Epictetus, Discourses b.1 c.1

What then should a man have in readiness in such circumstances? What else than this? What is mine, and what is not mine; and what is permitted to me, and what is not permitted to me.

I must die. Must I then die lamenting?

I must be put in chains. Must I then also lament?

I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment?

Tell me the secret which you possess. I will not, for this is in my power.

But I will put you in chains. Man, what are you talking about? Me in chains? You may fetter my leg, but my will not even Zeus himself can overpower.

I will throw you into prison. My poor body, you mean.

I will cut your head off. When then have I told you that my head alone cannot be cut off?

These are the things which philosophers should meditate on, which they should write daily, in which they should exercise themselves.

Epictetus, Discourses b.1 c.6

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, O Zeus, any difficulty that thou pleasest, for I have means given to me by thee and powers for honouring myself tlirougli 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 b.1 c.24

It is circumstances (difficulties) which show what men are. Therefore when a difficulty falls upon you, remember that God, like a trainer of wrestlers, has matched you with a rough young man. For what purpose? you may say. Why that you may become an Olympic conqueror; but it is not accomplished without sweat. In my opinion no man has had a more profitable difficulty than you have had, if you choose to make use of it as an athlete would deal with a young antagonist.

Epictetus, Discourses b.2 c.1

How then can we continue to believe you, most dear legislators, when you say. We only allow free persons to be educated?

For philosophers say we allow none to bo free except the educated; that is, God does not allow it.

When then a man has turned round before the praetor his own slave, has he done nothing? He has done something.

What? He has turned round his own slave before the praetor. Has he done nothing more?

Yes : he is also bound to pay for him the tax called the twentieth.

Well then, is not the man who has gone through this ceremony become free ? No more than he is become free from perturbations.

Have you who are able to turn round (free) others no master? is not money your master, or a girl or a boy, or some tyrant, or some friend of the tyrant ? why do you tremble then when you are going off to any trial (danger) of this kind?

It is for this reason that I often say, study and hold in readiness these principles by which you may determine what those things are with reference to which you ought to have confidence (courage), and those things with reference to which you ought to be cautious:

courageous in that which does not depend on your will; cautious in that which does depend on it.

Epictetus, Discourses b.3 c.9

To you every thing appears small that you possess: to me all that I have appears great.

Your desire is insatiable: mine is satisfied.

To (children) who put their hand into a narrownecked earthen vessel and bring out figs and nuts, this happens; if they fill the hand, they cannot take it out, and then they cry.

Drop a few of them and you will draw things out. And do you part with your desires: do not desire many things and you will have what you want.