
live prosperously who hath nothing2 a   
naked1 homeless1 hearthless1 beggarly   
man1 without servants1 without a        
country8 ,lo1 ,god hath sent you a man  
to show you in very deed that it is     

possible4 ,behold me1 that ,i have      
neither country1 nor house1 nor         
possessions1 nor servants2 ,i sleep on  
the ground2 nor is a wife mine1 nor     
children1 nor domicile1 but only earth  
and heaven1 and a single cloak4 ,and    
what is lacking to me8 do ever ,i       
grieve8 do ,i fear8 am ,i not free8     
,when did any of you see me fail of my  
pursuit1 or meet with what ,i had       
avoided8 ,when did ,i blame ,god or man8
 ,when did ,i accuse any man8 ,when did 
any of you see me of a sullen           
countenance8 ,how do ,i meet those whom 
ye fear and marvel at8 ,do ,i not treat 
them as my slaves8 ,who that seeth me1  
but thinketh he beholdeth his king and  
his lord8  #aj4 ,so these are the       
accents of the ,cynic1 this his         
character1 this his design4 ,not so--but
 it is his bag1 and his staff1 and his  
great jaws2 and to devour all that is   
given to him1 or store it up1 or to     
reprove out of season every one that he 
may meet1 or to show off his shoulder4#i

  #aa4 ,dost thou see how thou art about
 to take in hand so great a matter8     
,take first a mirror1 look upon thy     
shoulders1 mark well thy loins and      
thighs4 ,thou art about to enter thy    
name for the ,olympic games1 ,o man2 no 
cold and paltry contest4 ,nor canst thou
 then be merely overcome and then       
depart2 but first thou must be shamed in
 the sight of all the world2 and not    
alone of the ,athenians1 or             
,lacedmonians1 or ,nicopolitans4 ,and   
then if thou hast too rashly entered    
upon the contest thou must be thrashed1 
and before being thrashed must suffer   
thirst and scorching heat1 and swallow  
much dust4  #ab4 ,consider more closely1
 know thyself1 question thy genius1#aj  
attempt nothing without ,god2 who1 if   
,he counsel thee1 be sure that ,he wills
 thee either to be great or to be       
greatly plagued4 ,for this very         
agreeable circumstance is linked with   
the calling of a ,cynic2 he must be     
flogged like an ass1 and1 being flogged1

 must love those who flog him1 as though
 he were the father or brother of all   
mankind4 ,not so1 but if one shall flog 
thee1 stand in the midst and shriek out1
 ,o ,csar1 what things do ,i suffer in  
the ,emperor's peace6 ,let us take him  
before the pro-consul4 ,but what is     
,csar to the ,cynic8 or what is a       
pro-consul8 or what is any other than   
,he that hath sent him hither1 and whom 
he serveth1 which is ,zeus8 ,doth he    
call upon any other than ,god8 ,is he   
not persuaded1 whatsoever things he may 
suffer1 that he is being trained and    
exercised by ,god8 ,hercules1 when he   
was exercised by ,eurystheus1 never     
deemed himself wretched2 but fulfilled  
courageously all that was laid upon him4
 ,but he who shall cry out and bear it  
hard when he is being trained and       
exercised by ,zeus1 is he worthy to bear
 the scepter of ,diogenes8 ,hear what   
,diogenes saith1 when ill of a fever1 to
 the bystanders3 ,base souls1 will ye   
not remain8 ,to see the overthrow and   

combat of athletes1 how great a way ye  
journey to ,olympia2 and have ye no will
 to see a combat between a fever and a  
man8 ,and will such an one presently    
accuse ,god who hath sent him1 as having
 used him ill--he who was glorying in   
his lot1 and held himself worthy to be a
 spectacle to the bystanders8 ,for of   
what shall he accuse ,him3 that his life
 is seemly1 that he manifests ,god's    
will1 that he showeth forth his virtue  
more brightly8 ,come1 then2 and what    
saith he about death1 about pain8 ,how  
did he compare his own happiness with   
that of the ,great ,king8 nay1 he       
thought rather that there was no        
comparison4 ,for where there are        
confusions1 and griefs1 and fears1 and  
unattained pursuits1 and avoidance in   
vain1 and envy and rivalry1 can the way 
to happiness lie there8 ,but where      
rotten opinions are there must of       
necessity be all these things4  #ac4    
,and the young man having asked whether 
one that hath fallen ill shall obey1 if 

a friend desire that he will go home    
with him and be tended3 ,where1 he said1
 will you show me the friend of a       
,cynic8 ,for he himself must be even    
such another1 so as to be worthy to be  
reckoned his friend4 ,a sharer in the   
scepter and the royalty must he be1 and 
a worthy servant1 if he will be worthy  
of his friendship1 as ,diogenes was of  
,antisthenes and ,crates of ,diogenes4  
,or seems it so to thee that whosoever  
shall come to him and bid him hail is   
his friend8 and that he will think him  
worthy that a ,cynic shall go to his    
house8 ,thus if it please thee to be a  
,cynic1 bethink thee rather of such a   
thing as this1 and cast about for a     
dainty dungheap whereon to have thy     
fever2 and see that it look away from   
the north1 so that thou be not chilled4 
,but thou seemest to me to wish to      
retreat into somebody's house and spend 
thy time there1 and be fed4 ,what hast  
thou to do with undertaking so great a  
matter8  #ad4 ,but marriage1 said he1   

and the begetting of children1--are     
these to be received by the ,cynic among
 his chief purposes8  ,give me1 said    
,epictetus1 a city of wise men1 and     
perhaps no one will easily come to the  
,cynic way3 for whose sake should he    
embrace it8 ,however1 if we do suppose  
such a thing1 there is nothing to hinder
 his marrying and begetting children2   
for his wife will be even such another1 
and his father-in-law such another1 and 
thus will his children be brought up4   
,but things being as they now are1 as it
 were in order of battle1 must not the  
,cynic be given wholly and undistracted 
to the service of ,god1 being able to go
 about among men1 and not bound to      
private duties1 nor entangled in ties   
which1 if he transgress1 he can no      
longer preserve the aspect of honesty   
and goodness2 and if he obey them1 he   
hath lost that of the missionary1 the   
spy1 the herald of the ,gods8 ,for see6 
he must needs observe a certain conduct 
towards his father-in-law1 and he hath  

somewhat to render also to the rest of  
his wife's kin and to his wife herself4 
,and for the rest1 he is shut off from  
,cynicism by the care for sickness1 or  
means of livelihood4 ,for one thing     
alone1 he must have a vessel for warming
 water for his little child1 where he   
may wash it in the bath2 and wool for   
his wife when she has been delivered1   
and oil1 and a couch1 and a drinking    
cup--already a number of utensils--and  
other affairs and distractions4 ,where  
shall ,i thenceforth find that king1    
whose business is the common weal8      
,warden of men1 and with so many cares4 
,il4 ii4 #be4  on whom it lies to       
oversee all men1 the married1 and       
parents1 and who useth his wife well1   
and who ill1 and who wrangles1 and what 
household is well-ordered1 and what not2
 going about as a physician1 and feeling
 pulses--thou hast a fever1 thou a      
headache1 thou the gout2 do thou fast1  
do thou eat1 do thou avoid the bath1    
thou needest the knife1 thou the        

cautery8 ,where is the place for leisure
 to one who is bound to private duties8 
,must he not provide raiment for his    
children8 yea1 and send them to the     
schoolmaster with their tablets and     
writing instruments8 and have a bed     
ready for them1 since a man cannot be a 
,cynic from the womb8 ,else were it     
better to cast them away at once than   
kill them in this way4 ,see1 now1 to    
what we have brought our ,cynic--how we 
have taken away his kingship from him6  
,true1 but ,crates married4 ,thou       
speakest of a circumstance that arose   
from love1 and adducest a wife who was  
another ,crates4#aa ,but our inquiry is 
concerning common marriages1 and how men
 may be undistracted2 and thus          
inquiring1 we do not find it1 in this   
condition of the world1 a purpose of    
chief concern for a ,cynic4  #ae4 ,how1 
then1 said he1 shall he still be        
preserving the community8 ,god help     
thee6 ,whether do they best serve       
mankind who fill their own place by     

bringing into the world two or three    
screaming children1 or those who1 as far
 they may1 oversee all men1 what they   
do1 how they live1 wherewith they       
concern themselves1 and what duties they
 neglect8 ,and were the ,thebans more   
benefited by as many as left their      
little children behind1 or by           
,epaminondas1 who died childless8 ,and  
did ,priam1 who begat fifty             
good-for-nothing sons1 or ,danaus1 or   
olus1#ab better serve the community than
 ,homer8 ,shall1 then1 the command of an
 army or the writing of poems withdraw a
 man from marriage and fatherhood1 and  
he shall not be thought to have gained  
nothing for his childlessness1 but the  
kingship of a ,cynic shall be not worth 
what it costs8 ,it may be we do not     
perceive his greatness1 nor do we       
worthily conceive of the character of   
,diogenes2 but we turn away our eyes to 
the present ,cynics1 watch-dogs of the  
dining-room1#ac who in nothing resemble 
those others1 save perchance in breaking

 wind2 but in no other thing4 ,for else 
these things would not have moved us1   
nor should we have marveled if a ,cynic 
will not marry nor beget children4 ,man6
 he hath begotten all mankind1 he hath  
all men for his sons1 all women for his 
daughters2 so doth he visit all and care
 for all4 ,thinkest thou that he is a   
mere meddler and busybody in rebuking   
those whom he meets8 ,as a father he    
doth it1 as a brother1 and as servant of
 the ,universal ,father1 which is ,god4 
#af4 ,if it please thee1 ask of me also 
whether he shall have to do with affairs
 of public polity8 ,fool6 dost thou seek
 a greater polity than that in whose    
affairs he is already concerned8 ,will  
it be greater if he come forward among  
the ,athenians to say something about   
ways or means--he1 whose part it is to  
discourse with all men1 ,athenians1     
,corinthians1 ,romans alike1 not        
concerning means or ways1 nor concerning
 peace or war1 but about happiness and  
unhappiness1 about good-fortune and     

ill-fortune1 about slavery and freedom8 
,and of a man that hath his part in so  
great a polity will you ask me if he    
shall attend to public affairs8 ,ask me 
also if he shall be a ruler2 and again  
,i shall say1 ,thou fool1 what rule can 
be greater than his8  #ag4 ,and to such 
a man there is need also of a certain   
kind of body4 ,for if he shall appear   
consumptive1 meager1 and pale1 his      
witness hath not the same emphasis4 ,not
 only by showing forth the things of the
 spirit must he convince foolish men    
that it is possible1 without the things 
that are admired of them1 to be good and
 wise1 but also in his body must he show
 that plain and simple and open-air     
living are not mischievous even to the  
body3 ,behold1 even of this ,i am a     
witness1 ,i and my body4 ,so ,diogenes  
was wont to do1 for he went about       
radiant with health1 and with his very  
body he turned many to good4 ,but a     
,cynic that men pity seems to be a      
beggar--all men turn away from him1 all 

stumble at him4 ,for he must not appear 
squalid2 so that neither in this respect
 shall he scare men away2 but his very  
austerity should be cleanly and         
pleasing4  #ah4 ,much grace of body1    
then1 must belong to the ,cynic1 and    
also quickness of mind1 else he is a    
mere clot of slime and nothing else2 for
 he must be ready and apt to meet all   
that may befall him4 ,thus when one said
 to ,diogenes3 ,thou art that ,diogenes 
who thinkest there are no ,gods1 he     
replied1 ,and how may that be1 seeing ,i
 hold thee hateful to the ,gods8 ,and   
again1 when ,alexander stood beside him1
 as he was lying asleep1 and said3      
,not all night must a man of counsel    
sleep1  he answered1 ere he was yet     
awake3    ,warden of men1 and with so   
many cares4#ad  #ai4 ,but before all    
things must his ruling faculty be purer 
than the sun1 else he must needs be a   
gambler and cheater1 who1 being himself 
entangled in some iniquity1 will reprove
 others4 ,for1 see how the matter       

stands3 to these kings and tyrants1     
their spearmen and their arms give the  
office of reproving men1 and the power  
to punish transgressors1 yea1 though    
they themselves be evil2 but to the     
,cynic1 instead of arms and spearmen1   
his conscience giveth this power4 ,when 
he knows that he has watched and labored
 for men1 and lain down to sleep in     
purity1 and sleep hath left him yet     
purer2 and that his thoughts have been  
the thoughts of one dear to the ,gods1  
of a servant1 and a sharer in the rule  
of ,zeus2 and he hath had ever at hand  
that    ,lead me1 ,o ,zeus1 and thou    
,destiny1#ae  and1    ,if thus it be    
pleasing to the ,gods1 so may it be--   
wherefore1 then1 shall he not take heart
 to speak boldly to his brothers1 to his
 children1 in a word1 to all his kin8   
,for this reason1 he that is in this    
state is no meddler or busybody1 for    
when he overlooks human affairs he      
meddles not with foreign matters1 but   
with his own affairs4 ,else1 name the   

general a busybody when he overlooks his
 soldiers1 and reviews them1 and watches
 them1 and punishes the disorderly4 ,but
 if you have a flat cake under your     
cloak while you reprove others1 ,i say1 
get hence rather into a corner1 and eat 
what thou hast stolen--what are other   
men's concerns to thee8 ,for what art   
thou--the bull of the herd8 or the queen
 bee8 ,show me the tokens of thy        
supremacy1 such as nature hath given    
her4 ,but if thou art a drone claiming  
sovereignty over the bees1 thinkest thou
 not that thy fellow-citizens will      
overthrow thee1 as bees do the drones8  
#bj4 ,and truly the ,cynic must be so   
long-suffering as that he shall seem to 
the multitude insensate and a stone4    
,him doth none revile1 nor smite1 nor   
insult2 but his body hath he given to   
any man to use at will4 ,for he         
remembers that the worse must needs be  
vanquished by the better1 whereinsoever 
it is the worse2 and the body is worse  
than the multitude--the weaker than the 

stronger4 ,never1 then1 doth he go down 
to any contest where it is possible for 
him to be vanquished1 but he yields up  
all that is not his own1 and contends   
for nothing that is subject to others4  
,but where there is question of the will
 and the use of appearances1 then you   
shall see how many eyes he hath1 so that
 you may say that compared with him     
,argus was blind4 ,is his assent ever   
hasty2 or his desire idle2 or his       
pursuit in vain2 or his avoidance       
unsuccessful2 or his aim unfulfilled8   
doth he ever blame1 or cringe1 or envy8 
,this is his great study and his design2
 but as regards all other things1 he    
lies on his back and snores1 for all is 
peace4 ,there is no thief of his will1  
nor tyrant2 but of his body8 yea2 and of
 his chattels8 yea1 and also of his     
authority and his honors4 ,what1 then1  
are these things to him8 ,so when one   
may seek to make him afraid on account  
of them--,go hence1 he saith to him1 and
 find out little children2 it is to     

these that masks are dreadful1 but ,i   
know they are made of clay1 and that    
inside them there is nothing4  #ba4 ,on 
such a matter art thou now meditating4  
,therefore1 if it please thee1 in ,god's
 name delay it yet awhile1 and see first
 what ability thou hast for it4 ,for    
mark what ,hector speaks to ,andromache3
 ,go1 he saith1 rather into the house   
and weave--                        ,for 
war's the care   ,of every man1 and more
 than all of me4                        
--,il4 vi4 #dij4  ,thus he knew where   
lay his own ability and her incapacity4 
,,end ,,of ,,book ,i4     ,,book ,,ii4  
,,chapter ,i4  ,,on ,,genuine ,,and     
,,borrowed ,,beliefs4   #a4 ,the        
master-argument seems to start from     
propositions such as these3#a ,there    
being a mutual contradiction among these
 three propositions--7#a7 ,every past   
event is necessarily true1 and 7#b7 ,an 
impossibility cannot follow a           
possibility1 and 7#c7 ,things are       
possible which neither are nor will be  

true1 ,diodorus1 perceiving this        
contradiction1 made use of the force of 
the first two in order to prove that    
nothing is possible which neither is nor
 will be true4 ,and1 again1 one will    
hold these two1 7#c7 that a thing is    
possible which neither is nor will be   
true1 and 7#b7 that an impossibility    
cannot follow from a possibility2 but by
 no means that every past thing is      
necessarily true1 and thus those of the 
school of ,cleanthes appear to think1   
whom ,antipater strongly defended4 ,but 
some hold the other two1 7#c7 that a    
thing is possible that neither is nor   
will be true1 and 7#a7 that every past  
event is necessarily true2 but maintain 
that an impossibility may follow from a 
possibility4 ,but all three it is       
impossible to hold at once1 because of  
their mutual contradiction4  #b4 ,now1  
if any one inquire of me1 ,and which of 
these dost thou hold8 ,i shall answer   
him that ,i do not know1 but ,i have    
received this account1 that ,diodorus   

holds certain of them1 and ,i think the 
followers of ,panthoides and ,cleanthes 
certain others1 and those of ,chrysippus
 yet others4 ,and thyself8 ,nay1 it is  
no affair of mine to try my own         
thoughts1 and to compare and estimate   
statements1 and to form some opinion of 
my own upon the matter4#b ,and thus ,i  
differ no whit from the grammarians4    
,who was ,hector's father8 ,priam4 ,and 
his brothers8 ,alexander and ,deiphobus4
 ,and their mother1 who was she8        
,hecuba4 ,that is the account ,i have   
received4 ,from whom8 ,from ,homer2 and 
,i think ,hellanicus has written of     
them1 and maybe others too4 ,and ,i2    
what better have ,i to say about the    
master-argument8 ,but if ,i am a vain   
man1 and especially at a banquet1 ,i    
shall amaze all the company by          
recounting those who have written on    
it2--for ,chrysippus wrote on it        
wonderfully in his first book ,on       
,possibilities2 and ,cleanthes wrote a  
separate treatise on it1 and so did     

,archedemus4 ,and ,antipater wrote too1 
not only in his book ,on ,possibilities1
 but also separately in those on the    
master-argument4 ,have you not read the 
work8 ,no6 ,then read it4 ,and what good
 will it do him to read it8 ,he will    
become yet more of a babbler and a      
nuisance than he is now1 for what else  
hath the reading of it done for you8    
,what opinion have you formed for       
yourself on the matter8 ,nay1 but you   
will tell us all about ,helen1 and      
,priam1 and the island of ,calypso1 that
 never existed1 nor ever will4  #c4 ,and
 in ,homer1 indeed1 it is no great      
matter if you have simply mastered the  
account1 and formed no opinion of your  
own4 ,but in ethics this is even much   
more often the case than in other       
matters4 ,tell me concerning good and   
evil things6 ,listen to him1 then1 with 
his--    ,me to ,ciconia brought the    
wind from ,troy4                        
--,od4 ix1 #ci4  ,of things some are    
good1 some evil1 and some indifferent4  

,now the good things are the virtues1   
and those that have the nature of       
virtue1 and the evil things the vices1  
and those that have the nature of vice2 
and the indifferent things are between  
these1 as wealth1 health1 life1 death1  
pleasure1 affliction4 ,and how do you   
know this8 ,because ,hellanicus affirms 
it in his history of the ,egyptians2 for
 as well say this as that ,diogenes has 
it in his ,ethics1 or ,chrysippus1 or   
,cleanthes4 ,but have you tested any of 
their sayings1 and formed an opinion for
 yourself8 ,show me how you are wont to 
bear a storm at sea4 ,do you remember   
the difference between good and evil    
when the sail clatters1 and some        
vexatious man comes to you as you are   
shrieking1 and says--  ----,tell me1 by 
the ,gods1 what you were lately saying1 
,is it any vice to be shipwrecked8 ,hath
 it anything of the nature of vice8     
,would you not lay hold of a stick and  
shake it in his face3 ,let us alone1    
man2 we are perishing1 and you come to  

mock us6 ,and do you remember the       
difference if you are accused of        
something and ,csar sends for you8 ,if  
one should come to you when you enter1  
pale and trembling1 and should say1 ,why
 do you tremble1 man8 what is your      
business concerned with8 ,doth ,csar    
there within dispense virtue and vice to
 those who go in to him8 ,why1 you will 
say2 must you too mock me in my         
calamities8  ----,nevertheless1 tell me1
 ,o ,philosopher1 why you tremble--is it
 not merely death that you are in danger
 of1 or imprisonment1 or bodily         
suffering1 or exile1 or disgrace8 ,what 
else8 ,is it any vice8 or anything of   
the nature of vice8  ,and you will reply
 somewhat to this effect3 ,let me alone1
 man2 my own evils are enough for me4   
,and truly you say well1 for your own   
evils are enough for you2 which are     
meanness1 cowardice1 and your false     
pretenses when you sat in the school of 
philosophy4 ,why did you deck yourself  
in others' glory8 ,why did you call     

yourself a ,stoic8  #d4 ,watch          
yourselves thus in the things that ye   
do1 and ye shall see of what school ye  
are4 ,and the most of you will be found 
,epicureans1 but some few               
,peripatetics1#d and those but slack4   
,for where is the proof that ye hold    
virtue equal to all other things1 or    
indeed superior8 ,show me a ,stoic1 if  
ye have one4 ,where or how can ye8 ,but 
persons that repeat the phrases of      
,stoicism1 of these ye can show us any  
number4 ,and do they repeat those of the
 ,epicureans any worse8 and are they not
 equally accurate in the ,peripatetic8  
,who is1 then1 a ,stoic8 ,as we say that
 a statue is ,pheidian which is wrought 
according to the art of ,pheidias1 show 
me a man that is wrought according to   
the opinions he utters6 ,show me one    
that is sick and yet prosperous1 in     
peril and prosperous1 dying and         
prosperous1 in exile and prosperous1 in 
evil repute and prosperous4 ,show him to
 me6 by the ,gods6 fain would ,i see a  

,stoic6 ,and have ye none that is fully 
wrought out2 then show me at least one  
that is in hand to be wrought--one that 
even leaneth towards these things4 ,do  
me this favor--grudge not an old man a  
sight that ,i have never seen yet4      
,think ye that ,i would have you show me
 the ,zeus of ,pheidias or the          
,athene--a work all ivory and gold8     
,nay2 but let one show me a man's soul  
that longs to be like-minded with ,god1 
and to blame neither ,gods nor men1 and 
not to fail in any effort or avoidance1 
and not to be wrathful nor envious1 nor 
jealous1 but--for why should ,i make    
rounds to say it8--that desires to      
become a ,god from a man1 and in this   
body of ours1 this corpse1 is mindful of
 his fellowship with ,zeus4 ,show me    
that man4 ,but ye cannot6 ,why1 then1   
will ye mock yourselves and cheat       
others8 ,why wrap yourselves in others' 
garb1 and go about1 like thieves that   
steal clothes from the bath1 with names 
and things that in nowise belong to you8

  #e4 ,and now ,i am your teacher and ye
 are being taught by me4 ,and ,i have   
this aim--to perfect you1 that ye be    
unhindered1 uncompelled1 unembarrassed1 
free1 prosperous1 happy1 looking unto   
,god alone in all things great and      
small4 ,and ye are here to learn these  
things1 and to do them4 ,and wherefore  
do ye not finish the work1 if ye have   
indeed such an aim as behooves you1 and 
if ,i1 besides the aim1 have such       
ability as behooves me8 ,what is here   
lacking8 ,when ,i see a carpenter1 and  
the wood lying beside him1 ,i look for  
some work4 ,and now1 here is the        
carpenter1 here is the wood--what is yet
 lacking8 ,is the thing such as cannot  
be taught8 ,it can4 ,is it1 then1 not in
 our power8 ,yea1 this alone of all     
things is4 ,wealth is not in our power1 
nor health1 nor repute1 nor any other   
thing1 save only the right use of       
appearances4 ,this alone is by nature   
unhindered2 this alone is unembarrassed4
 ,wherefore1 then1 will ye not make an  

end8 ,tell me the reason4 ,for either   
the fault lies in me1 or in you1 or in  
the nature of the thing4 ,but the thing 
itself is possible1 and indeed the only 
thing that is in our power4 ,it remains 
that ,i am to blame1 or else ye are2 or1
 to speak more truly1 both of us4 ,what 
will ye1 then8 ,let us at length begin  
to entertain such a purpose among us1   
and let the past be past4 ,only let us  
make a beginning3 trust in me1 and ye   
shall see4     ,,chapter ,,ii4  ,,the   
,,game ,,of ,,life4   #a4 ,this above   
all is the task of ,nature--to bind and 
harmonize together the force of the     
appearances of the ,right and of the    
,useful4  #b4 ,things are indifferent1  
but the uses of them are not            
indifferent4 ,how1 then1 shall one      
preserve at once both a steadfast and   
tranquil mind1 and also carefulness of  
things1 that he be not heedless or      
slovenly8 ,if he take the example of    
dice players4 ,the numbers are          
indifferent1 the dice are indifferent4  

,how can ,i tell what may be thrown up8 
,but carefully and skillfully to make   
use of what is thrown1 that is where my 
proper business begins4 ,and this is the
 great task of life also1 to discern    
things and divide them1 and say1        
,outward things are not in my power2 to 
will is in my power4 ,where shall ,i    
seek the ,good1 and where the ,evil8    
,within me--in all that is my own4 ,but 
of all that is alien to thee call       
nothing good nor evil1 nor profitable   
nor hurtful1 nor any such term as these4
  #c4 ,what then8 should we be careless 
of such things8 ,in no wise4 ,for this1 
again1 is a vice in the ,will1 and thus 
contrary to ,nature4 ,but be at once    
careful1 because the use of things is   
not indifferent1 and steadfast and      
tranquil because the things themselves  
are4 ,for where there is aught that     
concerns me1 there none can hinder or   
compel me2 and in those things where ,i 
am hindered or compelled the attainment 
is not in my power1 and is neither good 

nor evil2 but my use of the event is    
either evil or good1 and this is in my  
power4 ,and hard it is1 indeed1 to      
mingle and reconcile together the       
carefulness of one whom outward things  
affect1 with the steadfastness of him   
who regards them not4 ,but impossible1  
it is not2 and if it is1 it is          
impossible to be happy4  #d4 ,give me   
one man that cares how he shall do      
anything--that thinks not of the gaining
 of the thing1 but thinks of his own    
energy4  #e4 ,chrysippus1 therefore1    
said well--,as long as future things are
 hidden from me1 ,i hold always by      
whatever state is the most favorable for
 gaining the things that are according  
to ,nature2 for ,god ,himself gave it to
 me to make such choice4 ,but if ,i knew
 that it were now ordained for me to be 
sick1 ,i would even move to it of       
myself4 ,for the foot1 too1 if it had   
intelligence1 would move of itself to be
 mired4  #f4 ,for to what end1 think    
you1 are ears of corn produced8 ,is it  

not that they may become dry and        
parched8 ,and the reason they are       
parched1 is it not that they may be     
reaped8 for it is not to exist for      
themselves alone that they come into the
 world4 ,if1 then1 they had perception  
would it be proper for them to pray that
 they should never be reaped8 since     
never to be reaped is for ears of corn a
 curse4 ,so understand that for men it  
is a curse not to die1 just as not to be
 ripened and not to be reaped4 ,but we1 
since we are both the things to be      
reaped and are also conscious that we   
shall be reaped1 have indignation       
thereat4 ,for we know not what we are1  
nor have we studied what concerns       
humanity as those that have the care of 
horses study what concerns them4 ,but   
,chrysantas1 when just about to smite   
the enemy1 forbore on hearing the       
trumpet sounding his recall2 so much    
better did it seem to him to obey the   
commander's order than to do his own    
will4 ,but of us not one will follow    

with docility the summons even of       
necessity1 but weeping and groaning the 
things that we suffer1 we suffer1       
calling them our doom4#a ,what doom1    
man8 ,if by doom you mean that which is 
doomed to happen to us1 then we are     
doomed in all things4 ,but if only our  
afflictions are to be called doom1 then 
what affliction is it that that which   
has come into being should perish8 ,but 
we perish by the sword1 or the wheel1 or
 the sea1 or the tile of a roof1 or a   
tyrant4 ,what matters it by what road   
thou goest down into ,hades8 they are   
all equal4 ,but if thou wilt hear the   
truth1 the way the tyrant sends thee is 
the shortest4 ,never did a tyrant cut a 
man's throat in six months1 but a fever 
will often be a year killing him4 ,all  
these things are but noise1 and a       
clatter of empty names4  #g4 ,but let us
 do as in setting out on a voyage4 ,what
 is it possible for me to do8 ,this--to 
choose the captain1 crew1 the day1 the  
opportunity4 ,then a tempest has burst  

upon us2 but what doth it concern me8 ,i
 have left nothing undone that was mine 
to do2 the problem is now another's1 to 
wit1 the captain's4 ,but now the ship is
 sinking6 and what have ,i to do8 ,i do 
only what ,i am able--drown without     
terror and screaming and accusing of    
,god1 but knowing that that which has   
come into being must also perish4 ,for  
,i am no ,immortal1 but a man1 a part of
 the sum of things as an hour is of the 
day4 ,like the hour1 ,i must arrive1    
and1 like the hour1 pass away4 ,what1   
then1 can it matter to me how ,i pass   
away--whether by drowning or by a fever8
 for pass ,i must1 even by some such    
thing4 ,now1 this is what you shall see 
done by skillful ball-players4 ,none    
careth for the ball as it were a thing  
good or bad2 but only about throwing it 
and catching it4 ,in this1 then1 there  
is rule1 in this art1 quickness1        
judgment3 so that ,i may fail of        
catching the ball1 even if ,i spread out
 my lap1 and another1 if ,i throw it1   

may catch it4 ,but if ,i am anxious and 
nervous as ,i catch and throw1 what kind
 of play is this8 how shall one be      
steady8 how shall he observe the order  
of the game8 ,one will call ,throw1 ,do 
not throw1 and another1 ,you have thrown
 once4 ,but this is strife and not play4
  #h4 ,thus ,socrates knew how to play  
ball4 ,how8 ,when he jested in the court
 of justice4 ,tell me1 ,anytus1 he said1
 how say you that ,i believe there is no
 ,god8 ,the ,dmons1 who are they1 think 
you8 ,are they not sons of ,god1 or a   
mixed nature between ,gods and men8 ,and
 when this was admitted--,who1 do you   
think1 can hold that mules exist1 but   
not asses8#b ,and thus he played with   
the ball4 ,and what was the ball that   
was there thrown about among them8      
,life1 chains1 exile1 a draught of      
poison1 to be torn from a wife1 to leave
 children orphans4 ,these were the      
things among them that they played      
withal2 yet none the less did he play1  
and flung the ball with proper grace and

 measure4 ,and so should we do also1    
having the carefulness of the most      
zealous players1 and yet indifference1  
as were it merely about a ball4         
,,chapter ,,iii4  ,,things ,,are ,,what 
,,they ,,are4   #a4 ,each thing that    
allures the mind or offers an advantage 
or is loved by you1 remember to speak of
 it as it is1 from the smallest things  
upward4 ,if you love an earthen jar1    
then think1 ,i love an earthen jar1 for 
so shall you not be troubled when it    
breaks4 ,and when you kiss your little  
child1 or wife1 think1 ,i kiss a mortal2
 and so shall you not be troubled when  
they die4  #b4 ,when you are about to   
take in hand some action1 bethink you   
what it is that you are about to do4 ,if
 you go to the bath1 represent to       
yourself all that takes place there--the
 squirting of water1 the slapping1 the  
scolding1 the pilfering2 and then shall 
you take the matter in hand more safely1
 saying straightway3 ,i desire to be    
bathed1 and maintain my purpose         

according to ,nature4 ,and even so with 
each and every action4 ,for thus1 if    
aught should occur to cross you in your 
bathing1 this thought shall be          
straightway at hand3 ,but not this alone
 did ,i desire2 but also to maintain my 
purpose according to ,nature4 ,and ,i   
shall not maintain it if ,i have        
indignation at what happens here4  #c4  
,the first difference between the vulgar
 man#a and the philosopher3 ,the one    
saith1 ,woe is me for my child1 my      
brother1 woe for my father2 but the     
other1 if ever he shall be compelled to 
say1 ,woe is me1 checks himself1 and    
saith1 for myself4 ,for nothing that the
 ,will willeth not can hinder or hurt   
the ,will1 but itself only can hurt     
itself4 ,if then1 indeed1 we too incline
 to this1 that when we are afflicted we 
accuse ourselves1 and recollect that    
nothing else than ,opinion can cause us 
any trouble or unsettlement1 ,i swear by
 all the ,gods we have advanced6 ,but as
 it is1 we have from the beginning      

traveled a different road4 ,while we are
 still children1 if haply we stumbled as
 we were gaping about1 the nurse did not
 chide us1 but beat the stone4 ,for what
 had the stone done8 ,ought it to have  
moved out of the way for your child's   
folly8 ,again1 if we find nothing to eat
 after coming from the bath1 never doth 
the tutor check our desire1 but he beats
 the cook4 ,man1 we did not set thee to 
be a tutor of the cook1 but of our      
child--him shall you train1 him improve4
 ,and thus1 even when full-grown1 we    
appear as children4 ,for a child in     
music is he who hath not learned music1 
and in letters1 one who hath not learned
 letters1 and in life1 one undisciplined
 in philosophy4  #d4 ,it is not things1 
but the opinions about the things1 that 
trouble mankind4 ,thus ,death is nothing
 terrible2 if it were so1 it would have 
appeared so to ,socrates4 ,but the      
opinion we have about ,death1 that it is
 terrible1 that it is wherein the terror
 lieth4 ,when1 therefore1 we are        

hindered or troubled or grieved1 never  
let us blame any other than ourselves2  
that is to say1 our opinions4 ,a man    
undisciplined in philosophy blames      
others in matters in which he fares ill2
 one who begins to be disciplined blames
 himself1 one who is disciplined1       
neither others nor himself4  #e4 ,be not
 elated in mind at any superiority that 
is not of yourself4 ,if your horse were 
elated and should say1 ,i am beautiful1 
that would be tolerable4 ,but when you  
are elated and say1 ,i have a beautiful 
horse1 know that it is at an excellence 
in your horse that you are elated4      
,what1 then1 is your own8 ,this--to make
 use of the appearances4 ,so that when  
you deal according to ,nature in the use
 of appearances1 then shall you be      
elated1 for you will then be elated at  
an excellence that is your own4         
,,chapter ,,iv4  ,,three ,,steps ,,to   
,,perfection4   #a4 ,there are three    
divisions of ,philosophy wherein a man  
must exercise himself who would be wise 

and good4#a  ,the first concerns his    
pursuit and avoidance1 so that he may   
not fail of aught that he would attain1 
nor fall into aught that he would avoid4
  ,the second concerns his desires and  
aversions1 and1 generally1 all that it  
becomes a man to be1 so that he bear    
himself orderly and prudently and not   
heedlessly4  ,the third is that which   
concerns security from delusion and     
hasty apprehension1 and1 generally1 the 
assenting to appearances4  ,of these the
 chief and most urgent is that which    
hath to do with the passions1#b for the 
passions arise in no other way than by  
our failing in endeavor to attain or to 
avoid something4 ,this it is which      
brings in troubles and tumults and      
ill-luck and misfortune1 that is the    
cause of griefs and lamentations and    
envies1 that makes envious and jealous  
men2 by which things we become unable   
even to hear the doctrines of reason4   
,the second concerns that which is      
becoming to a man2 for ,i must not be   

passionless1#c like a statue1 but       
maintain all relations natural and      
acquired1 as a religious being1 as a    
son1 as a brother1 as a father1 as a    
citizen4  ,the third is that which      
concerns men as soon as they are making 
advance in philosophy1 which provides   
for the security of the two others2 so  
that not even in dreams may any         
appearance that approacheth us pass     
untested1 nor in wine1 nor in           
ill-humors4 ,this1 a man may say1 is    
beyond us4 ,but the philosophers of this
 day1 passing by the first and second   
parts of philosophy1 occupy themselves  
in the third1 caviling1 and arguing by  
questions1 and constructing hypotheses  
and fallacies4 ,for1 they say1 when     
dealing with these subjects a man must  
guard himself from delusion4 ,who must8 
,the wise and good man4  #b4 ,and this  
security is all you lack1 then2 the rest
 you have wrought out already8 ,you are 
not to be imposed upon by money8 and if 
you see a fair girl you can hold out    

against the appearance8 and if your     
neighbor inherits a legacy you are not  
envious8 there is now1 in short1 nothing
 lacking to you except to confirm what  
you have8 ,wretch6 these very things    
dost thou hear in fear and anxiety lest 
some one may despise thee1 and inquiring
 what men say about thee4 ,and if some  
one come and tell you that when it was  
discussed who was the best of the       
philosophers1 one present said1 ,such a 
one is the greatest philosopher1 your   
little soul will grow up from a finger's
 breadth to two cubits4 ,and if another 
who was present said1 ,nothing of the   
kind2 it is not worth while to listen to
 him2 for what does he know8 he has made
 a beginning in philosophy and no more1 
you are amazed1 you grow pale1 and      
straightway you cry out1 ,i will show   
him who ,i am1 that ,i am a great       
philosopher4  ,out of these very things 
it is seen what you are2 why do you     
desire to show it by any others8        
,,chapter ,v4  ,,that ,a ,,man ,,may    

