When a raven happens to croak unluckily, be not overcome by appearancesφαντασίαphantasiaImpressionHow a thing appears before you have judged it. The whole discipline begins by pausing here: ‘You are but a semblance, and by no means the real thing.’, but discriminate and say, “Nothing is portended to me, either to my paltry body, or property, or reputation, or children, or wife. But to me all portents are lucky if I will. For whatsoever happens, it belongs to me to derive advantage therefrom.”
Part III of VI · Sections 18–29
Freedom Among Others
ἐλευθερία eleutheria — “freedom”
Omens, ridicule, envy, the price of favor — how to move through company and ambition without handing over your mind.
You can be unconquerable if you enter into no combat in which it is not in your own powerἐφ᾽ ἡμῖνeph' hēminUp to usThe manual’s hinge: some things depend on our choice — opinion, aim, desire, aversion — and everything else does not: body, property, reputation, office. Freedom is staked entirely on the first class. to conquer. When, therefore, you see anyone eminent in honors or power, or in high esteem on any other account, take heed not to be bewildered by appearancesφαντασίαphantasiaImpressionHow a thing appears before you have judged it. The whole discipline begins by pausing here: ‘You are but a semblance, and by no means the real thing.’ and to pronounce him happy; for if the essence of good consists in things within our own power, there will be no room for envy or emulation. But, for your part, do not desireὄρεξιςorexisDesireThe reaching-out toward a thing as good. The beginner is told to suspend it entirely: desire aimed at externals is disappointment on a schedule. to be a general, or a senator, or a consul, but to be free; and the only way to this is a disregard of things which lie not within our own power.
Remember that it is not he who gives abuse or blows, who affronts, but the view we take of these thingsφαντασίαphantasiaImpressionHow a thing appears before you have judged it. The whole discipline begins by pausing here: ‘You are but a semblance, and by no means the real thing.’ as insulting. When, therefore, anyone provokes you, be assured that it is your own opinion which provokes you. Try, therefore, in the first place, not to be bewildered by appearances. For if you once gain time and respite, you will more easily command yourself.
Let death and exile, and all other things which appear terrible, be daily before your eyes, but death chiefly; and you will never entertain an abject thought, nor too eagerly covet anything.
If you have an earnest desireὄρεξιςorexisDesireThe reaching-out toward a thing as good. The beginner is told to suspend it entirely: desire aimed at externals is disappointment on a schedule. toward philosophyφιλόσοφοςphilosophosThe philosopherNot an academic: a person in training to live by what reason concludes. ‘Never proclaim yourself a philosopher — show it by actions.’, prepare yourself from the very first to have the multitude laugh and sneer, and say, “He is returned to us a philosopher all at once”; and, “Whence this supercilious look?” Now, for your part, do not have a supercilious look indeed, but keep steadily to those things which appear best to you, as one appointed by God to this particular station. For remember that, if you are persistent, those very persons who at first ridiculed will afterwards admire you. But if you are conquered by them, you will incur a double ridicule.
If you ever happen to turn your attention to externalsτὰ ἐκτόςta ektosExternalsEverything outside the will: the body, money, reputation, office, other people’s conduct. Not evil — raw material. The mistake is looking to them for help or harm., for the pleasure of anyone, be assured that you have ruined your scheme of life. Be content, then, in everything, with being a philosopherφιλόσοφοςphilosophosThe philosopherNot an academic: a person in training to live by what reason concludes. ‘Never proclaim yourself a philosopher — show it by actions.’; and if you wish to seem so likewise to anyone, appear so to yourself, and it will suffice you.
Let not such considerations as these distress you: “I shall live in discredit and be nobody anywhere.” For if discredit be an evil, you can no more be involved in evil through another than in baseness. Is it any business of yours, then, to get power or to be admitted to an entertainment? By no means. How then, after all, is this discredit? And how it is true that you will be nobody anywhere when you ought to be somebody in those things only which are within your own powerἐφ᾽ ἡμῖνeph' hēminUp to usThe manual’s hinge: some things depend on our choice — opinion, aim, desire, aversion — and everything else does not: body, property, reputation, office. Freedom is staked entirely on the first class., in which you may be of the greatest consequence? “But my friends will be unassisted.” What do you mean by “unassisted”? They will not have money from you, nor will you make them Roman citizens. Who told you, then, that these are among the things within our own power, and not rather the affairs of others? And who can give to another the things which he himself has not? “Well, but get them, then, that we too may have a share.” If I can get them with the preservation of my own honor and fidelity and self-respect, show me the way and I will get them; but if you require me to lose my own proper good, that you may gain what is no good, consider how unreasonable and foolish you are. Besides, which would you rather have, a sum of money or a faithful and honorable friend? Rather assist me, then, to gain this character than require me to do those things by which I may lose it. Well, but my country, say you, as far as depends upon me, will be unassisted. Here, again, what assistance is this you mean? It will not have porticos nor baths of your providing? And what signifies that? Why, neither does a smith provide it with shoes, nor a shoemaker with arms. It is enough if everyone fully performs his own proper business. And were you to supply it with another faithful and honorable citizen, would not he be of use to it? Yes. Therefore neither are you yourself useless to it. “What place, then,” say you, “shall I hold in the state?” Whatever you can hold with the preservation of your fidelity and honor. But if, by desiring to be useful to that, you lose these, how can you serve your country when you have become faithless and shameless?
