Works


Works
By Epictetus
Edited by: Thomas Wentworth Higginson

New York Thomas Nelson and Sons 1890


Perseus Documents Collection Table of Contents


The Discourses of Epictetus
   Arrian to Lucius Gellius
   Of the things which are, and the things which are not in our own power.
   In what manner, upon every occasion, to preserve our character.
   How, from the doctrine that god is the father of mankind, we may proceed to its consequences.
   Of progress.
   Concerning the academics.16
   Of providence.
   Of the use of the forms of right reasoning.
   That logical subtleties are not safe to the uninstructed.
   How from the doctrine of our relationship to god we are to deduce its consequences.
   Concerning those who seek preferment at Rome.
   Of natural affection.
   Of contentment.
   How everything may be performed to the divine acceptance.
   That all things are under the divine supervision.
   What philosophy promises.
   Of providence.
   That the art of reasoning is necessary.
   That we ought not to be angry with the erring.
   Of the right treatment of tyrants.
   In what manner reason contemplates itself.
   Of the desire of admiration.
   Of general principles.
   Against Epicurus.
   How we ought to struggle with difficulties.
   On the same subject.
   What the rule of life is.
   Of the varied appearances of things to the mind, and what means are at hand by which to regulate them.
   That we ought not to be angry with mankind. What things are little, what great, among men.
   Of courage.
   Weapons ready for difficult occasions.
   That courage is not inconsistent with caution.
   Of tranquillity.
   Concerning such as recommend persons to the philosophers.
   Concerning a man who had been guilty of adultery.
   How nobleness of mind may be consistent with prudence.
   Of circumstances.25
   Of divination.
   Wherein consists the essence of good.
   That some persons, failing to fulfil what the character of a man implies, assume that of a philosopher.
   How we may infer the duties of life from its nominal functions.
   The beginning of philosophy.
   Of disputation.
   Of anxiety.
   Concerning Naso.
   Concerning those who obstinately persist in whatever they have determined.
   What we do not study to make use of the established principles concerning good and evil.
   How to apply general principles to particular cases.
   How to deal with the semblances of things.
   Concerning those who embrace philosophy only in words.
   Concerning the Epicureans and Academics.
   Of inconsistency.
   Of friendship.
   Of eloquence.
   Concerning a person whom he treated with disregard.
   That logic is necessary.
   What is the test of error.
   Of personal adornment.
   In what a well-trained man should exercise himself; and that we neglect the principal things.
   What is the chief concern of a good man; and in what we chiefly ought to train ourselves.
   Concerning one who made himself improperly conspicuous in the theatre.
   Concerning those who plead illness.
   Miscellaneous.
   Concerning a certain governor who was an epicurean.
   How we are to exercise ourselves in regard to the semblances of things.
   Concerning a certain orator, who was going to Rome on a lawsuit.
   In what manner we ought to bear illness.
   Miscellaneous.
   Of training.
   What solitude is; and what a solitary person.
   Miscellaneous.
   That everything is to be undertaken with circumspection.55
   That caution should be used, as to personal familiarity.
   Of providence.
   That we ought not to be alarmed by any news that is brought us.
   What is the comparative condition of the philosopher, and of the crowd.
   That some advantage may be gained from every outward circumstance.
   Concerning those who readily set up for sophists.
   Of the Cynic philosophy.
   Concerning such as read and dispute ostentatiously.
   That we ought not to be affected by things not in our own power.
   Concerning those who waver in their purpose.
   Concerning those who are in dread of want.
   Of freedom.
   Of complaisance.
   What things are to be exchanged for others.
   Concerning those who earnestly desire a life of repose.
   Concerning the quarrelsome and ferocious.
   Concerning those who are annoyed at being pitied.
   Of fearlessness.
   Concerning such as hastily assume the philosophic dress.
   Concerning a person who had grown immodest.
   What things we are to despise, and what chiefly to value.
   Of purity.
   Of taking pains.
   Concerning such as are too communicative

The Enchiridion

Fragments of Epictetus from Stobaeus, Antonius, and Maximus.86

Other fragments.

Doubtful fragments.

Index.
   A.
   B.
   C.
   D.
   E.
   F.
   G.
   H.
   I.
   L.
   M.
   N.
   O.
   P.
   Q.
   R.
   S.
   T.
   V.
   W.
   Z.

