Discourses 1.6

From everything that happens in the universe it is easy for a man to find occasion to praise providence, if he has within himself these two qualities: the faculty of taking a comprehensive view of what has happened in each individual instance, and the sense of gratitude. Otherwise, one man will not see the usefulness of what has happened, and another, even if he does see it, will not be grateful therefor. If God had made colours, but had not made the faculty of seeing them, of what good had it been?—None at all.—But, conversely, if He had made the faculty, but in making objects, had made them incapable of falling under the faculty of vision, in that case also of what good had it been?—None at all.—What then, if He had even made both of these, but had not made light?—Even thus it would have been of no use.—Who is it, then, that has fitted this to that and that to this? And who is it that has fitted the sword to the scabbard, and the scabbard to the sword? No one? Assuredly from the very structure of all made objects we are accustomed to prove that the work is certainly the product of some artificer, and has not been constructed at random.

Does, then, every such work reveal its artificer, but do visible objects and vision and light not reveal him? And the male and the female, and the passion of each for intercourse with the other, and the faculty which makes use of the organs which have been constructed for this purpose, do these things not reveal their artificer either? Well, admit it for these things; but the marvellous constitution of the intellect whereby, when we meet with sensible objects, we do not merely have their forms impressed upon us, but also make a selection from among them, and subtract and add, and make these various combinations by using them, yes, and, by Zeus, pass from some things to certain others which are in a manner related to them—is not even all this sufficient to stir our friends and induce them not to leave the artificer out of account? Else let them explain to us what it is that produces each of these results, or how it is possible that objects so wonderful and so workmanlike should come into being at random and spontaneously.

What then? Is it in the case of man alone that these things occur? You will, indeed, find many things in man only, things of which the rational animal had a peculiar need, but you will also find many possessed by us in common with the irrational animals. Do they also, then, understand what happens? No! for use is one thing, and understanding another. God had need of the animals in that they make use of external impressions, and of us in that we understand the use of external impressions. And so for them it is sufficient to eat and drink and rest and procreate, and whatever else of the things within their own province the animals severally do; while for us, to whom He has made the additional gift of the faculty of understanding, these things are no longer sufficient, but unless we act appropriately, and methodically, and in conformity each with his own nature and constitution, we shall no longer achieve our own ends. For of beings whose constitutions are different, the works and the ends are likewise different. So for the being whose constitution is adapted to use only, mere use is sufficient, but where a being has also the faculty of understanding the use, unless the principle of propriety be added, he will never attain his end. What then? Each of the animals God constitutes, one to be eaten, another to serve in farming, another to produce cheese, and yet another for some other similar use; to perform these functions what need have they to understand external impressions and to be able to differentiate between them? But God has brought man into the world to be a spectator of Himself and of His works, and not merely a spectator, but also an interpreter. Wherefore, it is shameful for man to begin and end just where the irrational animals do; he should rather begin where they do, but end where nature has ended in dealing with us. Now she did not end until she reached contemplation and understanding and a manner of life harmonious with nature. Take heed, therefore, lest you die without ever having been spectators of these things.

But you travel to Olympia to behold the work of Pheidias, and each of you regards it as a misfortune to die without seeing such sights; yet when there is no need to travel at all, but where Zeus is already, and is present in his works, will you not yearn to behold these works and know them? Will you decline, therefore, to perceive either who you are, or for what you have been born, or what that purpose is for which you have received sight?—But some unpleasant and hard things happen in life.—And do they not happen at Olympia? Do you not swelter? Are you not cramped and crowded? Do you not bathe with discomfort? Are you not drenched whenever it rains? Do you not have your fill of tumult and shouting and other annoyances? But I fancy that you hear and endure all this by balancing it off against the memorable character of the spectacle. Come, have you not received faculties that enable you to bear whatever happens? Have you not received magnanimity? Have you not received courage? Have you not received endurance? And what care I longer for anything that may happen, if I be magnanimous? What shall perturb me, or trouble me, or seem grievous to me? Shall I fail to use my faculty to that end for which I have received it, but grieve and lament over events that occur?

