The Discourses of Epictetus, tr. by P.E Matheson, , at sacred-texts.com
When I see a man in a state of anxiety, I say, 'What can this man want? If he did not want something which is not in his power, how could he still be anxious? It is for this reason that one who sings to the lyre is not anxious when he is performing by himself, but when he enters the theatre, even if he has a very good voice and plays well: for he not only wants to perform well, but also to win a great name, and that is beyond his own control.
In fact, where he has knowledge there he has confidence. Bring in any unskilled person you like, and he pays no heed to him. On the other hand he is anxious whenever he has no knowledge and has made no study of the subject. What does this mean? He does not know what 'the people' is, nor what its praise is worth: he has learnt to strike the bottom note or the top note, but he does not know what the praise of the multitude is, nor what value it has in life; he has made no study of that. So he is bound to tremble and grow pale.
When I see a man, then, in this state of fear I cannot say that he is no performer with the lyre, but I can say something else of him, and not one thing but many. And first of all I call him a stranger and say, This man does not know where in the world he is; though he has been with us so long, he does not know the laws and customs of the City—what he may do and what he may not do—no, nor has he called in a lawyer at any time to tell him and explain to him what are the requirements of the law. Of course he does not draw up a will without knowing how he ought to draw it up, or without calling in one who knows, nor does he lightly put his seal to a guarantee or give a written security; but he calls in no lawyer when he is exercising the will to
get and will to avoid, impulse and intention and purpose. What do I mean by 'having no lawyer'? I mean that he does not know that he is wishing to have what is not given him, and wishing not to have what he cannot avoid, and he does not know what is his own and what is not his own. If he did know, he would never feel hindrance or constraint or anxiety; how could he? Does any one fear about things which are not evil?
Or again about things which are evil but are in his power to prevent? 'Certainly not.'
If, then, nothing beyond our will's control is either good or evil, and everything within our will's control depends entirely on ourselves, so that no one can take any such thing away from us or win it for us against our will, what room is left for anxiety? Yet we are anxious for our bit of a body, for our bit of property, for what Caesar will think, but are not anxious at all for what is within us. Am I anxious about not conceiving a false thought? No, for that depends on myself.
Or about indulging an impulse contrary to nature?
No, not about this either. So, when you see a man pale, just as the physician, judging from his colour, says, 'This man's spleen is out of order, or that man's liver', so do you say, 'This man is disordered in the will to get and the will to avoid, he is not in the right way, he is feverish'; for nothing else changes the complexion and causes a man to tremble and his teeth to chatter,
[paragraph continues] Therefore Zeno was not distressed when he was going to meet Antigonus, for Antigonus had no authority over any of the things that Zeno admired, and Zeno paid no attention to the possessions of Antigonus. Antigonus was anxious when he was going to meet Zeno, and with good reason, for he wanted to please him, and this lay beyond his control; but Zeno did not wish to please Antigonus, any more than any artist cares to please one who has no skill.
Do I want to please you? Why should I? Do you know the standards by which man judges man? Have you made it your study to learn what a good man is and what a bad man is, and what makes each of them so? Why, then, are you not good yourself?
'Not good? What do you mean?' he replies.
Why, no good man whines or groans or laments, no good man grows pale or trembles or says, 'How will he receive me? What hearing will he give me?'
Slave, he will do as he thinks good. What concern have you in what does not belong to you? Is it not his fault if he gives a bad reception to what you offer?
'His fault, certainly.'
But can the fault be one man's and the harm another's?
Why, then, are you anxious about another's concerns?
'Nay, but I am anxious to know how I am to address him.' What, is it not in your power to address him as you will? 'Yes, but I am afraid I may lose my self-possession.'
Are you afraid of losing your self-possession when you are going to write the name Dion?
What is the reason? Is it not, that you have practised writing?
Of course it is. Or again, when you are about to read, would you not be in like case?
What is the reason? The reason is that every art contains within it an element of strength and confidence. Have you not practised speaking, then? What else did you study at school? You studied syllogisms and variable arguments. What for? Was it not that .you might converse with skill, and does not 'with skill' mean in good season, with security and good sense, and, more than that, without failure or hindrance, and, to crown all, with confidence?
Well, if you are a rider and have to confront a man on foot in the plain, where you have the advantage of practice and he has not, are you anxious?
'Nay, but he has power to put me to death.'
Miserable man, tell the truth and be not a braggart nor claim to be a philosopher. Know who are your masters. As long as you give them this hold over your body, you must follow every one who is stronger than you.
But Socrates, who spoke to the Tyrants, to his judges, and in prison, in the tone we know, had studied speaking to some purpose. So had Diogenes, who spoke in the same tone to Alexander, to Philip, to the pirates, to his purchaser. . . . Leave this to those who have made it their concern, to the confident: and do you go to your own concerns and never leave them again. Go and sit in your corner and weave syllogisms and propound them to others,