,,be ,,both ,,bold ,,and ,,fearful4     
#a4 ,to some it may perchance seem a    
paradox1 this axiom of the philosophers2
 yet let us make the best inquiry we can
 if it be true that it is possible to do
 all things at once with fearfulness and
 with boldness4 ,for fearfulness seemeth
 in a manner contrary to boldness1 and  
contraries can never co-exist4 ,but that
 which to many seemeth a paradox in this
 matter seems to me to stand somehow    
thus3 ,if we affirmed that both         
fearfulness and boldness could be used  
in the very same things1 they would     
justly accuse us that we were           
reconciling what is irreconcilable4 ,but
 now1 what is there so strange in this  
saying8 ,for if it is sound1 what hath  
been so often both affirmed and         
demonstrated1 that the essence of the   
,good is in the use of appearances1 and 
even so of the ,evil1 and things        
uncontrollable by the ,will have the    
nature neither of good nor of evil1 what
 paradox do the philosophers affirm if  

they say that in things uncontrollable  
by the ,will1 then be boldness thy part1
 and in things subject to the ,will1    
fearfulness4 ,for if ,evil lie in an    
evil ,will1 then in these things alone  
is it right to use fearfulness4 ,and if 
things uncontrollable by the ,will1 and 
that are not in our power1 are nothing  
to us1 then in these things we should   
use boldness4 ,and thus shall we be at  
one time both fearful and bold--yea1 and
 bold even through our fearfulness4 ,for
 through being fearful in things that   
are veritably evil it comes that we     
shall be bold in those that are not so4 
#b4 ,but we1 on the contrary1 fall      
victims as deer do4 ,when these are     
terrified and fly from the scares1      
whither do they turn and to what do they
 retreat as a refuge8 ,to the nets3 and 
thus they perish1 confusing things to   
fear and things to be bold about4 ,and  
thus do we also4 ,where do we employ    
fear8 ,in things beyond our ,will4 ,and 
wherein do we act boldly1 as were there 

nothing to dread8 ,in things subject to 
the ,will4 ,to be beguiled1 then1 or to 
be rash1 or to do some shameless act1 or
 with base greed to pursue some         
object--these things concern us no whit 
if we may only hit the mark in things   
beyond the ,will4 ,but where death is1  
or exile1 or suffering1 or evil repute1 
there we run away1 there we are scared4 
,therefore1 as it were to be looked for 
in those who are astray in the things of
 greatest moment1 we work out our       
natural boldness into swaggering1       
abandonment1 rashness1 shamelessness2   
and our natural fearfulness and         
shamefastness into cowardice and        
meanness1 full of terror and trouble4   
,for if one should transfer his         
fearfulness to the realm of the ,will1  
and the works thereof1 straightway1     
together with the intention of fearing  
to do wrong1 he shall have it in his    
power to avoid doing it2 but if he use  
it in things out of our own power and   
beyond the ,will1 then striving to avoid

 things that are in others' power1 he   
shall of necessity be terrified and     
unsettled and troubled4 ,for death is   
not fearful1 nor pain1 but the fear of  
pain or death4 ,and thus we praise him#a
 who said3     ,fear not to die1 but    
fear a coward's death4  #c4 ,it is      
right1 then1 that we should turn our    
boldness against death1 and our         
fearfulness against the fear of death4  
,but now we do the contrary3 death we   
flee from1 but as to the state of our   
opinion about death we are negligent1   
heedless1 indifferent4 ,these things    
,socrates did well to call bugbears4    
,for as to children1 through their      
inexperience1 ugly masks appear terrible
 and fearful2 so we are somewhat in the 
same way moved towards the affairs of   
life1 for no other cause than as        
children are affected by these bugbears4
 ,for what is a child8 ,ignorance4 ,what
 is a child8 ,that which has never      
learned4 ,for when he knows these things
 he is nowise inferior to us4 ,what is  

death8 ,a bugbear4 ,turn it round2      
examine it3 see1 it does not bite4 ,now 
or later that which is body must be     
parted from that which is spirit1 as    
formerly it was parted4 ,why1 then1 hast
 thou indignation if it be now8 for if  
it be not now1 it will be later4 ,and   
wherefore8 ,that the cycle of the world 
may be fulfilled2 for it hath need of a 
present and of a future and of a past4  
,what is pain8 ,a bugbear4 ,turn it     
about and examine it4 ,this poor body is
 moved harshly1 then again softly4 ,if  
thou hast no advantage thereof1 the door
 is open2#b if thou hast1 then bear it4 
,for in all events it is right that the 
door should stand open1 and so have we  
no distress4  #d4 ,shall ,i1 then1 exist
 no longer8 ,nay1 thou shalt exist1 but 
as something else1 whereof the universe 
hath now need4#c ,for neither didst thou
 choose thine own time to come into     
existence1 but when the universe had    
need of thee4  #e4 ,what1 then1 is the  
fruit of these opinions8 ,that which    

ought to be the fairest and comeliest to
 those who have been truly              
taught1--tranquillity1 courage1 and     
freedom4 ,for concerning these things1  
the multitude are not to be believed    
which say that those only should be     
taught who are freemen1 but the         
philosophers rather1 which say that     
those only are free who have been       
taught4 ,how is this8 ,it is thus--,is  
freedom anything else than the power to 
live as we choose8 ,nothing else4 ,do ye
 choose1 then1 to live in sin8 ,we do   
not choose it4 ,none1 therefore1 that   
fears or grieves or is anxious is free2 
but whosoever is released from griefs   
and fears and anxieties is by that very 
thing released from slavery4 ,how1 then1
 shall we still believe you1 most       
excellent legislators1 when ye say1 ,we 
permit none to be taught1 save          
freemen8#d for the philosophers say1 ,we
 permit none to be free save those who  
have been taught--that is1 ,god permits 
it not4 ,so1 when a man turns round his 

slave before the ,prtor1#e has he done  
nothing8 ,he has done something4 ,and   
what8 ,he has turned round his slave    
before the ,prtor4 ,nothing else at all8
 ,yea1 this too--he must pay for him the
 tax of the twentieth4 ,what then8 has  
the man thus treated not gained his     
freedom8 ,no more than he has gained    
tranquillity of mind4 ,for thou1 who art
 able to emancipate others1 hast thou no
 master8 is money not thy master1 or    
lust1 or a tyrant1 or some friend of a  
tyrant8 ,why1 then1 dost thou tremble   
when thou art to meet with some         
affliction in this kind8 ,and therefore 
,i say oftentimes1 be these things your 
study1 be these things ever at your     
hand1 wherein ye should be bold and     
wherein fearful2 bold in things beyond  
the ,will1 fearful in things subject to 
the ,will4     ,,chapter ,,vi4#a  ,,the 
,,wise ,,man',s ,,fear ,,and ,,the      
,,fool',s4   #a4 ,the appearances by    
which the mind of man is smitten with   
the first aspect of a thing as it       

approaches the soul1 are not matters of 
the will1 nor can we control them2 but  
by a certain force of their own the     
objects which we have to comprehend are 
borne in upon us4 ,but that ratification
 of them1 which we name assent1 whereby 
the appearances are comprehended and    
judged1 these are voluntary1 and are    
done by human choice4 ,wherefore at a   
sound from the heavens1 or from the     
downfall of something1 or some signal of
 danger1 or anything else of this kind1 
it must needs be that the soul of the   
philosopher too shall be somewhat moved1
 and he shall shrink and grow pale2 not 
through any opinion of evil that he has 
formed1 but through certain rapid and   
unconsidered motions that forestall the 
office of the mind and reason4 ,soon1   
however1 that philosopher doth not      
approve the appearances to be truly     
objects of terror to his soul1 that is  
to say1 he assents not to them nor      
ratifies them2 but he rejects them1 and 
casts them out2 nor doth there seem to  

be in them anything that he should fear4
 ,but in this1 say the philosophers1    
doth the wise man differ from the       
fool1--that the fool thinks the         
appearances to be in truth even so harsh
 and rough as they seemed at their first
 shock upon the soul2 and taking them1  
as at first1 to be rightly dreaded1 he  
thus ratifies and approves them by his  
assent4 ,the philosopher1 however1      
though for a short time his color and   
countenance have been changed1 doth not 
then assent1 but he retains in its      
steadfastness and vigor the opinion he  
ever had of these appearances1 that they
 are in no wise to be feared1 but       
affright only by a false show and empty 
threat4  #b4 ,such as is a dish of      
water1 such is the soul2 such as is the 
ray of light that falleth on the same1  
such are the appearances4 ,when the     
water is moved1 then the ray seemeth    
also to be moved2 but it is not moved4  
,and thus when a man's mind is darkened 
and dizzy1 it is not doctrines and      

virtues that are confounded1 but the    
spirit on which they are impressed4 ,and
 if that is restored1 so are they4#b    
,,chapter ,,vii4  ,,appearances ,,false 
,,and ,,true4   #a4 ,appearances exist  
for us in four ways4 ,either things     
appear even as they are2 or having no   
existence1 neither do they appear to    
have it2 or they exist1 and appear not2 
or they exist not1 and yet appear4 ,so1 
in all these cases1 to hit the mark is  
the work of him who hath been taught in 
philosophy4  #b4 ,but whatever it be    
that afflicts us1 it is to that thing   
that the remedy is to be applied4 ,if it
 is the sophisms of the ,pyrrhonists and
 ,academics#a that afflict us1 to them  
let us apply the remedy4 ,if it is the  
delusiveness of things1 whereby that    
appeareth to be good which is not so1 to
 that let us seek for the remedy4 ,if a 
habit afflicts us1 against that must we 
endeavor to find some remedy4 ,and what 
remedy is to be found against a habit8  
,the contrary habit4 ,thou hearest the  

ignorant when they say1 ,the wretched   
man is dead2 his father is perishing    
with grief for him1 or his mother2 he   
was cut off1 yea1 and untimely1 and in a
 strange land4 ,hearken1 then1 to the   
contrary words4 ,tear thyself away from 
such utterances4 ,against habit set the 
contrary habit4 ,against the words of   
the ,sophists have the maxims of        
philosophers and the exercise and       
constant usage of them2 against the     
delusiveness of things have clear       
natural conceptions ever burnished and  
ready4  #c4 ,whenever death may appear  
to be an evil1 have ready the thought   
that it is right to avoid evils1 and    
that death is unavoidable4 ,for what    
shall ,i do8 whither shall ,i flee from 
it8 ,let it be granted that ,i am no    
,sarpedon1 son of ,zeus1 to speak in    
that lofty style3 ,i go either to do    
great deeds myself1 or to give another  
the chance of doing them2 though ,i     
myself fail ,i shall not grudge it to   
another to do nobly4#b ,let it be       

granted that this is above us2 still can
 we not at least rise to the height of  
that8 ,and whither shall ,i flee from   
death8 declare to me the place2 declare 
to me the men among whom ,i shall go1 to
 whom death comes never near2 declare to
 me the charms against it4 ,if ,i have  
none1 what would ye have me do8 ,i      
cannot escape death--shall ,i not then  
escape the fear of death8 shall ,i die  
lamenting and trembling8 ,in this is the
 source of suffering1 to wish for       
something1 and that it should not come  
to pass2 and thence it is that when ,i  
am able to alter outward things at my   
desire1 ,i do so1 but when not1 ,i am   
ready to tear out the eyes of him that  
hindereth me4 ,for man is so made by    
nature that he will not bear to be      
deprived of the ,good nor to fall into  
the ,evil4 ,and in the end1 when ,i am  
neither able to alter outward things nor
 to tear out the eyes of him that       
hindereth me1 ,i sit down and groan and 
rail on whomsoever ,i can1 ,zeus and the

 other ,gods2--for if they neglect me1  
what have ,i to do with them8 ,yea1 but 
thou wilt be an impious man4 ,and how   
shall ,i be worse off than ,i am now8   
,here is the whole matter3 ,remember    
that unless religion and profit meet in 
the same thing1 religion cannot be saved
 in any man4 ,do not these things       
mightily convince of their truth8  #d4  
,let the ,pyrrhonist and the ,academic  
come and make their attack--,i1 for my  
part1 have no leisure for such          
discussions1 nor am ,i able to argue in 
defense of general consent4#c ,for if ,i
 had a suit about a little piece of     
land1 would ,i not call in another to   
argue for me8 ,wherewith shall ,i be    
satisfied8 ,with that which concerns the
 matter in hand4 ,how perception takes  
place1 whether by the whole man or by   
parts1 perhaps ,i know not how to       
declare3 both opinions perplex me4 ,but 
that thou and ,i are not the same ,i    
know very clearly4 ,whence know you     
this8 ,never1 when ,i wish to eat1 do ,i

 carry the morsel to another man's      
mouth1 but to my own4 ,never1 when ,i   
wish to take a piece of bread1 do ,i lay
 hold of a broom1 but ,i always go to   
the bread1 as to a mark4 ,and ye who    
deny the truth of perception1 what do ye
 other than ,i8 ,which of you1 desiring 
to go to the bath1 ever went into a     
mill8 ,what then8 ,ought we not1        
according to our abilities1 to busy     
ourselves with the upholding of general 
consent1 and raising defenses against   
all that opposeth the same8 ,and who    
denies it8 ,but let him do it that can1 
that hath leisure2 but he that          
trembleth1 and is troubled1 and his     
heart is broken within him1 let him     
spend his time on something different4  
,,chapter ,,viii4  ,,how ,,we ,,should  
,,think ,,as ,,god',s ,,offspring4   #a4
 ,if those things are true which are    
said by philosophers concerning the     
kinship of ,god and men1 what else      
remains for men to do than after        
,socrates' way1 who never1 when men     

inquired of him what was his native     
country1 replied ,athens or ,corinth1   
but the universe4 ,for why wilt thou say
 thou art an ,athenian1 and not rather  
name thyself from that nook alone into  
which thy wretched body was cast at     
birth8 ,is it not plainly from the      
lordlier place1 and that which contains 
not only that nook and all thy          
household1 but also the whole land      
whence the race of thy ancestors has    
come down even to thee1 that thou       
callest thyself ,athenian or            
,corinthian8 ,whoso1 therefore1 hath    
watched the governance of the universe1 
and hath learned that the greatest and  
mightiest and amplest of all societies  
is that which is composed of mankind and
 of ,god2 and that from ,him have       
descended the seeds not only to my      
father alone1 nor to my grandfather1 but
 to all creatures that are conceived and
 born upon the earth 7but especially to 
reasoning beings1 since to these alone  
hath nature given it to have communion  

and intercourse with ,god1 being linked 
with ,him through ,reason71--wherefore  
should such a one not name himself a    
citizen of the universe8 wherefore not a
 son of ,god8 wherefore shall he fear   
anything that may come to pass among    
men8 ,and shall kinship with ,csar1 or  
with some other of those that are mighty
 at ,rome1 be enough to let us live in  
safety and undespised and fearing       
nothing at all2 but to have ,god for our
 maker and father and guardian1 shall   
this not avail to deliver us from griefs
 and fears8  ,but ,i have no money1     
saith one2 whence shall ,i have bread to
 eat8  #b4 ,art thou not ashamed to be  
more cowardly and spiritless than       
fugitive slaves are8 ,how do they leave 
their masters when they run away8 in    
what estates do they put their trust8 in
 what servants8 ,after stealing a little
 to serve them for the first few days1  
do they not afterwards journey by land  
and sea1 and make their living by one   
device after another8 ,and when did ever

 any fugitive slave die of hunger8 ,but 
thou tremblest and sleepest not of      
nights1 for fear lest the necessaries of
 life fail thee4 ,wretched man6 art thou
 thus blind8 and seest not the road     
whither the want of necessaries leads a 
man8 ,and whither leads it8 ,to the same
 place that a fever doth1 or a falling  
rock--to death4 ,hast thou not often    
said this to thy friends8 and often read
 aloud these things1 and written them8  
and how often hast thou vaunted thyself 
that thou wert at peace about death8    
,yea1 but my dear ones shall also suffer
 hunger4 ,what then8 ,doth their hunger 
lead to any other place than thine8 ,do 
they not descend where thou descendest8 
,is there not one underworld for them   
and thee8 ,wilt thou not1 then1 be bold 
in all poverty and need1 looking to that
 place whither the wealthiest of men1   
and the mightiest governors1 yea1 and   
even kings and tyrants1 must go down2   
thou1 it may be1 an-hungered1 and they  
bursting with indigestion and           

drunkenness8  ,how seldom is it that a  
beggar is seen that is not an old man1  
and even of exceeding age8 but freezing 
by night and day1 and lying on the      
ground1 and eating only what is barely  
necessary1 they come near to being      
unable to die4 ,canst thou not          
transcribe writings8 canst thou not     
teach children8 or be some man's        
door-keeper8  ,but it is shameful to    
come to such a necessity6  ,then first  
of all learn what things are shameful1  
and afterwards tell us thou art a       
philosopher4 ,but at present suffer not 
even another man to call thee so4  #c4  
,is that shameful to thee which is not  
thine own doing1 whereof thou art not   
the cause1 which cometh to thee without 
thy will1 like a headache or a fever8   
,if thy parents were poor1 or made      
others their heirs1 or are alive and    
give thee nothing1 are these things     
shameful to thee8 ,is this what thou    
hast learnt from the philosophers8 ,hast
 thou never heard that what is shameful 

is blamable2 and that which is blamable 
ought to be blamed8 ,but what man wilt  
thou blame for a work not his own1 one  
that he himself never did6 ,and didst   
thou make thy father such as he is8 or  
was it in thy power to correct him8--is 
it given thee to do this8 ,what then8   
,oughtest thou to desire what is not    
given to thee8 or to be ashamed if thou 
attain it not8 ,or hast thou been       
accustomed1 in philosophy1 to look to   
others1 and to hope for nothing from    
thyself8 ,lament1 therefore1 and groan1 
and eat thy bread in fear1 lest thou    
have nothing to eat on the morrow4      
,tremble for thy slaves1 lest they      
steal1 or run away1 or die4 ,do thou    
live thus1 now and ever1 who hast       
approached to the name only of          
philosophy1 and hast brought the        
precepts of it to shame1 so far as in   
thee lies1 showing them to be worthless 
and useless to those who adopt them2    
thou1 who hast never striven to gain    
steadfastness1 tranquillity1 peace2 that

 never waited upon any man for the sake 
of these things1 but upon many for the  
sake of learning syllogisms2 that never 
tested for thine own self any one of    
these appearances3--,am ,i able to bear 
it1 or am ,i not able8 ,what1 then1     
remains for me to do8 ,but1 as though   
all went fairly and safely with thee1   
thou abidest in the final part of       
philosophy1#a that which confirms beyond
 all change--and wherein wilt thou be   
confirmed8 in cowardice1 meanness1      
admiration of wealth1 in vain pursuit1  
and vain efforts to avoid8 ,these are   
the things thou dost meditate how to    
preserve unharmed4  #d4 ,shouldst thou  
not first have gained something from    
,reason1 and then fortified this with   
safety8 ,whom sawest thou ever building 
a coping round about1 and never a wall  
on which to place it8 ,and what         
door-keeper is set on guard where there 
is no door8 ,but thy study is how to    
prove propositions--and what            
proposition8 ,how the billows of false  

reasonings may sweep thee not away--and 
away from what8 ,show me first what     
thing thou art guarding1 or measuring1  
or weighing2 and afterwards the scales  
or the measuring-rod4 ,or how long wilt 
thou still be measuring the dust8 ,are  
not these the things it behooves thee to
 prove3--what it is that makes men      
happy1 what makes things proceed as we  
would have them1 how one should blame no
 man accuse no man1 and fit one's self  
to the ordering of the ,all8 ,yea1 prove
 me these6 ,but ,i do so1 he saith4     
,see6 ,i resolve you syllogisms4 ,slave6
 this is the measuring-rod--it is not   
the thing measured4 ,wherefore now you  
pay the penalty for philosophy          
neglected2 you tremble1 you lie awake at
 nights1 you seek counsel on every hand1
 and if the counsels are not pleasing to
 all men you think they were            
ill-counseled4  #e4 ,then you fear      
hunger1 as you suppose4 ,but it is not  
hunger that you fear--you fear you will 
have no cook1 nor nobody else to buy    

victuals for you1 nor another to take   
off your boots1 nor another to put them 
on1 nor others to rub you down1 nor     
others to follow you about1 so that when
 you have stripped yourself in the bath1
 and stretched yourself out as if you   
were crucified1 you may be rubbed to and
 fro1 and then the rubber standing by   
may say1 ,turn him round1 give me his   
side1 take hold of his head1 let me have
 his shoulder2 and then when you leave  
the bath and go home you may shout1 ,is 
no one bringing anything to eat8 and    
then1 ,take away the plates1 and wipe   
them4 ,this is what you fear1--lest you 
be not able to live like a sick man4    
,but learn how those live that are in   
health--slaves1 and laborers1 and true  
philosophers2 how ,socrates lived1 who  
moreover had a wife and children2 how   
,diogenes lived2 how ,cleanthes that    
studied in the schools and drew his own 
water4#b ,if you would have these       
things1 they are everywhere to be had1  
and you will live boldly4 ,bold in what8

 ,in that wherein alone it is possible  
to be bold--in that which is faithful1  
which cannot be hindered1 which cannot  
be taken away4 ,but why hast thou made  
thyself so worthless and useless that no
 one is willing to receive thee into his
 house or take care of thee8 ,but if any
 utensil were thrown away1 and it was   
sound and serviceable1 every one that   
found it would pick it up and think it a
 gain2 but thee no man would pick up1   
nor count anything but damage4 ,so thou 
canst not so much as serve the purpose  
of a watch-dog1 or a cock8 ,why1 then1  
wilt thou still live1 being such a man  
as thou art8  #f4 ,doth any good man    
fear lest the means of gaining food fail
 him8 ,they fail not the blind1 nor the 
lame2 shall they fail a good man8 ,to   
the good soldier there fails not one who
 gives him pay1 nor to the laborer1 nor 
to the shoemaker2 and shall such a one  
fail to the good man8 ,is ,god1 then1   
careless of ,his instruments1 ,his      
servants1 ,his witnesses1 whom alone ,he

 useth to show forth to the untaught    
what ,he is1 and that ,he governs all   
things well1 and is not careless of     
human things8 and that to a good man    
there is no evil1 neither in life nor in
 death8 ,how1 then1 when ,he leaves them
 without food8 ,how else is this than as
 when a good general gives me the signal
 for retreat8 ,i obey1 ,i follow1       
praising my leader and hymning his      
works4 ,for ,i came when it pleased him1
 and when it pleases him ,i will go4 ,in
 my lifetime also my work was to sing   
the praise of ,god1 both alone to       
myself1 and to single persons1 and in   
presence of many4 ,he doth not provide  
me with many things1 nor with great     
abundance of goods2 ,he will not have me
 live delicately4 ,for neither did ,he  
provide so for ,hercules1 ,his own son1 
but another man reigned over ,argos and 
,mycen1 while he obeyed and labored and 
was disciplined4 ,and ,eurystheus was   
what he was--no king of ,argos and      
,mycen1 who was not king even of        

himself2 and ,hercules was lord and     
leader of all the earth and sea1 for he 
purged them of lawlessness and wrong1   
and brought in righteousness and        
holiness2 naked and alone did he this4  
,and when ,odysseus was shipwrecked and 
cast away1 did his need humble him one  
whit or break his spirit8 ,but how did  
he go out to the maidens1 to beg for the
 necessaries of life1 which it is held  
most shameful to seek from another8     
,even as a lion from his mountain home1 
,so went ,odysseus trusting in his      
valor4                                  
--,odyssey1 vi4 #acj4  ,trusting in     
what8 ,not in fame1 nor wealth1 but in  
his own valor--that is1 his opinions of 
the things that are and are not in our  
power4#c ,for these alone it is that    
make men free and unhindered2 that lift 
up the heads of the abject1 and bid them
 look rich men and tyrants steadily in  
the face4 ,and this was the gift of the 
philosopher2 but thou wilt never go     
forth boldly1 but trembling for thy fine

 raiment and silver dishes4 ,miserable  
man6 hast thou indeed thus wasted all   
thy time till now8     ,,chapter ,,ix4  
,,the ,,open ,,door4   #a4 ,for my part 
,i think the old man should be sitting  
here1 not to devise how ye may have no  
mean thoughts1 nor speak no mean nor    
ignoble things about yourselves1 but to 
watch that there arise not among us     
youths of such a mind1 that when they   
have perceived their kinship with the   
,gods1 and how the flesh and its        
possessions are laid upon us like bonds1
 and how many necessities for the       
management of life are by them brought  
upon us1 they may desire to fling these 
things away for abhorred and intolerable
 burthens1 and depart unto their kin4   
,and this is what your master and       
teacher--if1 in sooth1 ye had any       
such--should have to contend with in    
you1--that ye should come to him and    
say1 ,epictetus1 we can endure no longer
 being bound to this body1 giving it    
food and drink1 and resting it and      

cleansing it1 and going about to court  
one man after another for its sake4 ,are
 not such things indifferent and nothing
 to us8 ,and is not ,death no evil8 ,are
 we not in some way kinsmen of ,god1 and
 did we not come from ,him8 ,let us     
depart to whence we came2 let us be     
delivered at last from these bonds      
wherewith we are bound and burthened6   
,here are robbers1 and thieves1 and law 
courts1 and those that are called       
tyrants1 which through the body and its 
possessions seem as if they had some    
power over us4 ,let us show them that   
they have no power over any man6 ,and to
 this it should be my part to say1 ,my  
friends1 wait upon ,god4 ,when ,he      
,himself shall give the signal and      
release you from this service1 then are 
ye released unto ,him4 ,but for the     
present1 bear to dwell in this place1   
wherein ,he has set you4 ,short1 indeed1
 is this time of your sojourn1 and easy 
to bear for those that are so minded4   
,for what tyrant or what thief is there 

any longer1 or what court of law is     
terrible to one who thus makes nothing  
of the body and the possessions of it8  
,remain1 then1 and depart not without a 
reason4 ,some such part as this should  
the teacher have to play towards the    
well-natured among his disciples4  #b4  
,how long1 then1 are such injunctions to
 be obeyed8 ,so long as it is           
profitable--that is to say1 so long as  
,i can do what becomes and befits me4   
,then some men are choleric and         
fastidious1 and say1 ,i cannot sup with 
this man1 to have to hear him every day 
telling how he fought in ,mysia4 ,i told
 you1 brother1 how ,i went up the       
hill--then again ,i began to be         
besieged4444 ,but another saith1 ,i     
prefer to have my supper1 and listen to 
him prating as long as he likes4 ,and do
 thou compare the gain on both          
sides--only do naught in heaviness or   
affliction1 or as supposing that thou   
art in evil case4 ,for to this no man   
can compel thee4 ,doth it smoke in the  

chamber8 if it is not very much ,i will 
stay1 if too much1 ,i will go out2 for  
remember this always1 and hold fast to  
it1 that the door is open4 ,thou shalt  
not live in ,nicopolis4 ,i will not4    
,nor in ,athens4 ,i will not live in    
,athens4 ,nor in ,rome4 ,neither in     
,rome4 ,live in ,gyara4#a ,i will live  
in ,gyara4 ,but living in ,gyara seemeth
 to me like a great smoke4 ,i will      
depart1 whither no man shall hinder me  
to dwell--for that dwelling stands ever 
open to all4  #c4 ,only do it not       
unreasonably1 nor cowardly1 nor make    
every common chance an excuse4 ,for     
again1 it is not ,god's will1 for ,he   
hath need of such an order of things1   
and of such a race upon the earth4 ,but 
if ,he give the signal for retreat1 as  
,he did to ,socrates1 we must obey ,him 
as our commander4     ,,chapter ,x4     
,,know ,,thyself4   #a4 ,if a man have  
any advantage over others1 or thinks    
himself to have it when he hath it not1 
it cannot but be that if he is an       

untaught man he shall be puffed up by   
it4 ,thus the tyrant says1 ,i am he that
 is master of all4 ,and what can you    
give me8 ,can you set my pursuit free of
 all hindrance8 ,how is it in you to do 
that8 ,for have you the gift of never   
falling into what you shun8 or never    
missing the mark of your desire8 ,and   
whence have you it8 ,come1 now1 in a    
ship do you trust to yourself or to the 
captain8 or in a chariot1 to any one    
else than the driver8#a ,and how will   
you do with regard to other acts8 ,even 
thus4 ,where1 then1 is your power8 ,all 
men minister to me4 ,and do ,i not      
minister to my plate1 and ,i wash it and
 wipe it1 and drive in a peg for my     
oil-flask8 ,what then1 are these things 
greater than ,i8 ,nay1 but they supply  
certain of my needs1 and for this reason
 ,i take care of them4 ,yea1 and do ,i  
not minister to my ass8 ,do ,i not wash 
his feet and groom him8 ,know you not   
that every man ministers to himself8    
,and he ministers to you also1 even as  

he doth to the ass4 ,for who treats you 
as a man8 ,show me one that doth4 ,who  
wisheth to be like unto you8 who becomes
 your imitator1 as men did of ,socrates8
 ,but ,i can cut off thy head4 ,you say 
well4 ,i had forgotten that ,i must pay 
regard to you as to a fever or the      
cholera2 and set up an altar to you1 as 
there is in ,rome an altar to ,fever4   
#b4 ,what is it1 then1 whereby the      
multitude is troubled and terrified8    
,the tyrant and his guards8 ,never--,god
 forbid it6 ,it is not possible that    
that which is by nature free should be  
troubled by any other thing1 or         
hindered1 save by itself4 ,but it is    
troubled by opinions of things4 ,for    
when the tyrant saith to any one1 ,i    
will bind thy leg1 then he who setteth  
store by his leg saith1 ,nay1 have pity6
 but he that setteth store by his own   
,will1 ,if it seem more profitable to   
you1 then bind it4  ----,dost thou not  
regard me8  ,i do not regard you4 ,i    
will show you that ,i am master4 ,how   

can you be that8 ,me hath ,god set free2
 or think you that ,he would let ,his   
own ,son be enslaved8 ,you are lord of  
my dead body--take that4  ----,so when  
thou comest near to me1 thou wilt not do
 me service8  ,nay1 but ,i will do it to
 myself2 and if you will have me say    
that ,i do it to you also1 ,i tell you  
that ,i do it as to my kitchen pot4  #c4
 ,this is no selfishness2 for every     
living creature is so made that it doth 
all things for its own sake4 ,for the   
sun doth all things for his own sake1   
and so1 moreover1 even ,zeus himself4   
,but when ,he will be ,raingiver and    
,fruitgiver and ,father of ,gods and    
men1 thou seest that ,he may not do     
these works and have these titles1 but  
,he be serviceable to the common good4  
,and1 on the whole1 ,he hath so formed  
the nature of the reasoning creature    
that he may never win aught of his own  
good without he furnish something of    
service to the common good4 ,thus it is 
not to the excluding of the common good 

that a man do all things for himself4   
,for is it to be expected that a man    
shall stand aloof from himself and his  
own interest8 ,and where then would be  
that same and single principle which we 
observe in all things1 their affection  
to themselves8  #d4 ,so1 then1 when we  
act on strange and foolish opinions of  
things beyond the ,will1 as though they 
were good or evil1 it is altogether     
impossible but we shall do service to   
tyrants4 ,and would it were to the      
tyrants alone1 and not to their lackeys 
also6  #e4 ,but what hinders the man    
that hath distinguished these things to 
live easily and docile1 looking calmly  
on all that is to be1 and bearing calmly
 all that is past8 ,will you have me    
bear poverty8 ,come1 and see what       
poverty is when it strikes one that     
knoweth how to play the part well4 ,will
 you have me rule8 ,give me power1 then1
 and the pains of it4 ,banishment8      
,whithersoever ,i go1 it shall be well  
with me for in this place it was well   

with me1 not because of the place1 but  
because of the opinions which ,i shall  
carry away with me4 ,for these no man   
can deprive me of4 ,yea1 these only are 
mine own1 whereof ,i cannot be deprived1
 and they suffice for me as long as ,i  
have them1 wherever ,i be1 or whatever  
,i do4  #f4 ----,but now is the time    
come to die4  ,what say you8 to die8    
,nay1 make no tragedy of the business1  
but tell it as it is4 ,now is it time   
for my substance to be resolved again   
into the things wherefrom it came       
together4 ,and what is dreadful in this8
 ,what of the things in the universe is 
about to perish8 ,what new1 or what     
unaccountable thing is about to come to 
pass8 ,is it for these things that a    
tyrant is feared8 through these that the
 guards seem to bear swords so large and
 sharp8 ,tell that to others2 but by me 
all these things have been examined2 no 
man hath power on me4 ,i have been set  
free by ,god1 ,i know ,his commandments1
 henceforth no man can lead me captive4 

