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. 19

Concerning those who embrace philosophy only in words.

The science of "the ruling argument"39 appears to have its rise from hence. Of the following propositions, any two imply a contradiction to the third. They are these: "That everything past is necessarily true;" "that an impossibility is not the consequence of a possibility;" and, "that something is a possibility, which neither is nor will be true." Diodorus, perceiving this contradiction, combined the first two, to prove that nothing is possible, which neither is nor will be true. Some again hold the second and third,-"that something is possible, which neither is nor will be true;" and "that an impossibility is not the consequence of a possibility; " and consequently assert, "that not everything past is necessarily true." This way Cleanthes and his followers took; whom Antipater copiously defends. Others, lastly, maintain the first and third,-"that something is possible; which neither is nor will be true;" and "that everything past is necessarily true; " but then, "that an impossibility may be the consequence of a possibility." But all these three propositions cannot be at once maintained, because of their mutual contradiction.

If any one should ask me, then, which of them I maintain, I answer him, that really I cannot tell. But I have heard it related that Diodorus held one opinion about them; the followers of Panthaedes, I think, and Cleanthes, another; and Chrysippus a third.

"What then is your opinion? "

I express none. I was born to examine things as they appear to my own mind; to compare what is said by others, and thence to form some conviction of my own on any topic. Of these things I have merely technical knowledge. Who was the father of Hector? Priam. Who were his brothers? Paris and Deiphobus. Who was his mother? Hecuba. this I have heard related. From whom? Homer. But I believe Hellanicus, and other authors, have written on the same subject. And what better account have I of "the ruling argument"? But, if I were vain enough, I might, especially at some entertainment, astonish all the company by an enumeration of authors relating to it. Chrysippus has written wonderfully, in his first Book of Possibilities. Cleanthes and Archedemus have each written separately on this subject. Antipater too has written, not only in his Treatise of Possibilities, but especially in a discourse on "the ruling argument." Have you not read the work? "No." Read it then. And what good will it do him? He will be more trifling and impertinent than he is already. For what else have you gained by reading it? What conviction have you formed upon this subject? But you tell us of Helen, and Priam, and the isle of Calypso, something which never was, nor ever will be. And in these matters, indeed, it is of no great consequence if you retain the story, without forming any principle of your own. But we commit this error much more in dealing with moral questions, than upon such subjects as these.

" Talk to me concerning good and evil." Hear: - Winds blew from Ilium to Ciconian shores. Homer, Odyssey, ix. 39. The expression became proverbial, signifying " from bad to worse." - H.

Some things are good, some evil, and some indifferent. Now the good are the virtues, and whatever partakes of them; and the evil are vices, and what partakes of vice; the indifferent lie between these, as riches, health, life, death, pleasure, pain.

"Whence do you know this?"

[Suppose I say] Hellanicus says it, in his Egyptian History. For what does it signify, whether one quotes the history of Hellanicus, or the ethics of Diogenes, or Chrysippus, or Cleanthes? Have you then examined any of these things, and formed convictions of your own? How, for instance, would you conduct yourself on shipboard? Remember these distinctions, when the mast rattles, and some idle fellow stands by you while you are screaming, and says: " For heaven's sake ! talk as you did a little while ago. Is it vice to suffer shipwreck; or does it partake of vice?" Would you not take up a log, and throw it at his head? "What have we to do with you, sir? We are perishing, and you come and jest." Again, if Caesar should summon you to answer an accusation, remember these distinctions. If, when you are going in, pale and trembling, any one should meet you and say, "Why do you tremble, sir? What is this affair you are engaged in? Does Caesar, within there, give virtue and vice to those who approach him?" "What, do you too insult me, and add to my evils?" "Nay, but tell me, philosopher, why you tremble. Is there any other danger, but death, or a prison, or bodily pain, or exile, or slander?" "Why, what else should there be?" "Are any of these vice; or do they partake of vice? What, then, did you yourself use to say of these things? " "What have you to do with me, sir? My own evils are enough for me." You say rightly. Your own evils are indeed enough for you; your baseness, your cowardice, and that arrogance by which you were elated, as you sat in the schools. Why did you assume plumage not your own? Why did you call yourself a Stoic?

Observe yourselves thus in your actions, and you will find of what sect you are. You will find that most of you are Epicureans; a few are Peripatetics, and those but loose ones. For by what action will you prove that you think virtue equal, and even superior, to all other things? Show me a Stoic, if you have one. Where? Or how should you? You can show, indeed, a thousand who repeat the Stoic reasonings. But do they repeat the Epicurean less well? Are they not just as perfect in the Peripatetic? Who then is a Stoic? As we call that a Phidian statue which is formed according to the art of Phidias, so show me some one person formed according to the principles which he professes. Show me one who is sick, and happy; in danger, and happy; dying, and happy; exiled, and happy; disgraced, and happy. Show him to me; for, by Heaven ! I long to see a Stoic. But you have not one fully developed? Show me then one who is developing; one who is approaching towards this character. Do me this favor. Do not refuse an old man a sight which he has never yet seen. Do you suppose that you are to show the Zeus or Athena of Phidias, a work of ivory or gold? Let any of you show me a human soul desiring to be in unity with God; not to accuse either God or man; not to be disappointed of its desire, nor incur its aversion; not to be angry; not to be envious; not to be jealous; in a word, desiring from a man to become a god; and, in this poor mortal body, aiming to have fellowship with Zeus. Show him to me. But you cannot. Why then do you impose upon yourselves, and play tricks with others? Why do you put on a dress not your own, and walk about in it, mere thieves and pilferers of names and things which do not belong to you? I am now your preceptor, and you come to be instructed by me. And indeed my aim is to secure you from being restrained, compelled, hindered; to make you free, prosperous, happy; looking to God upon every occasion, great or small. And you come to learn and study these things. Why then do you not finish your work, if you have the proper aims, and I, besides the aim, the proper qualifications? What is wanting? When I see an artificer, and the materials lying ready, I await the work. Now here is the artificer; here are the materials; what is it we want? Is not the thing capable of being taught? It is. Is it not in our own power, then? The only thing of all others that is so. Neither riches nor health nor fame nor, in short, anything else is in our power except a right use of the semblances of things. This alone is, by nature, not subject to restraint, not subject to hindrance. Why then do not you finish it? Tell me the cause. It must be my fault, or yours, or from the nature of the thing. The thing itself is practicable, and the only thing in our power. The fault then must be either in me or in you, or, more truly, in both. Well, then, shall we at length begin to carry such an aim with us? Let us lay aside all that is past. Let us begin. Only believe me, and you shall see.