Discourses by Epictetus (good books to read for beginners txt) 📕

it his will that I die, is it his will that I be put to the rack? It is my will then to die, it is my will then to be put to the rack. Who then is still able to hinder me contrary to my own judgment, or to compel me? No more than he can hinder or compel Zeus.

Thus the more cautious of travellers also act. A traveller has heard that the road is infested by robbers; he does not venture to enter on it alone, but he waits for the companionship on the road either of an ambassador, or of a quaestor, or of a proconsul, and when he has attached himself to such persons he goes along the road safely. So in the world644 the wise man acts. There are many companies of robbers, tyrants, storms, difficulties, losses of that which is dearest. Where is there any place of refuge? how shall he pass along without being attacked by robbers? what company shall he wait for that he may pass along in safety? to whom shall he attach himself? To what person generally? to the rich man, to the man of consular rank? and what is the use of that to me? Such a man is stripped himself, groans and laments. But what if the fellow companion himself turns against me and becomes my robber, what shall I do? I will be a friend of Caesar: when I am Caesar’s companion no man will wrong me. In the first place, that I may become illustrious, what things must I endure and suffer? how often and by how many must I be robbed? Then, if I become Caesar’s friend, he also is mortal. And if Caesar from any circumstance becomes my enemy, where is it best for me to retire? Into a desert? Well, does fever not come there? What shall be done then? Is it not possible to find a safe fellow traveller, a faithful one, strong, secure against all surprises? Thus he considers and perceives that if he attaches himself to God, he will make his journey in safety.

How do you understand “attaching yourself to God?” In this sense: that whatever God wills, a man also shall will; and what God does not will, a man also shall not will. How then shall this be done? In what other way than by examining the movements (ὁρμάς, the acts) of God645 and his administration? What has he given to me as my own and in my own power? what has he reserved to himself? He has given to me the things which are in the power of the will (τὰ προαιρετικὰ): he has put them in my power free from impediment and hindrance. How was he able to make the earthy body free from hindrance? [He could not], and accordingly he has subjected to the revolution of the whole (τῇ τῶν ὅλων περιόδῳ)646 possessions, household things, house, children, wife. Why then do I fight against God? why do I will what does not depend on the will? why do I will to have absolutely what is not granted to me? But how ought I to will to have things? In the way in which they are given and as long as they are given. But he who has given takes away.647 Why then do I resist? I do not say that I shall be a fool if I use force to one who is stronger, but I shall first be unjust. For whence had I things when I came into the world?⁠—My father gave them to me.⁠—And who gave them to him? and who made the sun? and who made the fruits of the earth? and who the seasons? and who made the connection of men with one another and their fellowship?

Then after receiving everything from another and even yourself, are you angry and do you blame the giver if he takes anything from you? Who are you, and for what purpose did you come into the world? Did not he (God) introduce you here, did he not show you the light, did he not give you fellow workers, and perceptions and reason? and as whom did he introduce you here? did he not introduce you as subject to death, and as one to live on the earth with a little flesh, and to observe his administration, and to join with him in the spectacle and the festival for a short time? Will you not then, as long as you have been permitted, after seeing the spectacle and the solemnity, when he leads you out, go with adoration of him and thanks for what you have heard and seen?⁠—“No; but I would still enjoy the feast.”⁠—The initiated too would wish to be longer in the initiation:648 and perhaps also those at Olympia to see other athletes; but the solemnity is ended: go away like a grateful and modest man; make room for others: others also must be born, as you were, and being born they must have a place, and houses and necessary things. And if the first do not retire, what remains? Why are you insatiable? Why are you not content? why do you contract the world?⁠—“Yes, but I would have my little children with me and my wife.”⁠—What, are they yours? do they not belong to the giver, and to him who made you? then will you not give up what belongs to others? will you not give way to him who is superior?⁠—“Why then did he introduce me into the world on these conditions?”⁠—And if the conditions do not suit you, depart.649 He has no need of a spectator who is not satisfied. He wants those who join in the festival, those who take part in the chorus, that they may rather applaud, admire, and celebrate with hymns the