"Yes, but my nose is running." What have you hands for, then, slave? Is it not that you may wipe your nose? "Is it reasonable, then, that there should be running noses in the world?"—And how much better it would be for you to wipe your nose than to find fault! Or what do you think Heracles would have amounted to, if there had not been a lion like the one which he encountered, and a hydra, and a stag, and a boar, and wicked and brutal men, whom he made it his business to drive out and clear away? And what would he have been doing had nothing of the sort existed? Is it not clear that he would have rolled himself up in a blanket and slept? In the first place, then, he would never have become Heracles by slumbering away his whole life in such luxury and ease; but even if he had, of what good would he have been? What would have been the use of those arms of his and of his prowess in general, and his steadfastness and nobility, had not such circumstances and occasions roused and exercised him? What then? Ought he to have prepared these for himself, and sought to bring a lion into his own country from somewhere or other, and a boar, and a hydra? This would have been folly and madness. But since they did exist and were found in the world, they were serviceable as a means of revealing and exercising our Heracles.

Come then, do you also, now that you are aware of these things, contemplate the faculties which you have, and, after contemplating, say: "Bring now, O Zeus, what difficulty Thou wilt; for I have an equipment given to me by Thee, and resources wherewith to distinguish myself by making use of the things that come to pass," But no, you sit trembling for fear something will happen, and lamenting, and grieving, and groaning about other things that are happening. And then you blame the gods! For what else can be the consequence of so ignoble a spirit but sheer impiety? And yet God has not merely given us these faculties, to enable us to bear all that happens without being degraded or crushed thereby, but—as became a good king and in very truth a father—He has given them to us free from all restraint, compulsion, hindrance; He has put the whole matter under our control without reserving even for Himself any power to prevent or hinder. Although you have these faculties free and entirely your own, you do not use them, nor do you realize what gifts you have received, and from whom, but you sit sorrowing and groaning, some of you blinded toward the giver himself and not even acknowledging your benefactor, and others,—such is their ignoble spirit—turning aside to fault-finding and complaints against God. And yet, though I can show you that you have resources and endowment for magnanimity and courage, do you, pray, show me what resources you have to justify faultfinding and complaining!

Epictetus, Discourses 1.6, translated by W. A. Oldfather

From everything which is or happens in the world, it is easy to praise Providence, if a man possesses these two qualities, the faculty of seeing what belongs and happens to all persons and things, and a grateful disposition. If he does not possess these two qualities, one man will not see the use of things which are and which happen; another will not be thankful for them, even if he does know them. If God had made colours, but had not made the faculty of seeing them, what would have been their use? None at all. On the other hand, if He had made the faculty of vision, but had not made objects such as to fall under the faculty, what in that case also would have been the use of it? None at all. Well, suppose that He had made both, but had not made light? In that case, also, they would have been of no use. Who is it then who has fitted this to that and that to this? And who is it that has fitted the knife to the case and the case to the knife? Is it no one? And, indeed, from the very structure of things which have attained their completion, we are accustomed to show that the work is certainly the act of some artificer, and that it has not been constructed without a purpose. Does then each of these things demonstrate the workman, and do not visible things and the faculty of seeing and light demonstrate Him? And the existence of male and female, and the desire of each for conjunction, and the power of using the parts which are constructed, do not even these declare the workman? If they do not, let us consider the constitution of our understanding according to which, when we meet with sensible objects, we do not simply receive impressions from them, but we also select something from them, and subtract something, and add, and compound by means of them these things or those, and, in fact, pass from some to other things which, in a manner, resemble them: is not even this sufficient to move some men, and to induce them not to forget the workman? If not so, let them explain to us what it is that makes each several thing, or how it is possible that things so wonderful and like the contrivances of art should exist by chance and from their own proper motion?

What, then, are these things done in us only? Many, indeed, in us only, of which the rational animal had peculiarly need; but you will find many common to us with irrational animals. Do they then understand what is done? By no means. For use is one thing, and understanding is another: God had need of irrational animals to make use of appearances, but of us to understand the use of appearances. It is therefore enough for them to eat and to drink, and to sleep and to copulate, and to do all the other things which they severally do. But for us, to whom He has given also the intellectual faculty, these things are not sufficient; for unless we act in a proper and orderly manner, and conformably to the nature and constitution of each thing, we shall never attain our true end. For where the constitutions of living beings are different, there also the acts and the ends are different. In those animals then whose constitution is adapted only to use, use alone is enough: but in an animal (man), which has also the power of understanding the use, unless thero be the due exercise of the understanding, he will never attain his proper end. Well then God constitutes every animal, one to be eaten, another to serve for agriculture, another to supply cheese, and another for some like use; for which purposes what need is there to understand appearances and to be able to distinguish them? But God has introduced man to be a spectator of God and of His works; and not only a spectator of them, but an interpreter. For this reason it is shameful for man to begin and to end where irrational animals do; but rather he ought to begin where they begin, and to end where nature ends in us; and nature ends in contemplation and understanding, and in a way of life conformable to nature. Take care then, not to die without having been spectators of these things.

