Quotes by Epictetus

While he permits you to possess it, hold it as something not your own, as do travelers at an inn. XII If you would improve, lay aside such reasonings as these: “If I neglect my affairs, I shall not have a maintenance; if I do not punish my servant, he will be good for nothing.” For it were better to die of hunger, exempt from grief and fear, than to live in affluence with perturbation; and it is better that your servant should be bad than you unhappy. Begin therefore with little things. Is a little oil spilled or a little wine stolen? Say to yourself, “This is the price paid for peace and tranquillity; and nothing is to be had for nothing.” And when you call your servant, consider that it is possible he may not come at your call; or, if he does, that he may not do what you wish. But it is not at all desirable for him, and very undesirable for you, that it should be in his power to cause you any disturbance. XIII If you would improve, be content to be thought foolish and dull with regard to externals. Do not desire to be thought to know anything; and though you should appear to others to be somebody, distrust yourself. For be assured, it is not easy at once to keep your will in harmony with nature and to secure externals; but while you are absorbed in the one, you must of necessity neglect the other. XIV If you wish your children and your wife and your friends to live forever, you are foolish, for you wish things to be in your power which are not so, and what belongs to others to be your own. So likewise, if you wish your servant to be without fault, you are foolish, for you wish vice not to be vice but something else. But if you wish not to be disappointed in your desires, that is in your own power. Exercise, therefore, what is in your power. A man’s master is he who is able to confer or remove whatever that man seeks or shuns. Whoever then would be free, let him wish nothing, let him decline nothing, which depends on others; else he must necessarily be a slave.

IV Crows pick out the eyes of the dead, when the dead have no longer need of them; but flatterers mar the soul of the living, and _her_ eyes they blind. V Keep neither a blunt knife nor an ill-disciplined looseness of tongue. VI Nature hath given men one tongue but two ears, that we may hear from others twice as much as we speak. VII Do not give sentence in another tribunal till you have been yourself judged in the tribunal of Justice. VIII If is shameful for a Judge to be judged by others. IX Give me by all means the shorter and nobler life, instead of one that is longer but of less account! X Freedom is the name of virtue: Slavery, of vice. . . . None is a slave whose acts are free. XI Of pleasures, those which occur most rarely give the most delight. XII Exceed due measure, and the most delightful things become the least delightful. XIII The anger of an ape—the threat of a flatterer:—these deserve equal regard. XIV Chastise thy passions that they avenge not themselves upon thee. XV No man is free who is not master of himself. XVI A ship should not ride on a single anchor, nor life on a single hope. XVII Fortify thyself with contentment: that is an impregnable stronghold. XVIII No man who is a lover of money, of pleasure, of glory, is likewise a lover of Men; but only he that is a lover of whatsoever things are fair and good. XIX Think of God more often than thou breathest. XX Choose the life that is noblest, for custom can make it sweet to thee. XXI Let thy speech of God be renewed day by day, aye, rather than thy meat and drink. XXII Even as the Sun doth not wait for prayers and incantations to rise, but shines forth and is welcomed by all: so thou also wait not for clapping of hands and shouts and praise to do thy duty; nay, do good of thine own accord, and thou wilt be loved like the Sun. XXIII Let no man think that he is loved by any who loveth none. XXIV If thou rememberest that God standeth by to behold and visit all that thou doest; whether in the body or in the soul, thou surely wilt not err in any prayer or deed; and thou shalt have God to dwell with thee.

As on a voyage when the vessel has reached a port, if you go out to get water it is an amusement by the way to pick up a shellfish or some bulb, but your thoughts ought to be directed to the ship, and you ought to be constantly watching if the captain should call, and then you must throw away all those things, that you may not be bound and pitched into the ship like sheep. So in life also, if there be given to you instead of a little bulb and a shell a wife and child, there will be nothing to prevent (you from taking them). But if the captain should call, run to the ship and leave all those things without regard to them. But if you are old, do not even go far from the ship, lest when you are called you make default. VIII. Seek not that the things which happen should happen as you wish; but wish the things which happen to be as they are, and you will have a tranquil flow of life. IX. Disease is an impediment to the body, but not to the will, unless the will itself chooses. Lameness is an impediment to the leg, but not to the will. And add this reflection on the occasion of everything that happens; for you will find it an impediment to something else, but not to yourself. X. On the occasion of every accident (event) that befalls you, remember to turn to yourself and inquire what power you have for turning it to use. If you see a fair man or a fair woman, you will find that the power to resist is temperance (continence). If labor (pain) be presented to you, you will find that it is endurance. If it be abusive words, you will find it to be patience. And if you have been thus formed to the (proper) habit, the appearances will not carry you along with them. XI. Never say about anything, I have lost it, but say I have restored it. Is your child dead? It has been restored. Is your wife dead? She has been restored. Has your estate been taken from you? Has not then this also been restored? But he who has taken it from me is a bad man. But what is it to you, by whose hands the giver demanded it back? So long as he may allow you, take care of it as a thing which belongs to another, as travellers do with their inn. XII. If you intend to improve, throw away such thoughts as these: if I neglect my affairs, I shall not have the means of living: unless I chastise my slave, he will be bad.