,i have a liberator#b such as ,i need1  
and judges such as ,i need4 ,are you not
 the master of my body8 ,what is that to
 me8 ,of my property8 ,what is that to  
me8 ,of exile or captivity8 ,again1 ,i  
say1 from all these things1 and the poor
 body itself1 ,i will depart when you   
will4 ,try your power1 and you shall    
know how far it reaches4  #g4 ,but the  
tyrant will bind--what8 ,the leg4 ,he   
will take away--what8 ,the head4 ,what1 
then1 can he not bind and not take away8
 ,the ,will4 ,and hence that precept of 
the ancients--,,know ,,thyself4  #h4    
,whom1 then1 can ,i still fear8 ,the    
lackeys of the bed-chamber8 ,for what   
that they can do8 ,shut me out8 ,let    
them shut me out1 if they find me       
wishing to go in4  ----,why1 then1 didst
 thou go to the doors8  ,because ,i hold
 it proper to join the play while the   
play lasts4  ----,how1 then1 shalt thou 
not be shut out8  ,because if ,i am not 
received1 ,i do not wish to enter2 but  
always that which happens is what ,i    

wish4 ,for ,i hold what ,god wills above
 what ,i will4 ,i cleave to ,him as ,his
 servant and follower2 my impulses are  
one with ,his1 my pursuit is one with   
,his2 in a word1 my will is one with    
,his4 ,there is no shutting out for     
me--nay1 but for those who would force  
their way in4 ,and wherefore do ,i not  
force my way8 ,because ,i know that no  
good thing is dealt out within to those 
that enter4 ,but when ,i hear some one  
congratulated on being honored by ,csar1
 ,i say1 ,what hath fortune brought him8
 ,a government8 ,has it also1 then1     
brought him such an opinion as he ought 
to have8 ,a magistracy8 ,hath he also   
gained the power to be a good           
magistrate8 ,why will ,i still push     
myself forward8 ,a man scatters figs and
 almonds abroad2 children seize them1   
and fight among themselves2 but not so  
men1 for they hold it too trifling a    
matter4 ,and if a man should scatter    
about oyster-shells1 not even the       
children would seize them4 ,offices of  

government are dealt out--children will 
look for them2 money is given--children 
will look for it2 military commands1    
consulships--let children scramble for  
them4 ,let them be shut out and smitten1
 let them kiss the hands of the giver1  
of his slaves--it is figs and almonds to
 me4 ,what then8 ,if thou miss them when
 he is flinging them about1 let it not  
vex thee4 ,if a fig fall into thy bosom1
 take and eat it1 for so far even a fig 
is to be valued4 ,but if ,i must stoop  
down for it1 and throw down another man1
 or another throw me down1 and ,i       
flatter those who enter in1 then neither
 is a fig worth so much1 nor is any     
other of the things that are not good1  
even those which the philosophers have  
persuaded me not to think good4         
,,chapter ,,xi4#a  ,,how ,,we ,,should  
,,bear ,,ourselves ,,towards ,,evil     
,,men4   #a4 ,if that which the         
philosophers say is true--that there is 
one principle in all men1 as when ,i    
assent to something1 the feeling that it

 is so2 and when ,i dissent1 the feeling
 that it is not so2 yea1 and when ,i    
withhold my judgment1 the feeling that  
it is uncertain2 and likewise1 when ,i  
am moved towards anything1 the feeling  
that it is for my profit1 but it is     
impossible to judge one thing to be     
profitable and to pursue another1 to    
judge one thing right and be moved      
towards another--why have we indignation
 with the multitude8 ,they are robbers1 
one saith1 and thieves4 ,and what is it 
to be robbers and thieves8 ,it is to err
 concerning things good and evil4 ,shall
 we1 then1 have indignation with them1  
or shall we pity them8 ,nay1 but show   
them the error1 and you shall see how   
they will cease from their sins4 ,but if
 they see it not1 they have naught      
better than the appearance of the thing 
to them4  #b4 ,should not1 then1 this   
robber1 or this adulterer1 be destroyed8
 ,by no means1 but take it rather this  
way3 ,this man who errs and is deceived 
concerning things of greatest moment1   

who is blinded1 not in the vision which 
distinguisheth black and white1 but in  
the judgment which distinguisheth ,good 
and ,evil--should we not destroy him8   
,and thus speaking1 you shall know how  
inhuman is that which you say1 and how  
like as if you said1 ,shall we not      
destroy this blind man1 this deaf man8  
,for if it is the greatest injury to be 
deprived of the greatest things1 and the
 greatest thing in every man is a ,will 
such as he ought to have1 and one be    
deprived of this1 why are you still     
indignant with him8 ,man1 you should not
 be moved contrary to ,nature by the    
evil deeds of other men4 ,pity him      
rather1 be not inclined to offense and  
hatred1 abandon the phrases of the      
multitude1 like these cursed wretches4  
,how have you suddenly become so wise   
and hard to please8  #c4 ,wherefore1    
then1 have we indignation8 ,because we  
worship the things which they deprive us
 of4 ,do not worship fine raiment1 and  
you shall not be wroth with the thief4  

,do not worship the beauty of a woman1  
and you shall not be wroth with the     
adulterer4 ,know that the thief and the 
adulterer have no part in that which is 
thine own1 but in that which is foreign 
to thee1 in that which is not in thy    
power4 ,these things if thou dismiss1   
and count them for naught1 with whom    
shalt thou still be wroth8 ,but so long 
as thou dost value these things1 be     
wroth with thyself rather than with     
others4  #d4 ,look now how it stands3   
,you have fine raiment1 your neighbor   
has not2 you have a window1 and wish to 
air your clothes at it4 ,the neighbor   
knoweth not what is the true good of    
man1 but thinks it is to have fine      
raiment1 the same thing that you also   
think4 ,then shall he not come and take 
them away8 ,show a cake to greedy       
persons1 and eat it up yourself alone1  
and will you have them not snatch at it8
 ,nay1 but provoke them not4 ,have no   
window1 and do not air your clothes4 ,i 
also had lately an iron lamp set beside 

the images of the ,gods2 hearing a noise
 at the door1 ,i ran down1 and found the
 lamp carried off4 ,i reflected that the
 thief's impulse was not unnatural4     
,what then8 ,to-morrow1 ,i said1 thou   
wilt find an earthen lamp4#b ,for a man 
loses only what he has4 ,i have lost a  
garment4 ,for you had a garment4 ,i have
 a pain in my head4 ,have you any pain  
in your horns8 ,why1 then1 have you     
indignation8 ,for there is no loss and  
no suffering save only in those things  
which we possess4     ,,chapter ,,xii4  
,,the ,,voyage ,,of ,,life4   ,even as  
in a sea voyage1 when the ship is       
brought to anchor1 and you go out to    
fetch in water1 you make a by-work of   
gathering a few roots and shells by the 
way1 but have need ever to keep your    
mind fixed on the ship1 and constantly  
to look round1 lest at any time the     
master of the ship call1 and you must1  
if he call1 cast away all those things1 
lest you be treated like the sheep that 
are bound and thrown into the hold3 ,so 

it is with human life also4 ,and if     
there be given wife and children instead
 of shells and roots1 nothing shall     
hinder us to take them4 ,but if the     
master call1 run to the ship1 forsaking 
all those things1 and looking not       
behind4 ,and if thou be in old age1 go  
not far from the ship at any time1 lest 
the master should call1 and thou be not 
ready4     ,,chapter ,,xiii4  ,,the     
,,mark ,,of ,,effort4   #a4 ,seek not to
 have things happen as you choose them1 
but rather choose them to happen as they
 do1 and so shall you live prosperously4
  #b4 ,disease is a hindrance of the    
body1 not of the ,will1 unless the ,will
 itself consent4 ,lameness is a         
hindrance of the leg1 not of the ,will4 
,and this you may say on every occasion1
 for nothing can happen to you but you  
will find it a hindrance not of yourself
 but of some other thing4  #c4 ,what1   
then1 are the things that oppress us and
 perturb us8 ,what else than opinions8  
,he that goeth away and leaveth his     

familiars and companions and wonted     
places and habits--with what else is he 
oppressed than his opinions8 ,now1      
little children1 if they cry because    
their nurse has left them for a while1  
straightway forget their sorrow when    
they are given a small cake4 ,wilt thou 
be likened unto a little child8         
----,nay1 by ,zeus6 for ,i would not be 
thus affected by a little cake1 but by  
right opinions4  ,and what are these8   
,they are such as a man should study all
 day long to observe--that he be not    
subject to the effects of anything that 
is alien to him1 neither of friend1 nor 
place1 nor exercises2 yea1 not even of  
his own body1 but to remember the ,law1 
and have it ever before his eyes4 ,and  
what is the divine ,law8 ,to hold fast  
that which is his own1 and to claim     
nothing that is another's2 to use what  
is given him1 and not to covet what is  
not given2 to yield up easily and       
willingly what is taken away1 giving    
thanks for the time that he has had it  

at his service4 ,this do--or cry for the
 nurse and mamma2 for what doth it      
matter to what or whom thou art subject1
 from what thy welfare hangs8 ,wherein  
art thou better than one who bewails    
himself for his mistress1 if thou lament
 thy exercises and porticoes and        
comrades1 and all such pastime8 ,another
 cometh1 grieving because he shall no   
more drink of the water of ,dirce4 ,and 
is the ,marcian water worse than that of
 ,dirce8  ----,but ,i was used to the   
other4  ,and to this also thou shalt be 
used2 and when thou art so affected     
towards it1 lament for it too1 and try  
to make a verse like that of            
,euripides--    ,the baths of ,nero and 
the ,marcian stream#a  ,behold how      
tragedies are made1 when common chances 
happen to foolish men6  #d4----;,but    
when shall ,i see ,athens and the       
,acropolis again8  ,wretched man6 doth  
not that satisfy thee which thou seest  
every day8 ,hast thou aught better or   
greater to see than the sun1 the moon1  

the stars1 the common earth1 the sea8   
,but if withal thou mark the way of ,him
 that governeth the whole and bear ,him 
about within thee1 wilt thou still long 
for cut stones and a fine rock8 ,and    
when thou shalt come to leave the sun   
itself and the moon1 what wilt thou do8 
,sit down and cry1 like the children8   
,what1 then1 wert thou doing in the     
school8 ,what didst thou hear1 what     
didst thou learn8 ,why didst thou write 
thyself down a philosopher1 when thou   
mightest have written the truth1 as     
thus3--,i made certain beginnings1 and  
read ,chrysippus1 but did not so much as
 enter the door of a philosopher8 ,for  
how shouldst thou have aught in common  
with ,socrates1 who died as he died1 who
 lived as he lived--or with ,diogenes8  
,dost thou think that any of these men  
lamented or was indignant because he    
should see such a man or such a woman no
 more8 or because he should not dwell in
 ,athens or in ,corinth1 but1 as it     
might chance1 in ,susa or ,ecbatana8    

,when a man can leave the banquet or the
 game when he pleases1 shall such a one 
grieve if he remains8 ,shall he not1 as 
in a game1 stay only so long as he is   
entertained8 ,a man of this stamp would 
easily endure such a thing as perpetual 
exile or sentence of death4  ,wilt thou 
not now be weaned as children are1 and  
take more solid food1 nor cry any more  
after thy mother and nurse1 wailing like
 an old woman8  ----,but if ,i quit them
 ,i shall grieve them4  ,thou grieve    
them8 ,never2 but that shall grieve them
 which grieveth thee--,opinion4 ,what   
hast thou then to do8 ,cast away thy own
 bad opinion2 and they1 if they do well1
 will cast away theirs2 if not1 they are
 the causes of their own lamenting4  #e4
 ,man1 be mad at last1 as the saying is1
 for peace1 for freedom1 for            
magnanimity4 ,lift up thy head as one   
delivered from slavery4 ,dare to look up
 to ,god and say3 ,deal with me         
henceforth as thou wilt2 ,i am of one   
mind with thee2 ,i am thine4 ,i reject  

nothing that seems good to thee2 lead me
 whithersoever thou wilt1 clothe me in  
what dress thou wilt4 ,wilt thou have me
 govern or live privately1 or stay at   
home1 or go into exile1 or be a poor man
 or a rich8 ,for all these conditions ,i
 will be thy advocate with men--,i show 
the nature of each of them1 what it is4 
,nay1 but sit in a corner and wait for  
thy mother to feed thee4#b  #f4 ,who    
would ,hercules have been if he had sat 
at home8 ,he would have been            
,eurystheus1 and not ,hercules4 ,and how
 many companions and friends had he in  
his journeying about the world8 ,but    
nothing was dearer to him than ,god2 and
 for this he was believed to be the son 
of ,god1 yea1 and was the son of ,god4  
,and trusting in ,god1 he went about    
purging away lawlessness and wrong4 ,but
 thou art no ,hercules1 and canst not   
purge away evils not thine own8 nor yet 
,theseus1 who cleared ,attica of evil   
things8 ,then clear away thine own4     
,from thy breast1 from thy mind cast    

out1 instead of ,procrustes and ,sciron1
 grief1 fear1 covetousness1 envy1       
malice1 avarice1 effeminacy1 profligacy4
 ,and these things cannot otherwise be  
cast out than by looking to ,god only1  
being affected only by ,him1 and        
consecrated to ,his commands4 ,but      
choosing anything else than this1 thou  
wilt follow with groaning and           
lamentation whatever is stronger than   
thou1 ever seeking prosperity in things 
outside thyself1 and never able to      
attain it4 ,for thou seekest it where it
 is not1 and neglectest to seek it where
 it is4     ,,chapter ,,xiv4            
,,faculties4   ,remember at anything    
that shall befall thee to turn to       
thyself and seek what faculty thou hast 
for making use of it4 ,if thou see a    
beautiful person1 thou wilt find a      
faculty for that--namely1 ,self-mastery4
 ,if toil is laid upon thee1 thou wilt  
find the faculty of ,perseverance4 ,if  
thou art reviled1 thou wilt find        
,patience4 ,and making this thy wont1   

thou shalt not be carried away by the   
appearances4     ,,chapter ,,xv4        
,,returns4   ,never in any case say1 ,i 
have lost such a thing1 but ,i have     
returned it4 ,is thy child dead8 it is  
returned4 ,is thy wife dead8 she is     
returned4 ,art thou deprived of thy     
estate8 is not this also returned8      
----,but he is wicked who deprives me of
 it6  ,but what is that to thee1 through
 whom the ,giver demands his own8 ,as   
long1 therefore1 as he grants it to     
thee1 steward it like another's         
property1 as travelers use an inn4      
,,chapter ,,xvi4  ,,the ,,price ,,of    
,,tranquillity4   #a4 ,if you would     
advance in philosophy you must abandon  
such thoughts as1 ,if ,i neglect my     
affairs ,i shall not have the means of  
living4 ,if ,i do not correct my servant
 he will be good for nothing4 ,for it is
 better to die of hunger1 having lived  
without grief and fear1 than to live    
with a troubled spirit amid abundance4  
,and it is better to have a bad servant 

than an afflicted mind4  #b4 ,make a    
beginning then in small matters4 ,is a  
little of your oil spilt1 or a little   
wine stolen8 ,then say to yourself1 ,for
 so much peace is bought1 this is the   
price of tranquillity4 ,for nothing can 
be gained without paying for it4 ,and   
when you call your servant1 bethink you 
that he may not hear1 or1 hearing1 may  
not obey4 ,for him1 indeed1 that is not 
well1 but for you it is altogether well 
that he have not the power to trouble   
your mind4     ,,chapter ,,xvii4  ,a    
,,choice4   ,if thou wouldst advance1 be
 content to let people think thee       
senseless and foolish as regards        
external things4 ,wish not ever to seem 
wise1 and if ever thou shalt find       
thyself accounted to be somebody1 then  
mistrust thyself4 ,for know that it is  
not easy to make a choice that shall    
agree both with outward things and with 
,nature1 but it must needs be that he   
who is careful of the one shall neglect 
the other4     ,,chapter ,,xviii4       

,,that ,,where ,,the ,,heart ,,is ,,the 
,,bond ,,is4   #a4 ,thou art a fool if  
thou desire wife and children and       
friends to live forever1 for that is    
desiring things to be in thy power which
 are not in thy power1 and things       
pertaining to others to be thine own4   
,so also thou art a fool to desire that 
thy servant should never do anything    
amiss1 for that is desiring evil not to 
be evil1 but something else4 ,but if    
thou desire never to fail in any        
pursuit1 this thou canst do4 ,this1     
therefore1 practice to attain--namely1  
the attainable4  #b4 ,the lord of each  
of us is he that hath power over the    
things that we desire or dislike1 to    
give or to take them away4 ,whosoever1  
then1 will be free1 let him neither     
desire nor shun any of the things that  
are in others' power2 otherwise he must 
needs be enslaved4  #c4 ,wherefore      
,demetrius#a said to ,nero1 ,you        
threaten me with death1 but ,nature     
threatens you4 ,if ,i am taken up with  

my poor body1 or my property1 ,i have   
given myself over to slavery1 for ,i    
immediately show of my own self with    
what ,i may be captured4 ,as when a     
snake draws in his head1 ,i say1 ,strike
 at that part of him which he guards4   
,and know thou1 that at the part thou   
desirest to guard1 there thy master will
 fall upon thee4 ,remembering this1 whom
 wilt thou still flatter or fear8  #d4  
,think that thou shouldst conduct       
thyself in life as at a feast4 ,is some 
dish brought to thee8 ,then put forth   
thyself in seemly fashion4 ,doth it pass
 thee by8 ,then hold it not back4 ,hath 
it not yet come8 ,then do not reach out 
for it at a distance1 but wait till it  
is at thine hand4 ,and thus doing with  
regard to children and wife and         
governments and wealth1 thou wilt be a  
worthy guest at the table of the ,gods4 
,and if thou even pass over things that 
are offered to thee1 and refuse to take 
of them1 then thou wilt not only share  
the banquet1 but also the dominion of   

the ,gods4 ,for so doing ,diogenes and  
,heracleitus1 and the like1 both were1  
and were reported to be1 rightly divine4
     ,,chapter ,,xix4  ,,that ,,we      
,,lament ,,not ,,from ,,within4   ,when 
thou seest one lamenting in grief       
because his son is gone abroad1 or      
because he hath lost his goods1 look to 
it that thou be not carried away by the 
appearance to think that he hath truly  
fallen into misfortune1 in outward      
things4 ,but be the thought at hand1 ,it
 is not the thing itself that afflicts  
this man--since there are others whom it
 afflicts not--but the opinion he has   
about it4 ,and so far as speech1 be not 
slow to fit thyself to his mood1 and    
even if so it be to lament with him4    
,but have a care that thou lament not   
also from within4     ,,chapter ,,xx4   
,,that ,a ,,man ,,may ,,act ,,his ,,part
 ,,but ,,not ,,choose ,,it4   #a4       
,remember that thou art an actor in a   
play1 of such a part as it may please   
the director to assign thee2 of a short 

part if he choose a short part2 of a    
long one if he choose a long4 ,and if he
 will have thee take the part of a poor 
man1 or of a cripple1 or a governor1 or 
a private person1 mayest thou act that  
part with grace6 ,for thine it is to act
 well the allotted part1 but to choose  
it is another's4  #b4 ,say no more then1
 ,how will it be with me8 for however it
 be thou wilt settle it well1 and the   
issue shall be fortunate4 ,what would   
,hercules have been had he said1 ,how   
shall ,i contrive that a great lion may 
not appear to me1 or a great boar1 or a 
savage man8 ,and what hast thou to do   
with that8 if a great boar appear1 thou 
wilt fight the greater fight2 if evil   
men1 thou wilt clear the earth of them4 
,but if ,i die thus8 ,thou wilt die a   
good man1 in the accomplishing of a     
noble deed4 ,for since we must by all   
means die1 a man cannot be found but he 
will be doing somewhat1 either tilling  
or digging or trading or governing1 or  
having an indigestion or a diarrhoea4   

,what wilt thou1 then1 that ,death shall
 find thee doing8 ,i1 for my part1 will 
choose some work1 humane1 beneficent1   
social1 noble4 ,but if ,i am not able to
 be found doing things of this          
greatness1 then1 at least1 ,i will be   
doing that which none can hinder me to  
do1 that which is given to me to        
do--namely1 correcting myself1 bettering
 my faculty for making use of           
appearances1 working out my peace1      
giving what is due in every obligation  
of life2 and if ,i prosper so far1 then 
entering upon the third topic of        
philosophy1 which concerneth the        
security of judgments4  #c4 ,if ,death  
shall find me in the midst of these     
studies1 it shall suffice me if ,i can  
lift up my hands to ,god and say1 ,the  
means which thou gavest me for the      
perceiving of thy government1 and for   
the following of the same1 have ,i not  
neglected3 so far as in me lies1 ,i have
 not dishonored thee4 ,behold how ,i    
have used my senses1 and my natural     

conceptions4 ,have ,i ever blamed thee8 
was ,i ever offended at aught that      
happened1 or did ,i desire it should    
happen otherwise8 ,did ,i ever desire to
 transgress my obligations8 ,that thou  
didst beget me ,i thank thee for what   
thou gavest4 ,i am content that ,i have 
used thy gifts so long4 ,take them      
again1 and set them in what place thou  
wilt1 for thine were all things1 and    
thou gavest them me4  #d4 ,is it not    
enough to depart in this condition8 and 
what life is better and fairer than one 
like this1 and what end more happy8     
,,chapter ,,xxi4  ,,distinctions4   #a4 
,when a raven croaks you a bad omen1 be 
not carried away by the appearance2 but 
straightway distinguish with yourself   
and say1 ,none of these things bodes    
aught to myself1 but either to this poor
 body or this wretched property of mine1
 or to my good repute1 or to my         
children1 or to my wife4 ,but to me all 
omens are fortunate if ,i choose to have
 it so4 ,for whatever of these things   

may come to pass1 it lies with me to    
have it serve me4  #b4 ,you may be      
always victorious if you will never     
enter into any contest but where the    
victory depends upon yourself4  #c4     
,when you shall see a man honored above 
others1 or mighty in power1 or otherwise
 esteemed1 look to it that thou deem him
 not blessed1 being carried away by the 
appearance4 ,for if the essence of the  
,good be in those things that are in our
 own power1 then neither envy nor       
jealousy have any place1 nor thou       
thyself shalt not desire to be commander
 or prince or consul1 but to be free4   
,and to this there is one road--scorn of
 the things that are not in our own     
power4  #d4 ,remember1 it is not he that
 strikes or he that reviles that doth   
any man an injury1 but the opinion about
 these things1 that they are injurious4 
,when1 then1 some one may provoke thee  
to wrath1 know that it is thine own     
conception which hath provoked thee4    
,strive1 therefore1 at the outset not to

 be carried away by the appearance2 for 
if thou once gain time and delay1 thou  
wilt more easily master thyself4  #e4   
,death and exile1 and all things that   
appear dreadful1 let these be every day 
before thine eyes4 ,but ,death most of  
all2 for so thou wilt neither despise   
nor too greatly desire any condition of 
life4     ,,chapter ,,xxii4  ,,that ,a  
,,man ,,is ,,sufficient ,,to ,,himself4 
#a4 ,if thou set thine heart upon       
philosophy1 prepare straightway to be   
laughed at and mocked by many who will  
say1 ,behold1 he has suddenly come back 
to us a philosopher2 or1 ,how came you  
by that brow of scorn8 ,but do thou     
cherish no scorn1 but hold to those     
things that seem to thee the best1 as   
one set by ,god in that place4          
,remember1 too1 that if thou abide in   
that way1 those that first mocked thee1 
the same shall afterwards reverence     
thee2 but if thou yield to them1 thou   
shalt receive double mockery4  #b4 ,if  
it shall ever happen to thee to be      

turned to outward things in the desire  
to please some person1 know that thou   
hast lost thy way of life4 ,let it be   
enough for thee in all things to be a   
philosopher4 ,but if thou desire also to
 seem one1 then seem so to thyself1 for 
this thou canst4     ,,chapter ,,xxiii4 
,,that ,,every ,,man ,,fulfill ,,his    
,,own ,,task4   #a4 ,let such thoughts  
never afflict thee as1 ,i shall live    
unhonored1 and never be anybody         
anywhere4 ,for if lack of honor be an   
evil1 thou canst no more fall into evil 
through another's doings than into vice4
 ,is it1 then1 of thy own doing to be   
made a governor1 or invited to feasts8  
,by no means4 ,how1 then1 is this to be 
unhonored8 ,how shouldst thou never be  
anybody anywhere1 whom it behooves to be
 somebody only in the things that are in
 thine own power1 wherein it lies with  
thee to be of the greatest worth8  #b4  
,but ,i shall not be able to serve my   
friends4 ,how sayst thou8 to serve them8
 ,they shall not have money from thee1  

nor shalt thou make them ,roman         
citizens4 ,who1 then1 told thee that    
these were of the things that are in our
 power1 and not alien to us8 ,and who   
can give that which himself hath not8   
#c4 ,acquire1 then1 they say1 that we   
may possess4 ,if ,i can acquire1 and    
lose not piety1 and faith1 and          
magnanimity withal1 show me the way1 and
 ,i will do it4 ,but if ye will have me 
lose the good things ,i possess1 that ye
 may compass things that are not good at
 all1 how unjust and unthinking are ye8 
,but which will ye rather have--money1  
or a faithful and pious friend8 ,then1  
rather take part with me to this end2   
and ask me not to do aught through which
 ,i must cast away those things4  #d4   
,but1 he saith1 ,i shall not do my part 
in serving my country4 ,again1 what is  
this service8 ,thy country shall not    
have porticos nor baths from thee1 and  
what then8 ,neither hath she shoes from 
the smith1 nor arms from the cobbler2   
but it is enough if every man fulfill   

his own task4 ,and if thou hast made one
 other pious and faithful citizen for   
her1 art thou1 then1 of no service8     
,wherefore1 neither shalt thou be       
useless to thy country4  #e4 ,what      
place1 then1 he saith1 can ,i hold in   
the ,state8 ,whatever place thou canst1 
guarding still thy faith and piety4 ,but
 if in wishing to serve her thou cast   
away these things1 what wilt thou profit
 her then1 when perfected in            
shamelessness and faithlessness8        
,,chapter ,,xxiv4  ,,the ,,world',s     
,,price ,,for ,,the ,,world',s ,,worth4 
#a4 ,is some one preferred before thee  
at a feast1 or in salutation1 or in     
being invited to give counsel8 ,then1 if
 these things are good1 it behooves thee
 rejoice that he hath gained them2 but  
if evil1 be not vexed that thou hast not
 gained them2 but remember that if thou 
act not as other men to gain the things 
that are not in our own power1 neither  
canst thou be held worthy of a like     
reward with them4  #b4 ,for how is it   

possible for him who will not hang about
 other men's doors to have a like reward
 with him who doth so8 or him who will  
not attend on them with him who doth    
attend8 or him who will not flatter them
 with the flatterer8 ,thou art unjust1  
then1 and insatiable1 if thou desire to 
gain those things for nothing1 without  
paying the price for which they are     
sold4  #c4 ,but how much is a lettuce   
sold for8 ,a penny1 perchance4 ,if any  
one1 then1 will spend a penny1 he shall 
have lettuce2 but thou1 not spending1   
shalt not have4 ,but think not thou art 
worse off than he2 for as he has the    
lettuce1 so thou the penny which thou   
wouldst not give4  #d4 ,and likewise in 
this matter4 ,thou art not invited to   
some man's feast8 ,that is1 for thou    
gavest not to the host the price of the 
supper2 and it is sold for flattery1 it 
is sold for attendance4 ,pay1 then1 the 
price1 if it will profit thee1 for which
 the thing is sold4 ,but if thou wilt   
not give the price1 and wilt have the   

thing1 greedy art thou and infatuated4  
#e4 ,shalt thou have nothing1 then1     
instead of the supper8 ,thou shalt have 
this--not to have praised one whom thou 
hadst no mind to praise1 and not to have
 endured the insolence of his           
door-keepers4     ,,chapter ,,xxv4      
,,aims ,,of ,,nature4   #a4 ,the will of
 ,nature is to be learned from matters  
which do not concern ourselves4#a ,thus1
 when a boy may break the cup of another
 man1 we are ready to say1 ,it is a     
common chance4 ,know1 then1 that when   
thine own is broken1 it behooves thee to
 be as though it were another man's4    
,and apply this even to greater things4 
,has another man's child died1 or his   
wife8 who is there that will not say1   
,it is the lot of humanity4 ,but when   
his own may die1 then straightway it is1
 ,alas1 wretched that ,i am6 ,but we    
should bethink ourselves what we felt on
 hearing of others in the same plight4  
#b4 ,as a mark is not set up to be      
missed1 even so the nature of evil      

exists not in the universe4             
,,chapter ,,xxvi4  ,,the ,,mind',s      
,,security4   ,if any one should set    
your body at the mercy of every         
passer-by1 you would be indignant4      
,when1 therefore1 you set your own mind 
at the mercy of every chance1 to be     
troubled and perturbed when any one may 
revile you1 have you no shame of this8  
,,chapter ,,xxvii4  ,,that ,a ,,man     
,,should ,,be ,,one ,,man4   #a4 ,in    
every work you will take in hand mark   
well what must go before and what must  
follow1 and so proceed4 ,for else you   
shall at first set out eagerly1 as not  
regarding what is to follow2 but in the 
end1 if any difficulties have arisen1   
you will leave it off with shame4  #b4  
,so you wish to conquer in the ,olympic 
games8 ,and ,i1 too1 by the ,gods2 and a
 fine thing it would be4 ,but mark the  
prefaces and the consequences1 and then 
set to work4 ,you must go under         
discipline1 eat by rule1 abstain from   
dainties1 exercise yourself at the      

appointed hour1 in heat or cold1 whether
 you will or no1 drink nothing cold1 nor
 wine at will2 in a word1 you must give 
yourself over to the trainer as to a    
physician4 ,then in the contest itself  
there is the digging race1#a and you are
 like enough to dislocate your wrist1 or
 turn your ankle1 to swallow a great    
deal of dust1 to be soundly drubbed1 and
 after all these things to be defeated4 
#c4 ,if1 having considered these things1
 you are still in the mind to enter for 
the contest1 then do so4 ,but without   
consideration you will turn from one    
thing to another like a child1 who now  
plays the wrestler1 now the gladiator1  
now sounds the trumpet1 then declaims   
like an actor2 and so you1 too1 will be 
first an athlete1 then a gladiator1 then
 an orator1 then a philosopher1 and     
nothing with your whole soul2 but as an 
ape you will mimic everything you see1  
and be charmed with one thing after     
another4 ,for you approached nothing    
with consideration nor regularity1 but  

rashly1 and with a cold desire4  #d4    
,and thus some men1 having seen a       
philosopher1 and heard discourse like   
that of ,euphrates#b 7yet who indeed can
 say that any discourse is like his871  
desire that they also may become        
philosophers4  #e4 ,but1 ,o man6        
consider first what it is you are about 
to do1 and then inquire of your own     
nature whether you can carry it out4    
,will you be a pentathlos1#c or a       
wrestler8 ,then1 scan your arms and     
thighs2 try your loins4 ,for different  
men are made for different ends4  #f4   
,think you1 you can be a sage1 and      
continue to eat and drink and be        
wrathful and take offense just as you   
were wont8 ,nay1 but you must watch and 
labor1 and withdraw yourself from your  
household1 and be despised by any       
serving boy1 and be ridiculed by your   
neighbors1 and take the lower place     
everywhere1 in honors1 in authority1 in 
courts of justice1 in dealings of every 
kind4#d  #g4 ,consider these            

things--whether you are willing at such 
a price to gain peace1 freedom1 and an  
untroubled spirit4 ,and if not1 then    
attempt it not1 nor1 like a child1 play 
now the philosopher1 then the           
tax-gatherer1 then the orator1 then the 
,procurator of ,csar4 ,for these things 
agree not among themselves2 and1 good or
 bad1 it behooves you to be one man4    
,you should be perfecting either your   
own ruling faculty1 or your outward     
well-being2 spending your art either on 
the life within or the life without2    
that is to say1 you must hold your place
 either among the sages or the vulgar4  
,,end ,,of ,,book ,,ii4     ,,book      
,,iii4     ,,chapter ,i4  ,,obligations4
   #a4 ,obligations are universally     
defined by the bonds of relation4 ,is   
such a man your father8 ,then it is     
implied that you are to take care of    
him1 to give place to him in all things1
 to bear his rebukes1 his chastisement4 
,but if he be a bad father8 ,were you   
then related by any law of ,nature to a 

good father8 ,nay1 but simply to a      
father4 ,your brother does you wrong4   
,then guard your own place towards him1 
nor scrutinize what he is doing1 but    
what you may do to keep your will in    
accord with ,nature4 ,for none other    
shall hurt you1 if yourself choose it   
not1 but you shall be hurt then when you
 conceive yourself to be so4  #b4 ,thus 
shall you discover your obligations from
 the offices of a neighbor1 a citizen1 a
 general1 if you will accustom yourself 
to watch the relationships4             
,,chapter ,,ii4  ,,against ,,epicurus4  
#a4 ,even ,epicurus is conscious that we
 are by nature social1 but having once  
placed the ,good in the husk1#a he      
cannot thereafter speak anything but    
what agrees with this2 for again he     
affirms1 and rightly affirms1 that      
nothing is to be admired or received    
that is separated from the nature of the
 ,good4 ,how1 then1 ,epicurus1 do you   
suspect that we are social1 if ,nature  
had given us no affection for our       

offspring8#b ,wherefore do you counsel  
the sage against bringing up children8  
,why do you fear lest he fall into      
sorrow by so doing8 ,doth he fall into  
sorrow for the mouse that lives in his  
house8 ,what careth he if a little mouse
 complain to him at home4 ,but he knows 
well that if a little child be born1 it 
is no longer in our power not to love it
 and be anxious for it4  #b4 ,thus1 too1
 he saith that no man of sense will take
 part in affairs of the state1 for he   
knows what he who takes part in them    
must do2 but what should hinder one to  
take part1 if he may behave among men as
 in a swarm of flies8 ,but ,epicurus1   
knowing these things1 dares to say that 
we should not rear up our children4 ,but
 even a sheep will not desert its young1
 nor a wolf2 and shall a man8 ,what6    
will you have us to be silly creatures1 
like the sheep8 ,yet they desert not    
their young4 ,or savage1 like wolves8   
,yet even they desert them not4 ,come1  
then1 who would obey you if he saw his  

little child fall on the ground and cry8
 ,for my part1 ,i suppose that had it   
been prophesied to your mother and your 
father that you would say these things1 
not even so would they have cast you    
out4  #c4 ,but how can it be said of    
these outward things#c that they are    
according to ,nature1 or contrary to    
,nature8 ,that is to speak as if we were
 solitary and disunited from others4    
,for to the foot ,i shall say it is     
according to ,nature that it be clean2  
but if you take it as a foot1 and not as
 a solitary thing1 it shall beseem it to
 go into the mud1 and to tread on       
thorns1 and perchance to be cut off1 for
 the sake of the whole2 otherwise it is 
no longer a foot4  #d4 ,and some such   
thing we should suppose about ourselves 
also4 ,what art thou8 ,a man4 ,look at  
thyself as a solitary creature1 and it  
is according to ,nature to live to old  
age1 to grow rich1 to keep good health4 
,but if thou look at thyself as a man1  
and as a part of a certain ,whole1 for  

the sake of that ,whole it may become   
thee now to have sickness1 now to sail  
the seas and run into peril1 now to     
suffer need1 and perchance to die before
 thy time4  #e4 ,why1 then1 dost thou   
bear it hard8 ,knowest thou not1 that as
 the foot alone is not a foot1 so thou  
alone art not a man8 ,for what is a man8
 ,a part of a polity1 first of that     
which is made up of ,gods and men2 then 
of that which is said to be next to the 
other1 which is a small copy of the     
,universal ,polity4  #f4 ,then must ,i  
now be brought to trial1 and now must   
another have a fever1 and another sail  
the seas1 another die1 another be       
sentenced8 ,yea1 for with such a body1  
in the bounds of such a universe1 in    
such a throng of inhabitants1 it cannot 
be but that different things of this    
nature should fall on different persons4
 ,this is thy task1 then1 having come   
into the world1 to speak what thou      
shouldst1 and to order these things as  
it is fitting4  #g4 ,then some one      

saith1 ,i charge you with wrong-doing4  
,much good may it do thee6 ,i have done 
my part--look to it thyself if thou have
 done thine1 for of this too there is   
some danger1 lest it escape thee4       
,,chapter ,,iii4  ,,against ,,the       
,,epicureans ,,and ,,academics4   #a4   
,beliefs which are sound and manifestly 
true are of necessity used even by those
 who deny them4 ,and perhaps a man might
 adduce this as the greatest possible   
proof of the manifest truth of anything1
 that those who deny it are compelled to
 make use of it4 ,thus1 if a man should 
deny that there is anything universally 
true1 it is clear that he is obliged to 
affirm the contrary1 the negation--that 
there is nothing universally true4      
,slave6 not even this--for what is this 
but to say that if there is anything    
universal it is falsehood8  #b4 ,again1 
if one should come and say1 ,know that  
nothing can be known1 but all things are
 incapable of proof2 or another1        
,believe me1 and it shall profit thee1  

that no man ought to believe any man2 or
 again1 another1 ,learn from me1 ,o man1
 that it is not possible to learn       
anything1 and ,i tell thee this1 and ,i 
will teach thee1 if thou wilt--now      
wherein do such men differ from         
those--whom shall ,i say8--those who    
call themselves ,academics8 ,assent1 ,o 
men1 that no man can assent to aught2   
believe us that no man can believe any  
one4  #c4 ,thus ,epicurus1 when he would
 abolish the natural fellowship of men  
with one another1 employeth the very    
thing that is being abolished4 ,for what
 saith he8 ,be not deceived1 ,o men1 nor
 misguided nor mistaken--there is no    
natural fellowship among reasoning      
beings1 believe me2 and those who speak 
otherwise deceive us with sophisms4     
,what is that to thee8 let us be        
deceived6 ,will it be the worse for thee
 if all other men are persuaded that we 
have a natural fellowship with one      
another1 and that we should in all ways 
maintain it8 ,nay--but much the better  

and safer4 ,man1 why dost thou take     
thought for us1 and watch at night for  
our sakes8 ,why dost thou kindle thy    
lamp and rise early8 why dost thou write
 so many books1 lest any of us should be
 deceived about the ,gods1 in supposing 
that they cared for men8 or lest any one
 should take the essence of the ,good to
 be anything else than ,pleasure8 ,for  
if these things are so1 then lie down   
and sleep1 and live the life of a worm1 
wherefor thou hast judged thyself fit2  
eat and drink and cohabit and ease      
thyself and snore4 ,what is it to thee  
how other men think concerning these    
matters1 whether soundly or unsoundly8  
,what hast thou to do with us8 ,with    
sheep hast thou some concern1 for that  
they serve us when they are shorn1 and  
when they are milked1 and at last when  
they have their throats cut4 ,were it   
not1 then1 to be desired1 if men could  
be lulled and charmed to slumber by the 
,stoics1 and give themselves to thee and
 the like of thee1 to be shorn and      

milked8 ,these things shouldst thou say 
to thy brother ,epicureans2 but shouldst
 thou not keep them hidden from other   
men1 and seek in every way to persuade  
them above all things that we are by    
nature social1 and that temperance is   
good2 in order that everything may be   
kept for thee8 ,or should we preserve   
this fellowship with some and not with  
others8 ,with whom1 then1 should we     
preserve it8 ,with those who also       
preserve it towards us1 or with those   
who transgress it8 ,and who transgress  
it more than ye1 who set forth such     
doctrines8  #d4 ,what1 then1 was it that
 roused up ,epicurus from his sleep1 and
 compelled him to write the things he   
wrote8 ,what else than ,nature1 the     
mightiest of all powers in humanity8    
,nature1 that drags the man1 reluctant  
and groaning1 to her will4 ,for1 saith  
she1 since it seems to thee that there  
is no fellowship among men1 write this  
down1 and deliver it to others1 and     
watch and wake for this1 and be thyself 

by thine own deed the accuser of thine  
own opinions4 ,shall we1 then1 say that 
,orestes was driven by the ,furies and  
aroused from sleep1 and did not crueller
 ,furies and ,avengers rouse this man as
 he slumbered1 and suffered him not to  
rest1 but compelled him1 as madness and 
wine the priests of ,cybele1#a to       
proclaim his own evils8 ,so mighty and  
invincible a thing is man's nature4  #e4
 ,for how can a vine be affected1 and   
not in the manner of a vine1 but of an  
olive8 ,or how1 again1 can an olive be  
affected not in the manner of an olive  
but of a vine8 ,it is impossible1 it    
cannot be conceived4 ,neither1 then1 is 
it possible for a man wholly to lose the
 affections of humanity1 for even       
eunuchs cannot cut away for themselves  
the desires of men4 ,and thus ,epicurus 
has cut away all that belongs to a man  
as father of a family1 and as citizen1  
and as friend2 but the desires of       
humanity he hath not cut away1 for he   
could not2 no more than these pitiful   