But you take a journey to Olympia to see the work of Phidias, and all of you think it a misfortune to die without having seen such things. But when there is no need to take a journey, and where a man is, there he has the works (of God) before him, will you not desire to see and understand them? Will you not perceive either what you are, or what you were born for, or what this is for which you have received the faculty of sight? But you may say, there are some things disagreeable and troublesome in life. And are there none at Olympia? Are you not scorched? Are you not pressed by a crowd? Are you not without comfortable means of bathing? Are you not wet when it rains? Have you not abundance of noise, clamour, and other disagreeable things? But I suppose that setting all these things off against the magnificence of the spectacle, you bear and endure. Well then and have you not received faculties by which you will be able to bear all that happens? Have you not received greatness of soul? Have you not received manliness? Have you not received endurance? And why do I trouble myself about anything that can happen if I possess greatness of soul? What shall distract my mind or disturb me, or appear painful? Shall I not use the power for the purposes for which I received it, and shall I grieve and lament over what happens?

Yes, but my nose runs. For what purpose then, slave, have you hands? Is it not that you may wipe your nose?—Is it then consistent with reason that there should be running of noses in the world?—Nay, how much better it is to wipe your nose than to find fault. What do you think that Hercules would have been if there had not been such a lion, and hydra, and stag, and boar, and certain unjust and bestial men, whom Hercules used to drive away and clear out? And what would he have been doing if there had been nothing of the kind? Is it not plain that he would have wrapped himself up and have slept? In the first place then he would not have been a Hercules, when he was dreaming away all his life in such luxury and ease; and even if he had been one, what would have been the use of him? and what the use of his arms, and of the strength of the other parts of his body, and his endurance and noble spirit, if such circumstances and occasions had not roused and exercised him? Well then must a man provide for himself such means of exercise, and seek to introduce a lion from some place into his country, and a boar, and a hydra? This would be folly and madness: but as they did exist, and were found, they were useful for showing what Hercules was and for exercising him. Come then do you also having observed these things look to the faculties which you have, and when you have looked at them, say: Bring now, Zeus, any difficulty that thou pleasest, for I have means given to me by thee and powers for honouring myself through the things which happen. You do not so: but you sit still, trembling for fear that some things will happen, and weeping, and lamenting, and groaning for what does happen: and then you blame the gods. For what is the consequence of such meanness of spirit but impiety? And yet God has not only given us these faculties; by which we shall be able to bear everything that happens without being depressed or broken by it; but, like a good king and a true father, He has given us these faculties free from hindrance, subject to no compulsion, unimpeded, and has put them entirely in our own power, without even having reserved to Himself any power of hindering or impeding. You, who have received these powers free and as your own, use them not: you do not even see what you have received, and from whom; some of you being blinded to the giver, and not even acknowledging your benefactor, and others, through meanness of spirit, betaking yourselves to fault-finding and making charges against God. Yet I will show to you that you have powers and means for greatness of soul and manliness: but what powers you have for finding fault and making accusations, do you show me.

Epictetus, Discourses 1.6, translated by George Long

Each single thing that comes into being in the universe affords a ready ground for praising Providence, if one possesses these two qualities—a power to see clearly the circumstances of each, and the spirit of gratitude therewith. Without these, one man will fail to see the usefulness of nature's products and another though he see it will not give thanks for them. If God had created colours and, in general, all visible things, but had not created a faculty to behold them, of what use would they be? None at all. If on the other hand He had created this faculty, but had not created objects of such a nature as to fall under the faculty of vision, even so of what use would it be? None at all. If again He had created both these, and had not created light, even so there would be no use in them. Who is it then that has adapted this to that, and that to this? Who is it that has fitted the sword to the scabbard and the scabbard to the sword? Is there no one? Surely the very structure of such finished products leads us commonly to infer that they must be the work of some craftsman, and are not constructed at random. Are we to say then that each of these products points to the craftsman, but that things visible and vision and light do not? Do not male and female and the desire of union and the power to use the organs adapted for it—do not these point to the craftsman ? But if these things are so, then the fact that the intellect is so framed that we are not merely the passive subjects of sensations, but select and subtract from them and add to them, and by this means construct particular objects, nay more, that we pass from them to others which are not in mere juxtaposition—I say are not these facts sufficient to rouse men's attention and to deter them from leaving out the craftsman? If it be not so, let them explain to us what it is which makes each of these things, or how it is possible that objects so marvellously designed should have come into being by chance and at random?