The Discourses of Epictetus
   Arrian to Lucius Gellius
   Of the things which are, and the things which are not in our own power.
   In what manner, upon every occasion, to preserve our character.
   How, from the doctrine that god is the father of mankind, we may proceed to its consequences.
   Of progress.
   Concerning the academics.16
   Of providence.
   Of the use of the forms of right reasoning.
   That logical subtleties are not safe to the uninstructed.
   How from the doctrine of our relationship to god we are to deduce its consequences.
   Concerning those who seek preferment at Rome.
   Of natural affection.
   Of contentment.
   How everything may be performed to the divine acceptance.
   That all things are under the divine supervision.
   What philosophy promises.
   Of providence.
   That the art of reasoning is necessary.
   That we ought not to be angry with the erring.
   Of the right treatment of tyrants.
   In what manner reason contemplates itself.
   Of the desire of admiration.
   Of general principles.
   Against Epicurus.
   How we ought to struggle with difficulties.
   On the same subject.
   What the rule of life is.
   Of the varied appearances of things to the mind, and what means are at hand by which to regulate them.
   That we ought not to be angry with mankind. What things are little, what great, among men.
   Of courage.
   Weapons ready for difficult occasions.
   That courage is not inconsistent with caution.
   Of tranquillity.
   Concerning such as recommend persons to the philosophers.
   Concerning a man who had been guilty of adultery.
   How nobleness of mind may be consistent with prudence.
   Of circumstances.25
   Of divination.
   Wherein consists the essence of good.
   That some persons, failing to fulfil what the character of a man implies, assume that of a philosopher.
   How we may infer the duties of life from its nominal functions.
   The beginning of philosophy.
   Of disputation.
   Of anxiety.
   Concerning Naso.
   Concerning those who obstinately persist in whatever they have determined.
   What we do not study to make use of the established principles concerning good and evil.
   How to apply general principles to particular cases.
   How to deal with the semblances of things.
   Concerning those who embrace philosophy only in words.
   Concerning the Epicureans and Academics.
   Of inconsistency.
   Of friendship.
   Of eloquence.
   Concerning a person whom he treated with disregard.
   That logic is necessary.
   What is the test of error.
   Of personal adornment.
   In what a well-trained man should exercise himself; and that we neglect the principal things.
   What is the chief concern of a good man; and in what we chiefly ought to train ourselves.
   Concerning one who made himself improperly conspicuous in the theatre.
   Concerning those who plead illness.
   Miscellaneous.
   Concerning a certain governor who was an epicurean.
   How we are to exercise ourselves in regard to the semblances of things.
   Concerning a certain orator, who was going to Rome on a lawsuit.
   In what manner we ought to bear illness.
   Miscellaneous.
   Of training.
   What solitude is; and what a solitary person.
   Miscellaneous.
   That everything is to be undertaken with circumspection.55
   That caution should be used, as to personal familiarity.
   Of providence.
   That we ought not to be alarmed by any news that is brought us.
   What is the comparative condition of the philosopher, and of the crowd.
   That some advantage may be gained from every outward circumstance.
   Concerning those who readily set up for sophists.
   Of the Cynic philosophy.
   Concerning such as read and dispute ostentatiously.
   That we ought not to be affected by things not in our own power.
   Concerning those who waver in their purpose.
   Concerning those who are in dread of want.
   Of freedom.
   Of complaisance.
   What things are to be exchanged for others.
   Concerning those who earnestly desire a life of repose.
   Concerning the quarrelsome and ferocious.
   Concerning those who are annoyed at being pitied.
   Of fearlessness.
   Concerning such as hastily assume the philosophic dress.
   Concerning a person who had grown immodest.
   What things we are to despise, and what chiefly to value.
   Of purity.
   Of taking pains.
   Concerning such as are too communicative

The Enchiridion

Fragments of Epictetus from Stobaeus, Antonius, and Maximus.86

Other fragments.

Doubtful fragments.

Index.
   A.
   B.
   C.
   D.
   E.
   F.
   G.
   H.
   I.
   L.
   M.
   N.
   O.
   P.
   Q.
   R.
   S.
   T.
   V.
   W.
   Z.

Funded by The Annenberg CPB/Project

The Discourses of Epictetus
 

Ch. 29

Of courage.

The essence of good and evil is a certain disposition of the will.

What are things outward, then?

Materials on which the will may act, in attaining its own good or evil.

How, then, will it attain good?

If it be not dazzled by its own materials; for right principles concerning these materials keep the will in a good state; but perverse and distorted principles, in a bad one. This law hath God ordained, who says, "If you wish for good, receive it from yourself." You say, No; but from another. "Nay; but from yourself."

Accordingly, when a tyrant threatens, and sends for me, I say, Against what is your threatening pointed? If he says, "I will chain you," I answer, It is my hands and feet that you threaten. If he says, "I will cut off your head," I answer, It is my head that you threaten. If he says, "I will throw you into prison," I answer, It is the whole of this paltry body that you threaten; and if he threatens banishment, just the same.