,academics are able to cast away or to  
blind their own perceptions1 although   
this is the thing that they have striven
 with all their zeal to do4  #f4 ,how   
shameful is this6 that a man having     
received from ,nature measures and      
canons for the recognition of truth1    
should study not to add to them and     
perfect them where they are wanting1 but
 the very contrary of this2 if there be 
anything that may lead us to the        
knowledge of the truth1 they strive to  
abolish and destroy it4  #g4 ,what      
sayest thou1 philosopher8 religion and  
holiness1 what dost thou take them      
for8#b  ----,if thou wilt1 ,i shall     
prove that they are good4  ,so be it2   
prove it then1 in order that our        
citizens may be converted and honor the 
,divinity1 and be no longer neglectful  
of the greatest things4  ----,now hast  
thou received the proofs8  ,i have1 and 
am thankful therefor4  #h4----,now since
 thou art exceedingly well pleased with 
these things1 hear the contrary3 ,there 

are no ,gods1 or if there be1 they have 
no care for men1 nor have we any        
communion with them2 and this religion  
and holiness1 whereof the multitude     
babble1 is the lying of impostors and   
sophists1 or of legislators1 by ,zeus6  
for the frighting and restraining of    
evil-doers4  ,well said1 philosopher6   
the citizens shall have much profit of  
thee6 thou hast already brought back all
 our youths to the contempt of sacred   
things4  ----,what now8 are these       
doctrines not pleasing to thee8 ,learn1 
then1 that ,righteousness is nothing1   
that ,reverence is folly1 that a father 
is nothing1 a son nothing4  ,well said1 
philosopher6 proceed1 persuade the      
young1 that we may multiply the number  
of those who believe and speak with     
thee4 ,from these teachings have grown  
our well-governed ,states1 from these   
did ,sparta spring1 and these beliefs1  
by his laws and discipline1 did         
,lycurgus plant among his people3--,that
 slavery is no more base than honorable1

 nor to be free men more honorable than 
base4 ,through these opinions died those
 who fell at ,thermopyl1 and through    
what others did the ,athenians forsake  
their city8#h  #i4 ,then those who speak
 such things marry1 and beget children1 
and take part in public affairs1 and    
make themselves priests and augurs--of  
what8 ,of beings that do not exist6 and 
they question the ,pythian oracle that  
they may learn falsehoods2 and they     
declare the oracles to others4 ,o       
monstrous impudence and imposture6      
,,chapter ,,iv  ,,on ,,slavery4   #a4 ,a
 certain man having inquired how one may
 make his meals in a manner pleasing to 
the ,gods1 ,if he do it uprightly1 said 
,epictetus1 and considerately1 and      
equably1 and temperately1 and orderly1  
shall it not also be thus pleasing to   
the ,gods8 ,but when you ask for hot    
water1 and the boy does not hear1 or1   
hearing1 brings it only luke-warm2 or if
 he is not even to be found in the      
house1 then is it not pleasing to the   

,gods if you refrain from indignation1  
and do not burst with passion8 ,how     
shall one endure such fellows8 ,wretch1 
wilt thou not bear with thine own       
brother1 who is of the progeny of ,zeus1
 like a son sprung of the same seed as  
thyself1 and of the same heavenly       
descent1 but thou must straightway make 
thyself a tyrant1 for the place of      
command in which thou art set8 ,wilt    
thou not remember who thou art1 and whom
 thou rulest--that they are kinsmen1    
brethren by nature1 the progeny of      
,zeus8 ,but ,i have bought them1 and    
they have not bought me6 ,seest thou1   
then1 whither thou art looking--towards 
the earth1 towards the pit of perdition1
 towards these miserable laws of dead   
men8 but towards the laws of the ,gods  
thou dost not look4  #b4 ,that which    
thou wouldst not suffer thyself1 seek   
not to lay upon others4 ,thou wouldst   
not be a slave--look to it that others  
be not slaves to thee4 ,for if thou     
endure to have slaves1 it seems that    

thou thyself art first of all a slave4  
,for virtue hath no communion with vice 
nor freedom with slavery4  #c4 ,as one  
who is in health would not choose to be 
served by the sick1 nor that those      
dwelling with him should be sick1 so    
neither would one that is free bear to  
be served by slaves1 or that those      
living with him should be slaves4#a     
,,chapter ,v4  ,,to ,,the               
,,administrator ,,of ,,the ,,free       
,,cities1 ,,who ,,was ,,an ,,epicurean4 
#a4 ,the ,administrator#a having visited
 him 7and this man was an ,epicurean71  
,it is proper1 said ,epictetus1 that    
ignorant people like us should inquire  
of you that are philosophers 7as men who
 come into a strange city make inquiry  
of the citizens and those familiar with 
the place7 what is the chief thing in   
the world1 to the end that1 having      
learned it1 we may go in search of it1  
and behold it1 as men do with objects in
 the cities4  #b4 ,now1 that there are  
three things with which man is          

concerned--soul1 and body1 and the outer
 world--scarce any one will deny4 ,it   
remaineth1 then1 for men like ye to     
answer which is the chief of these      
things8 ,what shall we declare to men8  
,is it the flesh8 ,and was it for this  
that ,maximus sent forth his son1 and   
sailed with him through the tempest as  
far as ,cassiope1#b for somewhat that he
 should feel in the flesh8  #c4 ,but the
 ,epicurean denying this1 and saying1   
,god forbid1 ,epictetus said3  ,is it   
not fit1 then1 that we should be zealous
 about that1 the chief thing8  ----,of  
all things most fit4  ,what1 then1 have 
we greater than the flesh8  ----,the    
soul1 he said4  ,and the good of the    
chief thing1 is it greater than the good
 of the lower thing8  ----,the good of  
the chief thing is greater4  ,and the   
good things of the soul1 are they in the
 power of the ,will1 or beyond the      
,will8  ----,they are in the power of   
the ,will4  ,the pleasure of the soul1  
then1 is within the power of the ,will8 

,he assented4  ,and this pleasure       
itself1 whence may it arise8 ,from      
itself8 ,but this is inconceivable2 for 
we must suppose some original substance 
of the ,good1 whereof the soul doth make
 us sensible when we light upon it4     
,this1 too1 he admitted4  ,wherein1     
then1 are we sensible of this spiritual 
pleasure8 for if it be in spiritual     
things1 the nature of the ,good is      
discovered4 ,for the ,good cannot be    
something different from the thing that 
justly delights us2 nor1 if the original
 thing be not good1 can aught be good   
that proceeds from it2 for1 in order    
that the thing proceeding may be good1  
the original thing must be good also4   
,but this ye would never say1 if ye had 
your wits1 for so ye would speak things 
that agree not with ,epicurus and the   
rest of your opinions4 ,it remains1     
then1 that we are conscious in bodily   
things of this pleasure of the soul1 and
 again1 that these are the original     
things and the very substance of the    

,good4#c  #d4 ,wherefore ,maximus did   
foolishly if he made his voyage for the 
sake of anything else than the flesh2   
that is1 than the chief thing4 ,and any 
man doth foolishly who restraineth      
himself from others' good1 if he be a   
judge1 and able to take them4 ,but1 if  
you please1 let us regard this only1 how
 it may be done secretly and safely1 and
 so that none may know it4 ,for neither 
does ,epicurus himself declare stealing 
to be bad1 but only to be caught        
stealing2 and because it is impossible  
to be certain of no discovery1 therefore
 he saith1 ,ye shall not steal4 ,but ,i 
say that if we steal with skill and     
discretion1 we shall not be caught4     
,and1 moreover1 if we have powerful     
friends among men and women at ,rome1   
and the ,greeks are feeble1 no one will 
dare to go thither on this score4 ,why  
do you refrain from your own good8 ,this
 is foolish--this is absurd4 ,but not   
even if you tell me you do refrain will 
,i believe you4 ,for1 as it is          

impossible to assent to anything that   
appeareth to be a falsehood or to turn  
away from what appeareth to be true1    
even so it is impossible to withhold    
oneself from anything that appeareth to 
be good4 ,but riches are a good1 and1 at
 all events1 the most potent means of   
pleasure4 ,wherefore1 then1 not compass 
them8 ,and why not corrupt our          
neighbor's wife1 if we may do it        
secretly8 and also1 if the husband talk 
nonsense about it1 let us fling him out6
 ,if you will be a true and perfect     
philosopher1 and obedient to your own   
doctrines1 thus must you do2 but if you 
do not1 you differ no whit from us that 
are called ,stoics4 ,for truly we       
ourselves say one thing and do another2 
we speak fair and honest things1 and do 
vile ones4 ,but the opposite distemper  
will be thine--a vile creed and         
honorable deeds4  #e4 ,and you think1   
,god help you6 of a city of ,epicureans8
 ,i do not marry4 ,nor ,i2 for it is not
 right to marry1 nor beget children1 nor

 take part in public affairs4 ,what will
 come to pass then8 ,whence shall we    
have citizens8 who shall educate them8  
who shall be the overseer of youth8#d   
who the director of gymnastics8 and how 
shall the youth be trained up8 as the   
,lacedmonians8 or as the ,athenians8    
,take me a youth1 and bring him up after
 these doctrines of thine6 ,evil are    
they1 subversive of ,states1 mischievous
 to households1 unbecoming to women4    
,abandon them1 man6 ,thou dwellest in a 
chief city2 it is thy part to rule1 to  
judge righteously1 to refrain from other
 men's goods2 nor must any woman seem   
beautiful to thee save thine own wife1  
nor vessel of gold or silver4 ,seek for 
doctrines in harmony with these words1  
from which setting out thou mayest with 
gladness abandon things so potent to    
attract and overcome4 ,but if beside the
 seduction of these things we have      
sought out some philosophy like this    
that pushes us towards them1 and        
confirms us in them1 what shall come of 

it8  #f4 ,in the graver's work1 which is
 the chief thing8 the silver or the art8
 ,the substance of the hand is flesh1   
but the main things are the works of the
 hand4 ,the obligations1 therefore1 are 
also three--those that concern us1      
firstly1 in that we are2 and secondly1  
as we are2 and thirdly1 the main things 
themselves4 ,and thus in man1 too1 it is
 not meet to value the material1 this   
flesh1 but the main things4 ,what are   
these8 ,to take part in public affairs1 
to marry1 to beget children1 to fear    
,god1 to care for parents1 and1 in      
general1 to pursue1 to avoid1 to desire1
 to dislike1 as each of these things    
should be done1 as ,nature made us to   
do4 ,and how made she us8 ,to be free1  
generous1 pious4 ,for what other        
creature blushes8 what other is capable 
of the sense of shame8  #g4 ,and to     
these things let ,pleasure be subject as
 a minister1 a servant1 that she may    
summon forth our ardor1 and that she    
also may aid in works that are according

 to ,nature4#e  #h4 ----,but ,i am a    
wealthy man1 and have no need of aught4 
,why1 then1 dost thou profess           
philosophy8 ,thy vessels of gold and    
vessels of silver are enough for thee2  
what need hast thou of doctrines8       
----,but ,i am also a judge of the      
,greeks6  ,dost thou know how to        
judge--who made thee know8  ----,csar   
wrote me a commission4  ,let him write  
thee a commission to be a judge of      
music1 and what help will it be to thee8
 ,and how didst thou become a judge8 by 
kissing of what man's hand8 ,was it that
 of ,symphorus or ,numenius8 ,before    
whose bed-chamber didst thou sleep8 ,to 
whom didst thou send gifts8 ,dost thou  
not perceive1 then1 that to be a judge  
is worth just as much as ,numenius is   
worth8  ----,but ,i can cast into prison
 whom ,i will4  ,as if he were a stone4 
----,but ,i can flog any man ,i will4   
,as if he were an ass4 ,this is no      
government of men4 ,rule us as reasoning
 beings2 show us what is for our good1  

and we shall follow it2 show us what is 
for our ill1 and we shall turn away from
 it2 make us emulators of thyself1 as   
,socrates made his disciples4 ,he1      
indeed1 was one that governed men as    
men1 who made them subject unto him in  
their pursuit and their avoidance1 their
 desire and dislike4 ,do this1 do not   
this1 or ,i will cast thee into prison4 
,this is not the rule of reasoning      
beings4 ,but1 ,as ,zeus hath ordered1 so
 do thou act2 but if thou dost not1 thou
 shall suffer loss and hurt4 ,what hurt8
 ,none other than this--not to have done
 what it behooved thee to do4 ,thou     
shall lose faith1 piety1 decency--look  
for no greater injuries than these4     
,,chapter ,,vi4  ,,on ,,statecraft4     
#a4 ,not with the stones of ,euboea and 
,sparta let the structure of your city  
walls be variegated2 but let the        
discipline and teaching that comes from 
,greece penetrate with order the minds  
of citizens and statesmen4 ,for with the
 thoughts of men are cities well        

established1 and not with wood and      
stone4  #b4 ,if thou wouldst have a     
household well established1 then follow 
the example of the ,spartan ,lycurgus4  
,for even as he did not fence the city  
with walls1 but fortified the           
inhabitants with virtue1 and so         
preserved the city free for ever1 thus  
do thou not surround thyself with a     
great court and set up lofty towers1 but
 confirm the dwellers in the house with 
good-will1 and faith1 and friendliness1 
and no harmful thing shall enter2 no1   
not if the whole army of evil were      
arrayed against it4  #c4 ,which of us   
will not admire ,lycurgus1 the          
,lacedmonian8 ,for having lost an eye at
 the hands of one of the citizens1 and  
having received the young man from the  
people that he should punish him as he  
would1 he refrained from this2 but      
having taught him and proved him to be a
 good man1 he brought him into the      
theater4 ,and when the ,lacedmonians    
marveled1 ,i received this man from you1

 he said1 insolent and violent2 ,i give 
him back to you mild and civil4         
,,chapter ,,vii4  ,,on ,,friendship4    
#a4 ,whereinsoever a man is zealous1    
this1 it is fair to suppose1 he loveth4 
,are men1 then1 zealous for evil things8
 ,never4#a ,or1 perchance1 for things   
which do not concern them8 ,nor for them
 either4 ,it remaineth1 then1 that they 
are zealous about good things only2 and 
that if they are zealous about them1    
they also love them4 ,whosoever1 then1  
hath understanding of good things1 the  
same would know how to love4 ,but he who
 is not able to distinguish good things 
from evil1 and things that are neither  
from both1 how could this man yet be    
capable of loving8 ,to love1 then1 is a 
quality of the wise alone4  #b4 ,and how
 is this1 saith one1 for ,i am foolish1 
and none the less do ,i love my child4  
,by the ,gods6 ,i wonder1 then1 how you 
have begun by confessing yourself to be 
foolish4 ,for wherein do you lack8 ,do  
you not use your senses8 do you not     

judge of appearances8 do you not bring  
to the body the nourishment it needeth1 
and the covering and habitation8        
,wherefore1 then1 confess yourself to be
 a fool8 ,because1 forsooth1 you are    
often perplexed by appearances1 and     
troubled1 and you are vanquished by     
their plausibility2 and you take the    
same things to be now good1 and now     
evil1 and then indifferent2 and1 in a   
word1 you grieve and fear and envy1 and 
are troubled1 and changed--for these    
things you confess yourself a fool4  #c4
 ,but do you never change in love8 ,but 
is it wealth1 and pleasure1 and1 in     
short1 things1 alone that you sometimes 
take to be good and sometimes evil8 and 
do you not take the same men to be now  
good1 now evil8 and sometimes you are   
friendly disposed towards them1 and     
sometimes hostile8 and sometimes you    
praise them1 and sometimes you blame8   
----,yea1 even so ,i do4  ,what then8 a 
man who hath been deceived about        
another1 is he1 think you1 his friend8  

----,assuredly not4  ,and one who hath  
taken a friend out of a humor for       
change1 hath he good-will towards him8  
----,nor he either4  ,and he who now    
reviles another1 and afterwards reveres 
him8  ----,nor he4  ,what then8 ,sawest 
thou never the whelps of a dog1 how they
 fawn and sport with each other1 that   
you would say nothing can be more       
loving8 ,but to know what friendship is1
 fling a piece of flesh among them1 and 
thou shalt learn4 ,and cast between thee
 and thy child a scrap of land1 and thou
 shalt learn how the child will quickly 
wish to bury thee1 and thou wilt pray   
that he may die4 ,and then thou wilt    
say1 ,what a child have ,i nourished6   
this long time he is burying me6 ,throw 
a handsome girl between you1 and the old
 man will love her1 and the young too2#b
 and if it be glory1 or some risk to    
run1 it will be on the same fashion4    
,you will speak the words of the father 
of ,admetus#c3--    ,day gladdens thee2 
think'st thou it glads not me8   ,thou  

lovest light2 think'st thou ,i love the 
dark8  ,think you this man did not love 
his own child when it was little8 nor   
was in agony if it had a fever8 nor said
 many a time1 ,would that ,i had the    
fever rather than he6 ,then when the    
trial cometh and is near at hand1 lo1   
what words they utter6 ,and ,eteocles   
and ,polyneices1#d were they not        
children of the same mother and the same
 father8 were they not brought up       
together1 did they not live together1   
drink together1 sleep together1 and     
often kiss one another8 ,so that any one
 who saw them1 ,i think1 would have     
laughed at the philosophers1 for the    
things they say perversely about        
friendship4 ,but when royalty1 like a   
piece of flesh1 hath fallen between     
them1 hear what things they speak3--    
,pol4 ,where wilt thou stand before the 
towers8    ,et4 ,wherefore seekest thou 
to know8    ,pol4 ,there ,i too would   
stand and slay thee4    ,et4 ,thou hast 
spoken my desire4  #d4 ,for universally1

 be not deceived1 nothing is so dear to 
any creature as its own profit4         
,whatsoever may seem to hinder this1 be 
it father or child or friend or lover1  
this he will hate and abuse and curse4  
,for ,nature hath never so made anything
 as to love aught but its own profit3   
this is father and brother and kin and  
country and ,god4 ,when1 then1 the ,gods
 appear to hinder us in this1 we revile 
even them1 and overthrow their images   
and burn their temples2 as ,alexander1  
when his friend died1 commanded to burn 
the temples of ,esculapius4  #e4        
,therefore1 if a man place in the same  
thing both profit and holiness1 and the 
beautiful and fatherland1 and parents   
and friends1 all these things shall be  
saved2 but if he place profit in one    
thing1 and friends and fatherland and   
kinsfolk1 yea1 and righteousness itself 
some other where1 all these things shall
 perish1 for profit shall outweigh them4
 ,for where the ,i and the ,mine are1   
thither1 of necessity1 inclineth every  

living thing3 if in the flesh1 then the 
supremacy is there2 if in the ,will1 it 
is there2 if in outward things1 it is   
there4 ,if1 then1 mine ,i is where my   
,will is1 thus only shall ,i be the     
friend ,i should be1 or the son or the  
father4 ,for my profit then will be to  
cherish faith and piety and forbearance 
and continence and helpfulness2 and to  
guard the bonds of relation4 ,but if ,i 
set ,myself in one place and ,virtue    
some otherwhere1 then the word of       
,epicurus waxeth strong1 which declareth
 that there is no ,virtue1 or1 at least1
 that ,virtue is but conceit4  #f4      
,through this ignorance did ,athenians  
and ,lacedmonians quarrel with each     
other1 and ,thebans with both of them1  
and the ,great ,king with ,hellas1 and  
,macedonians with both of them1 and even
 now ,romans with ,get2 and through this
 yet earlier the wars of ,ilion arose4  
,paris was the guest of ,menelaus2 and  
if any one had seen how friendly-minded 
towards each other they were1 he would  

have disbelieved any one who said they  
were not friends4 ,but a morsel was     
flung between them--a fair woman1 and   
about her there was war4 ,and now when  
you see friends or brothers that seem to
 be of one mind1 argue nothing from this
 concerning their friendship2 nay1 not  
if they swear it1 not if they declare   
that they cannot be parted from each    
other4 ,for in the ruling faculty of a  
worthless man there is no faith2 it is  
unstable1 unaccountable1 victim of one  
appearance after another4 ,but try them1
 not1 as others do1 if they were born of
 the same parents and nurtured together1
 and under the same tutor2 but by this  
alone1 wherein they place their profit1 
whether in outward things or in the     
will4 ,if in outward things1 call them  
no more friends than faithful or        
steadfast or bold or free2 yea1 nor even
 men1 if you had sense4 ,for that       
opinion hath nothing of humanity that   
makes men bite each other1 and revile   
each other1 and haunt the wildernesses1 

or the public places1 like the          
mountains1#e and in the courts of       
justice to show forth the character of  
thieves2 nor that which makes men       
drunkards and adulterers and corruptors1
 nor whatever other ills men work       
against each other through this one and 
only opinion1 that ,they and ,theirs lie
 in matters beyond the ,will4 ,but if   
you hear1 in sooth1 that these men hold 
the ,good to be there only where the    
,will is1 where the right use of        
appearances is1 then be not busy to     
inquire if they are father and son1 or  
brothers1 or have long time companied   
with each other as comrades2 but1       
knowing this one thing alone1 argue     
confidently that they are friends1 even 
as they are faithful and upright4 ,for  
where else is friendship than where     
faith is1 where piety is1 where there is
 an interchange of virtue1 and none of  
other things than that8  #g4 ,but such a
 one hath shown kindness to me so long1 
and is he not my friend8 ,slave1 whence 

knowest thou if he did not show thee    
kindness as he wipes his shoes or tends 
his beast8 ,whence knowest thou if1 when
 thy use is at an end as a vessel1 he   
will not cast thee away like a broken   
plate8 ,but she is my wife1 and we have 
lived together so long8 ,and how long   
lived ,eriphyle with ,amphiaraus1 and   
was the mother1 yea1 of many children8  
,but a necklace came between them4#f    
,but what is a necklace8 ,it is the     
opinion men have concerning such things4
 ,that was the wild beast nature1 that  
was the sundering of love1 that which   
would not allow the woman to be a wife1 
or the mother a mother4 ,and of you1    
whosoever hath longed either to be a    
friend himself or to win some other for 
a friend1 let him cut out these         
opinions1 let him hate them and drive   
them from his soul4  #h4 ,and thus he   
will not revile himself1 nor be at      
strife with himself1 nor be variable1   
nor torment himself4 ,and to another1 if
 it be one like himself1 he will be     

altogether as to himself1 but with one  
unlike he will be forbearing and gentle 
and mild1 ready to forgive him as an    
ignorant man1 as one who is astray about
 the greatest things2 but harsh to no   
man1 being well assured of that dogma of
 ,plato1 that no soul is willingly      
deprived of the truth4  #i4 ,but        
otherwise you may do all things         
whatsoever1 even as friends are wont to 
do1 and drink together1 and dwell       
together1 and voyage together1 and be   
born from the same parents1 for so are  
snakes2 but friends they are not1 nor   
are ye1 so long as ye hold these        
accursed doctrines of wild beasts4      
,,chapter ,,viii4  ,,time ,,and         
,,change4   #a4 ,let not another's vice 
be thy evil4 ,for thou wast not born to 
be abject with others1 or unfortunate   
with others1 but to prosper with them4  
,but if any one is unfortunate1 remember
 that it is of his own doing4 ,for ,god 
hath made all men to be happy1 and of   
good estate4 ,for this end hath ,he     

granted means and occasions1 giving some
 things to each man as his own concern1 
and some things as alien2 and the things
 that are hindered and subject to       
compulsion and lost are not his own     
concern1 and those that are unhindered  
are2 and the substance of ,good and of  
,evil1 as it were worthy of ,him that   
careth for us and doth protect us as a  
father1 ,he hath placed among our own   
concerns4  #b4----;,but ,i have parted  
from such a one1 and he is grieved4     
,for why did he deem things alien to be 
his own concern8 ,why1 when he rejoiced 
to see thee1 did he not reason that thou
 wert mortal1 and apt to travel to      
another land8 ,therefore doth he pay the
 penalty of his own folly4 ,but thou1   
for what cause or reason dost thou      
bewail thyself8 ,hast thou also given no
 thought to these things2 but like silly
 women consorted with all that pleased  
thee as though thou shouldst consort    
with them forever1 places and persons   
and pastimes8 and now thou sittest      

weeping1 because thou canst see the same
 persons and frequent the same places no
 longer4 ,this1 truly1 is what thou art 
fit for1 to be more wretched than crows 
and ravens that can fly whithersoever   
they please1 and change their nests1 and
 pass across the seas1 nor ever lament  
nor yearn for what they have left4      
----,yea1 but they are thus because they
 are creatures without reason4  ,to us1 
then1 was ,reason given by the ,gods for
 our misfortune and misery8 that we     
should be wretched and sorrowful        
forever8 ,let all men be immortal1      
forsooth1 and no man migrate to another 
land1 nor let us ourselves ever migrate1
 but remain rooted to one spot like     
plants2 and if one of our companions go1
 let us sit down and weep1 and if he    
return1 dance and clap hands like       
children6  #c4 ,shall we not now at last
 wean ourselves1 and remember what we   
heard from the philosophers8 if1 indeed1
 we did not listen to them as a wizard's
 incantation4 ,for they said that the   

universe is one ,polity1 and one is the 
substance out of which it is made1 and  
there must1 of necessity1 be a certain  
cycle1 and some things must give place  
to others1 some dissolving away1 and    
others coming into being1 some abiding  
in one place1 and others being in       
motion4 ,but all things are full of     
love1 first of the ,gods1 then of men1  
that are by nature made to have         
affection towards each other2 and it    
must needs be that some dwell with each 
other1 and some are separated1 rejoicing
 in those who are with them1 and not    
distressed for those who go away4 ,and  
man1 they said1 is magnanimous by       
nature1 and contemneth all things beyond
 the ,will2 and hath also this quality1 
not to be rooted to one spot1 nor grown 
into the earth1 but able to go from     
place to place1 sometimes urged by      
divers needs1 sometimes for the sake of 
what he shall see4  #d4 ,and such was   
the case with ,ulysses3--     ,the      
cities of many peoples and minds of men 

he    knew4--,od4 i4 #c4  ,and yet      
earlier with ,hercules1 who went about  
the whole earth--     ,all disorders of 
men and orderly rule to see1            
--,od4 xvii4 #dhg1  casting out and     
purging the one1 and bringing in the    
other in its place4 ,and how many       
friends1 think you1 had he in ,thebes8  
how many in ,argos8 how many in ,athens8
 and how many did he gain in his        
journeyings8 ,and he took a wife1 too1  
when it seemed to him due time1 and     
begat children1 and left them behind    
him1 not with lamentations or regrets1  
nor leaving them as orphans2 for he knew
 that no man is an orphan1 but that     
there is an ,eternal ,father who careth 
continually for all4 ,for not of report 
alone had he heard that ,zeus is the    
,father of men1 whom also he thought to 
be his own father1 and called ,him so1  
and all that he did1 he did looking unto
 ,him4 ,and thus it was that he was able
 to live happily in every place4  #e4   
,for never can happiness and the longing

 for what is not exist together4 ,for   
,happiness must have all its will4 ,it  
is like unto one that hath eaten and is 
filled2 thirst will not sort with it1   
nor hunger4 ,but ,ulysses longed for his
 wife1 and lamented as he sat on the    
rock4#a ,and do you1 then1 follow ,homer
 and his stories in everything8 ,or if  
he did in truth lament1 what else was he
 than an unfortunate man8 ,and what good
 man is unfortunate8 ,verily1 the ,whole
 is ill-governed if ,zeus taketh no care
 of his own citizens1 that they like    
himself may be happy2 but these things  
it is not lawful nor pious even to think
 of4 ,but ,ulysses1 if indeed he        
lamented and complained1 was not a good 
man4 ,for what good man is there that   
knoweth not who he is8 and who knoweth  
this who forgets that things which come 
into existence also perish1 and that no 
two human beings dwell together forever8
 ,to aim1 then1 at things which are     
impossible is a contemptible and foolish
 thing2 it is the part of a stranger and

 alien in ,god's world who fights       
against ,god in the one way he can--by  
his own opinions4  #f4 ,but my mother   
laments if she sees me not4 ,and        
wherefore hath she never learned these  
teachings8 ,yet1 ,i say not that it is  
no concern of ours to prevent her       
grieving2 but that we should not        
absolutely1 and without exception1      
desire what is not our own4 ,and the    
grief of another is another's1 and my   
grief is mine own4 ,i will1 therefore1  
absolutely end mine own grief1 for this 
,i can2 and that of another according to
 my means1 but this ,i will not attempt 
absolutely4 ,for otherwise ,i shall be  
fighting with ,god4 ,i shall be opposing
 and resisting ,him in the government of
 the ,whole2 and of this strife against 
,god1 this obstinacy1 not only my       
children's children1 but ,i myself1 too1
 shall pay the penalty by day and night2
 for ,i shall leap from my bed at       
visions of the night1 confounded1       
trembling at every news1 having my peace

 at the mercy of letters of other       
persons4 ,a messenger hath come from    
,rome2 ,god grant it be no evil4 ,but   
what evil can come upon thee there1     
where thou art not8 ,there is a message 
from ,greece2 ,god grant it be no evil4 
,and thus to thee every place may be a  
source of misfortune4 ,is it not enough 
for thee to be unfortunate where thou   
art1 and not also across the sea1 and by
 writings8 ,is this the security of     
thine affairs8 ,but what if my friends  
which are abroad die there8 ,what else  
than that creatures destined to die have
 died8 ,and how dost thou desire to live
 to old age1 and never to see the death 
of any whom thou lovest8 ,knowest thou  
not that in a great length of time many 
and various things must chance2 that a  
fever shall overthrow one1 and a robber 
another1 and a tyrant another8 ,such is 
our environment1 such our companions2   
cold and heat1 and improper ways of     
living1 and journeyings1 and voyagings1 
and winds1 and various circumstances    

will destroy one man1 and exile another1
 and cast another into an embassy1 and  
another into a campaign4 ,sit down1     
then1 terrified at all these things2    
grieve and fail1 and be unfortunate2    
depend on others1 and that not on one or
 two1 but myriads upon myriads4  #g4 ,is
 this what you heard1 is this what you  
learned from the philosophers8 ,know you
 not that our business here is a        
warfare8 and one must watch1 and one go 
out as a spy1 and one must fight8 ,all  
cannot be the same thing1 nor would it  
be better if they were4 ,but you neglect
 to do the bidding of the commander1 and
 complain when he hath laid somewhat    
rougher than common upon you2 and you   
mark not what1 so far as in you lies1   
you are making the army to become1 so   
that if all copy you1 none will dig a   
trench1 none will cast up a rampart1    
none will watch1 none will run any risk1
 but each will appear worthless for     
warfare4 ,again1 in a ship1 if you go   
for a sailor1 take up one place1 and    

never budge from it2 and if you are     
wanted to go aloft1 refuse2 or to run   
upon the prow1 refuse2 and what captain 
will have patience with you8 ,will he   
not cast you out like some useless      
thing1 nothing else than a hindrance and
 bad example to the other sailors8  #h4 
,and thus here also3 the life of every  
man is a sort of warfare1 and a long    
one1 and full of divers chances4 ,and it
 behooveth a man to play a soldier's    
part1 and do all at the nod of his      
commander2 yea1 and if it be possible1  
to divine what he intendeth4 ,for that  
commander is not such a one as this1    
neither in power nor in exaltation of   
character4 ,you are set in a great      
office1 and in no mean place1 but are a 
,senator forever4 ,know you not that    
such a one can attend but little to his 
household1 but he must be oftentimes    
abroad1 ruling or being ruled1 or       
fulfilling some office1 or serving in   
the field1 or judging8 ,and will you1   
then1 desire to be fixed and rooted like

 a plant in the same place8 ,for it is  
pleasant4 ,who denies it8 ,but so is a  
dainty pleasant1 and a fair woman is    
pleasant4 ,how otherwise are those wont 
to speak who make pleasure their end8   
,see you not what kind of men they are  
whose words you utter8 ,they are the    
words of ,epicureans and profligates4   
,and doing the works of these men1 and  
holding their doctrines1 wilt thou speak
 to us with the speech of ,zeno and     
,socrates8  #i4 ,will you not fling away
 from you as far as you can these alien 
sentiments wherewith you adorn yourself1
 which beseem you not at all8 ,what     
other desire have such men than to sleep
 their fill unhindered1 and when they   
have risen1 to yawn for languor1 and    
wash their face1 and write and read     
whatever pleaseth them2 then have some  
trivial talk1 and be praised by their   
friends1 whatever they say2 then go     
forth to walk about1 and having done    
this a little1 go to the baths2 then    
eat2 then retire to rest--such a rest as

