I. Of things some are in our
power,
and others are not. In our power are opinion, movement toward a thing,
desire, aversion (turning from a thing); and in a word, whatever are
our own acts: not in our power are the body, property, reputation,
offices (magisterial power), and in a word, whatever are not our own
acts. And the things in our power are by nature free, not subject to
restraint nor hindrance: but the things not in our power are weak,
slavish, subject to restraint, in the control of others. Remember then
that if you think the things which are by nature slavish to be free,
and the things which are in the power of others to be your own, you
will be hindered, you will lament, you will be disturbed, you will
blame both gods and men: but if you think that only which is your own
to be your own, and if you think that what is another's, as it really
is, belongs to another, no man will ever compel you, no man will hinder
you, you will never blame any man, you will accuse no man, you will do
nothing involuntarily (against your will), no man will harm you, you
will have no enemy, for you will not suffer any harm.
If then you desire (aim at)
such
great things, remember that you must not (attempt to) lay hold of them
with a small effort; but you must leave alone some things entirely, and
postpone others for the present. But if you wish these things also
(such great things), and power (office) and wealth, perhaps you will
not gain even these very things (power and wealth) because you aim also
at those former things (such great things): certainly you will fail in
those things through which alone happiness and freedom are secured.
Straightway then practice saying to every harsh appearance, You are an
appearance, and in no manner what you appear to be. Then examine it by
the rules which you possess, and by this first and chiefly, whether it
relates to the things which are in our power or to the things which are
not in our power: and if it relates to anything which is not in our
power, be ready to say, that it does not concern you.
IV. When you are going to take
in
hand any act, remind yourself what kind of an act it is. If you are
going to bathe, place before yourself what happens in the bath: some
splashing the water, others pushing against one another, others abusing
one another, and some stealing; and thus with more safety you will
undertake the latter, if you say to yourself, I now intend to bathe,
and to maintain my will in manner conformable to nature. And so you
will do in every act: for thus if any indrance to bathing shall happen,
let this thought be ready; it was not this only lat I intended, but I
intended also to maintain my will in a way conformable to ature; but I
shall not maintain it so, if I am vexed at what happens.
V. Men are disturbed not by
the
things which happen, but by the opinions about the things: for example,
death is nothing terrible, for if it were, it would have seemed so to
Socrates; for the opinion about death, that it is terrible, is the
terrible thing. When then we are impeded or disturbed or grieved, let
us never blame others, but ourselves, that is, our opinions. It is the
act of an ill-instructed man to blame others for his own bad condition;
it is the act of one who has begun to be instructed, to lay the blame
on himself; and of one whose instruction is completed, neither to blame
another, nor himself.
VI. Be not elated at any
advantage
(excellence), which belongs to another. If a horse when he is elated
should say, I am beautiful, one might endure it. But when you are
elated, and say, I have a beautiful horse, you must know that you are
elated at having a good horse. What then is your own? The use of
appearances. Consequently when in the use of appearances you are
conformable to nature, then be elated, for then you will be elated at
something good which is your own.
"The Manual" by Epictetus
(translated by George Long)
Order
in Adobe PDF eBook or printed form for $1.95 (+ printing charge)