Again, Are these faculties found in us alone? Many in us alone—faculties which the rational creature had special need of—but many you will find that we share with irrational creatures. Do they also then understand events and things? No—for using is one thing, and understanding is another. God had need of them as creatures dealing with impressions, and of us as dealing with them and understanding them as well. That is why it is enough for them to eat and drink and rest and breed, and every function is theirs which each irrational creature fulfils; while we, to whom He gave also the power of understanding, cannot be satisfied with these functions, but, unless we act with method and order and consistently with our respective natures and constitutions, we shall no longer attain to our end. For those whose constitutions are different have also different functions and different ends. Therefore that which by constitution is capable only of using things, is satisfied to use them anyhow; but that which by constitution is capable of understanding things as well as using them, will never attain its end, unless to use it adds method also. What is my conclusion? God makes one animal for eating, and another for service in farming, another to produce cheese, and others for different uses of a like nature, for which there is no need of understanding impressions and being able to distinguish them; but He brought man into the world to take cognizance of Himself and His works, and not only to take cognizance but also to interpret them. Therefore it is beneath man's dignity to begin and to end where the irrational creatures do: he must rather begin where they do and end where nature has ended in forming us; and nature ends in contemplation and understanding and a way of life in harmony with nature. See to it then that ye do not die without taking cognizance of these things.

You travel to Olympia, that you may see the work of Phidias, and each of you thinks it a misfortune to die without visiting these sights, and will you have no desire to behold and to comprehend those things for which there is no need of travel, in the presence of which you stand here and now, each one of you? Will you not realize then who you are and to what end you are born and what that is which you have received the power to see?

'Yes, but there are unpleasant and hard things in life.'

Are there none such at Olympia? Are you not scorched with heat? Are you not cramped for room? Is not washing difficult? Are you not wet through when it is wet? Do you not get your fill of noise and clamour and other annoyances? Yet I fancy that when you set against all these hardships the magnificence of the spectacle you bear them and put up with them. And have you not received faculties, which will enable you to bear all that happens to you? Have you not received greatness of spirit? Have you not received courage? Have you not received endurance? If I am of a great spirit what concern have I in what may happen? What shall shake me or confound me or seem painful to me? Instead of using my faculty for the purpose for which I have received it, am I to mourn and lament at the events of fortune?

'Yes, but my rheum flows.'

Slave! What have you hands for then? Is it not to rheum wipe your away?

'Is it reasonable then that there should be rheum in the world?'

Well, how much better it is to wipe your rheum away than to complain! What do you think would have become of Heracles if there had not been a lion, as in the story, and a hydra and a stag and a boar and unjust and brutal men, whom he drove forth and cleansed the world of them? What would he have done, if there had been nothing of this sort? Is it not plain that he would have wrapped himself up and slept? Nay to begin with he would never have been a Heracles at all, had he slumbered all his life in such ease and luxury; and if by any chance he had been, of what good would he have been? What use would he have made of his arms and his might and his endurance and noble heart as well, had not he been stimulated and trained by such perils and opportunities?

'Was it his duty then to contrive these occasions for himself and to seek means to bring a lion, a boar, or a hydra into his country?'

That were madness and folly; but as they had come into being and were found in the world these monsters were of service to display Heracles' powers and to train them.

It is for you then, when you realize this, to look to the faculties you possess, and considering them to say, 'Zeus, send me what trial Thou wilt; for I have endowments and resources, given me by Thee, to bring myself honour through what befalls.' Nay, instead, you sit trembling for fear of what may happen, or lamenting, mourning, and groaning for what does happen, and then you reproach the gods. What else but impiety indeed can attend upon so ignoble a spirit as yours? And yet God not only gave us these faculties, which will enable us to bear all the issue of events without being humiliated or broken down by it, but, as became a good king and a true father, He gave us this gift free from all let or hindrance or compulsion—nay, He put it wholly in our hands, not even leaving Himself any power to let or hinder us. Yet possessing these powers in freedom for your own you refuse to use them and will not realize what gifts you have received and from whose hand, but you sit mourning and grieving, some of you blinded to the giver Himself and refusing to recognize your benefactor, and some from meanness of spirit turning to reproaches and complaints against God. Yet I will show you that you have resources and endowment to fit you for a noble and courageous spirit: show me, if you can, what endowments you have for complaining and reproach.

Epictetus, Discourses 1.6, translated by P. E. Matheson