 is the wont of such men1 and why need  
we say what1 for it is easily guessed8  
,come1 tell me1 then1 thine own way of  
life1 such as thou desirest1 ,o thou    
votary of the truth1 and of ,socrates   
and ,diogenes6 ,what wilt thou do in    
,athens8 these very things1 or others8  
,why1 then1 dost declare thyself a      
,stoic8 ,are not they sorely punished   
which falsely pretend to be ,roman      
citizens2 and should those go free who  
falsely pretend to so great and reverend
 a calling and name8 or let this indeed 
be impossible2 but this is the law1     
divine and mighty1 and not to be        
escaped1 that layeth the greatest       
punishments on the greatest sinners4    
,for what saith this law8 ,he who       
pretendeth to things that are not his   
own1 let him be a cheat and braggart2 he
 that is disobedient to the divine      
government1 let him be an abject1 a     
slave1 let him grieve and envy and      
pity#b--;in a word1 let him be          
misfortunate1 and mourn4  #aj4----;,and 

now will you have me attend upon such a 
one1 and hang about his doors8  ,if     
,reason demand it1 for the sake of      
country1 of kinsmen1 of mankind1        
wherefore shouldst thou not go8 ,thou   
art not ashamed to go to the doors of a 
cobbler when thou art in want of shoes1 
nor to those of a gardener for lettuces2
 and why to those of a rich man when    
thou art in need of some like thing8    
----,yea1 but ,i have no awe of the     
cobbler4  ,then have none of the rich4  
----,nor will ,i flatter the gardener4  
,and do not flatter the rich4  ----,how1
 then1 shall ,i gain what ,i want8  ,did
 ,i say to thee1 ,go1 for the sake of   
gaining it2 or did ,i not only say1 ,go1
 that thou mayest do what it beseems    
thee to do4  ----,and why1 then1 should 
,i yet go8  ,that thou mayest have gone2
 that thou mayest have played the part  
of a citizen1 of a brother1 of a friend4
 ,and1 for the rest1 remember that the  
shoemaker1 the vegetable-seller1 to whom
 thou didst go1 hath nothing great or   

exalted to give1 even though he sell it 
dear4 ,thy aim was lettuces2 they are   
worth an obol1 they are not worth a     
talent4 ,and so it is here4 ,is the     
matter worth going to the rich man's    
door for8 ,so be it2 ,i will go4 ,is it 
worth speaking to him about8 ,so be it2 
,i will speak4 ,but must ,i also kiss   
his hand1 and fawn upon him with praise8
 ,out upon it6 that is a talent's worth4
 ,it is no profit to me1 nor to the     
,state1 nor to my friends1 that they    
should lose a good citizen and friend4  
#aa4----;,how1 then1 shall ,i become of 
an affectionate disposition8  ,in having
 a generous and happy one4 ,for ,reason 
doth never decree that a man must be    
abject1 or lament1 or depend on another1
 or blame ,god or man4 ,and thus be thou
 affectionate1 as one who will keep this
 faith4 ,but if through this affection1 
or what happens to be so called by thee1
 thou art like to prove a miserable     
slave1 then it shall not profit thee to 
be affectionate4 ,and what hinders us to

 love as though we loved a mortal1 or   
one who may depart to other lands8 ,did 
,socrates not love his children8 ,yea1  
but as a free man2 as one who remembered
 that he must first love the ,gods4     
,and1 therefore1 he never did transgress
 anything that it becomes a good man to 
observe1 neither in his defense1 nor in 
fixing his punishment1 nor beforetime   
when he was of the ,council1 nor when he
 was serving in the field4 ,but we are  
well supplied with every excuse for     
baseness2 some through children1 some   
through mothers1 some through brothers4 
,but it behooveth no man to be unhappy  
through any person1 but happy through   
all1 and most of all through ,god1 which
 hath framed us to that end4  #ab4 ,and1
 for the rest1 in all things which are  
delightful to thee1 set before thyself  
the appearances that oppose them4 ,what 
harm is it1 while kissing thy child1 to 
whisper1 ,to-morrow thou shalt die2 and 
likewise with thy friend1 ,to-morrow    
thou shall depart1 either thou or ,i1   

and we shall see each other no more8    
----,but these are words of ill-omen4   
,and so are some incantations1 but in   
that they are useful ,i regard not this2
 only let them be of use4 ,but dost thou
 call anything of ill-omen1 save only   
that which betokeneth some evil8        
,cowardice is a word of ill-omen1 and   
baseness and grief and mourning and     
shamelessness1 these words are of       
ill-omen4 ,and not even them must we    
dread to speak1 if so we may defend     
ourselves against the things4 ,but wilt 
thou say that any word is of ill-omen   
that betokeneth some natural thing8 ,say
 that it is of ill-omen to speak of the 
reaping of ears of corn1 for it         
betokeneth the destruction of the       
ears--but not of the universe4 ,say that
 the falling of the leaves is of        
ill-omen1 and the dried fig coming in   
the place of the green1 and raisins in  
the place of grapes4 ,for all these     
things are changes from the former      
estate to another2 no destruction1 but a

 certain appointed order and            
disposition4 ,here is parting for       
foreign lands1 and a little change4     
,here is death--a greater change1 not   
from that which now is to that which is 
not1 but to that which is not now4      
,,chapter ,,ix4  ,,on ,,solitude4   #a4 
,solitude is the state of one who is    
helpless4 ,for he who is alone is not   
therefore solitary2 even as he who is in
 a great company is not therefore not   
solitary4 ,when1 therefore1 we have lost
 a brother or a son or a friend on whom 
we were wont to rest1 we say that we are
 left solitary1 and oftentimes we say it
 in ,rome1 with such a crowd meeting us 
and so many dwelling about us1 and1 it  
may be1 having a multitude of slaves4   
,for the solitary man1 in his           
conception1 meaneth to be thought       
helpless1 and laid open to those who    
wish him harm4 ,therefore when we are on
 a journey we then1 above all1 say that 
we are solitary when we are fallen among
 thieves2 for that which taketh away    

solitude is not the sight of a man1 but 
of a faithful and pious and serviceable 
man4 ,for if to be solitary it sufficeth
 to be alone1 then say that ,zeus is    
solitary in the conflagration1#a and    
bewails himself4 ,woe is me6 ,i have    
neither ,hera nor ,athene nor ,apollo1  
nor1 in short1 either brother or son or 
descendant or kinsman4 ,and so some say 
he doth when alone in the conflagration4
 ,for they comprehend not the life of a 
man who is alone1 setting out from a    
certain natural principle1 that we are  
by nature social1 and inclined to love  
each other1 and pleased to be in the    
company of other men4 ,but none the less
 is it needful that one find the means  
to this also1 to be able to suffice to  
himself1 and to be his own companion4   
,for as ,zeus is his own companion1 and 
is content with himself1 and considereth
 his own government1 what it is1 and is 
occupied in designs worthy of himself2  
thus should we be able to converse with 
ourselves1 and feel no need of others1  

nor want means to pass the time2 but to 
observe the divine government1 and the  
relation of ourselves with other things2
 to consider how we stood formerly      
towards the events that befall us1 and  
how we stand now2 what things they are  
that still afflict us2 how these1 too1  
may be healed1 how removed2 and if aught
 should need perfecting1 to perfect it  
according to the reason of the case4    
#b4 ,ye see now how that ,csar seemeth  
to have given us a great peace2 how     
there are no longer wars nor battles nor
 bands of robbers nor of pirates1 but a 
man may travel at every season1 and sail
 from east to west4 ,but can he give us 
peace from fever8 or from shipwreck8 or 
from fire8 or earthquake8 or lightning8 
ay1 or from love8 ,he cannot4 ,or from  
grief8 ,he cannot4 ,or from envy8 ,he   
cannot4 ,briefly1 then1 he cannot secure
 us from any of such things4 ,but the   
word of the philosophers doth promise us
 peace even from these things4 ,and what
 saith it8 ,if ye will hearken unto me1 

,o men1 wheresoever ye be1 whatsoever ye
 do1 ye shall not grieve1 ye shall not  
be wroth1 ye shall not be compelled or  
hindered1 but ye shall live untroubled  
and free from every ill4 ,whosoever hath
 this peace1 which ,csar never          
proclaimed 7for how could he proclaim   
it871 but which ,god proclaimed through 
,his word1 shall he not suffice to      
himself when he may be alone8 for he    
beholdeth and considereth1 ,now can no  
evil happen to me2 for me there is no   
robber1 no earthquake2 all things are   
full of peace1 full of calm2 for me no  
way1 no city1 no assembly1 no neighbor1 
no associate hath any hurt4 ,he is      
supplied by one1 whose part that is1    
with food1 by another with raiment1 by  
another with senses1 by another with    
natural conceptions4 ,and when it may be
 that the necessary things are no longer
 supplied1 that is the signal for       
retreat3 the door is opened1 and ,god   
saith to thee1 ,depart4  ----,whither8  
,to nothing dreadful1 but to the place  

from whence thou camest--to things      
friendly and akin to thee1 to the       
elements of ,being4 ,whatever in thee   
was fire shall go to fire2 of earth1 to 
earth2 of air1 to air2 of water1 to     
water2#b no ,hades1 nor ,acheron1 nor   
,coeytus1 nor ,phlegethon1 but all      
things are full of ,gods and ,powers4#c 
,whoso hath these things to think on1   
and seeth the sun and the moon and the  
stars1 and rejoiceth in the earth and   
the sea1 he is no more solitary than he 
is helpless4  ----,what1 then1 if one   
come and find me alone and slay me8     
,fool6 not thee1 but thy wretched body4 
#c4 ,thou art a little soul bearing up a
 corpse4  #d4 ,what solitude1 then1 is  
there any longer1 what lack8 ,why do we 
make ourselves worse than children1     
which1 when they are left alone1 what do
 they8--they take shells and sand and   
build up somewhat1 and then throw it    
down1 and again build up something else1
 and so they never lack pastime4 ,and   
shall ,i1 if ye sail away from me1 sit  

down and weep for that ,i am left alone 
and solitary8 ,shall ,i have no shells  
nor sand8 ,but children do these things 
through their folly1 and we through our 
wisdom are made unhappy4     ,,chapter  
,x4  ,,against ,,the ,,contentious ,,and
 ,,revengeful4   #a4 ,to suppose that we
 shall become contemptible in the eyes  
of others1 unless in some way we inflict
 an injury on those who first showed    
hostility to us1 is the character of    
most ignoble and thoughtless men4 ,for  
thus we say1 that a man is to be        
despised according to his inability to  
do hurt2 but much rather is he to be    
despised according to his inability to  
do good4  #b4 ,the wise and good man    
neither strives with any himself1 nor in
 the measure of his power will he allow 
another to strive4 ,and in this1 as in  
all other things1 the life of ,socrates 
is set before us as an example2 who did 
not only himself fly all contention1 but
 also forbade it to others4 ,see in     
,xenophon's ,symposium how many quarrels

 he ended2 and1 again1 how he bore with 
,thrasymachus1 and how with ,polus and  
with ,callicles2 and how he endured his 
wife1 and how his son1 which opposed him
 with sophistical arguments4 ,for he    
remembered very well that no man can    
command the ruling faculty of another4  
#c4 ,how1 then1 is there yet any place  
for contention in one so minded8 ,for   
what event can amaze him8 what appear   
strange to him8 ,doth he not look for   
even worse and more grievous things at  
the hands of evil men than do befall    
him8 ,doth he not count everything for  
gain which is short of the extreme of   
injury8 ,hath such a one reviled thee8  
,much thanks to him that he did not     
strike thee4 ,but he did also strike me4
 ,much thanks that he did not wound     
thee4 ,but he did also wound me4 ,much  
thanks that he did not slay thee4 ,for  
when did he learn1 or from whom1 that he
 was a tame animal1 and affectionate to 
others1 and that to the wrongdoer the   
wrong-doing itself is a heavy injury8   

,for since he hath not learned these    
things1 nor believes them1 wherefore    
should he not follow that which appears 
to be his advantage8 ,thy neighbor hath 
flung stones6 ,hast thou1 then1 sinned  
in aught8 ,but he has broken things in  
the house8 ,and art thou a household    
vessel8 ,nay--but a ,will4  #d4 ,what1  
then1 hath been given thee for this     
occasion8 ,to a wolf it were given to   
bite--to fling more stones4 ,but if thou
 seek what is becoming for a man1 look  
into thy stores1 see what faculties thou
 hast come here furnished withal4 ,hast 
thou the nature of a wild beast8 the    
temper of revenge8  #e4 ,when is a horse
 in wretched case8 ,when he is bereaved 
of his natural faculties2 not when he   
cannot crow1 but when he cannot run4    
,when is a dog8 ,not when he cannot fly1
 but when he cannot track4 ,is not a    
man1 then1 also thus wretched1 not when 
he cannot strangle lions or embrace     
statues#a--;for to this he came endowed 
with no faculties by ,nature--but when  

he hath lost his honesty1 his           
faithfulness8 ,surely we should meet    
together and lament over such a man2 so 
great are the evils into which he hath  
fallen4 ,not1 indeed1 that we should    
lament for his birth1 or for his death1 
but in that while yet living he hath    
suffered the loss of his own true       
possessions4 ,i speak not of his        
paternal inheritance1 not of his land1  
or his house1 or his inn1 or his slaves 
7for not one of these things is the true
 possession of a man1 but all are alien1
 servile1 subject1 given now to some1   
now to others1 by those that can command
 them72 but of his human qualities1 the 
stamps of his spirit wherewith he came  
into the world4 ,even such we seek for  
also on coins1 and if we find them we   
approve the coins1 and if not1 we cast  
them away4 ,what is the stamp of this   
sestertius8 ,the stamp of ,trajan4 ,then
 give it me4 ,the stamp of ,nero4#b     
,fling it away--it will not pass1 it is 
bad4 ,and so here too4 ,what is the     

stamp of his mind8 ,he is gentle1       
social1 forbearing1 affectionate4 ,come1
 then1 ,i receive him1 ,i admit him to  
citizenship1 ,i receive him as a        
neighbor1 a fellow-traveler4 ,see to it 
only that he have not ,nero's stamp4 ,is
 he wrathful1 revengeful1 complaining8  
,doth he1 when it may seem good to him1 
break the heads of all who stand in his 
way8 ,why1 then1 didst thou say he was a
 man8 ,shall everything be judged by the
 bare form8 ,if so1 then say that a wax 
apple is a real apple1 and that it has  
the smell and taste of an apple4 ,but   
the outward shape doth not suffice1 nor 
are eyes and nose enough to make a man1 
but he is a man only if he have a man's 
mind4 ,here is one that will not hear   
reason1 that will not submit when he is 
confuted--he is an ass4 ,in another1    
reverence hath died--he is worthless1   
anything rather than a man4 ,this one   
seeketh whom he may meet and kick or    
bite--so that he is not even a sheep or 
an ass1 but some kind of savage beast4  

#f4 ,but this is the nature of every    
creature1 to pursue the ,good and fly   
the ,evil2 and to hold every man an     
enemy and a plotter for our woe1 were it
 even a brother1 or son1 or father1 who 
takes away from us the one1 or brings us
 into the other4 ,for nothing is nearer 
or dearer to us than the ,good4 ,it     
remains1 therefore1 if outward things be
 good and evil1 that a father is no     
longer the friend of his sons1 nor the  
brother of his brother1 but every place 
is full of enemies and plotters and     
slanderers4 ,but if the only ,good is   
that the ,will should be as it ought to 
be1 and the only ,evil as it ought not1 
where is there then any place for       
strife1 for reviling8 ,for about what   
things shall we strive8 about those that
 are nothing to us8 and with whom8 with 
the ignorant1 the unhappy1 with men who 
are deceived concerning the greatest    
things8  #g4 ,remembering these things1 
,socrates managed his own household1    
enduring a most shrewish wife and an    

undutiful son4 ,for these doctrines make
 love in a household1 and concord in a  
,state1 peace among nations1 and        
gratitude towards ,god1 with boldness in
 every place1 as of one who hath to do  
with things alien to him1 and of no     
estimation4 ,and we are the men to write
 and read these things1 and to applaud  
them when they are delivered to us1 but 
to the belief of them we have not even  
come near4 ,and therefore that saying   
concerning the ,lacedmonians1    ,lions 
at home1 but in ,ephesus foxes1#c  will 
fit us too--lions in the school and     
foxes without4  ,,end ,,of ,,book ,,iii4
     ,,book ,,iv4     ,,chapter ,i4     
,,of ,,religion4   #a4 ,of religion     
towards the ,gods1 know that the chief  
element is to have right opinions       
concerning them1 as existing and        
governing the whole in fair order and   
justice2 and then to set thyself to obey
 them1 and to yield to them in each     
event1 and submit to it willingly1 as   
accomplished under the highest counsels4

 ,for so shalt thou never blame the     
,gods1 nor accuse them1 as being        
neglectful of thee4  #b4 ,but this may  
come to pass in no other way than by    
placing ,good and ,evil in the things   
that are in our own power1 and          
withdrawing them from those that are    
not2 for if thou take any of these      
things to be good or evil1 then when    
thou shalt miss thy desire1 or fall into
 what thou desirest not1 it is          
altogether necessary that thou blame and
 hate those who caused thee to do so4   
#c4 ,for every living thing was so      
framed by ,nature as to flee and turn   
from things1 and the causes of things1  
that appear hurtful1 and to follow and  
admire things1 and the causes of things1
 that appear serviceable4 ,for it is    
impossible that one who thinketh himself
 harmed should delight in that seemeth  
to harm him1 even as he cannot delight  
in the very harm itself4  #d4 ,and thus 
it comes that a father is reviled by his
 son when he will not give him of the   

things that appear to be good4 ,and this
 it was that set ,polyneices and        
,eteocles at war with each other--the   
opinion1 namely1 that royalty is a good4
 ,and through this the ,gods are railed 
on by the husbandman and the sailor1 by 
the merchant1 and men who lose their    
wives or children4 ,for where advantage 
is1 there also is religion4 ,thus he who
 is careful to pursue and avoid as he   
ought1 is careful1 at the same time1 of 
religion4  #e4 ,but it is fitting also  
that every man should pour libations and
 offer sacrifices and first-fruits after
 the customs of his fathers1 purely1 and
 not languidly nor negligently1 nor1    
indeed1 scantily1 nor yet beyond his    
means4     ,,chapter ,,ii4  ,,of        
,,providence4   #a4 ,concerning the     
,gods1 there are some who say that a    
,divine ,being does not exist2 and      
others1 that it exists indeed1 but is   
idle and uncaring1 and hath no          
forethought for anything2 and a third   
class say that there is such a ,being1  

and he taketh forethought also1 but only
 in respect of great and heavenly       
things1 but of nothing that is on the   
earth2 and a fourth class1 that he      
taketh thought of things both in heaven 
and earth1 but only in general1 and not 
of each thing severally4 ,and there is a
 fifth class1 whereof are ,odysseus and 
,socrates1 who say1 ,nor can ,i move    
without thy knowledge4#a  #b4 ,before   
all things1 then1 it is necessary to    
investigate each of these opinions1     
whether it be justly affirmed or no4    
,for if there be no ,gods1 how can the  
following of the ,gods be an end8 ,and  
if there are ,gods1 but such as take no 
care for anything1 then also how can the
 following of them be truly an end8 ,and
 how1 again1 if the ,gods both exist and
 take care for things1 yet if there be  
no communication from them to men1 yea1 
by ,zeus1 and even to mine own self8    
,the wise and good man1 having          
investigated all these things1 will     
submit his own mind to ,him that        

governeth the ,whole1 even as good      
citizens to the laws of their ,state4   
#c4 ,but a certain man having inquired  
how one could be persuaded that every   
one of his actions is observed by ,god1 
,doth it not appear to you1 said        
,epictetus1 that all things are united  
in ,one8  ----,it doth so appear4  ,what
 then8 ,think you not that a sympathy   
exists between heavenly and earthly     
things8  ----,i do think it4  ,for how  
else do plants1 as if at the command of 
,god1 when ,he bids them1 flower in due 
season8 and shoot forth when ,he bids   
them shoot1 and bear fruit when ,he bids
 them bear8 and ripen when ,he bids them
 ripen8 and again they drop their fruit 
when ,he bids them drop it1 and shed    
their leaves when ,he bids them shed    
them8 and how else at ,his bidding do   
they fold themselves together1 and      
remain motionless and at rest8 ,and how 
else at the waxing and waning of the    
moon1 and the approach and withdrawal of
 the sun1 do we behold such a change and

 reversal in earthly things8 ,but are   
the plants and our bodies so bound up in
 the whole1 and have sympathy with it1  
and are our spirits not much more so8   
,and our souls being thus bound up and  
in touch with ,god1 seeing1 indeed1 that
 they are portions and fragments of     
,him1 shall not every movement of them1 
inasmuch as it is something inward and  
akin to ,god1 be perceived by ,him8 ,but
 you are able to meditate upon the      
divine government1 and upon all divine  
and all human affairs1 and to be        
affected at the same time in the senses 
and in the intellect by ten thousand    
things1 and at the same time to assent  
to some and dissent to others1 or       
suspend your judgment2 and you preserve 
in your mind so many impressions of so  
many and various things1 and being      
affected by them1 you strike upon ideas 
similar to earlier impressions1 and you 
retain many different arts1 and memories
 of ten thousand things2 and shall not  
,god have the power to overlook all     

things1 and be present with all1 and    
have a certain communication with all8  
,but is the sun able to illuminate so   
great a part of the ,all1 and to leave  
so little without light1--that part1    
namely1 which is filled with the shadow 
of the earth--and shall ,he who made the
 sun1 and guideth it in its sphere--a   
small part of ,him beside the           
,whole--shall ,he not be capable of     
perceiving all things8  #d4 ,but ,i1    
saith the man1 cannot take heed of all  
these things at once4 ,and who said you 
could do this8 that you had equal powers
 with ,god8 ,but1 nevertheless1 ,he hath
 placed at every man's side a ,guardian1
 the ,genius of each man1#b who is      
charged to watch over him1 a ,genius    
that cannot sleep1 nor be deceived4 ,to 
what greater and more watchful guardian 
could ,he have committed us8 ,so1 when  
ye have shut the doors1 and made        
darkness in the house1 remember never to
 say that ye are alone2 for ye are not  
alone1 but ,god is there1 and your      

,genius is there2 and what need have    
these of light to mark what ye are      
doing8 ,to this ,god it were fitting    
also that ye should swear an oath1 as   
soldiers do to ,csar4 ,but those indeed 
who receive pay swear to prefer the     
safety of ,csar before all things2 but  
ye1 receiving so many and great things1 
will ye not swear8 or swearing1 will ye 
not abide by it8 ,and what shall ye     
swear8 ,never to disobey1 never to      
accuse1 never to blame aught that ,he   
hath given1 never unwillingly to do or  
suffer any necessary thing4 ,is this    
oath like unto that other8 ,the soldiers
 swear to esteem no other man before    
,csar2 ye to esteem yourselves above    
all4     ,,chapter ,,iii4  ,,of         
,,providence4   #a4 ,marvel not if the  
other animals have all things that are  
needful for the body without            
preparation1 not alone food and drink1  
but sleeping places also1 and they have 
no need of shoes1 nor bedding1 nor      
raiment1 while all these things must    

needs be added to us4 ,for these        
creatures exist not for themselves1 but 
for service2 it were not expedient that 
they had been made with need of such    
additions4 ,for1 look you1 what a task  
it were for us to take thought1 not for 
ourselves alone1 but also for the sheep 
and the asses1 how they should be clad1 
how shod1 how they should eat1 how they 
should drink6 ,but as soldiers are ready
 for their commands1 shod1 and clothed1 
and accoutred1 and it would be a        
grievous thing if each captain of a     
thousand must go round and shoe or      
clothe his thousand2 so also hath       
,nature formed the animals that are made
 for service1 ready equipped1 and       
needing no further care4 ,and thus one  
little child with a rod will drive the  
sheep4  #b4 ,but now we1 neglecting to  
be grateful1 for that we need not attend
 to the animals equally with ourselves1 
do accuse ,god for our own lack4 ,and   
yet1 by ,zeus and all the ,gods1 there  
is no one thing in the frame of ,nature 

but would give1 at least to a reverent  
and grateful spirit1 enough for the     
perceiving of the ,providence of ,god4  
,and to speak of no great things now1   
consider this alone1 how milk is        
produced from grass1 and cheese from    
milk1 and wool from skins4 ,who is he   
that hath made these things or planned  
them8 ,no one1 sayest thou8 ,o monstrous
 impudence and dullness6  #c4 ,well1    
then1 let the large works of ,nature    
pass1 and let us look only at her       
by-works4 ,is there aught more useless  
than the hairs on the chin8 ,what then8 
hath she not made such use even of      
these1 that nothing could be comelier8  
hath she not by them distinguished male 
from female8 ,doth not the nature of    
every man cry aloud even at a distance1 
,i am a man1 thus shalt thou approach   
me1 thus speak to me1 look for nothing  
else2 behold the tokens6 ,and again in  
women1 as ,nature hath mingled something
 of softness in the voice1 so she hath  
taken away the hairs4 ,nay1 will you    

say8 but every creature should have been
 left undistinguished1 and each of us   
should proclaim1 ,i am a man8 ,but how  
beautiful is not the token1 and         
becoming1 and reverend8 how much more   
beautiful than the cock's comb8 how much
 more becoming than the lion's mane8    
,wherefore it behooveth us to preserve  
,god's tokens1 nor to fling them away1  
nor to confound1 as far as in us lies1  
the things that distinguish the sexes4  
#d4 ,are these the only works of        
,providence in us8--but what may suffice
 to rightly praise and tell them8 ,for  
had we understanding thereof1 would any 
other thing better beseem us1 either in 
company or alone1 than to hymn the      
,divine ,being1 and laud ,him and       
rehearse ,his gracious deeds8 ,should we
 not1 as we dig or plow or eat1 sing    
this hymn to ,god1 ,great is ,god1 who  
hath given us such instruments whereby  
we shall till the earth2 great is ,god1 
who hath given us hands1 and swallowing1
 and the belly2 who maketh us to grow   

without our knowledge1 and to breathe   
while we sleep4 ,these things it were   
fitting that every man should sing1 and 
to chant the greatest and divinest hymns
 for this1 that ,he hath given us the   
power to observe and consider ,his works
 and a ,way wherein to walk4#a ,what    
then8 since the most of you have become 
blind1 should there not be one to fill  
this place1 and in the name of all to   
sing this hymn to ,god8 ,for what else  
can ,i do1 an old man and lame1 than    
sing hymns to ,god8 ,if ,i were a       
nightingale ,i would do after the nature
 of a nightingale2 if a swan1 after that
 of a swan4 ,but now ,i am a reasoning  
creature1 and it behooves me to sing the
 praise of ,god3 this is my task1 and   
this ,i do1 nor1 as long as it is       
granted me1 will ,i ever abandon this   
post4 ,and you1 too1 ,i summon to join  
me in the same song4     ,,chapter ,,iv4
  ,,god ,,in ,,man4   #a4 ,god is       
beneficial4 ,but the ,good is also      
beneficial4 ,it is likely1 then1 that   

where the essence of ,god is1 there also
 should be the essence of the ,good4    
,and what is the essence of ,god8       
,flesh8 ,god forbid4 ,a property in     
land8 ,god forbid4 ,fame8 ,god forbid4  
,mind1 ,intelligence1 ,right ,reason8   
,even so4 ,here1 then1 once for all1    
seek the essence of the ,good4 ,for     
surely you will in no wise seek it in a 
plant8 ,nay4 ,or in any unreasoning     
creature8 ,nay4 ,if1 then1 it is sought 
in a reasoning creature1 wherefore      
continue to seek it anywhere else than  
in the difference between reasoning and 
unreasoning creatures8  #b4 ,the plants 
have not so much as the use of          
appearances1 therefore we speak not of  
the ,good in their regard4 ,the ,good1  
then1 needs the power of using          
appearances4 ,and this alone8 ,nay2 for 
if so1 say then that ,good and          
,happiness and ,unhappiness are with the
 lower animals too4 ,but this you will  
not say1 and you are right2 for though  
they possessed the use of appearances in

 the highest degree1 yet the observing  
and considering of this use they do not 
possess1 and naturally so1 for they     
exist to serve others1 nor have any     
supreme object in themselves4#a ,for the
 ass was not made for any supreme object
 in himself8 ,nay1 but he was made able 
to bear1 because we had need of a back2 
and1 by ,zeus1 we had need moreover that
 he should walk2 wherefore he received  
also the power to use appearances1 else 
had he not been able to walk4 ,and      
thereupon the matter stopped4 ,for had  
he also received the observing and      
considering of the use of appearances1  
it is clear that in reason he could no  
longer have been subject to us1 nor have
 served those needs of ours1 but he had 
been our equal and our like4  #c4 ,for  
use is one thing1 and observation and   
study is another4 ,god had need of the  
other animals to use appearances1 but of
 us to observe and study appearances4   
,wherefore it is enough for them to eat 
and drink1 and rest and breed1 and do   

whatever else each of them performs1 but
 to us1 to whom the faculty of observing
 and studying hath also been given1     
these things are not enough2 but unless 
we act after a certain manner and       
ordinance1 and conformably to the nature
 and constitution of man1 we shall never
 attain the end of our being4 ,for where
 the constitution is different1         
different there also is the task and the
 end4 ,when1 therefore1 the constitution
 is one for use alone1 then the use1 of 
whatever kind it be1 is enough2 but     
where there is also observing and       
studying of the use1 then1 unless the   
due employment of this faculty be added1
 the end shall never be gained4 ,what   
then8 ,god hath constituted every other 
animal1 one to be eaten1 another to     
serve for tilling the land1 another to  
yield cheese1 another to some kindred   
use2 for which things what need is there
 of the observing and studying of       
appearances1 and the ability to make    
distinctions in them8 ,but man he hath  

brought in to be a spectator of ,god and
 of ,his works1 and not a spectator     
alone1 but an interpreter of them4      
,wherefore it is shameful for a man to  
begin and to end where creatures do that
 are without ,reason2 but rather should 
he begin when they begin1 and end where 
,nature ends in ourselves4 ,but she ends
 in contemplation1 in observing and     
studying1 in a manner of life that is in
 harmony with ,nature4 ,see to it1 then1
 that ye die not without having been    
spectators of these things4  #d4 ,seek1 
then1 the essence of the ,good there1   
where if it be not1 thou wilt not say   
that the ,good is in any other thing4   
#e4 ,but what8 are not those creatures  
also works of ,god8 ,surely2 yet not    
supreme objects1 yet not parts of the   
,gods4 ,but thou art a supreme object1  
thou art a piece of ,god1 thou hast in  
thee something that is a portion of     
,him4 ,why1 then1 art thou ignorant of  
thy high ancestry8 ,why knowest thou not
 whence thou camest8 ,wilt thou not     

remember1 in thine eating1 who it is    
that eats1 and whom thou dost nourish8  
in cohabiting1 who it is that cohabits8 
in converse1 in exercise1 in argument1  
knowest thou not that thou art          
nourishing a ,god1 exercising a ,god8   
,unhappy man6 thou bearest about with   
thee a ,god1 and knowest it not6        
,thinkest thou ,i speak of some ,god of 
gold and silver1 and external to thee8  
,nay1 but in thyself thou dost bear     
,him1 and seest not that thou defilest  
,him with thine impure thoughts and     
filthy deeds4 ,in the presence even of  
an image of ,god thou hadst not dared to
 do one of those things which thou dost4
 ,but in the presence of ,god ,himself  
within thee1 who seeth and heareth all  
things1 thou art not ashamed of the     
things thou dost both desire and do1 ,o 
thou unwitting of thine own nature1 and 
subject to the wrath of ,god8  #f4 ,why1
 then1 do we fear in sending forth a    
young man from the school into some of  
the business of life1 lest he should do 

wrong in anything1 and be luxurious or  
profligate1 and lest a wrapping of rags 
degrade him1 or fine raiment uplift him8
 ,such a one knoweth not his own ,god1  
nor with whom he is setting out4 ,but   
can we have patience with him1 saying1  
,would that ,i had you with me6#b ,and  
hast thou not ,god with thee there8 or  
having ,him1 dost thou seek for any     
other8 or will ,he speak other things to
 thee than even these8  #g4 ,but wert   
thou a statue of ,pheidias1 an ,athena  
or ,zeus1 then wert thou mindful both of
 thyself and of the artist2 and if thou 
hadst any consciousness1 thou wouldst   
strive to do nothing unworthy of thy    
maker nor of thyself1 nor ever to appear
 in any unseemly guise4 ,but now that   
,zeus hath made thee1 thou carest       
therefore nothing what kind of creature 
thou showest thyself for8 ,and yet1 is  
the one ,artist like the other artist1  
or the one work like the other work8    
,and what kind of work is that which    
hath in itself the faculties that were  

manifest in the making of it8 ,do not   
artists work in stone or brass or gold  
or ivory8 and the ,athena of ,pheidias1 
when she hath once stretched out her    
hand and received upon it the figure of 
,victory1 standeth thus for all time8   
,but the works of ,god have motion and  
breathing1 and the use of appearances   
and the judgment of them4 ,wilt thou    
dishonor such a ,maker1 whose work thou 
art8 ,nay1 for not only did ,he make    
thee1 but to thee alone did ,he trust   
and commit thyself4 ,wilt thou not      
remember this too1 or wilt thou dishonor
 thy charge8 ,but if ,god had committed 
some orphan child to thee1 wouldst thou 
have neglected it8 ,now ,he hath given  
thee to thyself1 and saith1 ,i had none 
more worthy of trust than thee2 keep    
this man such as he was made by         
nature--reverent1 faithful1 high1       
unterrified1 unshaken of passions1      
untroubled4 ,and thou wilt not4  #h4    
,but they may say3 ,whence doth this    
fellow bring us that eye of scorn and   

solemn looks8 ,i have it not yet as ,i  
should1 ,for ,i am yet unbold in those  
things which ,i have learned and        
assented to2 ,i yet fear my weakness4   
,but let me be bold in them1 and then ye
 shall see such a look1 such a guise1 as
 behooveth me to wear4 ,then shall ,i   
show you the statue when it is perfected
 and polished4 ,what look ye for8--an   
eye of scorn8 ,god forbid6 ,for doth the
 ,zeus in ,olympia look                 
scornfully8--nay1 but his glance is     
steadfast1 as becometh him who will say1
     ,none trusts in vain my irrevocable
 word4--,il4 i4 #ebf4  ,such will ,i    
show myself to you--faithful1 reverent1 
generous1 untroubled4 ,not also1 then1  
deathless1 ageless1 deceaseless8 ,nay1  
but dying as ,god1 sickening as a ,god4 
,these ,i have1 these ,i can2 but other 
things ,i neither have nor can4 ,i will 
show you the thews of a philosopher4    
,and what are these8 ,a pursuit that    
never fails1 an avoidance that never    
miscarries1 seemly desire1 studious     

resolve1 cautious assent4#c ,these shall
 ye see4     ,,chapter ,v4  ,,of        
,,divination4   #a4 ,when thou goest to 
inquire of an oracle1 remember that what
 the event will be thou knowest not1 for
 this is the thing thou art come to     
learn from the seer2 but of what nature 
it is 7if haply thou art a philosopher71
 thou knewest already in coming4 ,for if
 it be any of those things that are not 
in our own power1 it follows of         
necessity that it can be neither good   
nor evil4  #b4 ,bring1 therefore1 to the
 seer neither pursuit nor avoidance1 nor
 go before him with trembling1 but well 
knowing that all events are indifferent 
and nothing to thee4 ,for whatever it   
may be1 it shall lie with thee to use it
 nobly2 and this no man can prevent4    
,go1 then1 with a good courage to the   
,gods as to counselors2 and for the     
rest1 when anything hath been counseled 
thee1 remember of whom thou hast taken  
counsel1 and whom thou wilt be slighting
 if thou art not obedient4  #c4         

