Discourses 1.12

Concerning gods there are some who say that the divine does not so much as exist; and others, that it exists, indeed, but is inactive and indifferent, and takes forethought for nothing; and a third set, that it exists and takes forethought, though only for great and heavenly things and in no case for terrestrial things; and a fourth set, that it also takes forethought for things terrestrial and the affairs of men, but only in a general way, and not for the individual in particular; and a fifth set, to which Odysseus and Socrates belonged, who say

Nor when I move am I concealed from thee.

We must, therefore, first of all enquire about each of these statements, to see whether it is sound or not sound. For if gods do not exist, how can it be an end to follow the gods? And if they exist, indeed, but care for nothing, how even thus will that conclusion be sound? But if, indeed, they both exist and exercise care, yet there is no communication from them to men,—yes, and, by Zeus, to me personally,—how even in this case can our conclusion still be sound? The good and excellent man must, therefore, inquire into all these things, before he subordinates his own will to him who administers the universe, precisely as good citizens submit to the law of the state. And he that is being instructed ought to come to his instruction with this aim, "How may I follow the gods in everything, and how may I be acceptable to the divine administration, and how may I become free?" Since he is free for whom all things happen according to his moral purpose, and whom none can restrain. What then? Is freedom insanity? Far from it; for madness and freedom are not consistent with one another. "But I would have that which seems best to me happen in every case, no matter how it comes to seem so." You are mad; you are beside yourself. Do you not know that freedom is a noble and precious thing? But for me to desire at haphazard that those things should happen which have at haphazard seemed best to me, is dangerously near being, not merely not noble, but even in the highest degree shameful. For how do we act in writing? Do I desire to write the name "Dio" as I choose? No, but I am taught to desire to write it as it ought to be written. What do we do in music? The same. And what in general, where there is any art or science? The same; otherwise knowledge of anything would be useless, if it were accommodated to every individual's whims. Is it, then, only in this matter of freedom, the greatest and indeed the highest of all, that I am permitted to desire at haphazard? By no means, but instruction consists precisely in learning to desire each thing exactly as it happens. And how do they happen? As he that ordains them has ordained. And he has ordained that there be summer and winter, and abundance and dearth, and virtue and vice, and all such opposites, for the harmony of the whole, and he has given each of us a body, and members of the body, and property and companions.

Mindful, therefore, of this ordaining we should go to receive instruction, not in order to change the constitution of things,—for this is neither vouchsafed us nor is it better that it should be,—but in order that, things about us being as they are and as their nature is, we may, for our own part, keep our wills in harmony with what happens. For, look you, can we escape from men? And how is it possible? But can we, if they associate with us, change them? And who vouchsafes us that power? What alternative remains, then, or what method can we find for living with them? Some such method as that, while they will act as seems best to them, we shall none the less be in a state comformable to nature. But you are impatient and peevish, and if you are alone, you call it a solitude, but if you are in the company of men, you call them schemers and brigands, and you find fault even with your own parents and children and brothers and neighbours. But you ought, when staying alone, to call that peace and freedom, and to look upon yourself as like the gods; and when you are in the company of many, you ought not call that a mob, nor a tumult, nor a disgusting thing, but a feast and a festival, and so accept all things contentedly.

What, then, is the punishment of those who do not accept? To be just as they are. Is one peevish because he is alone? Let him be in solitude! Is he peevish with his parents? Let him be an evil son and grieve! Is he peevish with his children? Let him be a bad father! "Throw him into prison." What sort of prison? Where he now is. For he is there against his will, and where a man is against his will, that for him is a prison. Just as Socrates was not in prison, for he was there willingly. "Alas, that I should be lame in my leg!" Slave, do you, then, because of one paltry leg blame the universe? Will you not make a free gift of it to the whole? Will you not relinquish it? Will you not gladly yield it to the giver? And will you be angry and peevish at the ordinances of Zeus, which he defined and ordained together with the Fates who spun in his presence the thread of your begetting? Do you not know how small a part you are compared with the whole? That is, as to the body; for as to the reason you are not inferior to the gods, nor less than they; for the greatness of the reason is not determined by length nor by height, but by the decisions of its will.

