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There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs.

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Remember that desire demands the attainment of that of which you are desirous; and aversion demands the avoidance of that to which you are averse; that he who fails of the object of his desires is disappointed; and he who incurs the object of his aversion is wretched.

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Men are disturbed not by things, but by the views which they take of things. Thus death is nothing terrible, else it would have appeared so to Socrates. But the terror consists in our notion of death, that it is terrible. When, therefore, we are hindered or disturbed, or grieved, let us never impute it to others, but to ourselves—that is, to our own views. It is the action of an uninstructed person to reproach others for his own misfortunes; of one entering upon instruction, to reproach himself; and one perfectly instructed, to reproach neither others nor himself.

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Be not elated at any excellence not your own.

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Demand not that events should happen as you wish; but wish them to happen as they do happen, and you will go on well.

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Sickness is an impediment to the body, but not to the will unless itself pleases.

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Never say of anything, I have lost it, but, I have restored it. Has your child died? It is restored. Has your wife died? She is restored. Has your estate been taken away? That likewise is restored.

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If you would improve, be content to be thought foolish and dull with regard to externals. Do not desire to be thought to know anything; and though you should appear to others to be somebody, distrust yourself. For be assured, it is not easy at once to keep your will in harmony with nature and to secure externals; but while you are absorbed in the one, you must of necessity neglect the other.

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Remember that you must behave as at a banquet. Is anything brought round to you? Put out your hand and take a moderate share. Does it pass by you? Do not stop it. Is it not yet come? Do not yearn in desire toward it, but wait till it reaches you. So with regard to children, wife, office, riches; and you will some time or other be worthy to feast with the gods.

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Remember that you are an actor in a drama of such sort as the Author chooses—if short, then in a short one; if long, then in a long one. If it be his pleasure that you should enact a poor man, or a cripple, or a ruler, or a private citizen, see that you act it well. For this is your business—to act well the given part, but to choose it belongs to another.

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Remember that it is not he who gives abuse or blows, who affronts, but the view we take of these things as insulting. When, therefore, anyone provokes you, be assured that it is your own opinion which provokes you. Try, therefore, in the first place, not to be bewildered by appearances. For if you once gain time and respite, you will more easily command yourself.

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Let death and exile, and all other things which appear terrible, be daily before your eyes, but death chiefly; and you will never entertain an abject thought, nor too eagerly covet anything.

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If you have an earnest desire toward philosophy, prepare yourself from the very first to have the multitude laugh and sneer, and say, He is returned to us a philosopher all at once; and, Whence this supercilious look? Now, for your part, do not have a supercilious look indeed, but keep steadily to those things which appear best to you, as one appointed by God to this particular station. For remember that, if you are persistent, those very persons who at first ridiculed will afterwards admire you. But if you are conquered by them, you will incur a double ridicule.

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If you ever happen to turn your attention to externals, for the pleasure of anyone, be assured that you have ruined your scheme of life. Be content, then, in everything, with being a philosopher; and if you wish to seem so likewise to anyone, appear so to yourself, and it will suffice you.

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In every affair consider what precedes and what follows, and then undertake it. Otherwise you will begin with spirit, indeed, careless of the consequences, and when these are developed, you will shamefully desist.

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Be assured that the essence of piety toward the gods lies in this—to form right opinions concerning them, as existing and as governing the universe justly and well. And fix yourself in this resolution, to obey them, and yield to them, and willingly follow them amidst all events, as being ruled by the most perfect wisdom. For thus you will never find fault with the gods, nor accuse them of neglecting you.