,therefore1 as ,socrates would have it1 
go to the oracle for those matters only 
where thy whole inquiry bendeth solely  
towards the event1 and where there are  
no means either from reason or any other
 art for knowing beforehand what is to  
happen4 ,thus1 when it may be needful to
 share some peril with thy friend or thy
 country1 inquire of no oracle whether  
thou shouldst do the thing4 ,for if the 
seer should declare that the sacrifices 
are inauspicious1 this signifies clearly
 either death1 or the loss of some limb1
 or banishment2 yet doth ,reason decree 
that even so thou must stand by thy     
friend1 and share thy country's danger4 
#d4 ,mark1 therefore1 that greater seer1
 the ,pythian1 who cast out of his      
temple one that1 when his friend was    
being murdered1 did not help him4#b     
,,end ,,of ,,book ,,iv     ,,book ,v4   
,,chapter ,i4  ,,the ,,behaviour ,,of ,a
 ,,philosopher4   #a4 ,ordain for       
thyself forthwith a certain form and    
type of conduct1 which thou shalt       

maintain both alone and1 when it may    
chance1 among men4  #b4 ,and for the    
most part keep silence1 or speak only   
what is necessary1 and in few words4    
,but when occasion may call thee to     
speak1 then speak1 but sparingly1 and   
not about any subject at hap-hazard1 nor
 about gladiators1 nor horse races1 nor 
athletes1 nor things to eat and drink1  
which are talked of everywhere2 but1    
above all1 not about men1 as blaming or 
praising or comparing them4  ,if1 then1 
thou art able1 let thy discourse draw   
that of the company towards what is     
seemly and good4 ,but if thou find      
thyself apart among men of another sort1
 keep silence4  #c4 ,laugh not much1 nor
 at many things1 nor unrestrainedly4    
#d4 ,refuse altogether1 if thou canst1  
to take an oath2 if thou canst not1 then
 as the circumstances allow4#a  #e4     
,shun banquets given by strangers and by
 the vulgar4 ,but if any occasion bring 
thee to them1 give strictest heed1 lest 
thou fall unawares into the ways of the 

vulgar4 ,for know that if thy companion 
be corrupt1 he who hath conversation    
with him must needs be corrupted also1  
even if himself should chance to be     
pure4  #f4 ,hath any of you the art of a
 lute-player when he takes the lute in  
his hand1 so as at once when he hath    
touched the strings to know which are   
out of tune1 and then to tune the       
instrument8--such a gift as ,socrates   
had1 who in every company could lead    
those that were with him to his own     
topic8 ,whence should you have it8 but  
ye must needs be carried about hither   
and thither by the vulgar4 ,and         
wherefore1 then1 are they stronger than 
ye8 ,for that they speak their sorry    
stuff from belief2 but ye1 your fine    
talk from the lips out4 ,wherefore it is
 flat and dead2 and sickening it is to  
hear your exhortations and this wretched
 virtue of yours1 which is prated of in 
every quarter4 ,and thus the vulgar     
conquer you4 ,for everywhere belief is  
mighty1 belief is invincible4 ,until    

then the right opinions are hardened in 
you2 and until ye shall have gained a   
certain strength for your safety1 ,i    
counsel you to mingle cautiously with   
the vulgar1 else every day1 like wax in 
the sun1 shall whatever hath been       
written in you in the school be melted  
away4  #g4 ,in things that concern the  
body accept only so far as the bare     
need--as in food1 drink1 clothing1      
habitation1 servants4 ,but all that     
makes for glory or luxury thou must     
utterly proscribe4  #h4 ,concerning     
intercourse of the sexes1 it is right to
 be pure before marriage1 to the best of
 thy power4 ,but1 using it1 let a man   
have to do only with what is lawful4    
,yet be not grievous to those who use   
such pleasures1 nor censorious2 nor be  
often putting thyself forward as not    
using them4  #i4 ,if one shall bear thee
 word that such a one hath spoken evil  
of thee1 then do not defend thyself     
against his accusations1 but make       
answer3 ,he little knew my other vices1 

or he had not mentioned only these4     
#aj4 ,there is no necessity to go often 
to the arena1 but if occasion should    
take thee there1 do not appear ardent on
 any man's side but thine own2 that is  
to say1 choose that only to happen which
 does happen1 and that the conqueror may
 be simply he who wins2 for so shalt    
thou not be thwarted4 ,but from shouting
 and laughing at this or that1 or       
violent gesticulation1 thou must utterly
 abstain4 ,and when thou art gone away1 
converse little on the things that have 
passed1 so far as they make not for     
thine own correction4 ,for from that it 
would appear that admiration of the     
spectacle had overcome thee4  #aa4 ,go  
not freely nor indiscriminately to      
recitations4#b ,but if thou go1 then    
preserve 7yet without being grievous to 
others7 thy gravity and calmness4  #ab4 
,when thou art about to meet any one1   
especially one of those that are thought
 high in rank1 set before thy mind what 
,socrates or ,zeno had done in such a   

case4 ,and so thou wilt not fail to deal
 as it behooves thee with the occasion4 
#ac4 ,when thou goest to any of those   
that are great in power1 set before thy 
mind the case that thou wilt not find   
him at home1 that thou wilt be shut out1
 that the doors may be slammed in thy   
face1 that he will take no notice of    
thee4 ,and if even with these things it 
behooves thee to go1 then go1 and bear  
all that happens2 and never say to      
thyself--,it was not worth this4 ,for   
that is the part of the foolish1 and of 
those that are offended at outward      
things4  #ad4 ,in company1 be it far    
from thee to dwell much and over-measure
 on thine own deeds and dangers4 ,for to
 dwell on thine own dangers is pleasant 
indeed to thee1 but not equally pleasant
 for others is it to hear of the things 
that have chanced to thee4  #ae4 ,be it 
far from thee to move laughter4 ,for    
that habit is a slippery descent into   
vulgarity2#c and it is always enough to 
relax thy neighbors' respect for thee4  

#af4 ,and it is dangerous to approach to
 vicious conversation4 ,therefore1 when 
anything of the kind may arise1 rebuke1 
if there is opportunity1 him who        
approaches thereto4 ,but if not1 then at
 least by silence and blushing and grave
 looks1 let it be plain that his talk is
 disagreeable to thee4     ,,chapter    
,,ii  ,,on ,,habit4   #a4 ,every skill  
and faculty is maintained and increased 
by the corresponding acts2 as1 the      
faculty of walking by walking1 of       
running by running4 ,if you will read   
aloud well1 then do it constantly2 if   
you will write1 then write4 ,but when   
you have not read aloud for thirty days 
together1 but done something else1 you  
shall see the result4 ,thus1 if you have
 lain down for ten days1 then rise up   
and endeavor to walk a good distance1   
and you shall see how your legs are     
enfeebled4 ,in general1 then1 if you    
would make yourself skilled in anything1
 then do it2 and if you would refrain   
from anything1 then do it not1 but use  

yourself to do rather some other thing  
instead of it4  #b4 ,and thus it is in  
spiritual things also4 ,when thou art   
wrathful1 know that not this single evil
 hath happened to thee1 but that thou   
hast increased the aptness to it1 and1  
as it were1 poured oil upon the fire4   
,when thou art overcome in passion1     
think not that this defeat is all2 but  
thou hast nourished thine incontinence1 
and increased it4 ,for it is impossible 
but that aptitudes and faculties should 
spring up where they were not before1 or
 spread and grow mightier1 by the       
corresponding acts4 ,and thus1 surely1  
do also1 as the philosopher says1 the   
infirmities of the soul grow up4 ,for   
when thou hast once been covetous of    
money1 if ,reason1 which leadeth to a   
sense of the vice1 be called to aid1    
then both the desire is set at rest1 and
 our ruling faculty is re-established1  
as it was in the beginning4 ,but if thou
 bring no remedy to aid1 then shall the 
soul return no more to the first estate2

 but when next excited by the           
corresponding appearance1 shall be      
kindled to desire even more quickly than
 before4 ,and when this is continually  
happening1 the soul becomes callous in  
the end1 and through its infirmity the  
love of money is strengthened4 ,for he  
that hath had a fever1 when the illness 
hath left him1 is not what he was before
 his fever1 unless he have been entirely
 healed4 ,and somewhat on this wise also
 it happens in the affection of the     
soul3 certain traces and scars are left 
in it1 the which if a man do not wholly 
eradicate1 when he hath been again      
scoured on the same place1 it shall make
 no longer scars1 but sores4  #c4       
,wouldst thou1 then1 be no longer of a  
wrathful temper8 ,then do not nourish   
the aptness to it1 give it nothing that 
will increase it1 be tranquil from the  
outset1 and number the days when thou   
hast not been wrathful4 ,i have not been
 wrathful now for one1 nor for two1 nor 
for three days2 but if thou have saved  

thirty days1 then sacrifice to ,god4    
,for the aptness is at first enfeebled1 
and then destroyed4 ,to-day ,i was not  
vexed1 nor to-morrow1 nor for two or    
three months together2 but ,i was       
heedful when anything happened to move  
me thus4 ,know that thou art in good    
case4 ,to-day1 when ,i saw a fair woman1
 ,i did not say to myself1 ,would that  
one could possess her2 nor1 ,happy is   
her husband1 for he who saith this saith
 also1 ,happy is her paramour2 nor do ,i
 picture to my mind what should follow4 
,but ,i stroke my head1 and say1 ,well  
done1 ,epictetus6 you have solved a fine
 sophism1 finer by far than the master  
sophism4 ,but if she were also willing  
and consenting1 and sent to me1 and if  
she also laid hold of me1 and drew near 
to me1 and ,i should yet restrain myself
 and conquer1 this were indeed then a   
sophism above the ,liar1 above the      
,quiescent4 ,verily1 for this a man's   
spirit may rightly swell1 and not for   
propounding the master sophism4#a  #d4  

,how1 then1 may this come to pass8      
,resolve at last to seek thine own      
commendation1 to appear fair in the eyes
 of ,god2 desire to become pure with    
thine own pure self1 and with ,god4     
,then when thou shalt fall in with any  
appearance such as we have spoken of1   
what saith ,plato8 ,go to the purifying 
sacrifices1 go and pray in the temples  
of the protecting ,gods4#b ,it shall    
even suffice if thou seek the company of
 good and wise men1 and try thyself by  
one of them1 whether he be one of the   
living or of the dead4  #e4 ,by opposing
 these remedies thou shalt conquer the  
appearance1 nor be led captive by it4   
,but at the outset1 be not swept away by
 the vehemence of it2 but say1 ,await me
 a little1 thou appearance2 let me see  
what thou art1 and with what thou hast  
to do2 let me approve thee4 ,and then   
permit it not to lead thee forward1 and 
to picture to thee what should follow1  
else it shall take possession of thee1  
and carry thee whithersoever it will4   

,but rather bring in against it some    
other fair and noble appearance1 and    
therewithal cast out this vile one4 ,and
 if thou use to exercise thyself in this
 way1 thou shalt see what shoulders and 
nerves and sinews thou wilt have6 ,but  
now we have only wordiness1 and nothing 
more4  #f4 ,this is the true athlete1#c 
he who exerciseth himself against such  
appearances4 ,hold1 unhappy man6 be not 
swept away4 ,great is the contest1      
divine the task1 for kingship1 for      
freedom1 for prosperity1 for            
tranquillity4 ,be mindful of ,god1 call 
,him to be thy helper and defender1 as  
men at sea call upon the ,dioscuri in a 
storm4#d ,for what greater tempest is   
there than that which proceedeth from   
appearances1 that mightily overcome and 
expel the ,reason8 ,yea1 a storm itself1
 what is it but an appearance8 ,for1    
take away only the dread of death1 and  
bring as many thunderings and lightnings
 as thou wilt1 and thou shalt see what  
fair weather and calm there will be in  

the ruling faculty4 ,but if having been 
once defeated1 thou shalt say1 ,the next
 time ,i will conquer2 and then the same
 thing over again1 be sure that in the  
end thou wilt be brought to such a sorry
 and feeble state that henceforth thou  
wilt not so much as know that thou art  
sinning2 but thou wilt begin to make    
excuses for the thing1 and then confirm 
that saying of ,hesiod to be true3--    
,with ills unending strives the putter  
off4                                    
--,works and ,days1 #daa4  #g4 ,what    
then8 can a man make this resolve1 and  
so stand up faultless8 ,he cannot2 but  
this much he can--to be ever straining  
towards faultlessness4 ,for happy it    
were if1 by never relaxing this         
industrious heed1 we shall rid ourselves
 of at least a few of our faults4 ,but  
now1 when thou sayest1 ,from to-morrow  
,i shall be heedful1 know that this is  
what thou art saying3--,to-day ,i shall 
be shameless1 importunate1 abject2 it   
shall be in others' power to afflict me2

 to-day ,i shall be wrathful1 envious4  
,lo1 to how many vices dost thou give   
place6 ,but if aught be well to-morrow1 
how much better to-day8 if to-morrow    
suit1 how much better to-day8 ,yea1 and 
for this1 too1 that thou mayest have the
 power to-morrow1 and not again put it  
off till the third day4     ,,chapter   
,,iii4  ,,on ,,disputation4   #a4 ,what 
things a man must have learned in order 
to be able to reason well have been     
accurately defined by our philosophers2 
but in the fitting use of them we are   
wholly unexercised4 ,give any one of us 
whom ye please some ignorant man for a  
disputant1 and he shall find no way to  
deal with him2 but if1 when he hath     
moved him a little1 the man answer      
beside the purpose1 he is no longer able
 to manage him1 but either he will      
revile him1 or mock him1 and say1 ,he is
 an ignorant fellow2 nothing can be done
 with him4  #b4 ,but a guide1 when he   
hath found one straying from the way1   
leads him into the proper road1 and does

 not mock him or revile him1 and then go
 away4 ,and do thou show such a man the 
truth1 and thou shalt see that he will  
follow it4 ,but so long as thou dost not
 show it1 mock him not1 but be sensible 
rather of thine own incapacity4  #c4    
,but what8 this business of instruction 
is not very safe at present1 and least  
of all in ,rome2 for he who pursues it  
will of course feel constrained not to  
do it in a corner1 but he must go to    
some man of consular rank1 it may be1 or
 some rich man1 and inquire of him3     
,sir1 can you tell me to whom you have  
committed the care of your horses8      
,surely4 ,was it1 then1 to any          
chance-comer and one inexperienced about
 horses8 ,by no means4 ,well1 then1 to  
whom are your gold and silver vessels   
and raiment entrusted8 ,neither are     
these committed to any chance person4   
,and your body1 have you already sought 
out one to whom to commit the care of   
it8 ,how not8 ,and that also one who is 
experienced in training and medicine8   

,assuredly4 ,whether1 now1 are these the
 best things you have1 or do you possess
 aught that is better than all of them8 
,what thing do you mean8 ,that1 by      
,zeus1 which useth all these1 and       
approveth each of them and taketh       
counsel8 ,is it the soul1 then1 that you
 mean8 ,you have conceived me rightly2  
it is even this4 ,truly ,i hold that ,i 
possess in this something much better   
than everything else4 ,can you then     
declare to us in what manner you have   
taken thought for your soul8 for it is  
not likely that a wise man like         
yourself1 and one of repute in the      
,state1 would overlook the best think   
you possess1 and use no diligence or    
design about it1 but leave it neglected 
and perishing8 ,surely not4 ,but do you 
provide for it yourself8 and have you   
learned the way from another1 or        
discovered it yourself8  #d4 ,and then  
at last there is danger lest he say     
first1 ,good sir1 what is this to you8  
who are you8 and then1 if you persist in

 troubling him1 that he may lift up his 
hands and smite you4 ,once ,i too was an
 admirer of this method until ,i fell   
into these difficulties4     ,,chapter  
,,iv4  ,,that ,,we ,,should ,,be ,,slow 
,,in ,,accepting ,,pleasure4   #a4 ,when
 thou hast received the appearance of   
some pleasure1 then1 as in other things1
 guard thyself lest thou be carried away
 by it1 but delay with thyself a little1
 and let the thing await thee for a     
while4 ,then bethink thyself of the two 
periods of time1 one when thou shalt be 
enjoying the pleasure1 the other1 when1 
having enjoyed it1 thou shalt afterwards
 repent of it and reproach thyself4 ,and
 set on the other side how thou shalt   
rejoice and commend thyself if thou     
abstain4  #b4 ,but if it seem reasonable
 to thee to do the thing1 beware lest   
thou have been conquered by the flattery
 and the sweetness and the allurement of
 it4 ,but set on the other side how much
 better were the consciousness of having
 won that victory4     ,,chapter ,v4    

,,that ,,we ,,should ,,be ,,open ,,in   
,,our ,,dealings4   ,in doing aught     
which thou hast clearly discerned as    
right to do1 seek never to avoid being  
seen in the doing of it1 even though the
 multitude should be destined to form   
some wrong opinion concerning it4 ,for  
if thou dost not right1 avoid the deed  
itself4 ,but if rightly1 why fear those 
who will wrongly rebuke thee8           
,,chapter ,,vi4  ,,that ,,half ,,true   
,,may ,,be ,,all ,,false4   ,as the     
sayings1 ,it is day1 ,it is night1 are  
wholly justifiable if viewed            
disjunctively1 but not if viewed        
together1 even so at a feast1 to pick   
out the largest portion for one's self  
may be justifiable1 if we look to the   
needs of the body alone1 but is         
unjustifiable if viewed as it concerns  
the preservation of the proper community
 in the feast4 ,therefore1 in eating    
with another person1 remember not to    
look only at the value for the body of  
the things that are set before thee1 but

 to preserve also the reverence due to  
the giver of the feast4     ,,chapter   
,,vii4  ,,that ,,each ,,man ,,play ,,his
 ,,own ,,part4   #a4 ,if thou hast      
assumed a part beyond thy power to play1
 then thou hast both come to shame in   
that1 and missed one thou couldst have  
well performed4  #b4 ,and some one      
having inquired1 ,how then1 shall each  
of us perceive what character he befits8
 ,whence1 said ,epictetus1 doth the bull
 alone1 when the lion approacheth1      
discover his own capacity1 and advance  
to defend the whole herd8 ,it is clear  
that with the capacity is ever joined   
the perception of the same1 and thus1   
whoever of us may possess a like        
capacity will not be ignorant of it4    
,but a bull is not made in a moment1 nor
 is a man of generous spirit2 but we    
must have preparation and               
winter-training1#a and not lightly rush 
upon things that do not concern us4     
,,chapter ,,viii4  ,,that ,,we ,,should 
,,be ,,careful ,,of ,,the ,,soul ,,as   

,,of ,,the ,,body4   ,in going about1   
you are careful not to step upon a nail 
or to twist your foot4 ,care thus also  
lest you injure your ruling faculty4    
,and if we observe this in each thing we
 do1 we shall the more safely undertake 
it4     ,,chapter ,,ix4  ,,the ,,measure
 ,,of ,,gain4   ,the measure of gain for
 each man is the body1 as the foot is   
for the shoe4 ,take your stand on this1 
and you shall preserve the measure4 ,but
 if you transgress it1 you must         
thenceforth be borne1 as it were1 down a
 steep4 ,and so it is with the shoe1 for
 if you will go beyond the measure of   
the foot1 the shoe will be first gilded1
 then dyed purple1 then embroidered4    
,for that which hath once transgressed  
its measure hath no longer any limit4   
,,chapter ,x4  ,,the ,,worth ,,of       
,,women4   ,from the age of fourteen    
years women are flattered and worshiped 
by men4 ,seeing thus that there is      
nothing else for them but to serve the  
pleasure of men1 they begin to beautify 

themselves1 and to place all their hopes
 in this4 ,it were well1 then1 that they
 should perceive themselves to be prized
 for nothing else than modesty and      
decorum4     ,,chapter ,,xi4  ,a ,,dull 
,,nature4   ,it betokens a dull nature  
to be greatly occupied in matters that  
concern the body1 as to be much         
concerned about exercising one's self1  
or eating1 or drinking1 or other bodily 
acts4 ,but these things should be done  
by the way1 and all attention be given  
to the mind4     ,,chapter ,,xii4  ,,of 
,,adornment ,,of ,,the ,,person4   #a4  
,a certain young man1 a rhetorician1    
having come to ,epictetus with his hair 
dressed in an unusually elaborate way1  
and his other attire much adorned1 ,tell
 me1 said ,epictetus1 think you not that
 some dogs are beautiful1 and some      
horses1 and so of the other animals8    
----,i do think it1 said he4  ,and men  
too--are not some beautiful and some    
ill-favored8  ----,how otherwise8       
,whether1 then1 do we call each of these

 beautiful for the same reasons and in  
the same kind1 or each for something    
proper to itself8 ,and you shall see the
 matter thus3 ,inasmuch as we observe a 
dog to be formed by nature for one end1 
and a horse for another1 and1 let us    
say1 a nightingale for another1 we may  
in general say1 not unreasonably1 that  
each of them is then beautiful when it  
is excellent according to its own       
nature2 but since the nature of each is 
different1 different also1 it seems to  
me1 is the manner of being beautiful in 
each4 ,is it not so8  ,he acknowledged  
that it was4  ,therefore1 that which    
maketh a dog beautiful maketh a horse   
ill-favored2 and that which maketh a    
horse beautiful1 a dog ill-favored2 if1 
indeed1 their natures are different8    
----,so it seems4  ,and that which      
maketh a beautiful ,pancratiast1#a the  
same maketh a wrestler not good1 and a  
runner utterly laughable8 ,and he who is
 beautiful for the ,pentathlon is very  
bad for wrestling8  ----,it is so1 he   

said4  ,what is it1 then1 that makes a  
man beautiful8 ,is it not that which1 in
 its kind1 makes also a dog or a horse  
beautiful8  ----,it is that1 he         
answered4  ,what1 then1 makes a dog     
beautiful8 ,the presence of the virtue  
of a dog4 ,and a horse8 ,the presence of
 the virtue of a horse4 ,and what1 then1
 a man8 ,is it not also the presence of 
the virtue of a man8 ,and1 ,o youth1 if 
thou wouldst be beautiful1 do thou labor
 to perfect this1 the virtue of a human 
being4 ,but what is it8 ,look whom you  
praise when you praise any without      
affection--is it the righteous or the   
unrighteous8  ----,the righteous4  ,is  
it the temperate or the profligate8     
----,the temperate4  ,is it the         
continent or the incontinent8  ----,the 
continent4  ,then making yourself such a
 one as you praise1 you will know that  
you are making yourself beautiful2 but  
so long as you neglect these things1    
though you sought out every device to   
appear beautiful1 you must of necessity 

be ugly4  #b4 ,for thou art not flesh   
and hair1 but a ,will3 if thou keep this
 beautiful1 then wilt thou be beautiful4
 ,but so far ,i dare not tell thee that 
thou art ugly1 for ,i think thou wilt   
more easily bear to hear anything else  
than this4 ,but see what ,socrates saith
 to ,alcibiades1 the most beautiful and 
blooming of men3 ,endeavor1 then1 to be 
beautiful2 and what saith he8 ,curl thy 
locks1 and pluck out the hairs of thy   
legs8 ,god forbid4 ,but ,set thy ,will  
in order1 cast out evil doctrines4      
----,and how then shall we deal with the
 body8  ,as nature made it4 ,another    
hath cared for this2 commit it to ,him4 
----,but what8 ,shall the body then be  
uncleansed8  ,god forbid4 ,but that     
which thou art and wast made by ,nature1
 cleanse this2 let a man be clean as a  
man1 a woman as a woman1 a child as a   
child4  #c4 ,for we ought not even by   
the aspect of the body to scare away the
 multitude from philosophy2 but by his  
body1 as in all other things1 a         

philosopher should show himself         
cheerful1 and free from troubles4       
,behold1 friends1 how ,i have nothing   
and need nothing2 behold how ,i am      
homeless and landless1 and an exile1 if 
so it chance1 and hearthless1 and yet ,i
 live more free from troubles than all  
the lordly and the rich4 ,but look on my
 body1 too2 ye see that it is not the   
worse for my hard life4 ,but if one     
saith this to me1 having the countenance
 and garb of a condemned criminal1 what 
,god shall persuade me to approach to   
philosophy which makes such men as this8
 ,god forbid6 ,i would not1 were it even
 to become a sage4  #d4 ,i1 indeed1 by  
the ,gods1 had rather a young man in his
 first movement towards philosophy came 
to me with his hair curled than         
disheveled and foul4 ,for a certain     
impression of the beautiful is to be    
seen in him1 and an aim at what is      
becoming2 and to the thing wherein it   
seemeth to him to lie1 there he applies 
his art4 ,thenceforth it only needs to  

show him its true place1 and to say1    
,young man1 thou seekest the beautiful1 
and thou dost well4 ,know1 then1 that it
 flourishes there where thy ,reason is2 
there seek it where are thy likes and   
dislikes1 thy pursuits and avoidances1  
for this is what thou hast in thyself of
 choice and precious1 but the body is by
 nature mud4 ,why dost thou spend thy   
labor upon it in vain8 for that the body
 is naught1 ,time shall certainly teach 
thee1 though it teach thee nothing else4
 ,but if one come to me foul and filthy1
 and a mustache down to the knees1 what 
have ,i to say to him8 with what image  
or likeness can ,i draw him on8 ,for    
with what that is like unto ,beauty hath
 he ever busied himself1 so as ,i may   
set him on another course1 and say1 ,not
 here is ,beauty1 but there8 ,will you  
have me tell him1 ,beauty consists not  
in being befouled1 but in the ,reason8  
,for doth he even seek ,beauty8 hath he 
any impression of it in his mind8 ,go1  
and reason with a hog1 that he shall not

 roll himself in the mud4  #e4 ,behold a
 youth worthy of love--behold an old man
 worthy to love1 and to be loved in     
return2 to whom one may commit his sons1
 his daughters1 to be taught2 to whom   
young men may come1 if it please        
you--that he may deliver lectures to    
them on a dunghill6 ,god forbid4 ,every 
extravagance arises from something in   
human nature1 but this is near to being 
one that is not human4     ,,chapter    
,,xiii4  ,,why ,,we ,,should ,,bear     
,,with ,,wrong4   ,when some one may do 
you an injury1 or speak ill of you1     
remember that he either does it or      
speaks it believing that it is right and
 meet for him to do so4 ,it is not      
possible1 then1 that he can follow the  
thing that appears to you1 but the thing
 that appears to him4 ,wherefore1 if it 
appear evil to him1 it is he that is    
injured1 being deceived4 ,for also if   
any one should take a true consequence  
to be false1 it is not the consequence  
that is injured1 but he which is        

deceived4 ,setting out1 then1 from these
 opinions1 you will bear a gentle mind  
towards any man who may revile you4     
,for1 say on each occasion1 ,so it      
appeared to him4     ,,chapter ,,xiv4   
,,that ,,everything ,,hath ,,two        
,,handles4   ,every matter hath two     
handles--by the one it may be carried2  
by the other1 not4 ,if thy brother do   
thee wrong1 take not this thing by the  
handle1 ,he wrongs me2 for that is the  
handle whereby it may not be carried4   
,but take it rather by the handle1 ,he  
is my brother1 nourished with me2 and   
thou wilt take it by a handle whereby it
 may be carried4     ,,chapter ,,xv4    
,,on ,,certain ,,false ,,conclusions4   
,there is no true conclusion in these   
reasonings3 ,i am richer than thou1     
therefore ,i am better3 ,i am more      
eloquent than thou1 therefore ,i am     
better4 ,but the conclusions are rather 
these3 ,i am richer than thou1 therefore
 my wealth is better3 ,i am more        
eloquent than thou1 therefore my speech 

is better4 ,but thou art not wealth1 and
 thou art not speech4     ,,chapter     
,,xvi4  ,,perception ,,and ,,judgment4  
#a4 ,doth a man bathe himself quickly8  
,then1 say not1 ,wrongly1 but ,quickly4 
,doth he drink much wine8 ,then say not1
 ,wrongly1 but ,much4 ,for whence do you
 know if it were ill done till you have 
understood his opinion8  #b4 ,thus it   
shall not befall you to assent to any   
other things than those whereof you are 
truly and directly sensible4#a  #c4     
,what is the cause of assenting to      
anything8 ,the appearance that it is so4
 ,but if it appear to be not so1 it is  
impossible to assent to it4 ,wherefore8 
,for that this is the nature of the     
mind1 to receive the true with favor1   
the false with disfavor1 and the        
uncertain with indifference4 ,the proof 
of this8 ,be sure1 if you can1 at this  
moment1 that it is night4 ,you cannot4  
,cease to be sure that it is day4 ,you  
cannot4 ,be sure that the stars are odd 
in number1 or that they are even4 ,you  

cannot4 ,when1 therefore1 any man shall 
assent to what is false1 know that he   
had no will to consent to falsehood2    
for1 as saith ,plato1 no soul is        
willingly deprived of the truth1 but the
 false appeared to it to be true4 ,come1
 then1 what have we in actions          
corresponding to this true and false8   
,the seemly and the unseemly1 the       
profitable and the unprofitable1 that   
which concerns me and that which doth   
not concern me1 and such like4 ,can any 
man think that a certain thing is for   
his profit1 and not elect to do it8 ,he 
cannot4 ,how1 then1 is it with her who  
saith--    ,and will ,i know the evils  
,i shall do1    ,but wrath is lord of   
all my purposes8                        
,medea1 #ajgi4  ,for1 did she hold this 
very thing1 to gratify her wrath and    
avenge herself on her husband more      
profitable than to spare her children8  
,even so3 but she was deceived4 ,show   
her clearly that she was deceived1 and  
she will not do it2 but so long as you  

show it not1 what else hath she to      
follow than the thing as it appears to  
her8 ,nothing4 ,wherefore1 then1 have   
you indignation with her1 that the      
unhappy wretch has gone astray          
concerning the greatest things1 and has 
become a viper instead of a human being8
 ,if anything1 will you not rather pity1
 as we pity the blind and the lame1     
those that are blinded and lamed in the 
chiefest of their faculties8  #d4       
----,so that all these great and        
dreadful deeds have this same origin in 
the appearance of the thing8  ,the same1
 and no other4 ,the ,iliad is nought but
 appearance1 and the use of appearances4
 ,the thing that appeared to ,paris was 
the carrying off of the wife of         
,menelaus2 the thing that appeared to   
,helen was to accompany him4 ,had it1   
then1 appeared to ,menelaus to be       
sensible that it was a gain to be       
deprived of such a wife1 what would have
 happened8 ,not only had there been no  
,iliad1 but no ,odyssey neither4        

----,on such a little thing do such     
great ones hang8  ,but what talk is this
 of great things8 ,wars and seditions   
and destructions of many men1 and       
overthrow of cities8 ,and what is there 
of great in these8 ,nothing4 ,for what  
is there of greatness in the deaths of  
many oxen and sheep1 and the burning or 
overthrow of many nests of swallows or  
storks8  ----,but are these things like 
unto those8  ,they are most like4 ,the  
bodies of men are destroyed1 and the    
bodies of oxen and of sheep4 ,the       
dwellings of men are burned1 and the    
nests of storks4 ,what is there great1  
what is there awful in this8 ,or show me
 wherein differeth the dwelling of a    
man1 as a dwelling1 from the nest of a  
stork1 save that the one buildeth his   
little houses of planks and tiles and   
bricks1 and the other of sticks and mud8
  ----,are a stork and a man1 then1     
alike8  ,what say you8 ,in body they are
 most like4  ----,doth a man1 then1     
differ in no respect from a stork8  ,god

 forbid2 but in these matters there is  
no difference4  ----,wherein1 then1 doth
 he differ8  ,seek1 and you shall find  
that in another thing there is a        
difference4 ,look if it be not in the   
observing and studying of what he doth2 
look if it be not in his social         
instinct1 in his faith1 his reverence1  
his steadfastness1 his understanding4   
,where1 then1 is the great ,good or     
,evil for man8 ,there1 where the        
difference is4 ,if this be saved1 and   
abide1 as it were1 in a fortress1 and   
reverence be not depraved1 nor faith1   
nor understanding1 then is the man also 
saved4 ,but if one of these things      
perish1 or be taken by storm1 then doth 
the man also perish4 ,and in this it is 
that great actions are done4 ,it was a  
mighty downfall1 they say1 for ,paris1  
when the ,greeks came1 and when they    
sacked ,troy1 and when his brothers     
perished4 ,not so3 for through another's
 act can no man fall--that was the      
sacking of the storks' nests4 ,but the  

downfall was then when he lost reverence
 and faith1 when he betrayed hospitality
 and violated decorum4 ,when was the    
fall of ,achilles8 ,when ,patroclus     
died8 ,god forbid2 but when he was      
wrathful1 when he bewept the loss of his
 girl1 when he forgot that he was there 
not to win mistresses but to make war4  
,these1 for men1 are downfall and       
storming and overthrow1 when right      
opinions are demolished or depraved4    
,,chapter ,,xvii4  ,,that ,,the         
,,philosopher ,,shall ,,exhibit ,,to    
,,the ,,vulgar ,,deeds1 ,,not ,,words4  
#a4 ,thou shalt never proclaim thyself a
 philosopher1 nor speak much among the  
vulgar of the philosophic maxims2 but do
 the things that follow from the maxims4
 ,for example1 do not discourse at a    
feast upon how one ought to eat1 but eat
 as one ought4 ,for remember that even  
so ,socrates everywhere banished        
ostentation1 so that men used to come to
 him desiring that he would recommend   
them to teachers of philosophy1 and he  

brought them away and did so1 so well   
did he bear to be overlooked4  #b4 ,and 
if among the vulgar discourse should    
arise concerning some maxim of thy      
philosophy1 do thou1 for the most part1 
keep silence1 for there is great risk   
that thou straightway vomit up what thou
 hast not digested4 ,and when some one  
shall say to thee1 ,thou knowest naught1
 and it bites thee not1 then know that  
thou hast begun the work4  #c4 ,and as  
sheep do not bring their food to the    
shepherds to show how much they have    
eaten1 but digesting inwardly their     
provender1 bear outwardly wool and milk1
 even so do not thou1 for the most part1
 display the maxims before the vulgar1  
but rather the works which follow from  
them when they are digested4            
,,chapter ,,xviii4  ,,ascesis4   ,when  
you have adapted the body to a frugal   
way of living1 do not flatter yourself  
on that1 nor if you drink only water1   
say1 on every opportunity1 ,i drink only
 water4 ,and if you desire at any time  

to inure yourself to labor and          
endurance1 do it to yourself and not    
unto the world4 ,and do not embrace the 
statues2 but some time when you are     
exceedingly thirsty take a mouthful of  
cold water1 and spit it out1 and say    
nothing about it4     ,,chapter ,,xix4  
,,tokens4   #a4 ,the position and token 
of the vulgar3 he looks never to himself
 for benefit or hurt1 but always to     
outward things4 ,the position and       
character of the philosopher3 he looks  
for benefit or hurt only to himself4    
#b4 ,the tokens of one that is making   
advance3 he blames none1 he praises     
none1 he accuses none1 he complains of  
none2 he speaks never of himself1 as    
being somewhat1 or as knowing aught4    
,when he is thwarted or hindered in     
aught1 he accuseth himself4 ,if one     
should praise him1 he laughs at him in  
his sleeve2 if one should blame him1 he 
makes no defense4 ,he goes about like   
the sick and feeble1 fearing to move the
 parts that are settling together before

 they have taken hold4 ,he hath taken   
out of himself all pursuit1 and hath    
turned all avoidance to things in our   
power which are contrary to nature4     
,toward all things he will keep his     
inclination slack4 ,if he is thought    
foolish or unlearned1 he regardeth it   
not4 ,in a word1 he watches himself as  
he would a treacherous enemy4           
,,chapter ,,xx4  ,,that ,,the ,,logical 
,,art ,,is ,,necessary4   #a4 ,since    
,reason is that by which all other      
things are organized and perfected1#a it
 is meet that itself should not remain  
unorganized4 ,but by what shall it be   
organized8 ,for it is clear that this   
must be either by itself or by some     
other thing4 ,but this must be ,reason2 
or something else which is greater than 
,reason1 which is impossible4  #b4 ,yea1
 one may say1 but it is more pressing to
 cure our vices1 and the like4  ,you    
desire1 then1 to hear something of these
 things8 ,hear then2 but if you shall   
say to me1 ,i know not if you are       