" Does he not threaten you, then? "

If I am persuaded that these things are nothing to me, he does not; but if I fear any of them, it is me that he threatens. Who is it, after all, that I fear? The master of what? Of things in my own power? Of these no one is the master. Of things not in my power? And what are these to me?

" What, then ! do you philosophers teach us a contempt of kings? "

By no means. Which of us teaches any one to contend with them about things of which they have the command? Take my body; take my possessions; take my reputation; take away even my friends. If I persuade any one to claim these things as his own, you may justly accuse me. "Ay; but I would command your principles too." And who hath given you that power? How can you conquer the principle of another? "By applying terror, I will conquer it." Do not you see that what conquers itself .is not conquered by another? And nothing but itself can conquer the will. Hence, too, the most excellent and equitable law of God, that the better should always prevail over the worse. Ten are better than one.

" For what purpose? "

For chaining, killing, dragging where they please; for taking away an estate. Thus ten conquer one, in the cases wherein they are better.

" In what, then, are they worse? "

When the one has right principles, and the others have not. For can they conquer in this case? How should they? If we were weighed in a scale, must not the heavier outweigh?

"How then came Socrates to suffer such things from the Athenians?"

O foolish man ! what mean you by Socrates? Express the fact as it is. Are you surprised that the mere body of Socrates should be carried away, and dragged to prison, by such as were stronger; that it should be poisoned by hemlock and die? Do these things appear wonderful to you; these things unjust? Is it for such things as these that you accuse God? Had Socrates, then, no compensation for them? In what, then, to him, did the essence of good consist? Whom shall we regard, you or him? And what says he? "Anytus and Melitus may indeed kill; but hurt me they cannot." And again, "If it so pleases God, so let it be."

But show me that he who has the worse principles can get the advantage over him who has the better. You never will show it, nor anything like it; for the Law of Nature and of God is this,--let the better always prevail over the worse.

"In what?"

In that wherein it is better. One body may be stronger than another; many, than one; and a thief, than one who is not a thief. Thus I, for instance, lost my lamp, because the thief was better at keeping awake than I. But for that lamp he paid the price of becoming a thief; for that lamp he lost his virtue and became like a wild beast. This seemed to him a good bargain; and so let it be !

But some one takes me by the collar, and drags me to the forum; and then all the rest cry out, "Philosopher, what good do your principles do you? See, you are being dragged to prison; see, you are going to lose your head-! " And, pray, what rule of philosophy could I contrive, that when a stronger than myself lays hold on my collar, I should not be dragged; or that, when ten men pull me at once, and throw me into prison, I should not be thrown there? But have I learned nothing, then? I have learned to know, whatever happens, that if it concerns not my will, it is nothing to me. Have my principles, then, done me no good? What then; do I seek for anything else to do me good, but what I have learned? Afterwards, as I sit in prison, I say, He who has made all this disturbance neither recognizes any guidance, nor heeds any teaching, nor is it any concern to him to know what philosophers say or do. Let him alone.

" Come forth again from prison." If you have no further need for me in prison, I will come out; if you want me again, I will return. "For how long?" Just so long as reason requires I should continue in this body; when that is over, take it, and fare ye well. Only let us not act inconsiderately, nor from cowardice, nor on slight grounds, since that would be contrary to the will of God; for he hath need of such a world, and such beings to live on earth. But, if he sounds a retreat, as he did to Socrates, we are to obey him when he sounds it, as our General.

"Well; but can these things be explained to the multitude? "

To what purpose? Is it not sufficient to be convinced one's self? When children come to us clapping their hands, and saying, "To-morrow is the good feast of Saturn;" do we tell them that good doth not consist in such things? By no means; but we clap our hands also. Thus, when you are unable to convince any one, consider hint as a child, and clap your hands with him; or, ii you will not do that, at least hold your tongue. These things we ought to remember; and when we are called to any trial, to know that an opportunity is come of showing whether we have been well taught. For he who goes from a philosophical lecture to a difficult point of practice is like a young man who has been studying to solve syllogisms. If you propose an easy one, he says, " Give me rather a fine intricate one, that I may try my strength." Thus athletic champions are displeased with a slight antagonist. "He cannot lift me," says one. Is this a youth of spirit? No; for when the occasion calls upon him, he may begin crying, and say, "I wanted to learn a little longer first." Learn what? If you did not learn these things to show them in practice, why did you learn them?