Is anyone preferred before you at an entertainment, or in courtesies, or in confidential intercourse? If these things are good, you ought to rejoice that he has them; and if they are evil, do not be grieved that you have them not. And remember that you cannot be permitted to rival others in externalsτὰ ἐκτόςta ektosExternalsEverything outside the will: the body, money, reputation, office, other people’s conduct. Not evil — raw material. The mistake is looking to them for help or harm. without using the same means to obtain them. For how can he who will not haunt the door of any man, will not attend him, will not praise him, have an equal share with him who does these things? You are unjust, then, and unreasonable if you are unwilling to pay the price for which these things are sold, and would have them for nothing. For how much are lettuces sold? An obulus, for instance. If another, then, paying an obulus, takes the lettuces, and you, not paying it, go without them, do not imagine that he has gained any advantage over you. For as he has the lettuces, so you have the obulus which you did not give. So, in the present case, you have not been invited to such a person’s entertainment because you have not paid him the price for which a supper is sold. It is sold for praise; it is sold for attendance. Give him, then, the value if it be for your advantage. But if you would at the same time not pay the one, and yet receive the other, you are unreasonable and foolish. Have you nothing, then, in place of the supper? Yes, indeed, you have—not to praise him whom you do not like to praise; not to bear the insolence of his lackeys.
The willπροαίρεσιςprohairesisThe willThe choosing, ruling faculty — will, moral purpose. For Epictetus it simply is the self: the one thing no tyrant, illness, or accident can compel. This translation renders it ‘the will’ and ‘the ruling faculty.’ of nature may be learned from things upon which we are all agreed. As when our neighbor’s boy has broken a cup, or the like, we are ready at once to say, “These are casualties that will happen”; be assured, then, that when your own cup is likewise broken, you ought to be affected just as when another’s cup was broken. Now apply this to greater things. Is the child or wife of another dead? There is no one who would not say, “This is an accident of mortality.” But if anyone’s own child happens to die, it is immediately, “Alas! how wretched am I!” It should be always remembered how we are affected on hearing the same thing concerning others.
As a mark is not set up for the sake of missing the aim, so neither does the nature of evil exist in the world.
If a person had delivered up your body to some passer-by, you would certainly be angry. And do you feel no shame in delivering up your own mind to any reviler, to be disconcerted and confounded?
In every affair consider what precedes and what follows, and then undertake it. Otherwise you will begin with spirit, indeed, careless of the consequences, and when these are developed, you will shamefully desist. “I would conquer at the Olympic Games.” But consider what precedes and what follows, and then, if it be for your advantage, engage in the affair. You must conform to rules, submit to a diet, refrain from dainties; exercise your body, whether you choose it or not, at a stated hour, in heat and cold; you must drink no cold water, and sometimes no wine—in a word, you must give yourself up to your trainer as to a physician. Then, in the combat, you may be thrown into a ditch, dislocate your arm, turn your ankle, swallow an abundance of dust, receive stripes [for negligence], and, after all, lose the victory. When you have reckoned up all this, if your inclination still holds, set about the combat. Otherwise, take notice, you will behave like children who sometimes play wrestlers, sometimes gladiators, sometimes blow a trumpet, and sometimes act a tragedy, when they happen to have seen and admired these shows. Thus you too will be at one time a wrestler, and another a gladiator; now a philosopherφιλόσοφοςphilosophosThe philosopherNot an academic: a person in training to live by what reason concludes. ‘Never proclaim yourself a philosopher — show it by actions.’, now an orator; but nothing in earnest. Like an ape you mimic all you see, and one thing after another is sure to please you, but is out of favor as soon as it becomes familiar. For you have never entered upon anything considerately; nor after having surveyed and tested the whole matter, but carelessly, and with a halfway zeal. Thus some, when they have seen a philosopher and heard a man speaking like Euphrates—though, indeed, who can speak like him?—have a mind to be philosophers, too. Consider first, man, what the matter is, and what your own nature is able to bear. If you would be a wrestler, consider your shoulders, your back, your thighs; for different persons are made for different things. Do you think that you can act as you do and be a philosopher, that you can eat, drink, be angry, be discontented, as you are now? You must watch, you must labor, you must get the better of certain appetites, must quit your acquaintances, be despised by your servant, be laughed at by those you meet; come off worse than others in everything—in offices, in honors, before tribunals. When you have fully considered all these things, approach, if you please—that is, if, by parting with them, you have a mind to purchase serenityἀταραξίαataraxiaTranquillityThe calm the training buys: an even flow of life undisturbed by craving or dread. In this translation, ‘tranquillity’ and ‘serenity’ — bought, the manual insists, at a price., freedomἐλευθερίαeleutheriaFreedomThe slave-born philosopher’s word for the goal. Whoever wishes for nothing that depends on others cannot be compelled — that, not status, is the free man., and tranquillity. If not, do not come hither; do not, like children, be now a philosopher, then a publican, then an orator, and then one of Caesar’s officers. These things are not consistent. You must be one man, either good or bad. You must cultivate either your own reason or else externals; apply yourself either to things within or without you—that is, be either a philosopher or one of the mob.