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  [34] ‘Well, have I convinced you of this, or not?’

  ‘You have,’ the man said.

  ‘As the cause is, so is the result. [35] Whenever we do something wrong, then, from now on we will not blame anything except the opinion on which it’s based; and we will try to root out wrong opinions with more determination than we remove tumours or infections from the body. [36] By the same token, we will acknowledge opinion as the source of our good behaviour too. [37] But wife, child, slave or neighbour – in the future we won’t name any of them as authors of the evil in our lives, in the knowledge that, unless we judge things in a particular light, we won’t act in the corresponding manner. And we, not externals, are the masters of our judgements.’

  ‘Agreed.’

  [38] ‘So, starting today, we won’t trouble to assess or analyse land, slaves, horses or dogs as to their quality or condition -only our opinions.’

  ‘Well, I hope so,’ the man said.

  [39] ‘You see, you are going to have to become a student again – that universal figure of fun – if you really mean to subject your opinions to honest examination. And you know as well as I do that this assignment can’t be completed overnight.’

  I 12 On satisfaction

  [1] On the subject of the gods, there are those who deny the existence of divinity outright. Others say that God exists, but is idle and indifferent and does not pay attention to anything. [2] A third group says that God exists and is attentive, but only to the workings of the heavens, never affairs on earth. A fourth group says that he does attend to earthly affairs, including the welfare of humanity, but only in a general way, without worrying about individuals. [3] And then there is a fifth group, Odysseus and Socrates among them, who say that ‘I cannot make a move without God’s notice.’19

  [4] Before doing anything else we need to examine these views separately to decide which are true and false. [5] Because if the gods do not exist, what sense can be made of the command to ‘follow the gods’?20 And how can it be a sensible goal if they exist, but do not have any cares? [6] Even supposing that they exist and care, if that care does not extend to people, and, in point of fact, to me personally, it is still no worthwhile goal.

  [7] The intelligent person, after due consideration of the question, will decide to submit his will to the ruler of the universe, as good citizens submit to the laws of the state.

  [8] Education should be approached with this goal in mind: ‘How can I personally follow the gods always, and how can I adapt to God’s government, and so be free?’ [9] Freedom, you see, is having events go in accordance with our will, never contrary to it.

  [10] Well – is freedom the same as madness? Of course not. Madness and freedom are poles apart. [11] ‘But I want my wishes realized, never mind the reason behind them.’ [12] Now, that’s madness, that’s insanity. Freedom is something good and valuable; to arbitrarily wish for things to happen that arbitrarily seem to you best∗ is not good, it’s disgraceful.

  How do we approach the practice of writing? [13] Do I want to write the name ‘Dion’ whatever way I please? No, I learn to want to write it the way it is supposed to be written. The case is the same with music, [14] the same with every art and science; it would not be worth the trouble to learn them, otherwise, if they accommodated everyone’s wishes. [15] And freedom, the greatest possession of all, is the last thing you would expect to be different, where wishes are given carte blanche. Getting an education means learning to bring our will in line with the way things happen – which is to say, as the ruler of the universe arranged. [16] He arranged for there to be summer and winter, abundance and lack, virtue and vice – all such opposites meant for the harmony of the whole; and he gave us each a body and bodily parts, material belongings, family and friends.21

  [17] It is with this arrangement in mind that we should approach instruction, not to alter the facts – since this is neither allowed, nor is it better that it should be – but in order to learn the nature of what concerns us, and keep our will in line with events. [18] Can we avoid people? How is that possible? And if we associate with them, can we change them? Who gives us that power? [19] What is the alternative – what means can be found for dealing with them? One that ensures that we remain true to our nature, however other people see fit to behave. [20] That’s not what you do, though. No, you gripe and protest against circumstance. If you’re alone, you call it desolation, if you’re in company you describe them all as swindlers and backstabbers; you curse your own parents, your children, your siblings and neighbours. [21] When you are by yourself you should call it peace and liberty, and consider yourself the gods’ equal. When you’re with a large group you shouldn’t say you’re in a mob or crowd, but a guest at a feast or festival – and in that spirit learn to enjoy it.

  What is the downside for those who refuse to accept it? To be just as they are. [22] Is someone unhappy being alone? Leave him to his isolation. Is someone unhappy with his parents? Let him be a bad son, and grumble. Is someone unhappy with his children? Let him be a bad father. [23] ‘Throw him in jail.’ What jail? The one he is in already, since he is there against his will; and if he is there against his will then he is imprisoned. Conversely, Socrates was not in prison because he chose to be there.22

  [24] ‘But my leg is crippled.’

  Slave, are you going to be at odds with the world because of one lame leg? Shouldn’t you rather make the world a gift of it, and gladly return it to the one who gave it to you originally? [25] Are you going to make Zeus your enemy, and set your face against the Fates, with whom Zeus spun the thread of your destiny at the moment you were born, laying out his plans for you?