IV Crows pick out the eyes of the dead, when the dead have no longer need of them; but flatterers mar the soul of the living, and _her_ eyes they blind. V Keep neither a blunt knife nor an ill-disciplined looseness of tongue. VI Nature hath given men one tongue but two ears, that we may hear from others twice as much as we speak. VII Do not give sentence in another tribunal till you have been yourself judged in the tribunal of Justice. VIII If is shameful for a Judge to be judged by others. IX Give me by all means the shorter and nobler life, instead of one that is longer but of less account! X Freedom is the name of virtue: Slavery, of vice. . . . None is a slave whose acts are free. XI Of pleasures, those which occur most rarely give the most delight. XII Exceed due measure, and the most delightful things become the least delightful. XIII The anger of an ape—the threat of a flatterer:—these deserve equal regard. XIV Chastise thy passions that they avenge not themselves upon thee. XV No man is free who is not master of himself. XVI A ship should not ride on a single anchor, nor life on a single hope. XVII Fortify thyself with contentment: that is an impregnable stronghold. XVIII No man who is a lover of money, of pleasure, of glory, is likewise a lover of Men; but only he that is a lover of whatsoever things are fair and good. XIX Think of God more often than thou breathest. XX Choose the life that is noblest, for custom can make it sweet to thee. XXI Let thy speech of God be renewed day by day, aye, rather than thy meat and drink. XXII Even as the Sun doth not wait for prayers and incantations to rise, but shines forth and is welcomed by all: so thou also wait not for clapping of hands and shouts and praise to do thy duty; nay, do good of thine own accord, and thou wilt be loved like the Sun. XXIII Let no man think that he is loved by any who loveth none. XXIV If thou rememberest that God standeth by to behold and visit all that thou doest; whether in the body or in the soul, thou surely wilt not err in any prayer or deed; and thou shalt have God to dwell with thee.

If you are able, then, by your own conversation, bring over that of your company to proper subjects; but if you happen to find yourself among strangers, be silent. Let not your laughter be loud, frequent, or abundant. Avoid taking oaths, if possible, altogether; at any rate, so far as you are able. Avoid public and vulgar entertainments; but if ever an occasion calls you to them, keep your attention upon the stretch, that you may not imperceptibly slide into vulgarity. For be assured that if a person be ever so pure himself, yet, if his companion be corrupted, he who converses with him will be corrupted likewise. Provide things relating to the body no further than absolute need requires, as meat, drink, clothing, house, retinue. But cut off everything that looks toward show and luxury. Before marriage guard yourself with all your ability from unlawful intercourse with women; yet be not uncharitable or severe to those who are led into this, nor boast frequently that you yourself do otherwise. If anyone tells you that a certain person speaks ill of you, do not make excuses about what is said of you, but answer: “He was ignorant of my other faults, else he would not have mentioned these alone.” It is not necessary for you to appear often at public spectacles; but if ever there is a proper occasion for you to be there, do not appear more solicitous for any other than for yourself—that is, wish things to be only just as they are, and only the best man to win; for thus nothing will go against you. But abstain entirely from acclamations and derision and violent emotions. And when you come away, do not discourse a great deal on what has passed and what contributes nothing to your own amendment. For it would appear by such discourse that you were dazzled by the show. Be not prompt or ready to attend private recitations; but if you do attend, preserve your gravity and dignity, and yet avoid making yourself disagreeable. When you are going to confer with anyone, and especially with one who seems your superior, represent to yourself how Socrates or Zeno[6] would behave in such a case, and you will not be at a loss to meet properly whatever may occur. When you are going before anyone in power, fancy to yourself that you may not find him at home, that you may be shut out, that the doors may not be opened to you, that he may not notice you.

Wherefore in whatsoever place he was, there is was given him to live happily. CXXV Know you not that the thing is a warfare? one man’s duty is to mount guard, another must go out to reconnoitre, a third to battle; all cannot be in one place, nor would it even be expedient. But you, instead of executing you Commander’s orders, complain if aught harsher than usual is enjoined; not understanding to what condition you are bringing the army, so far as in you lies. If all were to follow your example, none would dig a trench, none would cast a rampart around the camp, none would keep watch, or expose himself to danger; but all turn out useless for the service of war. . . . Thus it is here also. Every life is a warfare, and that long and various. You must fulfil a soldier’s duty, and obey each order at your commander’s nod: aye, if it be possible, divine what he would have done; for between that Command and this, there is no comparison, either in might or in excellence. CXXVI Have you again forgotten? Know you not that a good man does nothing for appearance’ sake, but for the sake of having done right? . . . “Is there no reward then?” Reward! do you seek any greater reward for a good man than doing what is right and just? Yet at the Great Games you look for nothing else; there the victor’s crown you deem enough. Seems it to you so small a thing and worthless, to be a good man, and happy therein? CXXVII It befits thee not to be unhappy by reason of any, but rather to be happy by reason of all men, and especially by reason of God, who formed us to this end. CXXVIII What, did Diogenes love no man, he that was so gentle, so true a friend to men as cheerfully to endure such bodily hardships for the common weal of all mankind? But how loved he them? As behoved a minister of the Supreme God, alike caring for men and subject unto God. CXXIX I am by Nature made for my own good; not for my own evil. CXXX Remind thyself that he whom thou lovest is mortal—that what thou lovest is not thine own; it is given thee for the present, not irrevocably nor for ever, but even as a fig or a bunch of grapes at the appointed season of the year.

