What then is the fruit of these opinions? It is that which ought to be the most noble and the most becoming to those who are really educated, release from perturbation, release from fear, freedom. For in these matters we must not believe the many, who say that free persons only ought to be educated, but we should rather believe the philosophers who say that the educated only are free. How is this? In this manner. Is freedom any thing else than the power of living as we choose? Nothing else. Tell me then, ye men, do you wish to live in error? We do not. No one then who lives in error is free. Do you wish to live in fear? Do you wish to live in sorrow? Do you wish to live in perturbation? By no means. No one then who is in a state of fear or sorrow or perturbation is free; but whoever is delivered from sorrows and fears and perturbations, he is at the same time also delivered from servitude. How then can we continue to believe you, most dear legislators, when you say, We only allow free persons to be educated? For philosophers say we allow none to be free except the educated; that is, God does not allow it. When then a man has turned round before the praetor his own slave, has he done nothing? He has done something. What? He has turned round his own slave before the praetor. Has he done nothing more? Yes: he is also bound to pay for him the tax called the twentieth. Well then, is not the man who has gone through this ceremony become free? No more than he is become free from perturbations. Have you who are able to turn round (free) others no master? is not money your master, or a girl or a boy, or some tyrant, or some friend of the tyrant? why do you tremble then when you are going off to any trial (danger) of this kind? It is for this reason that I often say, study and hold in readiness these principles by which you may determine what those things are with reference to which you ought to have confidence (courage), and those things with reference to which you ought to be cautious: courageous in that which does not depend on your will; cautious in that which does depend on it.
Well have I not read to you, and do you not know what I was doing? In what? In my little dissertations. — Show me how you are with respect to desire and aver- sion (ἔκκλισιν); and show me if you do not fail in getting what you wish, and if you do not fall into the things which you would avoid: but as to these long and labored sentences you will take them and blot them out.
What then did not Socrates write? And who wrote so much? — But how? As he could not always have at hand one to argue against his principles or to be argued against in turn, he used to argue with and examine himself, and he was always treating at least some one subject in a practical way. These are the things which a philosopher writes. But little dissertations and that method, which I speak of, he leaves to others, to the stupid, or to those happy men who being free from perturbations have leisure, or to such as are too foolish to reckon con. sequences.
And will you now, when the opportunity invites, go and display those things which you possess, and recite them, and make an idle show, and say, See how I make dialogues? Do not so, my man; but rather say; See how I am not disappointed of that which I desire: See how I do not fall into that which I would avoid. Set death before me, and you will see. Set before me pain, prison, disgrace and condemnation. This is the proper display of a young man who is come out of the schools. But leave the rest to others, and let no one ever hear you say a word about these things; and if any man commends you for them, do not allow it; but think that you are nobody and know nothing. Only show that you know this, how never to be disappointed in your desire and how never to fall into that which you would avoid. Let others labour at forensic causes, problems and syllogisms: do you labour at thinking about death, chains, the rack, exile; and do all this with confidence and reliance on him who has called you to these sufferings, who has judged you worthy of the place in which being stationed you will show what things the rational governing power can do when it takes its stand against the forces which are not within the power of our will. And thus this paradox will no longer appear either impossible or a paradox, that a man ought to be at the same time cautious and courageous: courageous towards the things which do not depend on the will, and cautious in things which are within the power of the will.
Of tranquillity (freedom from perturbation).
CONSIDER, you who are going into court, what you wish to maintain and what you wish to succeed in. For if you wish to maintain a will conformable to nature, you have every security, every facility, you have no troubles. For if you wish to maintain what is in your own power and is naturally free, and if you are content with these, what else do you care for? For who is the master of such things? Who can take them away? If you choose to be modest and faithful, who shall not allow you to be so? If you choose not to be restrained or compelled, who shall compel you to desire what you think that you ought not to desire? who shall compel you to avoid what you do not think fit to avoid? But what do you say? The judge will determine against you something that appears formidable; but that you should also suffer in trying to avoid it, how can he do that? When then the pursuit of objects and the avoiding of them are in your power, what else do you care for? Let this be your preface, this your narrative, this your confirmation, this your victory, this your peroration, this your applause (or the approbation which you will receive).
Therefore Socrates said to one who was reminding him to prepare for his trial, Do you not think then that I have been preparing for it all my life? By what kind of preparation? I have maintained that which was in my own power. How then? I have never done anything unjust either in my private or in my public life.
But if you wish to maintain externals also, your poor body, your little property and your little estimation, I advise you to make from this moment all possible preparation, and then consider both the nature of your judge and your adversary. If it is necessary to embrace his knees, embrace his knees; if to weep, weep; if to groan, groan. For when you have subjected to externals what is your own, then be a slave and do not resist, and do not sometimes choose to be a slave, and sometimes not choose, but with all your mind be one or the other, either free or a slave, either instructed or uninstructed, either a well bred cock or a mean one, either endure to be beaten until you die or yield at once; and let it not happen to you to receive many stripes and then to yield. But if these things are base, determine immediately. Where is the nature of evil and good? It is where truth is: where truth is and where nature is, there is caution: where truth is, there is courage where nature is.
