Chapter Xciv75

Admirable is nature, and, as Xenophon says, a lover of animated beings. The body then, which is of all things the most unpleasant and the most foul (dirty), we love and take care of; for if we were obliged for five days only to take care of our neighbour’s body, we should not be able to endure it. Consider then what a thing it would be to rise in the morning and rub the teeth of another, and after doing some of the necessary offices to wash those parts. In truth it is wonderful that we love a thing to which we perform such services every day. I fill this bag, and then I empty it; what is more troublesome? But I must act as the servant of God. For this reason I remain (here), and I endure to wash this miserable body, to feed it and to clothe it. But when I was younger, God imposed on me also another thing, and I submitted to it. Why then do you not submit, when Nature who has given us this body takes it away? I love the body, you may say. Well, as I said just now, Nature gave you also this love of the body: but Nature says, Leave it now, and have no more trouble (with it).

Chapter XCV

When a man dies young, he blames the gods. When he is old and does not die, he blames the gods because he suffers when he ought to have already ceased from suffering. And nevertheless, when death approaches, he wishes to live, and sends to the physician and intreats him to omit no care or trouble. Wonderful, he said, are men, who are neither willing to live nor to die.

Chapter XCVI

To the longer life and the worse, the shorter life, if it is better, ought by all means to be preferred.

Chapter XCVII

When we are children our parents deliver us to a paedagogue to take care on all occasions that we suffer no harm. But when we are become men, God delivers us to our innate conscience (συνειδήσει) to take care of us. This guardianship then we must in no way despise, for we shall both displease God and be enemies to our own conscience.

XCVIII: [We ought to use wealth as the material for some act, not for every act alike.]

Chapter XCIX

[Virtue then should be desired by all men more than wealth which is dangerous to the foolish; for the wickedness of men is increased by wealth. And the more a man is without sense, the more violent is he in excess, for he has the means of satisfying his mad desire for pleasures.]

Chapter C

What we ought not to do, we should not even think of doing.

Chapter CI

Deliberate much before saying or doing anything, for you will not have the power of recalling what has been said or done.

Chapter CII

Every place is safe to him who lives with justice.

Chapter CIII

Crows devour the eyes of the dead, when the dead have no longer need of them. But flatterers destroy the souls of the living and blind their eyes.

Chapter CIV

The anger of an ape and the threats of a flatterer should be considered as the same.

Chapter CV

Listen to those who wish to advise what is useful, but not to those who are eager to flatter on all occasions; for the first really see what is useful, but the second look to that which agrees with the opinion of those who possess power, and imitating the shadows of bodies they assent to what is said by the powerful.

Chapter CVI

The man who gives advice ought first to have regard to the modesty and character (reputation) of those whom he advises; for those who have lost the capacity of blushing are incorrigible.

Chapter CVII

To admonish is better than to reproach: for admonition is mild and friendly, but reproach is harsh and insulting; and admonition corrects those who are doing wrong, but reproach only convicts them.

Chapter CVIII

Give of what you have to strangers (ξένοις) and to those who have need: for he who gives not to him who wants, will not receive himself when he wants.

Chapter CIX

A pirate had been cast on the land and was perishing through the tempest. A man took clothing and gave it to him, and brought the pirate into his house, and supplied him with everything else that was necessary. When the man was reproached by a person for doing kindness to the bad, he replied, I have shown this regard not to the man, but to mankind.

Chapter CX

A man should choose (pursue) not every pleasure, but the pleasure which leads to the good.

Chapter CXI

It is the part of a wise man to resist pleasures, but of a foolish man to be a slave to them.

Chapter CXII

Pleasure, like a kind of bait, is thrown before (in front of) everything which is really bad, and easily allures greedy souls to the hook of perdition.

Chapter CXIII

Choose rather to punish your appetites than to be punished through them.

Chapter CXIV

No man is free who is not master of himself.

Chapter CXV

The vine bears three bunches of grapes: the first is that of pleasure, the second of drunkenness, the third of violence.

Chapter CXVI

Over your wine do not talk much to display your learning; for you will utter bilious stuff.

Chapter CXVII

He is intoxicated who drinks more than three cups: and if he is not intoxicated, he has exceeded moderation.

Chapter CXVIII

Let your talk of God be renewed every day, rather than your food.

Chapter CXIX

Think of God more frequently than you breathe.

Chapter CXX

If you always remember that whatever you are doing in the soul or in the body, God stands by as an inspector, you will never err (do wrong) in all your prayers and in all your acts, but you will have God dwelling with you.

Chapter CXXI

As it is pleasant to see the sea from the land, so it is pleasant for him who has escaped from troubles to think of them.

Chapter CXXII

Law intends indeed to do service to human life, but it is not able when men do not choose to accept her services; for it is only in those who are obedient to her that she displays her special virtue.