Will you not, therefore, set what is for you the good in that wherein you are equal to the gods? "Wretched man that I am; such a father and such a mother as I have!" Well, was it permitted you to step forward and make selection, saying, "Let such-and-such man have intercourse with such-and-such woman at this hour, that I may be born"? It was not permitted you; but your parents had to exist first, then you had to be born as you were born. Of what kind of parents? Of such as they were. What then? Since they are such, is no remedy given you? Again, supposing that you were ignorant of the purpose for which you possess the faculty of vision, you would be unfortunate and wretched if you closed your eyes when men brought some colour before them; but in that you have greatness of mind and nobility for use for everyone of the things may happen to you, and know it not, are you not yet more unfortunate and wretched? Things proportionate to the faculty which you possess are brought before you, but you turn that faculty away at the very moment when you ought to keep it wide open and discerning. Do you not rather render thanks to the gods that they have allowed you to be superior to all the things that they did not put under your control, and have rendered you accountable only for what is under your control? As for parents, the gods have released you from accountability; as for brothers, they have released you; as for body, they have released you; and for property, death, life. Well, for what have they made you accountable? For the only thing that is under your control—the proper use of impressions. Why, then, do you draw upon yourself that for which you are not responsible? This is to make trouble for yourself.

Epictetus, Discourses 1.12, translated by W. A. Oldfather

With respect to gods, there are some who say that a divine being does not exist: others say that it exists, but is inactive and careless, and takes no forethought about any thing; a third class say that such a being exists and exercises forethought, but only about great things and heavenly things, and about nothing on the earth; a fourth class say that a divine being exercises forethought both about things on the earth and heavenly things, but in a general way only, and not about things severally. There is a fifth class to whom Ulysses and Socrates belong, who say: "I move not without thy knowledge" (Iliad, x. 278).

Before all other things then it is necessary to inquire about each of these opinions, whether it is affirmed truly or not truly. For if there are no gods, how is it our proper end to follow them? And if they exist, but take no care of anything, in this case also how will it be right to follow them? But if indeed they do exist and look after things, still if there is nothing communicated from them to men, nor in fact to myself, how even so is it right (to follow them)? The wise and good man then after considering all these things, submits his own mind to him who administers the whole, as good citizens do to the law of the state. He who is receiving instruction ought to come to be instructed with this intention, How shall I follow the gods in all things, how shall I be contented with the divine administration, and how can I become free? For he is free to whom every thing happens according to his will, and whom no man can hinder. What then is freedom madness? Certainly not: for madness and freedom do not consist. But, you say, I would have every thing result just as I like, and in whatever way I like. You are mad, you are beside yourself. Do you not know that freedom is a noble and valuable thing? But for me inconsiderately to wish for things to happen as I inconsiderately like, this appears to be not only not noble, but even most base. For how do we proceed in the matter of writing? Do I wish to write the name of Dion as I choose? No, but I am taught to choose to write it as it ought to be written. And how with respect to music? In the same manner. And what universally in every art or science? Just the same. If it were not so, it would be of no value to know anything, if knowledge were adapted to every man's whim. Is it then in this alone, in this which is the greatest and the chief thing, I mean freedom, that I am permitted to will inconsiderately? By no means; but to be instructed is this, to learn to wish that every thing may happen as it does. And how do things happen? As the disposer has disposed them? And he has appointed summer and winter, and abundance and scarcity, and virtue and vice, and all such opposites for the harmony of the whole; and to each of us he has given a body, and parts of the body, and possessions, and companions.