  [26] You ought to realize, you take up very little space in the world as a whole – your body, that is; in reason, however, you yield to no one, not even to the gods, because reason is not measured in size but sense. [27] So why not care for that side of you, where you and the gods are equals?

  [28] ‘It’s my bad luck to have awful parents.’

  Well, you couldn’t very well choose them beforehand, saying, ‘Let this man have intercourse with this woman, at this particular, so that I can be conceived.’ [29] Your parents had to come first, then you had to be born the way you are, of parents the way they are.

  [30] Does that mean you have to be miserable? Let’s suppose you didn’t understand what you had the power of vision for; it would be your bad luck if you decided to close your eyes just at the moment a beautiful painting passed before you. You are even unluckier for being oblivious to the fact that you have the power of patience to deal with your difficulties. [31] You forget the virtues of character you have in reserve, just when problems that they can control present themselves, and you could use their help.

  [32] You should thank the gods for making you strong enough to survive what you cannot control, and only responsible for what you can. [33] The gods have released you from accountability for your parents, your siblings, your body, your possessions – for death and for life itself. [34] They made you responsible only for what is in your power – the proper use of impressions. [35] So why take on the burden of matters which you cannot answer for? You are only making unnecessary problems for yourself.

  I 13 On the treatment of slaves

  [1] When someone asked how it was possible to eat in a manner pleasing to the gods, Epictetus said, ‘If is done justly and equitably, in moderation, with restraint and self-control – isn’t that pleasing to the gods?

  [2] ‘When you ask for hot water and the slave ignores you; or if he hears you but brings in water that is barely lukewarm; or if he is not even to be found in the house – to refrain from anger and not explode in that situation, won’t that find favour with the gods?’

  [3] ‘But how are we to bear with such slaves?’

  ‘My friend, it’s a matter of bearing with your own brother, who has Zeus as his ancestor and is a son born of the same seed as yourself, with the same high lineage.

  [4] ‘If you have been placed in
a position above others, are you automatically going to behave like a despot? Remember who you are and whom you govern – that they are kinsmen, brothers by nature, fellow descendants of Zeus.’

  [5] ‘But I have a bill of sale for them, while they have none for me.’

  ‘Don’t you see that, instead of the laws of the gods, you only have regard for the earth, the pit and the contemptible laws of the dead?’

  I 14 That God supervises everyone

  [1] Someone asked Epictetus how a person could be convinced that everything he did was supervised by God.

  ‘Don’t you believe,’ he answered, ‘that all things are united as one?’

  ‘I do,’ the other said.

  [2] ‘Well, don’t you think that there is interaction between things on earth and the things in heaven?’

  ‘Yes.’

  [3] ‘How else, after all, could things take place with such regularity, as if God were issuing orders? When he tells plants to bloom, they bloom, when he tells them to bear fruit, they bear fruit, when he tells them to ripen, they ripen. Similarly, when he tells them to drop their fruit, shed their leaves, draw in and lie dormant for the winter, all that they do too. [4] How else explain that the waxing and the waning of the moon, and the coming and going of the sun, coincide with such obvious changes and fluctuations here on earth?

  [5] ‘Well, if plants∗ and our bodies are so intimately linked to the world and its rhythms, won’t the same be true of our minds – only more so? [6] And if our minds are so intimately connected with God as to be divine sparks of his being, is he not going to perceive their every movement, since the parts in motion participate in his nature?

  [7] Now you, for your part, are capable of reflecting in detail on God and his government, while also tending to human affairs. You can process in your intellect and senses a wealth of thoughts and impressions simultaneously. There are impressions that you assent to, others that you reject; sometimes you suspend judgement altogether. [8] Your mind can store so many of these impressions and from a wide range of sources too. Under their influence, the mind proceeds to form ideas that correspond with particular impressions. That’s how we form memories, and how the many varieties of art and science are created.

  [9] ‘And now God – are we going to deny him the ability to oversee everything that happens, even when we know that he is present everywhere and enjoys a kind of communion with the world?

  [10] ‘The sun is capable of illuminating a large part of the universe, just leaving unlit the small shadow that the earth casts.23 Well, here is God, who created the sun (which is minuscule in relation to the whole universe), and who still causes the sun to turn – wouldn’t you say he is in a good position to see everything that goes on?’

  [11] ‘And yet,’ someone objects, ‘I cannot understand all these things at one and the same time.’

  ‘Is anyone saying that your capacities are the equal of God’s? [12] Nevertheless, he has provided each of us with an individual guardian deity, which stays by our side and is in charge of looking after us – a guardian who never sleeps and is impossible to distract. [13] Is there any guardian to whose care he could have committed us that is better or more vigilant? Whenever you close your doors and turn out your lights, remember, never say to yourself that you are alone; [14] you’re not. God is inside, and so is your private deity; and neither of them requires light to watch you by.

  [15] ‘This is the deity who deserves your pledge of allegiance, as soldiers swear before Caesar. If they want to be paid, they must swear to put the emperor’s safety first. You, however, who have been chosen to receive an abundance of blessings – and for free – why won’t you swear a similar oath, and, if you have done so already, why not reaffirm the commitment?

