Discourses 1.30

When you come into the presence of some prominent man, remember that Another looks from above on what is taking place, and that you must please Him rather than this man. He, then, who is above asks of you, "In your school what did you call exile and imprisonment and bonds and death and disrepute?" "I called them 'things indifferent.'" "What, then, do you call them now? Have they changed at all?" "No." "Have you, then, changed?" "No." "Tell me, then, what things are 'indifferent.'" "Those that are independent of the moral purpose." "Tell me also what follows." "Things independent of the moral purpose are nothing to me." "Tell me also what you thought were 'the good things.'" "A proper moral purpose and a proper use of external impressions." "And what was the 'end'?" "To follow Thee." "Do you say all that even now?" "I say the same things even now." Then enter in, full of confidence and mindful of all this, and you shall see what it means to be a young man who has studied what he ought, when he is in the presence of men who have not studied. As for me, by the gods, I fancy that you will feel somewhat like this: "Why do we make such great and elaborate preparations to meet what amounts to nothing? Was this what authority amounted to? Was this what the vestibule, the chamberlains, the armed guards amounted to? Was it for all this that I listened to those long discourses? Why, all this never amounted to anything, but I was preparing for it as though it were something great."

Epictetus, Discourses 1.30, translated by W. A. Oldfather

When you are going in to any great personage, remember that another also from above sees what is going on, and that you ought to please him rather than the other. He then who sees from above asks you: In the schools what used you to say about exile and bonds and death and disgrace? I used to say that they are things indifferent (neither good nor bad). What then do you say of them now? Are they changed at all? No. Are you changed then? No. Tell me then what things are indifferent? The things which are independent of the will. Tell me, also, what follows from this. The things which are independent of the will are nothing to me. Tell me also about the Good, what was your opinion? A will such as we ought to have and also such a use of appearances. And the end (purpose), what is it? To follow thee. Do you say this now also? I say the same now also.

Then go in to the great personage boldly and remember these things; and you will see what a youth is who has studied these things when he is among men who have not studied them. I indeed imagine that you will have such thoughts as these: Why do we make so great and so many preparations for nothing? Is this the thing which men name power? Is this the antechamber? this the men of the bedchamber? this the armed guards? Is it for this that I listened to so many discourses? All this is nothing: but I have been preparing myself as for something great.

Epictetus, Discourses 1.30, translated by George Long

When you appear before one of the mighty of the earth, remember that Another looks from above on what is happening and that you must please Him rather than this man. He that is above inquires of you: 'What did you say in the school about exile and prison and bonds and death and dishonour?'

I said they were 'indifferent'.

'What do you call them now, then? Have they changed?'

No.

'Have you changed then?'

No.

'Tell me then what things are indifferent.'

Things which lie outside the will's control.

'Tell me what follows.'

Things indifferent concern me not at all.

'Tell me also what you thought were "good things".'

A right will and a faculty of dealing rightly with impressions.

'And what did you think was the end?'

To follow Thee.

'Do you still say that?'

Yes. I say the same now as before.

Go on then into the palace in confidence and remember these things, and you shall see how a young man who has studied what he ought compares with men who have had no study. By the gods I imagine that you will feel thus: 'Why do we make these many and great preparations for nothing? Is this what authority meant? Are the vestibule, the chamberlains, the guards no more than this? Was it for this that I listened to those long discourses? These terrors were naught, and I made ready for them all the time as though they were great matters.'

Epictetus, Discourses 1.30, translated by P. E. Matheson