” “And these things the best you possess, or have you anything more precious?” “What can you mean?” “I mean that which employs these; which weights all things; which takes counsel and resolve.” “Oh, you mean the soul.” “You take me rightly; I do mean the soul. By Heaven, I hold that far more precious than all else I possess. Can you show me then what care you bestow on a soul? For it can scarcely be thought that a man of your wisdom and consideration in the city would suffer your most precious possession to go to ruin through carelessness and neglect.” “Certainly not.” “Well, do you take care of it yourself? Did any one teach you the right method, or did you discover it yourself?” Now here comes in the danger: first, that the great man may answer, “Why, what is that to you, my good fellow? are you my master?” And then, if you persist in troubling him, may raise his hand to strike you. It is a practice of which I was myself a warm admirer until such experiences as these befell me. LXV When a youth was giving himself airs in the Theatre and saying, “I am wise, for I have conversed with many wise men,” Epictetus replied, “I too have conversed with many rich men, yet I am not rich!” LXVI We see that a carpenter becomes a carpenter by learning certain things: that a pilot, by learning certain things, becomes a pilot. Possibly also in the present case the mere desire to be wise and good is not enough. It is necessary to learn certain things. This is then the object of our search. The Philosophers would have us first learn that there is a God, and that His Providence directs the Universe; further, that to hide from Him not only one’s acts but even one’s thoughts and intentions is impossible; secondly, what the nature of God is. Whatever that nature is discovered to be, the man who would please and obey Him must strive with all his might to be made like unto him. If the Divine is faithful, he also must be faithful; if free, he also must be free; if beneficent, he also must be beneficent; if magnanimous, he also must be magnanimous. Thus as an imitator of God must he follow Him in every deed and word. LXVII If I show you, that you lack just what is most important and necessary to happiness, that hitherto your attention has been bestowed on everything rather than that which claims it most; and, to crown all, that you know neither what God nor Man is—neither what Good or Evil is: why, that you are ignorant of everything else, perhaps you may bear to be told; but to hear that you know nothing of yourself, how could you submit to that?

If, therefore, you stop at this, you will keep the measure; but if you move beyond it, you must necessarily be carried forward, as down a precipice; as in the case of a shoe, if you go beyond its fitness to the foot, it comes first to be gilded, then purple, and then studded with jewels. For to that which once exceeds the fit measure there is no bound. XL Women from fourteen years old are flattered by men with the title of mistresses. Therefore, perceiving that they are regarded only as qualified to give men pleasure, they begin to adorn themselves, and in that to place all their hopes. It is worth while, therefore, to try that they may perceive themselves honored only so far as they appear beautiful in their demeanor and modestly virtuous. XLI It is a mark of want of intellect to spend much time in things relating to the body, as to be immoderate in exercises, in eating and drinking, and in the discharge of other animal functions. These things should be done incidentally and our main strength be applied to our reason. XLII When any person does ill by you, or speaks ill of you, remember that he acts or speaks from an impression that it is right for him to do so. Now it is not possible that he should follow what appears right to you, but only what appears so to himself. Therefore, if he judges from false appearances, he is the person hurt, since he, too, is the person deceived. For if anyone takes a true proposition to be false, the proposition is not hurt, but only the man is deceived. Setting out, then, from these principles, you will meekly bear with a person who reviles you, for you will say upon every occasion, “It seemed so to him.” XLIII Everything has two handles: one by which it may be borne, another by which it cannot. If your brother acts unjustly, do not lay hold on the affair by the handle of his injustice, for by that it cannot be borne, but rather by the opposite—that he is your brother, that he was brought up with you; and thus you will lay hold on it as it is to be borne. XLIV These reasonings have no logical connection: “I am richer than you, therefore I am your superior.” “I am more eloquent than you, therefore I am your superior.” The true logical connection is rather this: “I am richer than you, therefore my possessions must exceed yours.” “I am more eloquent than you, therefore my style must surpass yours.” But you, after all, consist neither in property nor in style. XLV Does anyone bathe hastily? Do not say that he does it ill, but hastily. Does anyone drink much wine?