Remembering then this disposition of things, we ought to go to be instructed, not that we may change the constitution of things,—for we have not the power to do it, nor is it better that we should have the power,—but in order that, as the things around us are what they are and by nature exist, we may maintain our minds in harmony with the things which happen. For can we escape from men? and how is it possible? And if we associate with them, can we change them? Who gives us the power? What then remains, or what method is discovered of holding commerce with them? Is there such a method by which they shall do what seems fit to them, and we not the less shall be in a mood which is conformable to nature? But you are unwilling to endure and are discontented: and if you are alone, you call it solitude; and if you are with men, you call them knaves and robbers; and you find fault with your own parents and children, and brothers and neighbours. But you ought when you are alone to call this condition by the name of tranquillity and freedom, and to think yourself like to the gods; and when you are with many, you ought not to call it crowd, nor trouble, nor uneasiness, but festival and assembly, and so accept all contentedly.

What then is the punishment of those who do not accept? It is to be what they are. Is any person dissatisfied with being alone? let him be alone. Is a man dissatisfied with his parents? let him be a bad son, and lament. Is he dissatisfied with his children? let him be a bad father. Cast him into prison. What prison? Where he is already, for he is there against his will; and where a man is against his will, there he is in prison. So Socrates was not in prison, for he was there willingly—Must my leg then be lamed? Wretch, do you then on account of one poor leg find fault with the world? Will you not willingly surrender it for the whole? Will you not withdraw from it? Will you not gladly part with it to him who gave it? And will you be vexed and discontented with the things established by Zeus, which he with the Moirae (fates) who were present and spinning the thread of your generation, defined and put in order? Know you not how small a part you are compared with the whole. I mean with respect to the body, for as to intelligence you are not inferior to the gods nor less; for the magnitude of intelligence is not measured by length nor yet by height, but by thoughts.

Will you not then choose to place your good in that in which you are equal to the gods?—Wretch that I am to have such a father and mother.—What then, was it permitted to you to come forth and to select and to say: Let such a man at this moment unite with such a woman that I may be produced? It was not permitted, but it was a necessity for your parents to exist first, and then for you to be begotten. Of what kind of parents? Of such as they were. Well then, since they are such as they are, is there no remedy given to you? Now if you did not know for what purpose you possess the faculty of vision, you would be unfortunate and wretched if you closed your eyes when colours were brought before them; but in that you possess greatness of soul and nobility of spirit for every event that may happen, and you know not that you possess them, are you not more unfortunate and wretched? Things are brought close to you which are proportionate to the power which you possess, but you turn away this power most particularly at the very time when you ought to maintain it open and discerning. Do you not rather thank the gods that they have allowed you to be above these things which they have not placed in your power, and have made you accountable only for those which are in your power? As to your parents, the gods have left. you free from responsibility; and so with respect to your brothers, and your body, and possessions, and death and life. For what then have they made you responsible? For that which alone is in your power, the proper use of appearances. Why then do you draw on yourself the things for which you are not responsible? It is, indeed, a giving of trouble to yourself.

Epictetus, Discourses 1.12, translated by George Long

Concerning the gods there are some who say that the Divine does not exist, others that it exists but is inactive and indifferent and takes no thought for anything, others again that God does exist and take thought but only for great things and things in the heavens, but for nothing on earth; and a fourth class say that God takes thought also for earthly and human things, but only in a general way, and has no care for individuals: and there is a fifth class, to whom belong Odysseus and Socrates, who say

where'er I move Thou seest me.

Before all things then it is necessary to examine each of these views, to see whether it is true or untrue. For if there are no gods, how can following the gods be the end of man? If again there are gods, but they care for nothing, in that case too what good will it be to follow them? But once more, if they exist and do care, yet if there is no communication between them and men, nay what is more, if there is none between them and me, to follow them cannot be a true end. The good man then, having examined into all these questions, has submitted his mind to Him that orders the universe, as good citizens submit to the law of the city. The man who is under education ought to approach education with this purpose in his mind: 'How can I follow the gods in everything, and how can I be content with the divine governance and how can I become free?' For he is free, for whom all things happen according to his will and whom no one can hinder.

'What then? Is freedom the same as madness?'

