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The Discourses of Epictetus, tr. by P.E Matheson, [1916], at sacred-texts.com
What makes the Emperor an object of fear?
The guards, one says, with their swords, and the chamberlains and those who close the door against those who enter.
Why is it then that, if you bring a child to him when his guards are with him, the child is not afraid? Is it because the child is not aware of them? Now if a man is aware of the guards and their swords, but comes for that very purpose, because his misfortunes make him wish to die and he is anxious to die easily by some one else's hand, does he fear the guards?
'No, for he wishes for the very thing which makes men fear them.'
If then a man whose will is not set on dying or living, but who is content with what is given him, comes before the Tyrant, what prevents him from coming without fear?
'Nothing.'
Now suppose a man is of the same mind in regard to property as this man in regard to his body: suppose he feels the same about wife and children: suppose, in a word, he is so distracted and desperate that he regards it as indifferent whether he has these things or not: just as children playing with potsherds are anxious about the game, but do not care for the potsherds in themselves, so he has not set his heart on material things, but accepts the game cheerfully, and enjoys handling them—how can any tyrant, how can any guards or swords inspire fear in such a one?
Yet if madness can produce this attitude of mind, if even habit can
produce it in the Galilaeans, 4-5 can reason and demonstration teach no one that God has made all things in the world, and the world itself as a whole to have its own end without hindrance, but its individual parts to subserve the whole? Now all other things are without the capacity of understanding His governance, but the rational creature has faculties that enable him to reflect on all these things, to realize that he is a part, and what part he is, and that it is well for the parts to give way to the whole. And further, being by nature noble and generous and free, he sees that he has some of the things about him unhindered and in his own control, and some again subject to hindrance and dependent on others, the acts of his will unhindered, and things beyond his will subject to hindrance. And therefore if he makes up his mind that his good and his interest lie in the former alone, in things that are unhindered and depend upon himself, he will be free, tranquil, happy, unharmed, high-minded, reverent, giving thanks for everything to God, on no occasion blaming or accusing any one for what happens; but if he finds his good in things outside and beyond his will, he is bound to be hindered and hampered, and to be the slave of those who have authority over those things on which his admiration and his fear are centred, he is bound to be irreverent because he thinks that God is injuring him, and unfair, always seeking to win for himself more than his share; he is bound to be of a mean and paltry spirit.
If a man understands this, there is nothing to prevent him from living with an easy and obedient spirit, content with his past lot and awaiting with a gentle spirit all that may yet befall him.
'Would you give me poverty?' Give it me and you shall learn what poverty is when a good actor plays the part. 'Would you give me office?' Give it me, and troubles with it. 'Exile?' Wherever I go, it will be well with me: for even here it was not the place that made me well off, but my judgements, and these I shall carry away with me, for no one can rob me of them; these alone are my own and cannot be taken away, with these I am content wherever I am and whatever I do. 'But now the time is come to die.' What do you mean by 'die'? Do not use fine words, but state the facts as they are. 'Now is the time for your material part to be restored to the elements of which it was composed.' What is there dreadful in that? What loss to the universe will this mean, what strange or irrational event? Is this a thing to make one fear the tyrant? Is this what makes the swords of the guards seem long and sharp? Let others look to that; I have considered the whole matter, and no one has authority over me. God has set me free, I have learnt to understand His commands, no one can make a slave of me any more, my judges and he who claims my freedom are as they should be.
'Am I not master of your body?'
What does that concern me?
'Am I not master of your property?'
Well, how does that concern me?
'Am I not master of exile and imprisonment?'
Again, I resign all, yes, and my body itself for you to deal with, when you will. Only try your authority and you will learn how far it extends. What then can I fear any more? The chamberlains? What should I fear their doing? Fear their shutting me out? If they find me wanting to enter, let them shut me out!
'Why then do you come to the king's door?'
Because I think it is fitting for me to join in the game while it lasts.
'How then do you escape being shut out?'
If I am not received, it is not my will to enter; my will is always to prefer what comes to pass, for I consider what God wills better than what I will. I will attach myself to Him as His minister and servant, my impulses and my wishes are one with His, in a word my will is His will. There can be no exclusion for me, but only for those who try to press in.
Why then do I not press in?