For what do you think? do you think that, if Socrates had wished to preserve externals, he would have come forward and said: Anytus and Melitus can certainly kill me, but to harm me they are not able? Was he so foolish as not to see that this way leads not to the preservation of life and fortune, but to another end? What is the reason then that he takes no account of his adversaries, and even irritates them? Just in the same way my friend Heraclitus, who had a little suit in Rhodes about a bit of land, and had proved to the judges (δικασταῖς) that his case was just, said when he had come to the peroration of his speech, I will neither intreat you nor do I care what judgment you will give, and it is you father than I who are on your trial. And thus he ended the business. What need was there of this? Only do not intreat; but do not also say, ‘I do not intreat;’ unless there is a fit occasion to irritate purposely the judges, as was the case with Socrates. And you, if you are preparing such a peroration, why do you wait, why do you obey the order to submit to trial? For if you wish to be crucified, wait and the cross will come: but if you choose to submit and to plead your cause as well as you can, you must do what is consistent with this object, provided you maintain what is your own (your proper character).
For this reason also it is ridiculous to say, Suggest something to me (tell me what to do). What should I suggest to you? Well, form my mind so as to accommodate itself to any event. Why that is just the same as if a man who is ignorant of letters should say, Tell me what to write when any name is proposed to me. For if I should tell him to write Dion, and then another should come and propose to him not the name of Di
on but that of Theon, what will be done? what will he write? But if you have practised writing, you are also prepared to write (or to do) any thing that is required. If you are not, what can I now suggest? For if circumstances require something else, what will you say, or what will you do? Remember then this general precept and you will need no suggestion. But if you gape after externals, you must of necessity ramble up and down in obedience to the will of your master. And who is the master? He who has the power over the things which you seek to gain or try to avoid.
To those who recommend persons to philosophers.
DIOGENES said well to one who asked from him letters of recommendation, “That you are a man, he said, he will know as soon as he sees you; and he will know whether you are good or bad, if he is by experience skilful to distinguish the good and the bad; but if he is without experience, he will never know, if I write to him ten thousand times.” For it is just the same as if a drachma (a piece of silver money) asked to be recommended to a person to be tested. If he is skilful in testing silver, he will know what you are, for you (the drachma) will recommend yourself. We ought then in life also to have some skill as in the case of silver coin that a man may be able to say like the judge of silver, Bring me any drachma and I will test it. But in the case of syllogisms, I would say, Bring any man that you please, and I will distinguish for you the man who knows how to resolve syllogisms and the man who does not. Why? Because I know how to resolve syllogisms. I have the power, which a man must have who is able to discover those who have the power of resolving syllogisms. But in life how do I act? At one time I call a thing good, and at another time bad. What is the reason? The contrary to that which is in the case of syllogisms, ignorance and inexperience.
Against a person who had once been detected in adultery.
As Epictetus was saying that man is formed for fidelity, and that he who subverts fidelity subverts the peculiar characteristic of men, there entered one of those who are considered to be men of letters, who had once been detected in adultery in the city. Then Epictetus continued, But if we lay aside this fidelity for which we are formed and make designs against our neighbour’s wife, what are we doing? What else but destroying and overthrowing? Whom, the man of fidelity, the man of modesty, the man of sanctity. Is this all? And are we not overthrowing neighbourhood, and friendship, and the community; and in what place are we putting ourselves? How shall I consider you, man? As a neighbour, as a friend? What kind of one? As a citizen? Wherein shall I trust you? So if you were an utensil so worthless that a man could not use you, you would be pitched out on the dung heaps, and no man would pick you up. But if being a man you are unable to fill any place which befits a man, what shall we do with you? For suppose that you cannot hold the place of a friend, can you hold the place of a slave? And who will trust you? Are you not then content that you also should be pitched somewhere on a dung heap, as a useless utensil, and a bit of dung? Then will you say, no man cares for me, a man of letters? They do not, because you are bad and useless. It is just as if the wasps complained because no man cares for them, but all fly from them, and if a man can, he strikes them and knocks them down. You have such a sting that you throw into trouble and pain any man that you wound with it. What would you have us do with you? You have no place where you can be put.
What then, are not women common by nature? So I say also; for a little pig is common to all the invited guests, but when the portions have been distributed, go, if you think it right, and snatch up the portion of him who reclines next to you, or slily steal it, or place your hand down by it and lay hold of it, and if you can not tear away a bit of the meat, grease your fingers and lick them. A fine companion over cups, and Socratic guest indeed Well, is not the theatre common to the citizens? When then they have taken their seats, come, if you think proper, and eject one of them. In this way women also are common by nature. When then the legislator, like the master of a feast, has distributed them, will you not also look for your own portion and not filch and handle what belongs to another. But I am a man of letters and understand Archedemus. — Understand Archedemus then, and be an adulterer, and faithless, and instead of a man, be a wolf or an ape: for what is the difference?