  [16] ‘What is that oath? You swear that under no circumstances will you disobey, press charges, or find fault with God and his gifts. You won’t shrink from life’s essential tasks or trials. [17] Can anyone seriously compare the soldier’s oath with ours? They swear to honour no one more than Caesar; we swear to honour no one more than ourselves.’

  I 15 What philosophy professes

  [1] Someone asked Epictetus’ advice on how to get his brother to stop being on bad terms with him. Epictetus said, [2] ‘Philosophy does not claim to secure for us anything outside our control. Otherwise it would be taking on∗ matters that do not concern it. For as wood is the material of the carpenter, and marble that of the sculptor, so the subject matter of the art of life is the life of the self.’

  [3] ‘Well, what about my brother’s life?’

  ‘That, in turn, belongs to his own art of living. With respect to yours, it is one of the externals – no different from land, health or reputation; and philosophy makes no promises concerning those. [4] In every situation I will keep the soul’s governing principle in agreement with nature.’

  ‘Whose governing principle?’

  ‘Only the one inside me.’

  [5] ‘How, then, do I stop my brother from being angry with me?’

  ‘Bring him to me and I will speak with him; but about his anger I have nothing to say to you.’

  [6] The man consulting with Epictetus then asked, ‘What I want to know is this, then: how can I stay true to nature even if my brother won’t reconcile with me?’

  [7] ‘Nothing important comes into being overnight; even grapes or figs need time to ripen. If you say that you want a fig now, I will tell you to be patient. First, you must allow the tree to flower, then put forth fruit; then you have to wait until the fruit is ripe. [8] So if the fruit of a fig tree is not brought to maturity instantly or in an hour, how do you expect the human mind to come to fruition, so quickly and easily? Don’t expect it, even if I were personally to tell you it was possible.’

  I 16 On providence

  [1] Do not be surprised if other animals have their biological necessities provided for them – not just food and drink, but a place to sleep – and have no need of shoes, bedding or clothes, while humans, on the other hand, need all these things. [2] It was not expedient in the case of creatures born to serve others, not themselves, to have made them in any way deficient in these respects. [3] After all, think what it would be like if we had to worry about finding clothes and shoes, or food and drink, for our sheep and asses, in addition to having to provide these essentials for ourselves.

  [4] Just as soldiers report to their commander at the ready, clothed, armed, and shod – and it would be too much to expect the commander to have to equip them out of his own time and pocket – so nature has created the animals that are born for service ready for our use and in no need of further attention. [5] The result is that a single small child, armed with no more than a stick, can control an entire flock of sheep.

  [6] As it is, though, we neglect to give thanks for not having to bestow on beasts the same care as we do on ourselves, then complain to God concerning our own condition. [7] Yet, I swear, if we had an ounce of gratitude or respect, the least aspect of creation would be enough to get us to admit the existence of providence. [8] And I’m not talking about great things, now; take the mere fact that milk is produced from grass, and that cheese comes from milk, and wool can grow out of skin. Who is it that has created or conceived these things? ‘No one,’ people say. What ignorance and gall!

  [9] Let’s leave the chief features of nature aside, and just consider its secondary effects. [10] Is there anything of less utility than a beard? But nature has found a most becoming use even for that, enabling us to discriminate between the man and woman. [11] Nature identifies itself even at a distance: ‘I am a man: come and deal with me on these terms. Nothing else is needed; just take note of nature’s signs.’

  [12] In the case of woman, in addition to mingling a softer note in her voice, nature has removed the hair from her chin. But you say, ‘The creature could have done very well without this distinguishing mark; we could announce of ourselves that we are man or woman.’ [13] But you miss the point: look how proud, handsome and becom
ing the sign is, much more attractive than the cock’s comb, prouder even than the lion’s mane. [14] That is why we should safeguard the signs that God gave us and by virtue of which the genders were intended to be distinguished.

  [15] Are these the only works of providence relevant in our case? Hardly. In fact, there are no words adequate to praise them or do them justice. If we had sense, there is nothing better we could do with our time than praise God and proclaim his good works, whether in public or private. [16] We should praise him even while we’re busy digging, ploughing or eating. ‘God is great – he has given us these instruments to work the earth. [17] God is great – he has given us hands, a mouth and a stomach, the ability to grow unconsciously, and to breathe while we’re asleep.’ [18] This is what we ought to sing on every occasion – more especially the greatest and holiest hymn, celebrating the ability he bestowed on us to understand his works, and use them systematically.

  [19] Well, since most of you are blind, I suppose there has to be someone who fills this role, and will praise God on others’ behalf. [20] And what is a lame old man like myself good for, anyway, except singing God’s praises? If I were a nightingale or a swan, I would sing the song either of them was born to sing. But I am a rational being, so my song must take the form of a hymn. [21] That is my job, which I will keep to as long as I am permitted; and I invite any and all of you to join me.