I trust there must be some one among you, sitting here, who feels secret pangs of impatience, and says, " When will such a trial come to my share, as hath now fallen to his? Must I sit wasting my life in a corner, when I might be crowned at Olympia? When will any one bring the news of such a combat for me?" Such should be the disposition of you all. Even among the gladiators of Caesar, there are some who bear it very ill that they are not brought upon the stage and matched; and who offer vows to God, and address the officers, begging to fight. And will none among you appear such? I would willingly take a voyage on purpose to see how a champion of mine acts; how he meets his occasion.

This is not the contest I would choose, say you. Is it in your power, then, to make the selection? Such a body is given you, such parents, such brothers, such a country, and such a rank in it; and then you come to me, to change the conditions! Have you not abilities to manage that which is given you You should say to me, " It is your business to propose; mine, to treat the subject well." No; but you say, "Do not meet me with such a perplexity, but such a one; do not offer such an obstacle to me, but such a one." There will be a time, I suppose, when tragedians will fancy themselves to be mere masks, and buskins, and long train. These things are your materials, man, and your stage-properties. Speak something; that we may know whether you are a tragedian or a buffoon; for both have all the rest in common. Suppose any one should take away his buskins and his mask, and bring him upon the stage in his common dress, is the tragedian lost, or does he remain? If he has a voice, he remains. "Here, this instant, take upon you the command." I take it; and taking it, I show how a skilful man performs the part. "Now lay aside your robe; put on rags, and come upon the stage in that character." What then? Is it not in my power to express the character by a suitable voice?

"In what character do you now appear?" As a witness summoned by God. "Come you, then, and bear witness for me; for you are a fit witness to be produced by me. Is anything which is inevitable to be classed as either good or evil? Do I hurt any one? Have I made the good of each individual to rest on any one but himself? What evidence do you give for God?"

" I am in a miserable condition, O Lord; I am undone: no mortal cares for me; no mortal gives me anything; all blame me; all speak ill of me."

Is this the evidence you are to give? And will you bring disgrace upon his summons, who hath conferred such an honor upon you, and thought you worthy of being produced as a witness in such a cause?

But some one in authority has given a sentence. "I judge you to be impious and profane." What has befallen you? - I have been judged to be impious and profane. - Anything else?- Nothing.-- Suppose he had passed his judgment upon any process of reasoning, and had questioned the conclusion that, if it be day, it is light; what would have befallen the proposition? In this case, who is judged, who is condemned, - the proposition, or he who cannot understand it? Does he know, who claims the power of ruling in your case, what pious or impious means? Has he made it his study or learned it? Where? From whom? A musician would not regard him, if he pronounced bass to be treble; nor a mathematician, if he passed sentence, that lines drawn from the centre to the circumference are not equal. And shall he who is instructed in the truth respect an ignorant man, when he pronounces upon pious and impious, just and unjust?

"Oh, the persecutions to which the wise are exposed !" Is it here that you have learned this talk? Why do not you leave such pitiful discourse to idle, pitiful fellows; and let them sit in a corner, and receive some little mean pay, or grumble that nobody gives them anything? But do you come, and make some use of what you have learned. It is not reasonings that are wanted now, for there are books stuffed full of stoical reasonings.

"What is wanted, then? "

The man who shall apply them; whose actions may bear testimony to his doctrines. Assume this character for me, that we may no longer make use in the schools of the examples of the ancients, but may have some examples of our own.

" To whom, then, does the contemplation of these abstractions belong?"

To any one who has leisure for them; for man is a being fond of contemplation. But it is shameful to take only such view of things as truant slaves take of a play. We ought to sit calmly, and listen, whether to the actor or to the musician; and not do like those poor fellows, who come in and admire the actor, constantly glancing about them, and then, if any one happens to mention their master, run frightened away. It is shameful for a philosopher thus to contemplate the works of nature. What, in this parallel case, stands for the master? Man is not the master of man; but death is, and life, and pleasure, and pain; for without these, bring even Caesar to me, and you will see how intrepid I shall be. But, if he comes thundering and lightening with these, and these are the objects of my terror, what do I else but, like the truant slave, acknowledge my master? While I have any respite from these, as the truant comes into the theatre, so I bathe, drink, sing; but all with terror and anxiety. But if I free myself from my masters, that is, from such things as render a master terrible, what trouble, what master have I remaining?

" Shall we then insist upon these things with all men? "

No. But make allowance for the ignorant, and say, This poor man. advises me to what he thinks good for himself. I excuse him; for Socrates, too, excused the jailer, who wept when he was to drink the poison, and said, " How heartily he sheds tears for us !" Was it to him that Socrates said, " For this reason we sent the women out of the way"? No, but to his friends, - to such as were capable of hearing it; while he humored the other, as a child.