Because I know that nothing good is given within to those who have entered. But when I hear a man called happy because he is honoured by Caesar I say, 'What is his portion?' 'A province or a procuratorship.' Does he also get a judgement, such as a governor should have? Does he get the skill to use a procuratorship? Why should I push my way in any more? Some one flings a shower of figs and nuts: the children try to seize them, and fight with one another for them; grown men do not, for they count it a small matter. If one fling potsherds even children do not try to catch them. Governorships are being given to this man and that: the children shall see to them! A praetorship, a consulship: let the children scramble for them: let them be shut out and beaten, let them kiss the hands of the giver and his slaves; for me they are figs and nuts. But what if a fig chance to fall into my lap when he is throwing? Take and eat it, for one may value a fig so far. But if I stoop for it and upset my neighbour or am upset by him, if I flatter those who enter, the fig is not worth while, nor is any other of the good things which the philosophers have persuaded me not to believe to be good.
Show me the swords of the guards.
'See how large and how sharp they are.'
Well, what do these large, sharp swords do?
'They kill.'
What does fever do?
'The same.'
What does a tile do?
'The same.'
Would you have me then stand in awe of all these things, and pay them reverence, and go about as the slave of all?
God forbid! No, if I have once learnt that what is born must needs also be destroyed in order that the world may not stand still or be hindered, it makes no difference to me whether a fever is to destroy it or a falling tile or a soldier, but if I must compare them I know that the soldier will do the thing quicker and with less pain. Seeing then that I neither fear anything that he can do to me nor desire anything that he can provide, why do I stand in awe and amazement before him any more? Why do I fear the guards? Why do I rejoice if he speaks to me in a friendly way and gives me a welcome? Why do I tell other people how he talked to me? Is he a Socrates or a Diogenes, that his praise of me should be a proof of what I am? Do I admire his character? No, it is to keep up the game that I come to him and serve him, so long as he commands me to do nothing stupid or unseemly. But if he says to me, 'Go and fetch Leon of Salamis', I say to him, 'Look for some one else, I will play no longer.'
'Away with him.'
I follow; it is in the game.
'But you lose your neck.'
Well! does the Emperor himself, and you who obey him, keep his neck for ever?
'But you will be flung abroad unburied.'
I shall be, if I and the dead body are one, but if I am not the same as the dead body, state the facts with more discrimination, and do not try to frighten me. These are things to frighten children and fools. But if a man has once entered a philosopher's lecture-room and does not know what his true self is, he deserves to fear and to flatter what he flattered afterwards: I mean, if he has not yet learnt that he is not flesh or bones or sinews, but the faculty which uses them, and which also governs the impressions and understands them.
'Yes, but these arguments make men despise the laws.'
'Nay, these arguments of all others make those who adopt them obedient to the laws. Law is not what any fool can do. Yet see how these arguments make us behave rightly even towards our critics, since they teach us to claim nothing against them, in which they can surpass us. They teach us to give way in regard to our poor body, to give way in regard to property, children, parents, brothers, to give up everything, resign everything: only our judgements they reserve, and these Zeus willed should be each man's special property. How can you call this lawlessness, how can you call it stupidity? I give way to you in that
wherein you are better and stronger than I: where, on the other hand, I am the better man, it is for you to give way to me, for I have made this my concern, and you have not. You make it your concern, how to live in a palace, how slaves and freedmen are to serve you, how you are to wear conspicuous raiment, how you are to have a multitude of huntsmen, minstrels, players. Do I lay claim to any of these? But you, for your part, have you concerned yourself with judgements? Have you concerned yourself with your own rational self? Do you know what are its constituents, what is its principle of union, how it is articulated, what are its faculties and of what nature? Why are you vexed then, if another who has made these things his study has the advantage of you here?
'But these are the greatest matters of all.'
Who, I ask, prevents you from busying yourself with these and devoting your attention to these? Who has a larger equipment of books, of leisure, of masters who will do you good? Only incline your mind to these things, bestow a little time, if no more, on your own Governing Principle, consider what this possession is and whence it has come to you, this faculty which uses all the rest, which proves all the rest, selecting and rejecting. So long as you busy yourself with external things, no one will succeed with them so well as you, but this faculty of reason will be, what your own choice makes it, mouldy and neglected.