THE

DISCOURSES

OF

EPICTETUS.

BOOK I.

CHAP. I.

Of the Things which are, and of those which are not, in our own power.

§. 1. OF other Faculties, you will find no one that contemplates, or consequently approves or disapproves itself. How far does the contemplative power of Grammar extend?

As far as the judging of Language.

Of Music?

As far as judging of Melody.

Does either of them contemplate itself, then?

By no means.

VOL. I.

Thus, for instance, when you are to write to your friend, Grammar will tell you what to write: but whether you are to write to your friend at all, or no, Grammar will not tell you. Thus Music, with regard to Tunes: but whether it be proper or improper, at any particular time, to sing or play, Music will not tell you.

What will tell, then?

That which contemplates both itself and all other things.

And what is that?

The reasoning Faculty: for that alone is found to consider both itself, its Powers, its Value, and likewise all the rest. For what is it else that says, Gold is beautiful? (for the Gold itself does not speak) Evidently that Faculty, which judges of the appearances of things *. What else distinguishes Music, Grammar, the other Faculties, proves their uses, and shows their proper occasions?

Nothing but this.

§. 2. As it was fit then, this most excellent and superior Faculty alone, a right use of the appearances of things, the gods have

* See Introduction, §. 7.

placed

placed in our own power; but all other matters, not in our power. What, was it because they would not? I rather think, that if they could, they had granted us these too but they certainly could not. For, placed upon earth, and confined to such a Body, and to such Companions, how was it possible that, in these respects, we should not be hindered by things without us?

§. 3. But what says Jupiter? "O Epictetus, if it were possible, I had made this little body and property of thine free, and not liable to hindrance.

But now do not

but only a finer

mistake it is not thy own, mixture of clay *. Since, then, I could not give thee this, I have given thee a certain portion of myself: this faculty of exerting the powers of pursuit and avoid-. ance, of desire and aversion, and, in a word, the use of the appearances of things. Taking

The sacred writers also mention man as made of clay, Gen. ii. 7. Job x. 9. xxxiii. 6. Η συ λαβων γην πηλον, έπλασας wov, xxxviii. 14.

+ One would hope, from the context, that Epictetus is here speaking only of a moral, not a natural impossibility; an impossibility arising merely from the present constitution of things. See Introduction, §. 17. See likewise B. II. chap. v. §. 5. See Introduction, §. 5.

care of this point, and making what is thy own to consist in this, thou wilt never be restrained, never be hindered; thou wilt not groan, wilt not complain, wilt not flatter any one. How then! Do all these advantages seem small to thee? Heaven forbid! Let them suffice thee then, and thank the gods."

§. 4. But now, when it is in our power to take care of one thing, and to apply to one, we chuse rather to take care of many, and to incumber ourselves with many; body, property, brother, friend, child, and slave; and, by this multiplicity of incumbrances, we are burdened and weighed down. Thus, when the weather doth not happen to be fair for sailing, we sit screwing ourselves, and perpetually looking out. Which way is the wind?—North.-What have we to do with that ?-When will the West blow?-When itself,Friend, or Æolus pleases; for Jupiter has not made you dispenser of the winds, but Æolus.

§. 5. What then is to be done?

To make the best of what is in our power, and take the rest as it naturally happens.

And how is that?.

As it pleases God.

4

What,

What, then, must I be the only one to lose my head?

Why, would you have all the world, then, lose their heads for your consolation? Why are not you willing to stretch out your neck, like Lateranus *, when he was commanded by Nero to be beheaded? For, shrinking a little, after receiving a weak blow, he stretched it out again. And before this, when Epaphroditus †, the freedman of Nero, interrogated him about the conspiracy; "If I have a mind to say any thing, replied he, I will tell it to your master."

§. 6. What then should we have at hand upon such occasions? Why what else but —what is mine, and what not mine; what

* Plautius Lateranus, a Consul elect, was put to death by the command of Nero, for being privy to the conspiracy of Piso. His execution was so sudden, that he was not permitted to take leave of his wife and children; but was hurried into a place appropriated to the punishment of slaves, and there killed by the hand of the tribune Statius. He suffered in obstinate silence, and without making any reproach to Statius, who was concerned in the same plot for which he himself was punished. TACITUS, L. xv. c. 60.

+ Epaphroditus was the Master of Requests and freedman of Nero, and the master of Epictetus. He assisted Nero in killing himself; for which he was condemned to death by Domitian. SUETONIUS in vitâ Neronis, c. 49. Domit. c. 14.