Asked how a man should best grieve his enemy, Epictetus replied, "By setting himself to live the n.o.blest life himself."

CXLIV

I am free, I am a friend of G.o.d, ready to render Him willing obedience.

Of all else I may set store by nothing--neither by mine own body, nor possessions, nor office, nor good report, nor, in a word, aught else beside. For it is not His Will, that I should so set store by these things. Had it been His pleasure, He would have placed my Good therein.

But now He hath not done so: therefore I cannot transgress one jot of His commands. In everything hold fast to that which is thy Good--but to all else (as far as is given thee) within the measure of Reason only, contented with this alone. Else thou wilt meet with failure, ill success, let and hindrance. These are the Laws ordained of G.o.d--these are His Edicts; these a man should expound and interpret; to these submit himself, not to the laws of Masurius and Ca.s.sius.

CXLV

Remember that not the love of power and wealth sets us under the heel of others, but even the love of tranquillity, of leisure, of change of scene--of learning in general, it matters not what the outward thing may be--to set store by it is to place thyself in subjection to another.

Where is the difference then between desiring to be a Senator, and desiring not to be one: between thirsting for office and thirsting to be quit of it? Where is the difference between crying, Woe is me, I know not what to do, bound hand and foot as I am to my books so that I cannot stir! and crying, Woe is me, I have not time to read! As though a book were not as much an outward thing and independent of the will, as office and power and the receptions of the great.

Or what reason hast thou (tell me) for desiring to read? For if thou aim at nothing beyond the mere delight of it, or gaining some sc.r.a.p of knowledge, thou art but a poor, spiritless knave. But if thou desirest to study to its proper end, what else is this than a life that flows on tranquil and serene? And if thy reading secures thee not serenity, what profits it?--"Nay, but it doth secure it," quoth he, "and that is why I repine at being deprived of it."--And what serenity is this that lies at the mercy of every pa.s.ser-by? I say not at the mercy of the Emperor or Emperor's favorite, but such as trembles at a raven's croak and piper's din, a fever's touch or a thousand things of like sort! Whereas the life serene has no more certain mark than this, that it ever moves with constant unimpeded flow.

CXLVI

If thou hast put malice and evil speaking from thee, altogether, or in some degree: if thou hast put away from thee rashness, foulness of tongue, intemperance, sluggishness: if thou art not moved by what once moved thee, or in like manner as thou once wert moved--then thou mayest celebrate a daily festival, to-day because thou hast done well in this manner, to-morrow in that. How much greater cause is here for offering sacrifice, than if a man should become Consul or Prefect?

CXLVII

These things hast thou from thyself and from the G.o.ds: only remember who it is that giveth them--to whom and for what purpose they were given.

Feeding thy soul on thoughts like these, dost thou debate in what place happiness awaits thee? in what place thou shalt do G.o.d's pleasure?

Are not the G.o.ds nigh unto all places alike; see they not alike what everywhere comes to pa.s.s?

CXLVIII

To each man G.o.d hath granted this inward freedom. These are the principles that in a house create love, in a city concord, among nations peace, teaching a man grat.i.tude towards G.o.d and cheerful confidence, wherever he may be, in dealing with outward things that he knows are neither his nor worth striving after.

CXLIX

If you seek Truth, you will not seek to gain a victory by every possible means; and when you have found Truth, you need not fear being defeated.

CL

What foolish talk is this? how can I any longer lay claim to right principles, if I am not content with being what I am, but am all aflutter about what I am supposed to be?

CLI

G.o.d hath made all things in the world, nay, the world itself, free from hindrance and perfect, and its parts for the use of the whole. Not other creature is capable of comprehending His administration thereof; but the reasonable being Man possesses faculties for the consideration of all these things--not only that he is himself a part, but what part he is, and how it is meet that the parts should give place to the whole. Nor is this all. Being naturally const.i.tuted n.o.ble, magnanimous, and free, he sees that the things which surround him are of two kinds. Some are free from hindrance and in the power of the will. Other are subject to hindrance, and depend on the will of other men. If then he place his own good, his own best interest, only in that which is free from hindrance and in his power, he will be free, tranquil, happy, unharmed, n.o.ble-hearted, and pious; giving thanks to all things unto G.o.d, finding fault with nothing that comes to pa.s.s, laying no charge against anything. Whereas if he place his good in outward things, depending not on the will, he must perforce be subject to hindrance and restraint, the slave of those that have power over the things he desires and fears; he must perforce be impious, as deeming himself injured at the hands of G.o.d; he must be unjust, as ever p.r.o.ne to claim more than his due; he must perforce be of a mean and abject spirit.

CLII

Whom then shall I fear? the lords of the Bedchamber, lest they should shut me out? If they find me desirous of entering in, let them shut me out, if they will.

"Then why comest thou to the door?"

Because I think it meet and right, so long as the Play lasts, to take part therein.

"In what sense art thou then shut out?"

Because, unless I am admitted, it is not my will to enter: on the contrary, my will is simply that which comes to pa.s.s. For I esteem what G.o.d wills better than what I will. To Him will I cleave as His minister and attendant; having the same movements, the same desires, in a word the same Will as He. There is no such thing as being shut out for me, but only for them that would force their way in.

CLIII

But what says Socrates?--"One man finds pleasure in improving his land, another his horses. My pleasure lies in seeing that I myself grow better day by day."

CLIV

The dress is suited to the craft; the craftsman takes his name from the craft, not from the dress. For this reason Euphrates was right in saying, "I long endeavoured to conceal my following the philosophic life; and this profited me much. In the first place, I knew that what I did aright, I did not for the sake of lookers-on, but for my own. I ate aright--unto myself; I kept the even tenor of my walk, my glance composed and serene--all unto myself and unto G.o.d. Then as I fought alone, I was alone in peril. If I did anything amiss or shameful, the cause of Philosophy was not in me endangered; nor did I wrong the mult.i.tude by transgressing as a professed philosopher. Wherefore those that knew not my purpose marvelled how it came about, that whilst all my life and conversation was pa.s.sed with philosophers without exception, I was yet none myself. And what harm that the philosopher should be known by his acts, instead of mere outward signs and symbols?"

CLV

First study to conceal what thou art; seek wisdom a little while unto thyself. Thus grows the fruit; first, the seed must be buried in the earth for a little s.p.a.ce; there it must be hid and slowly grow, that it may reach maturity. But if it produce the ear before the jointed stalk, it is imperfect--a thing from the garden of Adonis. Such a sorry growth art thou; thou hast blossomed too soon: the winter cold will wither thee away!