Heaven forbid! frenzy and freedom have nothing in common.

'But', you say, 'I want everything to happen as I think good, whatever that may be.'

Then you are in a state of madness, you are out of your mind. Do you not know that freedom is a noble thing, and worthy of regard? But merely to want one's chance thoughts to be realized, is not a noble thing; it comes perilously near being the most shameful of all things. How do we act in matters of grammar? Do I want to write Dion's name as I will? No, I am taught to will the right way of writing. How is it in music? Just the same. So it is universally, in every region of art or science. Otherwise it would not be worth while to know anything, if everything conformed itself to each man's will.

Are we to say then that in this sphere alone, the greatest and most momentous of all, the sphere of freedom, it is permitted me to indulge chance desires? By no means: education is just this—learning to frame one's will in accord with events. How do events happen? They happen as the Disposer of events has ordained them. He ordained summer and winter, fruitful and barren seasons, virtue and vice and all such opposites for the sake of the harmony of the universe, and gave to each one of us a body and bodily parts and property and men to associate with.

Remembering then that things are thus ordained we ought to approach education, not that we may change the conditions of life, that is not given to us, nor is it good for us but that, our circumstances being as they are and as nature makes them, we may conform our mind to events.

I ask you, is it possible to avoid men? How can we ? Can we change their nature by our society? Who gives us that power? What is left for us then, or what means do we discover to deal with them? We must so act as to leave them to do as seems good to them, while we remain in accord with nature.

But you are impatient and discontented; if you are alone you call it a wilderness, and if you are with men you describe them as plotters and robbers, and you find fault even with your own parents and children and brothers and neighbours.

Why, when you are alone you ought to call it peace and freedom and consider yourself the equal of the gods; when you are in a large company you should not call it a crowd or a mob or a nuisance, but a high-day and a festival, and so accept all things in a spirit of content.

What punishment is there, you ask, for those who do not accept things in this spirit? Their punishment is to be as they are. Is one discontented with being alone? Let him be deserted. Is one discontented with his parents? Let him be a bad son, and mourn his lot. Is one discontented with his children? Let him be a bad father.

'Cast him into prison.'

What do you mean by prison? he is in prison already; for a man's prison is the place that he is in against his will, just as, conversely, Socrates was not in prison, for he chose to be there.

'Am I then to have a maimed leg?'

Slave, do you mean to arraign the universe for one wretched leg? Will you not make a gift of it to the sum of things? Will you not resign it? Will you not joyfully yield it up to Him who gave it? Will you be vexed and discontented with the ordinances of Zeus, laid down and ordained by Him with the Fates who were present at your birth and span your thread of life? Do you not know, what a little part you are compared with the universe? I say this of your body, for in reason you are not inferior to the gods nor less than they; for the greatness of reason is judged not by length or height but by its judgements.

Will you not then set your good in that region where you are equal to the gods?

'Alas, but look what a father and mother I have got!'

Why? was it given you on entering life to choose and say, 'Let such an one marry such an one at this hour, that I may be born?' No such choice was given you: your parents had to be in existence first, and your birth had to follow. Of what parents? Of such as they were.

Well then, as your parents are what they are, is no resource left you? Surely if you did not know to what end you possess the faculty of vision, you would be unhappy and miserable if you closed your eyes, when colours were brought near you; but are you not more wretched and unhappy still for not knowing that you have a high and noble spirit to face each occasion as it arises? The objects which correspond to the faculty that you have are brought near you: yet you turn away your faculty just at the very moment when you ought to keep it open-eyed and alert. Rather give thanks to the gods that they set you above those things which they put out of your power, and made you responsible only for what is within your control. For your parents they left you without responsibility; and the same is true of brothers body, property, death, life. For what then did they make you responsible? For that which alone is in your power, the proper handling of your impressions. Why then do you insist on dragging in these things for which you are not responsible? That is to make trouble for yourself.

Epictetus, Discourses 1.12, translated by P. E. Matheson