Chapter CXXIII

As to the sick physicians are as saviours, so to those also who are wronged are the laws.

Chapter CXXIV

The justest laws are those which are the truest.

Chapter CXXV

To yield to law and to a magistrate and to him who is wiser than yourself, is becoming.

Chapter CXXVI

The things which are done contrary to law are the same as things which are not done.

Chapter CXXVII

In prosperity it is very easy to find a friend; but in adversity it is most difficult of all things.

Chapter CXXVIII

Time relieves the foolish from sorrow, but reason relieves the wise.

Chapter CXXIX

He is a wise man who does not grieve for the things which he has not, but rejoices for those which he has.

Chapter CXXX

Epictetus being asked how a man should give pain to his enemy answered, By preparing himself to live the best life that he can.

Chapter CXXXI

Let no wise man be averse to undertaking the office of a magistrate (τοῦ ἄρχειν): for it is both impious for a man to withdraw himself from being useful to those who have need of our services, and it is ignoble to give way to the worthless; for it is foolish to prefer being ill-governed to governing well.

Chapter CXXXII

Nothing is more becoming to him who governs than to despise no man and not show arrogance, but to preside over all with equal care.

Chapter CXXXIII

[In poverty any man lives (can live) happily, but very seldom in wealth and power (ἀρχαῖς). The value of poverty excels so much that no just man (νόμιμος) would exchange poverty for disreputable wealth, unless indeed the richest of the Athenians Themistocles, the son of Neocles, was better than Aristides and Socrates, though he was poor in virtue. But the wealth of Themistocles and Themistocles himself have perished and have left no name. For all things die with death in a bad man, but the good is eternal.]

Chapter CXXXIV

Remember that such was, and is, and will be the nature of the universe, and that it is not possible that the things which come into being can come into being otherwise than they do now; and that not only men have participated in this change and transmutation, and all other living things which are on the earth, but also the things which are divine. And indeed the very four elements are changed and transmuted up and down, and earth becomes water and water becomes air, and the air again is transmuted into other things, and the same manner of transmutation takes place from above to below. If a man attempts to turn his mind towards these thoughts, and to persuade himself to accept with willingness that which is necessary, he will pass through life with complete moderation and harmony.

Chapter CXXXV

He who is dissatisfied with things present and what is given by fortune is an ignorant man (ἰδιώτης) in life: but he who bears them nobly and rationally and the things which proceed from them is worthy of being considered a good man.

Chapter CXXXVI

All things obey and serve the world (the universe), earth and sea and sun and the rest of the stars, and the plants of earth and animals. And our body obeys it also both in disease and in health when it (the universe) chooses, both in youth and in age, and when it is passing through the other changes. What is reasonable then and in our power is this, for our judgment not to be the only thing which resists it (the universe): for it is strong and superior, and it has determined better about us by administering (governing) us also together with the whole. And besides, this opposition also is unreasonable and does nothing more than cause us to be tormented uselessly and to fall into pain and sorrow.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXXXVII

Contentment, as it is a short road and pleasant, has great delight and little trouble.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXXXVIII

Fortify yourself with contentment, for this is an impregnable fortress.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXXXIX

Let nothing be valued more than truth: not even selection of a friendship which lies without the influence of the affects, by which (affects) justice is both confounded (disturbed) and darkened.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXL

Truth is a thing immortal and perpetual, and it gives to us a beauty which fades not away in time nor does it take away the freedom of speech which proceeds from justice; but it gives to us the knowledge of what is just and lawful, separating from them the unjust and refuting them.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXLI

We should not have either a blunt knife or a freedom of speech which is ill managed.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXLII

Nature has given to men one tongue, but two ears, that we may hear from others twice as much as we speak.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXLIII

Nothing really pleasant or unpleasant subsists by nature, but all things become so through habit (custom).

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXLIV

Choose the best life, for custom (habit) will make it pleasant.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXLV

Be careful to leave your sons well instructed rather than rich, for the hopes of the instructed are better than the wealth of the ignorant.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXLVI

A daughter is a possession to her father which is not his own.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXLVII

The same person advised to leave modesty to children rather than gold.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXLVIII

The reproach of a father is agreeable medicine, for it contains more that is useful than it contains of that which gives pain.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CXLIX

He who has been lucky in a son in law has found a son: but he who has been unlucky, has lost also a daughter.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CL

The value of education (knowledge) like that of gold is valued in every place.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLI

He who exercises wisdom exercises the knowledge which is about God.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLII

Nothing among animals is so beautiful as a man adorned by learning (knowledge).