reasoning truly or falsely8 or if ,i    
utter something ambiguous1 and you shall
 bid me distinguish1 shall ,i lose      
patience with you and tell you1 ,it is  
more pressing to cure our vices than    
chop logic8  #c4 ,for this reason ,i    
think the logical are set at the        
beginning of our study1 even as before  
the measuring of corn we set the        
examination of the measure4 ,for unless 
we shall first establish what is a      
modius#b and what is a balance1 how     
shall we be able to measure or weigh    
anything8  #d4 ,in this case1 then1 if  
you have not understood and accurately  
investigated the criterion of all other 
things1 and that through which they are 
understood1 shall we be able to         
investigate and understand anything     
else8 and how could we8 ,yea1 but a     
modius is a wooden thing1 and barren4   
,but it measures corn4 ,and logic is    
also barren4 ,as regards this1 indeed1  
we shall see4 ,but even if one should   
grant this1 it sufficeth that logic is  

that which distinguishes and            
investigates other things1 and1 as one  
may say1 measures and weighs them4 ,who 
saith these things8 is it ,chrysippus   
alone and ,zeno and ,cleanthes8 but doth
 not ,antisthenes#c say it8 ,and who    
wrote that the investigation of terms is
 the beginning of education8--was it not
 ,socrates8 and of whom doth ,xenophon  
write that he began with the            
investigation of terms1 what each of    
them signified8     ,,chapter ,,xxi4    
,,grammarian ,,or ,,sage4   ,when some  
one may exalt himself in that he is able
 to understand and expound the works of 
,chrysippus1 say then to thyself3 ,if   
,chrysippus had not written obscurely1  
this man would have had nothing whereon 
to exalt himself4 ,but ,i1 what do ,i   
desire8 ,is it not to learn to          
understand ,nature and to follow her8 ,i
 inquire1 then1 who can expound ,nature 
to me1 and hearing that ,chrysippus can1
 ,i betake myself to him4 ,but ,i do not
 understand his writings1 therefore ,i  

seek an expounder for them4 ,and so far 
there is nothing exalted4 ,but when ,i  
have found the expounder1 it remaineth  
for me to put in practice what he       
declares to me1 and in this alone is    
there anything exalted4 ,but if ,i shall
 admire the bare exposition1 what else  
have ,i made of myself than a grammarian
 instead of a philosopher1 save1 indeed1
 that the exposition is of ,chrysippus  
and not of ,homer8 ,when1 therefore1 one
 may ask me to lecture on the philosophy
 of ,chrysippus1 ,i shall rather blush  
when ,i am not able to show forth works 
of a like nature and in harmony with the
 words4     ,,chapter ,,xxii4           
,,accomplishments4   #a4 ,the clearer be
 the characters in which a book is writ1
 the more pleasantly and conveniently   
shall any man read it4 ,thus also a man 
shall listen more conveniently to any   
discourse if it be conveyed in          
well-ordered and graceful words4 ,be it 
not said1 then1 that there is no faculty
 of expression1 for this is the thought 

of a man both impious and               
cowardly#a--;impious1 for he holds in   
disesteem the gracious gifts of ,god1 as
 if he would take away the serviceable  
faculty of seeing1 or of hearing1 or    
indeed this of speaking4 ,did ,god give 
the eyes for nothing8 ,and was it for   
nothing that ,he mingled in them a      
spirit of such might and cunning as to  
reach a long way off and receive the    
impression of visible forms--a messenger
 so swift and faithful8 ,was it for     
nothing that ,he gave the intervening   
air such efficacy1 and made it elastic1 
so that being1 in a manner1 strained1#b 
our vision should traverse it8 ,was it  
for nothing that ,he made ,light1       
without which there were no benefit of  
any other thing8  #b4 ,man1 be not      
unthankful for these things1 nor yet    
unmindful of better things4 ,for seeing 
and hearing1 and1 by ,zeus1 for life    
itself1 and the things that work        
together to maintain it1 for dried      
fruits1 for wine1 for oil1 do thou give 

thanks to ,god4 ,but remember that ,he  
hath given thee another thing which is  
better than all these--that1 namely1    
which uses them1 which approves them1   
which taketh account of the worth of    
each4 ,for what is that which declareth 
concerning all these faculties how much 
each of them is worth8 ,is it the       
faculty itself8 ,heard you ever the     
faculty of vision tell aught concerning 
itself8 or that of hearing8 or wheat1 or
 barley1 or a horse1 or a dog8 ,nay1 but
 as ministers and slaves are they       
appointed1 to serve the faculty which   
makes use of appearances4 ,and if you   
would learn how much any of them is     
worth1 of whom will you inquire8 who    
shall give answer8 ,how then shall any  
other faculty be greater than this1     
which both useth the others as its      
servants1 and the same approveth each of
 them and declareth concerning them8    
,for which of them knoweth what itself  
is1 and what it is worth8 ,which of them
 knoweth when it behooves to make use of

 it1 and when not8 ,what is that which  
openeth and closeth the eyes1 turning   
them away from things which they should 
not behold1 and guiding them towards    
other things8 ,is it the faculty of     
vision8 ,nay1 but the faculty of the    
,will4 ,what is that which closeth and  
openeth the ears8--that in obedience to 
which they become busy and curious1 or  
again1 unmoved by what they hear8 ,is it
 the faculty of hearing8 ,it is no other
 than that of the ,will4  #c4 ,being    
then so great a faculty1 and set over   
all the rest1 let it come to us and tell
 us that the best of existing things is 
the flesh6 ,not even if the flesh itself
 affirmed that it was the best1 would   
any man have patience with it4 ,now what
 is it1 ,epicurus1 which declares this  
doctrine1 that the flesh is best1 which 
wrote concerning the ,end of ,being1 and
 on ,laws of ,nature1 and on the ,canon 
of ,truth8--which let thy beard grow8   
which wrote1 when dying1 that it was    
spending its last day and a happy one8#c

 ,is it the flesh or the ,will8 ,wilt   
thou affirm1 then1 that thou hast aught 
better than the ,will8 ,nay1 but art    
thou not mad--so blind1 in truth1 and   
deaf as thou art8  #d4 ,what then8      
,shall any man contemn the other        
faculties8 ,god forbid6 ,doth any man   
say that there is no use or eminence in 
the faculty of eloquence8 ,god          
forbid--that were senseless1 impious1   
thankless towards ,god4 ,but to each    
thing its true worth4 ,for there is a   
certain use in an ass1 but not so much  
as in an ox2 and in a dog1 but not so   
much as in a slave2 and in a slave1 but 
not so much as in a citizen2 and in     
citizens1 but not so much as in         
governors4 ,yet not because other things
 are better is the use which anything   
affords to be contemned4 ,there is a    
certain worth in the faculty of         
eloquence1 but not so much as in the    
,will4 ,when1 then1 ,i speak thus1 let  
no man deem that ,i would have you      
neglect the power of eloquence1 for ,i  

would not have you neglect your eyes1 or
 ears1 or hands1 or feet1 or raiment1 or
 shoes4 ,but if one ask me which is1    
then1 the best of existing things1 what 
shall ,i say8 ,the faculty of eloquence 
,i cannot say1 but that of the ,will1   
when it is made right4 ,for this is that
 which useth the other1 and all the     
other faculties1 both small and great4  
,when this is set right1 a man that was 
not good becomes good2 when it is not   
right1 the man becomes evil4 ,this is   
that whereby we fail or prosper--whereby
 we blame others1 or approve them2 the  
neglect of which is the misery1 and the 
care of it the happiness1 of mankind4   
#e4 ,but to take away the faculty of    
eloquence1 and to say that there is in  
truth no such faculty1 is not only the  
part of a thankless man toward ,him who 
hath given it1 but also of a cowardly4  
,for such a one seemeth to me to fear   
lest if there be any faculty of this    
kind we shall not be able to despise it4
 ,such are they also which say that     

there is no difference between beauty   
and ugliness4 ,then were a man to be    
affected in like manner on seeing       
,thersites and ,achilles1 or on seeing  
,helen and any common woman8#d ,truly1 a
 thought of fools and boors1 and of men 
who know not the nature of each thing1  
but fear lest1 if one perceive the      
difference1 he shall be straightway     
swept away and overpowered by it4 ,but  
the great thing is this--to leave to    
each the faculty that it hath1 and so   
leaving it to scan the worth of the     
faculty1 and to learn what is the       
greatest of existing things2 and        
everywhere to pursue this1 and be       
zealous about this1 making all other    
things accessory to this1 albeit1       
according to our powers1 not neglecting 
even these4 ,for of the eyes also must  
we take care1 yet not as of the best    
thing2 yet of these1 too1 by the very   
exercise of the best thing2 since that  
shall in no other wise subsist according
 to ,nature save by wise dealing in     

these matters1 and preferring certain   
things to others4  #f4 ,but what is done
 in the world8 ,as if a man journeying  
to his own country should pass by an    
excellent inn1 and the inn being        
agreeable to him1 should stay1 and abide
 in it4 ,man1 thou hast forgotten thy   
purpose2 thy journeying was not to this1
 but through this4 ,but this is         
pleasant4 ,and how many other inns are  
pleasant1 and how many meadows8 yet     
merely for passing through4 ,but thy    
business is this1 to arrive in thy      
native country1 to remove the fears of  
thy kinsfolk1 to do1 thyself1 the duties
 of a citizen1 to marry1 to beget       
children1 to fill the customary offices4
 ,for thou art not come into this world 
to choose out its pleasanter places1 but
 to dwell in those where thou wast born1
 and whereof thou wast appointed to be a
 citizen4 ,and so in some wise it is    
with this matter4 ,since1 by the aid of 
speech and such like deliverance1 we    
must come to our aim1 and purify the    

,will1 and order aright the faculty     
which makes use of appearances2 and it  
is necessary that this deliverance of   
the doctrines come to pass by a certain 
use of speech1 and with a certain art   
and trenchancy of expression1 there are 
some which are taken captive by these   
things themselves1 and abide in         
them--one in the gift of speech1 one in 
syllogisms1 one in sophisms1 one in some
 such another of these inns1 and there  
they linger and molder away1 as though  
they were fallen among the ,sirens4  #g4
 ,man1 thy business was to make thyself 
fit to use the appearances that         
encounter thee according to ,nature1 not
 missing what thou pursuest1 nor falling
 into what thou wouldst avoid1 never    
failing of good fortune1 nor overtaken  
of ill fortune1 free1 unhindered1       
uncompelled1 agreeing with the          
governance of ,zeus1 obedient unto the  
same1 and well-pleased therein2 blaming 
none1 charging none1 able of thy whole  
soul to utter these lines3--    ,lead   

me1 ,o ,zeus1 and thou1 ,destiny6       
,then1 having this for thy business1 if 
some little matter of eloquence please  
thee1 or certain speculations1 wilt thou
 stay and abide in them1 and elect to   
settle in them1 forgetting all that is  
at home8 and wilt thou say1 ,these      
things are admirable8 ,who saith they   
are not admirable8 but for passing      
through1 like inns4 ,what should hinder 
one that spoke like ,demosthenes to be  
unfortunate8 or one that could resolve  
syllogisms like ,chrysippus to be       
miserable1 to grieve1 to envy2 in a     
word1 to be troubled and unhappy8       
,nothing4 ,thou seest now that all these
 things are but inns1 and of no worth2  
but our business was another thing4     
,when ,i say these things to certain    
persons1 they think ,i am rejecting all 
care about language or speculation4 ,but
 ,i do not reject this2 ,i reject the   
endless occupation with them1 the       
putting our hopes in them4 ,if a man by 
this teaching injureth those who hear   

him1 reckon me also among those who do  
this injury4 ,for ,i cannot1 in order to
 please you1 see that one thing is best 
and chief of all1 and say that another  
is4#e     ,,chapter ,,xxiii4            
,,constancy4   ,abide in the precepts as
 in laws which it were impious to       
transgress4 ,and whatsoever any man may 
say of thee1 regard it not2 for neither 
is this anything of thine own4          
,,chapter ,,xxiv4  ,,how ,,long8   #a4  
,how long wilt thou delay to hold       
thyself worthy of the best things1 and  
to transgress in nothing the decrees of 
,reason8 ,thou hast received the maxims 
by which it behooves thee to live2 and  
dost thou live by them8 ,what teacher   
dost thou still look for to whom to hand
 over the task of thy correction8 ,thou 
art no longer a boy1 but already a man  
full grown4 ,if1 then1 thou art         
neglectful and sluggish1 and ever making
 resolve after resolve1 and fixing one  
day after another on which thou wilt    
begin to attend to thyself1 thou wilt   

forget that thou art making no advance1 
but wilt go on as one of the vulgar     
sort1 both living and dying4  #b4 ,now1 
at last1 therefore hold thyself worthy  
to live as a man of full age and one who
 is pressing forward1 and let everything
 that appeareth the best be to thee as  
an inviolable law4 ,and if any toil or  
pleasure or reputation or the loss of it
 be laid upon thee1 remember that now is
 the contest1 here already are the      
,olympian games1 and there is no        
deferring them any longer1 and that in a
 single day and in a single trial ground
 is to be lost or gained4  #c4 ,it was  
thus that ,socrates made himself what he
 was1 in all things that befell him     
having regard to no other thing than    
,reason4 ,but thou1 albeit thou be yet  
no ,socrates1 yet as one that would be  
,socrates1 so it behooveth thee to live4
     ,,chapter ,,xxv4  ,,parts ,,of     
,,philosophy4   #a4 ,the first and most 
necessary point in philosophy is the use
 of the precepts1 for example1 not to   

lie4 ,the second is the proof of these1 
as1 ,whence it comes that it is wrong to
 lie8 ,the third is that which giveth   
confirmation and coherence to the       
others1 such as1 ,whence it comes that  
this is proof8 for what is proof8 what  
is consequence8 what is contradiction8  
what is truth8 what is falsehood8  #b4  
,thus the third point is necessary      
through the second1 and the second      
through the first4 ,but the most        
necessary of all1 and that when we      
should rest1 is the first1 ,but we do   
the contrary4 ,for we linger on the     
third point1 and spend all our zeal on  
that1 while of the first we are utterly 
neglectful1 and thus we are liars2 but  
the explanation of how it is shown to be
 wrong to lie we have ever ready to     
hand4     ,,chapter ,,xxvi4             
,,memorabilia4   ,hold in readiness for 
every need1 these--     ,lead me1 ,o    
,zeus1 and thou1 ,destiny1 whithersoever
 ye    have appointed me to go1 and may 
,i follow fearlessly4 ,but    if in an  

evil mind ,i be unwilling1 still must ,i
 follow4     ,that man is wise among us1
 and hath understanding of    things    
divine1 who hath nobly agreed with      
,necessity4  ,but the third also--      
,o ,crito1 if so it seem good to the    
,gods so let it be4    ,anytus and      
,meletus are able to kill me indeed1 but
 to    harm me1 never4#a  ,,the ,,end4  
,,notes4   ,,cleanthes ,,hymn ,,to      
,,zeus4     #a ,professor ,mahaffy1 in  
his ,greek ,life and ,thought1 quotes   
the full text of this noble ,hymn1      
which1 he thinks1 would    alone redeem 
the ,hellenistic age1 as it stands      
before us1 from    the charge of mere   
artificiality and pedantry4     #b      
,greek3 is mimma lachontes mounon4 ,this
 is ,zeller's    reading1 but not       
,professor ,mahaffy's1 who has ,greek3  
henos    mimma4   ,,notes4   ,,book ,i4 
,,chapter ,i4  #a4 ,enter by the door   
7cf4 ,s4 ,john1 x4 #a74 ,the            
parallelisms in thought and expression  
between ,epictetus and the ,new         

,testament have often been noticed1 and 
the reader will discover many others1 to
 which ,i have not thought it necessary 
to draw attention4    ,conceit3 ,greek3 
oisis1 ,einbildung4  #c4 ,to be elated3 
,greek3 epairesthai4 ,one might         
translate1 to be puffed up1 except that 
that expression is only used in a bad   
sense1 and one may be elated in anything
 that is truly of the nature of the     
good4 ,the ,stoics distinguished between
 ,greek3 chara1 joy1 and ,greek3 hdon1  
pleasure2 not rejecting or despising the
 former4   ,,chapter ,,ii4  #a4 ,greek3 
ta men eisin eph' hmin1 ta de ouk eph'  
hmin4 ,a fundamental distinction in the 
,epictetean system1 which he sometimes  
expresses by the phrases1 ,greek3 ta    
hmetera and ,greek3 ta tn alln--things  
that are our own and things that belong 
to others2 or ,greek3 ta idia and       
,greek3 ta allotria--things that are our
 proper concern1 and things that are    
alien to us4  #b4 ,on the ,mons         
,palatinus in ,rome there stood a temple

 to ,fever4 ,upton quotes from ,gruter1 
p4 xcvii41 an interesting inscription to
 this divinity3 ,febri4 ,div4 ,febri4   
,sanct4 ,febri4 ,magn4 ,camilla4 ,amata4
 ,pro4 ,filio4 ,male4 ,affecto4 ,p4     
,,chapter ,,iii4  #a4 ,there is         
excellent ,,ms4 authority for this      
reading of the passage1 which1 however1 
is not ,schweighuser's4 ,the latter     
reads3 ,be content with them1 and pray  
to the ,gods4  #b4 ,steward of the      
winds4 ,a quotation from ,homer1 ,od4 x4
 #ba4   ,,chapter ,,iv4  #a4 ,through   
not being dazzled1 etc4 ,greek3 ,an tas 
hylas m thaumas4   ,,chapter ,,vi4  #a4 
,note that in this passage ,god and the 
,gods and the ,divine are all synonymous
 terms4  #b4 ,or of names4  #c4 ,some   
texts add such as ,good or ,evil4       
,,chapter ,,vii4  #a4 ,apparently a     
proverb1 which maybe paralleled in its  
present application by ,luther's ,pecca 
fortiter4  #b4 ,a complex or conjunctive
 proposition is one which contains      
several assertions so united as to form 

a single statement which will be false  
if any one of its parts is false--e4g41 
,brutus was the lover and destroyer both
 of ,csar and of his country4 ,the      
disjunctive is when alternative         
propositions are made1 as ,pleasure is  
either good or bad1 or neither good nor 
bad4  #c4 ,i have followed ,lord        
,shaftesbury's explanation of this      
passage1 which the other commentators   
have given up as corrupt4 ,it seems     
clear that whether the passage can stand
 exactly in the form in which we have   
it1 or not1 ,lord ,shaftesbury's        
rendering represents what ,epictetus    
originally conveyed4  #d4 ,according to 
the usual reading1 a scornful           
exclamation--,thou exhort them6 ,i have 
followed the reading recommended by     
,schw4 in his notes1 although he does   
not adopt it in his text4   ,,chapter   
,,viii4  #a4 ,the founder of the ,cynic 
school was ,antisthenes1 who taught in  
the gymnasium named the ,cynosarges1 at 
,athens2 whence the name of his school4 

,zeller takes this striking chapter to  
exhibit ,epictetus's philosophisches    
,ideal1 the ,cynic being the wahrer     
,philosoph1 or perfect ,stoic4 7,phil4  
d4 ,gr4 iii4 ,s4 #geb47 ,this view seems
 to me no more true than that the       
missionary or monk is to be considered  
the ideal ,christian4 ,epictetus takes  
pains to make it clear that the ,cynic  
is a ,stoic with a special and separate 
vocation1 which all ,stoics are by no   
means called upon to take up4 ,like     
,thoreau1 that modern ,stoic1 when he   
went to live at ,walden1 the ,cynic     
tries the extreme of abnegation in order
 to demonstrate practically that man has
 resources within himself which make him
 equal to any fate that circumstances   
can inflict4  #b4 ,greek3 tribnion1 a   
coarse garment especially affected by   
the ,cynics1 as also by the early       
,christian ascetics4  #c4 ,nor pity4    
,upton1 in a note on ,diss4 i4 #ah4 #c4 
7,schw471 refers to various passages in 
,epictetus where pity and envy are      

mentioned together as though they were  
related emotions1 and aptly quotes      
,virgil 7,georg4 ii4 #dii73--    ,aut   
doluit miserans inopem1 aut invidit     
habenti4  ,it will be clear to any      
careful reader that when ,epictetus     
asserts that certain emotions or acts   
are unworthy of a man1 he constantly    
means the man to be understood as his   
highest spiritual faculty1 his deepest  
sense of reason1 his soul4 ,that we are 
not to pity or grieve means that that   
side of us which is related to the      
divine and eternal is not to be affected
 by emotions produced by calamities in  
mere outward and material things4 ,st4  
,augustine corroborates this view in an 
interesting passage bearing on the      
,stoic doctrine of pity 7,de ,civ4 ,dei4
 ix4 #e2 ,schw4 iv4 #acb73--            
,misericordiam ,cicero non dubitavit    
appellare virtutem1 quam ,stoicos inter 
vitia numerare non pudet1 qui tamen1 ut 
docuit liber ,epicteti nobilissimi      
,stoici ex decretis ,zenonis et         

,chrysippi1 qui hujus sect primas partes
 habuerunt1 hujuscemodi passiones in    
animum ,sapientis admittunt1 quem vitiis
 omnibus liberam esse volunt4 ,unde fit 
consequens1 ut hc ipsa non putent vitia1
 quando ,sapienti sic accidunt1 ut      
contra virtutem mentis rationemque nihil
 possunt4  ,the particular utterances of
 ,epictetus here alluded to by ,st4     
,augustine must have been contained in  
some of the lost books of the           
,dissertations1 as nothing like them is 
to be found explicitly in those which   
survive1 although the latter afford us  
abundant means for deducing the         
conclusion which ,st4 ,augustine        
confirms4  #d4 ,this cake seems to form 
a ridiculous anti-climax4 ,but it       
appears to have been a vexed question in
 antiquity whether an ascetic           
philosopher might indulge in this       
particular luxury 7,greek3 plakous74    
,upton quotes ,lucian and ,diogenes     
,laertius for instances of this question
 being propounded1 and an affirmative   

answer given 7in one instance by the    
,cynic1 ,diogenes74 ,the youth in the   
text is being addressed as a novice who 
must not use the freedom of an adept4   
,upton quotes from ,cymbeline3--        
,hath ,britain all the sun that shines8 
,day1 night1   ,art they not1 but in    
,britain8 ,prythee1 think1   ,there's   
living out of ,britain6  ,but ,epictetus
 means more than this in his allusion to
 sun and stars4--,see ,preface1 xxiv4   
,this passage would lead us to suppose  
that ,epictetus believed in a personal  
existence continued for some time after 
death4 ,in the end1 however1 even sun   
and stars shall vanish4--,see ii4 #ac1  
#d4  #f4 ,being arrested by ,philip's   
people1 and asked if he were a spy1     
,diogenes replied1 ,certainly ,i am1 ,o 
,philip2 a spy of thine ill-counsel and 
folly1 who for no necessity canst set   
thy life and kingdom on the chances of  
an hour4  #g4 ,according to ,upton's    
conjecture1 these were gladiators famous
 for bodily strength2 and also1 one     

would suspect1 for some remarkable      
calamity4  #h4 ,this highly crude view  
of the ,trojan war might have been      
refuted out of the mouth of ,epictetus  
himself4 ,evil-doers are not to be      
allowed their way because they are      
unable to hurt our souls1 but the hurt  
may be in the cowardice or sloth that   
will not punish them4  #i4 ,by wearing  
his cloak half falling off1 in negligent
 fashion4 ,nothing is finer or more     
characteristic in ,epictetus than his   
angry scorn of the pseudo-,stoics of his
 day4  #aj4 ,greek3 anakrinon to        
daimonion4 ,the allusion evidently is to
 the genius or divine spirit by which   
,socrates felt himself guided4  #aa4    
,crates was a disciple of ,diogenes4    
,his wife was named ,hipparchia4 ,upton 
quotes ,menander 7apud ,diog4 ,l471     
,thou wilt walk about with me in a cloak
 as once did his wife with ,crates the  
,cynic4  #ab4 ,danaus1 father of the    
fifty ,danaid4 olus is mentioned in ,od4
 x4 as having six sons and six          

daughters4  #ac4 ,greek3 trapezas       
pylarous4 ,il4 xxi4 #fi4  #ad4 ,that is1
 he capped the quotation by quoting the 
following line 7,il4 ii4 #bd1 #be74 ,not
 a very striking intellectual effort2   
but ,epictetus evidently considered it a
 meritorious thing to know ,homer well  
enough to quote him in one's sleep1 and 
he was right4  #ae4 ,from a poem of     
,cleanthes4   ,,book ,,ii4   ,,chapter  
,i4  #a4 ,according to the view of      
,james ,harris1 in a long and valuable  
note communicated to ,upton1 the        
master-argument was so called from the  
supreme importance of the issues with   
which it dealt4 ,on these issues        
different leaders of the ,stoics took   
different sides1 ,diodorus holding both 
future and past things to be necessary1 
,cleanthes both contingent1 and         
,chrysippus past things to be necessary 
and future contingent4 ,any two of the  
three propositions mentioned in the text
 exclude the third4 ,for modern         
philosophy the distinction between the  

possible and the certain in the         
phenomenal world has1 of course1 no real
 existence2 the possible being simply   
that of which we do not know whether it 
will come to pass or not4  #b4 ,of      
course ,epictetus here speaks           
ironically2 all this is just what it is 
the business of a thinker to do4  #c4   
,epictetus1 ,i suppose1 means to        
complain that the current phrases of    
philosophy are dealt out in glib answer 
to great ethical questions1 just as     
,homer might be quoted for an event in  
the life of ,odysseus1 by persons who in
 neither case think of gaining that     
vital conviction which only the         
strenuous exercise of one's own reason  
can produce4 ,a little later he         
represents ,hellanicus1 the historian1  
as quoted on the distinction between    
good and evil1 who never treated that   
subject4 ,if it is to be a mere question
 of authority1 one name is as good as   
another1 since none is any use at all4  
,indifferent1 be it observed1 is morally

 indifferent--that which has in itself  
no bearing on our moral state4 ,see     
,chap4 ,,ii4 #b4  #d4 ,the followers of 
,aristotle called themselves            
,peripatetics4   ,,chapter ,,ii4  #a4   
,the word in the ,greek is ,greek3      
peristaseis1 literally circumstances1   
but the word is evidently used in a bad 
sense1 as equivalent to afflictions4    
,doom is likewise etymologically a      
neutral word1 but one which has received
 an evil meaning4  #b4 ,socrates's faith
 in his genius or ,dmon was well known4 
,in this passage from his ,apologia     
7which ,epictetus gives from a bad      
text71 it is doubtless the manner only  
that conveyed the idea of mockery4      
,neither ,socrates nor any one else ever
 had better evidence of ,god's existence
 than ,his voice in our conscience4     
,,chapter ,,iv4  #a4 ,briefly1 the three
 divisions seem to be ,action1          
,character1 and ,judgment4 ,the last is 
to be approached through training in    
logic1 in the penetration of fallacies1 

etc41 by which means a man is to arrive 
at such an inward and vital conviction  
of the truth that he can never for a    
moment be taken off his guard by the    
delusion of ,appearance4  #b4 ,passions1
 passionless1 ,greek3 ta path1          
apaths4--,see ,index of ,philosophic    
,terms4   ,,chapter ,v4  #a4            
,euripides4--,musonius ,rufus1 the      
teacher of ,epictetus1 is reported to   
have said1 ,take the chance of dying    
nobly when thou canst1 lest after a     
little death indeed come to thee1 but a 
noble death no more4  #b4 ,this phrase  
of the open door occurs frequently in   
,epictetus1 usually when1 as here1 he is
 telling the average non-philosophic man
 that it is unmanly to complain of a    
life which he can at any time           
relinquish4 ,the philosopher has no need
 of such exhortation1 for he does not   
complain1 and as for death1 is content  
to wait ,god's time4 ,but the ,stoics   
taught that the arrival of this time    
might be indicated by some disaster or  

affliction which rendered a natural and 
wholesome life impossible4              
,self-destruction was in such cases     
permissible1 and is recorded to have    
been adopted by several leaders of the  
,stoics1 generally when old age had     
begun to render them a burden to their  
friends4  #c4 ,nay1 thou shalt exist1   
etc4--,this is the sense given by       
,zeller's punctuation4 ,schweighuser's  
text would be rendered1 ,thou shalt not 
exist1 but something else will1 etc4    
,upton changes the text 7on his own     
authority7 by transposing an ,greek3    
ouk4 ,thou shalt exist1 but as something
 else1 whereof the universe has now no  
need4  #d4 ,this does not appear to have
 been the law in ,epictetus's time1 for 
he himself was educated while a slave4  
,but it was a common provision in       
antique states4  #e4 ,the ceremony in   
manumitting a slave4   ,,chapter ,,vi4  
#a4 ,chap4 ,,vi4 i4 is a passage from   
the lost ,fifth ,book of the            
,discourses1 preserved for us in a      

rather obscure ,latin translation by    
,aulus ,gellius4 ,during a storm at sea1
 a certain ,stoic on board was observed 
by him to look pale and anxious1 though 
not indeed showing the signs of panic   
exhibited by the other passengers4      
,questioned afterwards by ,gellius on   
this apparent feebleness in his         
professed faith1 the ,stoic produced the
 ,fifth ,book of ,epictetus1 and read   
this passage4  #b4 ,the third ,earl of  
,shaftesbury1 an enthusiastic student of
 ,epictetus1 had this dish of water and 
ray of light engraved1 and placed1 with 
the inscription1 ,greek3 panta          
hypolpsis--,all is ,opinion--as an      
emblem at the front of his              
,characteristics4 ,the passage1 though  
interesting1 is obscure4 ,at one time   
the appearances1 ,greek3 phantasiai1 are
 compared to the ray of light2 at       
another1 the doctrines 7literally arts1 
i4 e41 arts of life taught by           
philosophy7 and virtues4 ,probably the  
explanation is to be found in the view  

of the ,stoics that at birth the human  
soul is a tabula rasa1 or blank sheet2  
all our knowledge coming from without2  
that is1 from the appearances which     
surround us4 ,moral and philosophic     
convictions are thus1 like all other    
mental states1 the result of external   
impressions4   ,,chapter ,,vii4  #a4    
,the school of ,plato was continued at  
,athens under the title of the ,academy4
 ,in its later days it produced little  
except logical puzzles4  #b4 ,friend1 if
 indeed1 escaping from this war1 we were
 destined thereafter to an ageless and  
deathless life1 then neither would ,i   
fight in the van nor set thee in the    
press of glorious battle4 ,but now1     
since death in a thousand kinds stands  
everywhere against us1 which no man     
shall fly from nor elude1 we go2 either 
we shall give glory to another1 or he to
 us4--,sarpedon's speech1 ,iliad1 xii4  
#cbb-h4  #c4 ,general consent4--,the    
well-known philosophic doctrine1 that   
what all men unite in believing must be 

true1 which has so often been made the  
basis of arguments against ,skepticism  
in various forms4   ,,chapter ,,viii4   
#a4 ,see chap4 ,,iv4 i4  #b4 ,he drew   
water by night for his gardens1 and     
studied philosophy in the day4--,diog4  
,laert4 ,upton4  #c4 ,a most            
characteristic feature of the whole     
,stoic school was its treatment of      
ancient mythology and legend4 ,these    
things were closely and earnestly       
studied1 with a constant view to the    
deeper meanings that underlay the       
vesture of fable1 an attitude which     
contrasts very favorably with ,plato's  
banishment of the poets from his        
,republic for teaching false notions    
about the ,gods4   ,,chapter ,,ix4  #a4 
,gyara1 an island in the gean1 used as a
 penal settlement4   ,,chapter ,x4  #a4 
,the captain 444 the driver--literally1 
to him who has knowledge 7of the given  
art74  #b4 ,liberator--,greek3 karpists4
 ,the person appointed by law to carry  
out the ceremony of the manumission of  

slaves4   ,,chapter ,,xi4  #a4 ,this    
chapter seems to me to contain a truth  
expressed so baldly and crudely as to   
appear a falsehood4 ,the reader's mind  
will be fixed upon the truth or         
falsehood according as he is or is not  
capable of reading ,epictetus with      
understanding4  #b4 ,this earthen lamp  
was sold1 according to ,lucian1 at the  
death of ,epictetus for #c1jjj drachm   
7about #abj74--;,adv4 ,indoct4 #ac4     
,,chapter ,,xiii4  #a4 ,parodying a     
verse of ,euripides on the stream of    
,dirce in ,boeotia4 ,the ,marcian       
aqueduct brought water to ,rome4  #b4 ,i
 adopt ,upton's conjecture for the      
inexplicable ,greek3 en boos koilia4    
,,chapter ,,xviii4  #a4 ,an eminent     
,cynic 7also mentioned by ,seneca and   
,tacitus74   ,,chapter ,,xxv4  #a4 ,this
 is the reading of one of the ,christian
 ,paraphrases4 ,the other versions add  
the words ,greek3 pros alllous after    
,greek3 ex hn ou diapherometha1 giving  
the sense from things in which we do not

 differ from each other4 ,it is no      
uncommon thing for all the versions of  
,epictetus to unite in a manifestly     
corrupt reading1 and though in this case
 the received text is not an impossible 
one1 ,i have thought myself justified in
 following the variant of the           
,paraphrase4   ,,chapter ,,xxvii4  #a4  
,there is an allusion to this curious   
feature of the ,olympic contests in the 
,fourth ,idyll of ,theocritus4 ,casaubon
 7,lect4 ,theocr4 ad ,idyll4 #d7 quoted 
by ,schweighuser1 in his note on this   
passage 7,diss4 ,,iii4 xv4 #d71 shows   
from ,festus ,pompeius that there was a 
statue in the ,capitol of a youth       
bearing a spade after the manner of the 
,olympic combatants4  #b4 ,euphrates1 a 
,stoic philosopher1 and contemporary of 
,epictetus4 ,he was tutor of ,pliny1 the
 younger4  #c4 ,the pentathlos contended
 in five athletic exercises--viz41      
running1 leaping1 throwing the quoit1   
throwing the javelin1 wrestling4  #d4   
,much of this must refer to the period  

of probation or discipleship1 for       
,epictetus is clear that the ordinary   
,stoic 7who had not embraced the special
 mission of ,cynicism7 was not required 
to forsake his family1 or his affairs1  
or his duties as a citizen1 nor even    
justified in doing so4   ,,book ,,iii4  
,,chapter ,,ii4  #a4 ,the husk is1 of   
course1 the body4 ,if it is maintained  
that ,nature has made the ease of this  
our only proper pursuit1 of course the  
altruistic1 or social instincts have to 
be rejected and denied4  #b4 ,the text  
is here almost certainly corrupt4 ,it   
runs ,greek3 ps oun hyponotikoi esmen1  
hois m physik esti pros ta ekgona       
philostorgia4 ,all the ,,mss4 agree in  
,greek3 hyponotikoi1 for which          
,schweighuser desires to read ,greek3   
pronotikoi1 and ,wolf1 ,greek3 eti      
koinnikoi4 ,salmasius declares          
emphatically for ,greek3 ps oun epinoeis
 hoti koinnikoi esmen1 and this1 with a 
slight alteration suggested to me by an 
eminent living scholar1 is the reading  