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Be mostly silent, or speak merely what is needful, and in few words. We may, however, enter sparingly into discourse sometimes, when occasion calls for it; but let it not run on any of the common subjects, as gladiators, or horse races, or athletic champions, or food, or drink—the vulgar topics of conversation—and especially not on men, so as either to blame, or praise, or make comparisons. If you are able, then, by your own conversation, bring over that of your company to proper subjects; but if you happen to find yourself among strangers, be silent. Let not your laughter be loud, frequent, or abundant. Avoid taking oaths, if possible, altogether; at any rate, so far as you are able. Avoid public and vulgar entertainments; but if ever an occasion calls you to them, keep your attention upon the stretch, that you may not imperceptibly slide into vulgarity. For be assured that if a person be ever so pure himself, yet, if his companion be corrupted, he who converses with him will be corrupted likewise. Provide things relating to the body no further than absolute need requires, as meat, drink, clothing, house, retinue. But cut off everything that looks toward show and luxury. Before marriage guard yourself with all your ability from unlawful intercourse with women; yet be not uncharitable or severe to those who are led into this, nor boast frequently that you yourself do otherwise. If anyone tells you that a certain person speaks ill of you, do not make excuses about what is said of you, but answer: He was ignorant of my other faults, else he would not have mentioned these alone. [...] Be not prompt or ready to attend private recitations; but if you do attend, preserve your gravity and dignity, and yet avoid making yourself disagreeable. [...] In company, avoid a frequent and excessive mention of your own actions and dangers. For however agreeable it may be to yourself to allude to the risks you have run, it is not equally agreeable to others to hear your adventures. Avoid likewise an endeavor to excite laughter, for this may readily slide you into vulgarity, and, besides, may be apt to lower you in the esteem of your acquaintance.

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When you do anything from a clear judgment that it ought to be done, never shrink from being seen to do it, even though the world should misunderstand it; for if you are not acting rightly, shun the action itself; if you are, why fear those who wrongly censure you?

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If you have assumed any character beyond your strength, you have both demeaned yourself ill in that and quitted one which you might have supported.

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The body is to everyone the proper measure of its possessions.

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It is a mark of want of intellect to spend much time in things relating to the body, as to be immoderate in exercises, in eating and drinking, and in the discharge of other animal functions. These things should be done incidentally and our main strength be applied to our reason.

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When any person does ill by you, or speaks ill of you, remember that he acts or speaks from an impression that it is right for him to do so. Now it is not possible that he should follow what appears right to you, but only what appears so to himself. Therefore, if he judges from false appearances, he is the person hurt, since he, too, is the person deceived. For if anyone takes a true proposition to be false, the proposition is not hurt, but only the man is deceived. Setting out, then, from these principles, you will meekly bear with a person who reviles you, for you will say upon every occasion, It seemed so to him.

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These reasonings have no logical connection: I am richer than you, therefore I am your superior. I am more eloquent than you, therefore I am your superior. The true logical connection is rather this: I am richer than you, therefore my possessions must exceed yours. I am more eloquent than you, therefore my style must surpass yours. But you, after all, consist neither in property nor in style.

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Never proclaim yourself a philosopher, nor make much talk among the ignorant about your principles, but show them by actions. [...]. So if ever there should be among the ignorant any discussion of principles, be for the most part silent. For there is great danger in hastily throwing out what is undigested. And if anyone tells you that you know nothing, and you are not nettled at it, then you may be sure that you have really entered on your work. [...]. Thus, therefore, do you not make an exhibition before the ignorant of your principles, but of the actions to which their digestion gives rise.

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When you have learned to nourish your body frugally, do not pique yourself upon it.

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The condition and characteristic of a vulgar person is that he never looks for either help or harm from himself, but only from externals. The condition and characteristic of a philosopher is that he looks to himself for all help or harm. The marks of a proficient are that he censures no one, praises no one, blames no one, accuses no one; says nothing concerning himself as being anybody or knowing anything. When he is in any instance hindered or restrained, he accuses himself; and if he is praised, he smiles to himself at the person who praises him; and if he is censured, he makes no defense. But he goes about with the caution of a convalescent, careful of interference with anything that is doing well but not yet quite secure. He restrains desire; he transfers his aversion to those things only which thwart the proper use of our own will; he employs his energies moderately in all directions; if he appears stupid or ignorant, he does not care; and, in a word, he keeps watch over himself as over an enemy and one in ambush.

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Whatever rules you have adopted, abide by them as laws, and as if you would be impious to transgress them; and do not regard what anyone says of you, for this, after all, is no concern of yours.

Bibliography

1. Epictetus, The Enchiridion, second edition ed. (The Liberal Arts Press, New York, 1955).

Contact

Reach the editor at: contact@resorttoreason.com

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