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLIII

We ought to avoid the friendship of the bad and the enmity of the good.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLIV

The necessity of circumstances proves friends and detects enemies.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLV

When our friends are present, we ought to treat them well; and when they are absent, to speak of them well.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLVI

Let no man think that he is loved by any man when he loves no man.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLVII

You ought to choose both physician and friend not the most agreeable, but the most useful.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLVIII

If you wish to live a life free from sorrow, think of what is going to happen as if it had already happened.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLIX

Be free from grief not through insensibility like the irrational animals, nor through want of thought like the foolish, but like a man of virtue by having reason as the consolation of grief.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLX

Whoever are least disturbed in mind by calamities, and in act struggle most against them, these are the best men in states and in private life.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLXI

Those who have been instructed, like those who have been trained in the palaestra, though they may have fallen, rise again from their misfortune quickly and skilfully.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLXII

We ought to call in reason like a good physician as a help in misfortune.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLXIII

A fool having enjoyed good fortune like intoxication to a great amount becomes more foolish.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLXIV

Envy is the antagonist of the fortunate.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLXV

He who bears in mind what man is will never be troubled at anything which happens.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLXVI

For making a good voyage a pilot (master) and wind are necessary: and for happiness reason and art.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLXVII

We should enjoy good fortune while we have it, like the fruits of autumn.

Fragments of Disputed Authorship The fragments which follow are in part assigned to Epictetus, in part to others., Chapter CLXVIII

He is unreasonable who is grieved (troubled) at the things which happen from the necessity of nature.

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXIX

Of the things which are, God has put some of them in our power, and some he has not. In our own power he has placed that which is the best and the most important, that indeed through which he himself is happy, the use of appearances (φαντασιῶν). For when this use is rightly employed, there is freedom, happiness, tranquillity, constancy: and this is also justice and law, and temperance, and every virtue. But all other things he has not placed in our power. Wherefore we also ought to be of one mind with God, and making this division of things, to look after those which are in our power; and of the things not in our power, to entrust them to the Universe (τῷ κόσμῳ), and whether it should require our children, or our country, or our body, or anything else, willingly to give them up.

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXX

When a young man was boasting in the theatre and saying, I am wise, for I have conversed with many wise men; Epictetus said, I also have conversed with many rich men, but I am not rich.

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXXI

The same person said, It is not good for him who has been well taught to talk among the untaught, as it is not right for him who is sober to talk among those who are drunk.

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXXII

Epictetus being asked, What man is rich, answered, He who is content (who has enough).

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXXIII

Xanthippe was blaming Socrates, because he was making small preparation for receiving his friends: but Socrates said, If they are our friends, they will not care about it; and if they are not, we shall care nothing about them.

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXXIV

When Archelaus was sending for Socrates to make him rich, Socrates told the messengers to return this answer: At Athens four measures (choenices) of meal are sold for one obolus (the sixth of a drachme), and the fountains run with water: if what I have is not enough (sufficient) for me, yet I am sufficient for what I have, and so it becomes sufficient for me. Do you not see that it was with no nobler voice that Polus acted the part of Oedipus as king than of Oedipus as a wanderer and beggar at Colonus? Then shall the good man appear to be inferior to Polus, and unable to act well every character (personage) imposed on him by the Deity? and shall he not imitate Ulysses, who even in rags made no worse figure than in the soft purple robe?

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXXV

What do I care, he (Epictetus) says, whether all things are composed of atoms (ἀτόμων), or of similar parts (ὁμοιομερῶν) or of fire and earth? for is it not enough to know the nature of the good and the evil, and the measures (μέτρα) of the desires and the aversions (ἐκκλίσεων), and also the movements towards things and from them; and using these as rules to administer the affairs of life, but not to trouble ourselves about the things above us? For these things are perhaps incomprehensible to the human mind: and if any man should even suppose them to be in the highest degree comprehensible, what then is the profit of them, if they are comprehended? And must we not say that those men have needless trouble who assign these things as necessary to the philosopher’s discourse? Is then also the precept written at Delphi superfluous, which is Know thyself? It is not so, he says. What then is the meaning of it? If a man gave to a choreutes (member of chorus) the precept to know himself, would he not have observed in the precept that he must direct his attention to himself?

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXXVI

You are a little soul carrying a dead body, as Epictetus said.

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXXVII

He (Epictetus) said that he had discovered an art in giving assent; and in the topic (matter) of the movements he had discovered that we must observe attention, that the movements be subject to exception, (μεφ’ ὑπεξαιρέσεως), that they be social, that they be according to the worth of each thing; and that we ought to abstain entirely from desire, and to employ aversion (ἐκκλίσει) to none of the things which are not in our power.

Some Fragments of Epictetus Omitted by Upton and by Meibomius, Chapter CLXXVIII

About no common thing, he said, the contest (dispute) is, but about being mad or not.