,i have adopted3 ,let us suppose that   
,epictetus said ,greek3 ps oun hyponoeis
 hoti k4e41 and that this was written in
 the short lines common in ,greek       
,,mss43--  ,greek3    ,p,,sounypo       
,,noeisotikoi   ,n,,nikoi  ,the second  
line1 beginning with the same letter as 
the third1 might easily be dropped by a 
transcriber1 and the next transcriber   
would certainly change the resulting    
,greek3 hyponnikoi to ,greek3           
hyponotikoi4 ,the existing reading might
 give the sense1 ,how are we1 then1     
suspicious of those 7if any there be7 to
 whom ,nature has given no affection for
 their offspring8  #c4 ,outward         
things--such as making provision for    
one's family1 serving the ,state1       
etc41--actions which are not directly   
concerned with our spiritual good4      
,,chapter ,,iii4  #a4 ,phrygia1 the     
birthplace of ,epictetus1 was one of the
 great centers of the wild and fearful  
cult of ,cybele1 whose priests gashed   
and mutilated themselves in the         

excitement of the orgie4  #b4           
,philosophy is brought upon the scene1  
speaking first through the mouth of a   
,stoic1 afterwards through that of an   
,epicurean1 and the practical results of
 each system are exhibited4  #c4 ,the   
,athenians1 rather than submit to       
,xerxes1 abandoned their city to be     
plundered1 and took to their fleet1 the 
victory at ,salamis rewarding their     
resolve4  ,those who died at ,thermopyl 
were the three hundred ,spartans under  
,leonidas1 who held the pass against the
 ,persian host till all were slain4     
,often as their heroism has been        
celebrated1 perhaps nothing more worthy 
of their valor has been written than the
 truly laconic epitaph composed for them
 by ,simonides3    ,stranger1 the       
,spartans bade us die3   ,go1 tell them1
 thou1 that here we lie4   ,,chapter    
,,iv4  #a4 ,the sense of human dignity  
was strong in ,epictetus1 and he would  
have it practically observed in men's   
relations with each other4 ,compare ,ch4

 v4 #g4 ,zeller must have overlooked    
these ,fragments of ,epictetus when he  
asserted 7p4 #cja7 that no ,stoic       
philosopher had ever condemned slavery4 
,so far as we know1 however1 this is the
 only condemnation of that institution  
ever uttered by any ,pagan thinker4 ,the
 usual ,stoic view was laid down by     
,chrysippus1 who defined the slave very 
much as ,carlyle does1 as a perpetuus   
mercenarius--a man hired for life1 from 
whom work was to be required1 a just    
return for it being accorded 7operam    
exegendam1 justa proebenda74 ,this      
utterance of ,epictetus1 as of one who  
knew slavery from within1 and certainly 
was not inclined to exaggerate its      
discomforts1 is noteworthy enough4      
,,chapter ,v4  #a4 ,administrator1      
,greek3 diorthts2 in ,latin1            
,corrector--a ,state officer of whom    
inscriptions1 etc41 make frequent       
mention1 but of whose functions not much
 appears to be known beyond what the    
present chapter of ,epictetus reveals4  

#b4 ,cassiope was a port of ,epirus1 not
 far from ,nicopolis1 where ,epictetus  
taught4 ,schw4 conjectures that ,maximus
 was sending his son to study philosophy
 at ,nicopolis under ,epictetus4  #c4   
,for a correct view of these matters    
will reduce every movement of preference
 and avoidance to health of body and    
tranquillity of soul2 for this is the   
perfection of a happy life4--,epicurus1 
,diog4 ,laert4 x4 #abh4 ,epictetus's    
analysis of the ,epicurean theory       
amounts to this1 that the pleasure of   
the soul is the chief good1 but that it 
is only felt through the body and its   
conditions4  #d4 ,the overseer of       
youth4--,an officer in certain ,greek   
cities4 ,see ,mahaffy's ,greek ,life and
 ,thought1 ch4 xvii41 on the            
organization of the ephebi4  #e4 ,aid in
 works that are according to            
,nature4--,the ,greek is--,greek3 en    
tois kata physin ergois parakrat4 ,there
 is some difference of opinion among    
commentators as to the meaning of       

,greek3 parakrat4 ,wolf translates1 hold
 the chief place in natural works4      
,upton1 ,schw41 and ,long render it by  
keep us constant1 sustain us1 in such   
works4 ,i do not see why we should not  
take the word in its plainest           
sense--that pleasure should act together
 with other forces in leading us to do  
well4   ,,chapter ,,vii4  #a4 ,zealous  
for evil things4--,epictetus must mean  
things which they know to be evil--evil 
things as evil4 ,it was a ,socratic     
doctrine which we find again alluded to 
in this chapter1 that no evil is ever   
willingly or wittingly done4  #b4 ,a    
favorite theme of later ,greek and of   
,roman comedy was the rivalship in love 
of a father and a son4  #c4 ,admetus1   
husband of ,alcestis1 being told by an  
oracle that his wife must die if no one 
offered himself in her stead1 thought to
 lay the obligation on his father1 as   
being an old man with but few more years
 to live4 ,the first verse quoted is    
from the ,alcestis of ,euripides2 the   

second is not found in any extant       
version of that play4  #d4 ,eteocles and
 ,polyneices1 sons of ,oedipus1         
quarreled with each other about the     
inheritance of their father's kingdom4  
,eteocles having gained possession of   
it1 ,polyneices brought up the famous   
seven kings1 his allies1 against        
,thebes1 and fell in battle there by his
 brother's hand1 whom he also killed4   
,the verses quoted are from the         
,phoeniss of ,euripides4  #e4           
,schweighuser interprets this passage to
 mean that these men occupy the public  
places as wild beasts do the mountains1 
to prey on others4 ,if we might read    
,greek3 hs ta thria for ,greek3 hs ta   
or1 we should get a less obscure sense1 
haunt the wilderness--,i should say the 
public places--like wild beasts4 ,the   
passage is clearly corrupt somewhere4   
#f4 ,polyneices bribed ,eriphyle with   
the gift of this necklace to persuade   
her unwilling husband to march with him 
against ,thebes where he died4          

,,chapter ,,viii4  #a4 ,the allusion is 
to ,odyssey1 v4 #hb-d4 ,but he was      
sitting on the beach and weeping1 where 
he was wont2 and tormented his spirit   
with tears and groanings and woes1 and  
wept as he gazed over the barren sea4   
#b4 ,let him pity4--,see ,bk4 ,i41 ch4  
viii41 note #c4   ,,chapter ,,ix4  #a4  
,the conflagration4--,see ,preface for  
an account of the ,stoic ,doctrine of   
the ,weltverbrennung4  #b4 ,long        
suggests that the words translated air  
to air might be equally well rendered   
spirit to spirit 7,greek3 hoson         
pneumatiou eis pneumation71 thus finding
 a place for the soul in this           
enumeration of the elements of man4 ,but
 this metaphysical division of man's    
nature into a spiritual part and a      
material part would have been wholly    
contrary to ,stoic teaching1 which      
admitted no existence that was not      
material4 ,as a matter of fact1 if any  
of the terms in this enumeration is to  
be understood as meaning soul or spirit1

 it will be fire rather than air4  #c4  
,gods and ,powers4--,greek3 then kai    
,daimonn4   ,,chapter ,x4  #a4 ,to      
strangle lions or embrace               
statues4--,hercules did the former1 and 
ostentatious philosophers sometimes did 
the latter in winter-time1 by way of    
showing their power of endurance4  #b4  
,the stamp of ,nero4--,i believe there  
is no other record than this of any     
rejection of ,nero's coins1 and those   
which have come down to us are of       
perfectly good quality4 ,he was declared
 a public enemy by the ,senate1 and     
possibly it was decreed at the same time
 that his coins should be withdrawn from
 circulation4 ,dion1 quoted by ,wise    
7apud ,schweighuser71 reports that this 
was done in the case of ,caligula1 after
 the death of that tyrant4  #c4 ,lions  
at home1 but in ,ephesus foxes4--,a     
proverb about the ,spartans1 who were   
defeated in ,asia1 notes the ,scholiast 
on ,aristoph4 ,pac41 #aahh-ij4   ,,book 
,,iv4   ,,chapter ,,ii4  #a4 ,nor can ,i

 move without thy knowledge4--,from     
,homer1 ,il4 x4 #bgi1 #bhj1 ,odysseus to
 ,athene4  #b4 ,the ,genius of each     
man4--,greek3 ton ekaston ,daimona4     
,,chapter ,,iii4  #a4 ,a way wherein to 
walk4--,literally1 the power of using a 
way4 ,it seems to me likely that this   
term1 way--,greek3 hodos1 here signifies
 the ,stoic philosophy1 just as in the  
early ,church it was used to signify    
,christianity 7e4 g41 ,acts xxii4 #d1   
and xix4 #i1 #bc74   ,,chapter ,,iv4    
#a4 ,nor have any object in             
themselves4--,readers of ,lotze will be 
reminded of the term ,frsichseinheit1   
used by him to denote the self-centered 
quality of true ,being4 ,the ,greek here
 is ,greek3 ouk auta progoumena1 ,greek3
 progoumena1 being the word used in ,bk4
 ,i4 viii4 #ac1 and ,bk4 ,,iii4 v4 #e1  
for the leading objects or obligations  
of man4  #b4 ,would that ,i had you with
 me6--,in ,long's translation the       
pronoun you is explained to mean ,god4  
,i can see no reason for this           

interpretation4 ,the words are1 ,i      
think1 supposed to be uttered by a      
disciple to his master3 they are such as
 ,epictetus may have heard from many of 
his own disciples as they left him to   
take their part in the world of action4 
#c4 ,cautious assent--i4 e41 caution in 
allowing oneself to entertain the       
impressions of appearances4   ,,chapter 
,v4  #a4 ,the strong and growing        
yearning for some direct1 personal      
revelation of ,god1 some supernatural   
manifestation of ,his existence and care
 for men1 is noted by ,zeller as a      
special trait of ,hellenistic times4    
,such a revelation must have been longed
 for by many as the only satisfying     
answer to the destructive logic of the  
,pyrrhonists1 and men's minds were also 
of course led that way by the insistence
 of the ,stoic thinkers upon the        
communion of the individual with ,god1  
as the most important of all possible   
relations4 ,hence the growth of many    
wild and orgiastic cults at this        

epoch--all based on the state of ecstasy
 connected with their rites1 which was  
ascribed to supernatural influence4     
,with the ,stoics this movement took the
 comparatively sober shape of attention 
to the established system of oracular   
divination4 ,zeller1 however1 shows that
 some ,stoics were disposed to          
rationalize the revelations of the      
oracles by supposing a certain sympathy 
between the mind of the seer and the    
future events which led to the          
unconscious selection of means of       
divination which would exhibit the      
proper signs4--7,z4 #cci1 #cdj47        
,epictetus evidently thought more of    
,god's revelation in the conscience than
 any other4  #b4 ,the story is told by  
,simplicius in his commentary on this   
chapter4 ,two friends1 journeying       
together to inquire of the oracle at    
,delphi1 were set upon by robbers2 one  
of them resisted1 and was murdered1 the 
other either fled or made no effort on  
his companion's behalf4 ,arriving at the

 temple of ,apollo1 he was greeted with 
the following deliverance of the        
oracle3--    ,thou saw'st thy friend all
 undefended die--   ,foul with that sin1
 from ,phoebus' temple fly4   ,,book ,v4
   ,,chapter ,i4  #a4 ,simplicius       
explains that the oath was to be        
refused1 because to call ,god to witness
 in any merely personal and earthly     
interest implies a want of reverence    
towards ,him2 but that if there were a  
question of pledging one's faith on     
behalf of friends1 or parents1 or       
country1 it was not improper to add the 
confirmation of an oath4  #b4 ,upton    
quotes allusions to these recitations   
from ,juvenal1 ,martial1 and ,pliny4    
,authors would read their own works and 
invite crowds of flatterers to attend4  
,epict4 ,diss4 iii4 #bc4 7,schweighuser7
 is a scornful diatribe against the     
pretentious people who held forth on    
these occasions1 and the people who     
assembled to hear and applaud them4 ,he 
contrasts with fashionable reciters and 

lecturers his own master1 ,rufus4 ,rufus
 was wont to say1 ,i speak to no        
purpose1 if ye have time to praise me4  
,and1 verily1 he spoke in such a way    
that every man who sat there thought    
that some one had accused him to ,rufus1
 he so handled all that was going on1 he
 so set before each man's eyes his      
faults4  #c4 ,into vulgarity--,greek3   
eis iditismon4   ,,chapter ,,ii4  #a4   
,the sophism1 or puzzle1 called the     
,liar1 ran thus3--,a liar says he lies3 
if it is true1 he is no liar2 and if he 
lies1 he is speaking truth4 ,the        
,quiescent 7,greek3 ho hsychazn7 was an 
invention attributed by ,cicero to      
,chrysippus 7,acad4 ii4 #bi74 ,when     
asked of a gradually-increasing number  
of things to say when they ceased to be 
few and became many1 he was wont to     
cease replying1 or be quiescent1 shortly
 before the limit was reached--a device 
which we have some difficulty in        
regarding as a fair example of          
,chrysippus's contributions to the      

science of logic4 ,for the master       
sophism see ,bk4 ,,ii4 chap4 i41 note   
#a4  #b4 ,plato1 ,laws1 ix43--,when any 
of such opinions visit thee1 go to the  
purifying sacrifices1 go and pray in the
 temples of the protecting ,gods1 go to 
the society of men whom thou hast heard 
of as good2 and now hear from others1   
now say for thine own part1 that it     
behooves every man to hold in regard the
 things that are honorable and          
righteous4 ,but from the company of evil
 men1 fly without a look behind4 ,and if
 in doing these things thy disease give 
ground1 well2 but if not1 hold death the
 better choice1 and depart from life4   
#c4 ,the true athlete4--,literally1     
ascetic1 ,greek3 askts2 i4 e41          
practicer4  #d4 ,the ,dioscuri1 or      
,twins1 ,castor and ,pollux1 were the   
patron deities of sailors4   ,,chapter  
,,vi4  #a4 ,if viewed                   
disjunctively4--,that is1 if we say1 ,it
 is day1 or1 ,it is night4 ,this is a   
difficult chapter1 and full of          

corruptions4 ,the feast alluded to is1  
doubtless1 the feast of life1 where the 
,gods are the hosts4   ,,chapter ,,vii4 
#a4 ,winter training4--,such as the     
,roman troops underwent when in         
winter-quarters4 ,they were accustomed  
to exercise themselves with arms of     
double the normal weight1 and prepare   
themselves by marching1 running1        
leaping1 etc41 for active service4      
,,chapter ,,xii4  #a4 ,the ,pancratium  
was a contest in which boxing and       
wrestling were both allowable4 ,for the 
,pentathlon1 see ,bk4 ,,ii4 chap1 xvii41
 note #c4   ,,chapter ,,xvi4  #a4 ,this 
means1 apparently1 that the judgment has
 no right to do more than endorse the   
deliverances of the perceptive faculty4 
,if a man commits any error1 he does it 
under the conviction that it is in some 
way for his profit or satisfaction2 that
 is1 that there is something of the     
nature of the ,good in it4 ,he may be   
mistaken in this2 but so long as he does
 not know where ,good and ,evil really  

lie1 he can do no other than he does4   
,the true course1 then1 for the         
philosopher is not to condemn him for   
his actions1 but to show him the        
fundamental error from which they       
proceed4 ,the expression1 assent1       
,greek3 synkatatithesthai1 is that used 
by ,epictetus in ,,ii4 vi41 etc41 where 
he speaks of the mind as being imposed  
on1 or taken captive1 by the outward    
shows of things4   ,,chapter ,,xx4  #a4 
,the ,greek is ,greek3 ,epeid logos     
estin ho diarthrn kai exergazomenos ta  
loipa4 ,greek3 diarthro means1          
literally1 to fashion with joints1 hence
 constitute organically1 with           
interdependence of parts4 ,long         
translates analyze4  #b4 ,modius4--,a   
measure of about two gallons4  #c4      
,antisthenes1 about #djj ,b4 ,c41       
founder of the ,cynic school1 which was 
established by him in the gymnasium     
called the ,cynosarges 7hence the name74
 ,as a ,cynic1 his authority would1 of  
course1 be respected by the hearers of  

,epictetus4 ,this investigation of      
terms1 or names1 is1 indeed1 the        
beginning of philosophy and the guide to
 truth in any sphere1 but perhaps not   
every one is competent to undertake it4 
,there must be a real and not merely a  
formal appreciation of the contents of  
each term4 ,a primrose is one thing to  
,peter ,bell and another to ,wordsworth4
 ,the term1 let us say1 ,duty1 is one   
thing to a ,herbert ,spencer and another
 to a ,kant4   ,,chapter ,,xxii4  #a4   
,my friends1 fly all culture1 is an     
injunction reported of ,epicurus 7,diog4
 ,l4 x4 #f74 ,however1 neglect of form  
in literary style was a characteristic  
of philosophic writers of the           
,hellenistic period1 which was by no    
means confined to the ,epicureans4  #b4 
,this passage is corrupt4 ,i follow the 
reading adopted by ,schweighuser 7after 
,wolf72 but it may be noted that        
,schweighuser's translation follows     
another reading than that which he      
adopts in his text1 viz4--,greek3       

kinoumenou 7being moved71 instead of    
,greek3 teinomenou 7being strained74    
,the original1 in all versions1 is      
,greek3 ginomenou1 which makes no sense 
at all4--,see ,preface1 xxiii4  #c4 ,the
 writings enumerated are1 of course1    
works of ,epicurus4 ,when dying1 he     
wrote in a letter to a friend 7,diog4   
,l4 x4 #bb7 that he was spending a happy
 day1 and his last4  #d4 ,stoic ,greek3 
apatheia was anything but insensibility4
 ,chrysippus held that many things in   
the ,kosmos were created for their      
beauty alone4--,zeller1 #aga4  #e4      
,there is another short chapter on the  
arts of ratiocination and expression    
7,i4 viii4 ,schw471 which glances at the
 subject from a somewhat different point
 of view from that taken in the chapter 
which ,i have given4 ,there ,epictetus  
dwells chiefly on the danger that weak  
spirits should lose themselves in the   
fascination of these arts3 ,for1 in     
general1 in every faculty acquired by   
the uninstructed and feeble there is    

danger lest they be elated and puffed up
 through it4 ,for how could one contrive
 to persuade a young man who excels in  
such things that he must not be an      
appendage to them1 but make them an     
appendage to him8   ,,chapter ,,xxvi4   
#a4 ,the first of these quotations is   
from the ,stoic ,cleanthes1 the second  
from a lost play of ,euripides2 in the  
third ,epictetus has joined together two
 sayings of ,socrates1 one from the     
,crito and one from the ,apologia4      
,anytus and ,meletus were the principal 
accusers of ,socrates in the trial which
 ended in his sentence to death4        
,,notes ,,on ,,principal ,,philosophic  
,,terms ,,used ,,by ,,epictetus4      ,i
 give under this head only those terms  
the exact force    of which may not be  
apparent to the reader in a mere        
translation4     ,greek3                
,aidmn4--,pious1 reverent1 modest4 ,the 
substantive is ,greek3 aids1 the ,german
 ,ehrfurcht      7,wilhelm ,meister1    
,wanderjahre1 ,bk4 ,,ii4 ch4 ii471 a    

virtue in high regard with ,epictetus1  
who generally      mentions it in       
connection with that of faithfulness1   
,greek3 pistis4 ,in ,wordsworth's poem1 
,my heart leaps      up when ,i behold a
 rainbow in the sky1 the natural        
piety which he prays may abide with him 
in his old age      seems to be just    
that moral sensitiveness or ,greek3     
aids which passes into reverence and    
worship in the      presence of certain 
things1 and into shame and dread in     
that of others4     ,greek3             
,apatheia4--,peace--that is1 peace from 
passion1      ,greek3 path4 ,greek3     
,pathos was any affection of      the   
mind causing joy or grief4 ,as it       
appears from ,bk4 ,,ii4      iii4 ,i41  
,greek3 apatheia is not1 in ,epictetus1 
the      state of absolute freedom from 
these passions1 but that      of being  
able to master them so that they shall  
not      overwhelm the inner man4       
,greek3 ,diarthrtikos4--,that which     
organizes1      constitutes organically1

 forms into a system4 ,from      ,greek3
 arthron1 a joint4 ,the word analyze1 by
 which      ,long translates ,greek3    
diarthroun1 seems to me wanting      in 
the formative sense expressed by the    
original4     ,greek3 ,dogma4--,an      
opinion1 that which seems 7,greek3      
dokein7 true2 generally in the special  
sense of a      philosophic dogma4      
,greek3 ,euroein4--,to prosper2         
literally1 to flow      freely1 ,greek3 
euroia1 prosperity4 ,a common ,stoic    
phrase for a happy life4     ,greek3    
,eusebeia4--,religion1 piety4 ,greek3   
sebomai--to feel awe or fear before ,god
 and man1      especially when about to 
do something disgraceful      7,liddell 
and ,scott72 to worship1 respect1       
reverence4     ,greek3 ,hgemonikon      
to4--,the ,ruling ,faculty--that in     
a man which chooses1 determines1 takes  
cognizance of good      and evil1 and   
sways the inferior faculties 7,greek3   
dynameis1 powers7 to its will4 ,lotze   
notes this      hegemonic quality in the

 human soul as that which               
distinguishes it from the bundle of     
sensations into which      the          
,association ,philosophy would resolve  
it4     ,greek3 thaumazein4--,to admire1
 be dazzled with      admiration by1 to 
worship1 to be taken up with a thing so 
as to lose the power of cool judgment4  
,a frequent word in      ,epictetus1 the
 sense of which is precisely rendered in
      ,hor4 ,sat4 ,i1 #d1 #bh1 ,hunc    
capit argenti splendor1      stupet     
,albius re4     ,greek3 ,idits4--,one of
 the vulgar1 an unlettered      person2 
in ,epictetus1 one uninstructed in      
philosophy4      ,originally the word   
meant one who remained in private       
life1 not filling any public office1 or 
taking part in      ,state affairs4 ,a  
man might be an ,greek3 idits1 or       
layman1 with respect to any branch of   
science or art4     ,greek3 ,kalos kai  
agathos4--,the good and wise            
man--literally1 beautiful and good4 ,a  
standing phrase to      denote the      

perfection of human character4 ,greek3  
kalos      is a word sometimes difficult
 to render4 ,curtius connects      it   
etymologically with ,sanscrit1 kalyas2  
,gothic1      hailshealthy4     ,greek3 
,oisis4--,conceit--defined by ,cicero as
      ,opinatio--intellectual           
self-sufficiency1 the supposing         
one's self to know something when one   
does not4 ,the first       business of a
 philosopher1 says ,epictetus1 is to    
cast      away ,greek3 oisis1 for it is 
impossible that one can      begin to   
learn the things that he thinks he knows
      7,diss4 ,,ii4 xvii4 #a47 ,he is   
not1 in short1 to be wise in      his   
own conceit4     ,greek3 orexis1        
ekklisis1 horm1 aphorm4--,pursuit1      
avoidance1 desire1 aversion4 ,according 
to ,simplicius      7,comment4 ,ench4   
i471 ,greek3 orexis and ,greek3 ekklisis
      were used by the ,stoics to       
express the counterparts      in outward
 action of the mental affections1       
,greek3 horm      and ,greek3 aphorm1   

and were regarded as consequent upon    
the latter4     ,greek3                 
proairesis4--,the ,will2 but as used in 
,epictetus1 this word implies much more 
than the mere      faculty of volition4 
,literally1 it means a choosing of      
one thing before another2 in ,epictetus1
 the power of      deliberately         
resolving or purposing1 the exercise of 
the      reflective faculty being       
implied4 ,it is hardly to be            
distinguished from ,greek3 to           
hgemonikon1 q4 v4     ,greek3           
prolpseis4--,natural ,conceptions4 ,see 
,preface1 xxviii41 xxix4 ,the primary   
truths of ,lord      ,herbert of        
,cherbury4     ,greek3                  
,synkatatithesthai4--,to assent to or   
acquiesce      in anything1 to ratify by
 the judgment the emotions      produced
 by external things or events1 such as  
the sense      of dread1 or pleasure1 or
 reprobation1 which they arouse      in 
us4 ,to be on one's guard against the   
hasty yielding of      this assent is   

one of ,epictetus's main injunctions to 
the      aspirant in philosophy4        
,greek3 ,tarassesthai4--,to be troubled2
 ,greek3      a-taraxia1 tranquillity4  
,greek3 ,tarassein is      primarily to 
stir up1 confuse1 throw into disorder4  
,greek3 phantasia4--,an appearance2 with
 the ,stoics1 any      mental impression
 as received by the perceptive faculty  
before the ,reason has pronounced upon  
it1 a bare      perception4     ,,index 
,,of ,,references4      ,the references 
in the right-hand column are to the     
books1 chapters1 and verses of the      
,dissertations1 to    the chapters of   
the ,encheiridion1 and to the           
,fragments1 in ,schweighuser's edition  
of ,epictetus4     ,,book ,i4    ,chap4 
,i4 #a            ,frag4 ,,iii4   ,chap4
 ,i4 #b-e          ,diss4 ,,ii4 xi4     
#a-be4   ,chap4 ,,ii4             ,diss4
 ,i4 xxii4 #a-af4   ,chap4 ,,iii4       
,diss4 ,i4 i4 #a-ag4   ,chap4 ,,iv4 #a  
,diss4 ,,iii4 iii4 #a-d4   ,chap4 ,,iv4 
#b           ,diss4 ,i4 xxix4 #a-d to   

,greek3 labe   ,chap4 ,,iv4 #c          
,diss4 ,i4 xxv4 #a-f4   ,chap4 ,v4      
,ench4 ,i4   ,chap4 ,,vi4               
,diss4 ,,ii4 xiv4   ,chap4 ,,vii4 #a1 #b
       ,ench4 ,,ii4   ,chap4 ,,vii4 #c  
,diss4 ,i4 xv4 #g1 #h4   ,chap4 ,,vii4  
#d-f        ,diss4 ,,ii4 ix4 #a-ab4     
,chap4 ,,vii4 #g          ,frag4        
,,lxxii4   ,chap4 ,,vii4 #h             
,diss4 ,,iii4 xiii4 #bj-bc4   ,chap4    
,,viii4           ,diss4 ,,iii4 xxii4   
,,book ,,ii4    ,chap4 ,i4              
,diss4 ,,ii4 xix4   ,chap4 ,,ii4 #a     
,frag4 ,,lxix4   ,chap4 ,,ii4 #b1 #c    
,diss4 ,,ii4 v4 #a-i4   ,chap4 ,,ii4 #d 
,diss4 ,,ii4 xvi4 #ae4   ,chap4 ,,ii4   
#e1 #f        ,diss4 ,,ii4 vi4 #i-ai4   
,chap4 ,,ii4 #g1 #h        ,diss4 ,,ii4 
v4 #aj-bj4   ,chap4 ,,iii4 #a1 #b       
,ench4 ,,iii41 ,,iv4   ,chap4 ,,iii4 #c 
,diss4 ,,iii4 xix4   ,chap4 ,,iii4 #d1  
#e       ,ench4 ,v41 ,,vi4   ,chap4     
,,iv4 #a1 #b        ,diss4 ,,iii4 ii4   
#a-aj4   ,chap4 ,v4 #a-c          ,diss4
 ,,ii4 i4 #a-bj4   ,chap4 ,v4 #d        

,diss4 ,,iii4 xxiv4 #id4   ,chap4 ,v4 #e
            ,diss4 ,,ii4 i4 #ba-bi4     
,chap4 ,,vi4 #a           ,frag4        
,,clxxx4   ,chap4 ,,vi4 #b              
,diss4 ,,iii4 iii4 #bj-bb4   ,chap4     
,,vii4 #a-d        ,diss4 ,i4 xxvii4    
,chap4 ,,viii4 #a         ,diss4 ,i4 ix4
 #a-h4   ,chap4 ,,viii4 #b-f            
,diss4 ,,iii4 xxvi4 #a-cf4   ,chap4     
,,ix4 #a           ,diss4 ,i4 ix4       
#aj-ah4   ,chap4 ,,ix4 #b               
,diss4 ,i4 xxv4 #ad-bj4   ,chap4 ,,ix4  
#c           ,diss4 ,i4 xxix4 #bi4      
,chap4 ,x4 #a-d          ,diss4 ,i4 xix4
 #a-ag4   ,chap4 ,x4 #e-f               
,diss4 ,,iv4 vii4 #ab-ah4   ,chap4 ,x4  
#g            ,diss4 ,i4 xviii4 #ag4    
,chap4 ,x4 #h            ,diss4 ,,iv4   
vii4 #ai-bd4   ,chap4 ,,xi4             
,diss4 ,i4 xviii4 #a-af4   ,chap4 ,,xii4
            ,ench4 ,,vii4   ,chap4      
,,xiii4 #a1 #b      ,ench4 ,,viii4-,,ix4
   ,chap4 ,,xiii4 #c-f       ,diss4     
,,ii4 xvi4 #bd-dg4   ,chap4 ,,xiv4      
,ench4 ,x4   ,chap4 ,,xv4               

,ench4 ,,xi4   ,chap4 ,,xvi4            
,ench4 ,,xii4   ,chap4 ,,xvii4          
,ench4 ,,xiii4   ,chap4 ,,xviii4 #a1 #b 
,ench4 ,,xiv4   ,chap4 ,,xviii4    #c   
,diss4 ,i4 xxv4 #bb-be4   ,chap4        
,,xviii4    #d     ,ench4 ,,xv4   ,chap4
 ,,xix4            ,ench4 ,,xvi4        
,chap4 ,,xx4 #a           ,ench4 ,,xvii4
   ,chap4 ,,xx4 #b           ,diss4     
,,iv4 x4 #i-ag4   ,chap4 ,,xxi4         
,ench4 ,,xviii4-,,xxi4   ,chap4 ,,xxii4 
,ench4 ,,xxii4-,,xxiii4   ,chap4        
,,xxiii4          ,ench4 ,,xxiv4        
,chap4 ,,xxiv4           ,ench4 ,,xxv4  
,chap4 ,,xxv4            ,ench4 ,,xxvi41
 ,,xxvii4   ,chap4 ,,xxvi4              
,ench4 ,,xxviii4   ,chap4 ,,xxvii4      
,ench4 ,,xxix4     ,,book ,,iii4        
,chap4 ,i4              ,ench4 ,,xxx4   
,chap4 ,,ii4 #a1 #b        ,diss4 ,i4   
xxiii4   ,chap4 ,,ii4 #c-g              
,diss4 ,,ii4 v4 #bd-cj4   ,chap4 ,,iii4 
#a-i        ,diss4 ,,ii4 xx4 #a-bg4     
,chap4 ,,iv4 #a           ,diss4 ,i4    
xiii4   ,chap4 ,,iv4 #b1 #c             

,frag4 ,,xliii41 ,,xliv4   ,chap4 ,v4   
,diss4 ,,iii4 vii4   ,chap4 ,,vi4 #a    
,frag4 ,,lxxxii4   ,chap4 ,,vi4 #b      
,frag4 ,,xlv4   ,chap4 ,,vi4 #c         
,frag4 ,,lxvii4   ,chap4 ,,vii4         
,diss4 ,,ii4 xxii4   ,chap4 ,,viii4     
#a-aj      ,diss4 ,,iii4 xxiv4 #a-di4   
,chap4 ,,viii4 #aa        ,diss4 ,,iii4 
xxiv4 #eh-fc4   ,chap4 ,,viii4 #ab      
,diss4 ,,iii4 xxiv4 #hh-ic4   ,chap4    
,,ix4 #a1 #b        ,diss4 ,,iii4 xiii4 
#a-ag4   ,chap4 ,,ix4 #c                
,frag4 ,,clxxvi4   ,chap4 ,,ix4 #d      
,diss4 ,,iii4 xiii4 #ah1 #ai4   ,chap4  
,x4 #a            ,frag4 ,,lxx4   ,chap4
 ,x4 #b            ,diss4 ,,iv4 v4 #a-d4
   ,chap4 ,x4 #c-e          ,diss4 ,,iv4
 v4 #h-ba4   ,chap4 ,x4 #f              
,diss4 ,,iv4 v4 #cj-cb4   ,chap4 ,x4 #g 
,diss4 ,,iv4 v4   #cc to ,greek3        
agnmonos4                               
#ce-cg4    ,,book ,,iv4    ,chap4 ,i4   
,ench4 ,,xxxi4   ,chap4 ,,ii4 #a1 #b    
,diss4 ,i4 xii4 #a-g4   ,chap4 ,,ii4 #c1
 #d        ,diss4 ,i4 xiv4 #a-ag4       

,chap4 ,,iii4            ,diss4 ,i4 xvi4
   ,chap4 ,,iv4 #a1 #b        ,diss4    
,,ii4 viii4 #a-h4   ,chap4 ,,iv4 #c     
,diss4 ,i4 vi4 #ac from ,greek3         
allo--#bb4   ,chap4 ,,iv4 #d-h          
,diss4 ,,ii4 viii4 #i-bi4   ,chap4 ,v4  
,ench4 ,,xxxii4     ,,book ,v4    ,chap4
 ,i4 #a-e          ,ench4 ,,xxxiii4     
#a-f1   ,chap4 ,i4 #f            ,diss4 
,,iii4 xvi4 #e-i4   ,chap4 ,i4 #g-af    
,ench4 ,,xxxiii4 #g-af4   ,chap4 ,,ii4  
#a-d         ,diss4 ,,ii41 xviii4 #a-ba 
to ,greek3 apothanontn   ,chap4 ,,ii4   
#e1 #f        ,diss4 ,,ii4 xviii4       
#bc-cb4   ,chap4 ,,ii4 #g               
,diss4 ,,iv4 xii4 #ai-ba4   ,chap4      
,,iii4 #a1 #b       ,diss4 ,,ii4 xii4   
#a-d4   ,chap4 ,,iii4 #c1 #d            
,diss4 ,,ii4 xii4 #ag-be4   ,chap4 ,,iv4
             ,ench4 ,,xxxiv4   ,chap4   
,v4              ,ench4 ,,xxxv4   ,chap4
 ,,vi4             ,ench4 ,,xxxvi4      
,chap4 ,,vii4 #a          ,ench4        
,,xxxvii4   ,chap4 ,,vii4 #b            
,diss4 ,i4 ii4 #cj-cb4   ,chap4 ,,viii4 

,ench4 ,,xxxviii4   ,chap4 ,,ix4        
,ench4 ,,xxxix4   ,chap4 ,x4            
,ench4 ,,xl4   ,chap4 ,,xi4             
,ench4 ,,xli4   ,chap4 ,,xii4 #a        
,diss4 ,,iii4 i4 #a-i4   ,chap4 ,,xii4  
#b          ,diss4 ,,iii4 i4 #dj-dd4    
,chap4 ,,xii4 #c1 #d       ,diss4 ,,iv4 
xi4 #bb-bi4   ,chap4 ,,xii4 #e          
,diss4 ,,iv4 xi4 #ce1 #cf4   ,chap4     
,,xiii4           ,ench4 ,,xlii4        
,chap4 ,,xiv4            ,ench4 ,,xliii4
   ,chap4 ,,xv4             ,ench4      
,,xliv4   ,chap4 ,,xvi4 #a1 #b          
,ench4 ,,xlv4   ,chap4 ,,xvi4 #c        
,diss4 #a4 xxviii4 #a-i4   ,chap4 ,,xvi4
 #d          ,diss4 #a4 xxviii4 #aa-be  
,chap4 ,,xvii4           ,ench4 ,,xlvi4 
,chap4 ,,xviii4          ,ench4 ,,xlvii4
   ,chap4 ,,xix4            ,ench4      
,,xlviii4   ,chap4 ,,xx4 #a             
,diss4 ,i4 xvii4 #a1 #b4   ,chap4 ,,xx4 
#b-d         ,diss4 ,i4 xvii4 #d-ab4    
,chap4 ,,xxi4            ,ench4 ,,xlix4 
,chap4 ,,xxii4 #a1 #b      ,diss4 ,,ii4 
xxiii4 #a-aj4   ,chap4 ,,xxii4 #c-g     

,diss4 ,,ii4 xxiii4 #bj-dg4   ,chap4    
,,xxiii4          ,ench4 ,l4   ,chap4   
,,xxiv4           ,ench4 ,,li4   ,chap4 
,,xxv4            ,ench4 ,,lii4   ,chap4
 ,,xxvi4           ,ench4 ,,liii4