How magnanimity is consistent with care.
THINGS themselves (materials) are indifferent; but the use of them is not indifferent. How then shall a man preserve firmness and tranquillity, and at the same time be careful and neither rash nor negligent? If he imitates those who play at dice. The counters are indifferent; the dice are indifferent. How do I know what the cast will be? But to use carefully and dexterously the cast of the dice, this is my business. Thus then in life also the chief business is this: distinguish and separate things, and say, Externals are not in my power: will is in my power. Where shall I seek the good and the bad? Within, in the things which are my own. But in what does not belong to you call nothing either good or bad, or profit or damage or any thing of the kind.
What then? Should we use such things carelessly? In no way: for this on the other hand is bad for the faculty of the will, and consequently against nature; but we should act carefully because the use is not indifferent, and we should also act with firmness and freedom from perturbations because the material is indifferent. For where the material is not indifferent, there no man can hinder me nor compel me. Where I can be hindered and compelled, the obtaining of those things is not in my power, nor is it good or bad; but the use is either bad or good, and the use is in my power. But it is difficult to mingle and to bring together these two things, the carefulness of him who is affected by the matter (or things about him) and the firmness of him who has no regard for it; but it is not impossible: and if it is, happiness is impossible. But we should act as we do in the case of a voyage. What can I do? I can choose the master of the ship, the sailors, the day, the opportunity. Then comes a storm. What more have I to care for? for my part is done. The business belongs to another, the master. — But the ship is sinking — what then have I to do? I do the only thing that I can, not to be drowned fill of fear, nor screaming nor blaming God, but knowing that what has been produced must also perish: for I am not an immortal being, but a man, a part of the whole, as an hour is a part of the day; I must be present like the hour, and past like the hour. What difference then does it make to me, how I pass away, whether by being suffocated or by a fever, for I must pass through some such means?
This is just what you will see those doing who play at ball skilfully. No one cares about the ball as being good or bad, but about throwing and catching it. In this therefore is the skill, in this the art, the quickness, the judgment, so that even if I spread out my lap I may not be able to catch it, and another, if I throw, may catch the ball. But if with perturbation and fear we receive or throw the ball, what kind of play is it then, and wherein shall a man be steady, and how shall a man see the order in the game? But one will say, Throw; or Do not throw; and another will say, You have thrown once. This is quarrelling, not play.
Socrates then knew how to play at ball. How? By using pleasantry in the court where he was tried. Tell me, he says, Anytus, how do you say that I do not believe in God. The Daemons (δαίμονες), who are they, think you? Are they not sons of Gods, or compounded of gods and men? When Anytus admitted this, Socrates said, Who then, think you, can believe that there are mules (half asses), but not asses; and this he said as if he were playing at ball. And what was the ball in that case? Life, chains, banishment, a draught of poison, separation from wife and leaving children orphans. These were the things with which he was playing; but still he did play and threw the ball skilfully. So we should do: we must employ all the care of the players, but show the same indifference about the ball. For we ought by all means to apply our art to some external material, not as valuing the material, but, whatever it may be, showing our art in it. Thus too the weaver does not make wool, but exercises his art upon such as he receives. Another gives you food and property and is able to take them away and your poor body also. When then you
have received the material, work on it. If then you come out (of the trial) without having suffered any thing, all who meet you will congratulate you on your escape; but he who knows how to look at such things, if he shall see that you have behaved properly in the matter, will commend you and be pleased with you; and if he shall find that you owe your escape to any want of proper behaviour, he will do the contrary. For where rejoicing is reasonable, there also is congratulation reasonable.
How then is it said that some external things are according to nature and others contrary to nature? It is said as it might be said if we were separated from union (or society). for to the foot I shall say that it is according to nature for it to be clean; but if you take it as a foot and as a thing not detached (independent), it will befit it both to step into the mud and tread on thorns, and sometimes to be cut off for the good of the whole body; otherwise it is no longer a foot. We should think in some such way about ourselves alsc. What are you? A man. If you consider yourself as detached from other men, it is according to nature to live to old age, to be rich, to be healthy. But if you consider yourself as a man and a part of a certain whole, it is for the sake of that whole that at one time you should be sick, at another time take a voyage and run into danger, and at another time be in want, and in some cases die prematurely. Why then are you troubled? Do you not know, that as a foot is no longer a foot if it is detached from the body, so you are no longer a man if you are separated from other men. For what is a man? A part of a state, of that first which consists of Gods and of men; then of that which is called next to it, which is a small image of the universal state. What then must I be brought to trial; must another have a fever, another sail on the sea, another die, and another be condemned? Yes, for it is impossible in such a body, in such a universe of things, among so many living together, that such things should not happen, some to one and others to others. It is your duty then since you are come here, to say what you ought, to arrange these things as it is fit. Then some one says, “I shall charge you with doing me wrong.” Much good may it do you: I have done my part; but whether you also have done yours, you must look to that; for there is some danger of this too, that it may escape your notice.