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CXL
Why art thou thus insatiable？ why thus unreasonable？ why
encumber the world？〃Aye； but I fain would have my wife and
children with me too。〃What； are they then thine； and not His
that gave themHis that made thee？ Give up then that which is
not thine own： yield it to One who is better than thou。 〃Nay； but
why did He bring one into the world on these conditions？〃If it
suits thee not； depart！ He hath no need of a spectator who finds
fault with his lot！ Them that will take part in the Feast he
needeththat will lift their voices with the restm that men may
applaud the more； and exalt the Great Assembly in hymns and songs
of praise。 But the wretched and the fearful He will not be
displeased to see absent from it： for when they were present；
they did not behave as at a Feast； nor fulfil their proper
office； but moaned as though in pain； and found fault with their
fate； their fortune and their companions； insensible to what had
fallen to their lot； insensible to the powers they had received
for a very different purposethe powers of Magnanimity； Nobility
of Heart； of Fortitude； or Freedom！
CXLI
Art thou then free？ a man may say。 So help me heaven； I long
and pray for freedom！ But I cannot look my masters boldly in the
face； I still value the poor body； I still set much store on its
preservation whole and sound。
But I can point thee out a free man； that thou mayest be no
more in search of an example。 Diogenes was free。 How so？ Not
because he was of free parentage （for that； indeed； was not the
case）； but because he was himself free。 He had cast away every
handle whereby slavery might lay hold of him to enslave him； nor
was it possible for any to approach and take hold of him to
enslave him。 All things sat loose upon himall things were to
him attached by but slender ties。 Hadst thou siezed upon his
possessions； he would rather have let them go than have followed
thee for themaye； had it been even a limb； or mayhap his whole
body； and in like manner； relatives； friends； and country。 For he
knew whence they camefrom whose hands and on what terms he had
received them。 His true forefathers； the Gods； his true Country；
he never would have abandoned； nor would he have yielded to any
man in obedience and submission to the one nor in cheerfully
dying for the other。 For he was ever mindful that everything that
comes to pass has its source and origin there； being indeed
brought about for the weal of that his true Country； and directed
by Him in whose governance it is。
CXLII
Ponder on thison these convictions； on these words： fix
thine eyes on these examples； if thou wouldst be free； if thou
hast thine heart set upon the matter according to its worth。 And
what marvel if thou purchase so great a thing at so great and
high a price？ For the sake of this that men deem liberty； some
hang themselves； others cast themselves down from the rock； aye；
time has been when whole cities came utterly to an end： while for
the sake of Freedom that is true； and sure； and unassailable；
dost thou grudge to God what He gave； when He claims it？ Wilt
thou not study； as Plato saith； to endure； not death alone； but
torture； exile； stripesin a word； to render up all that is not
thine own？ Else thou wilt be a slave amid slaves； wert thou ten
thousand times a consul； aye； not a whit the less； though thou
climb the Palace steps。 And thou shalt know how true the saying
of Cleanthes； that though the words of philosophers may run
counter to the opinions of the world； yet have they reason on
their side。
CXLII
Asked how a man should best grieve his enemy； Epictetus
replied； 〃By setting himself to live the noblest life himself。〃
CXLIV
I am free； I am a friend of God； ready to render Him willing
obedience。 Of all else I may set store by nothingneither by
mine own body； nor possessions； nor office； nor good report； nor；
in a word； aught else beside。 For it is not His Will； that I
should so set store by these things。 Had it been His pleasure； He
would have placed my Good therein。 But now He hath not done so：
therefore I cannot transgress one jot of His commands。 In
everything hold fast to that which is thy Goodbut to all else
（as far as is given thee） within the measure of Reason only；
contented with this alone。 Else thou wilt meet with failure； ill
success； let and hindrance。 These are the Laws ordained of God
these are His Edicts； these a man should expound and interpret；
to these submit himself； not to the laws of Masurius and
Cassius。
CXLV
Remember that not the love of power and wealth sets us under
the heel of others； but even the love of tranquillity； of
leisure； of change of sceneof learning in general； it matters
not what the outward thing may beto set store by it is to place
thyself in subjection to another。 Where is the difference then
between desiring to be a Senator； and desiring not to be one：
between thirsting for office and thirsting to be quit of it？
Where is the difference between crying； Woe is me； I know not
what to do； bound hand and foot as I am to my books so that I
cannot stir！ and crying； Woe is me； I have not time to read！ As
though a book were not as much an outward thing and independent
of the will； as office and power and the receptions of the great。
Or what reason hast thou （tell me） for desiring to read？ For
if thou aim at nothing beyond the mere delight of it； or gaining
some scrap of knowledge； thou art but a poor； spiritless knave。
But if thou desirest to study to its proper end； what else is
this than a life that flows on tranquil and serene？ And if thy
reading secures thee not serenity； what profits it？〃Nay； but it
doth secure it；〃 quoth he； 〃and that is why I repine at being
deprived of it。〃And what serenity is this that lies at the
mercy of every passer…by？ I say not at the mercy of the Emperor
or Emperor's favorite； but such as trembles at a raven's croak
and piper's din； a fever's touch or a thousand things of like
sort！ Whereas the life serene has no more certain mark than this；
that it ever moves with constant unimpeded flow。
CXLVI
If thou hast put malice and evil speaking from thee；
altogether； or in some degree： if thou hast put away from thee
rashness； foulness of tongue； intemperance； sluggishness： if thou
art not moved by what once moved thee； or in like manner as thou
once wert movedthen thou mayest celebrate a daily festival；
to…day because thou hast done well in this manner； to…morrow in
that。 How much greater cause is here for offering sacrifice； than
if a man should become Consul or Prefect？
CXLVII
These things hast thou from thyself and from the Gods： only
remember who it is that giveth themto whom and for what purpose
they were given。 Feeding thy soul on thoughts like these； dost
thou debate in what place happiness awaits thee？ in what place
thou shalt do God's pleasure？ Are not the Gods nigh unto all
places alike； see they not alike what everywhere comes to pass？
CXLVIII
To each man God hath granted this inward freedom。 These are
the principles that in a house create love； in a city concord；
among nations peace； teaching a man gratitude towards God and
cheerful confidence； wherever he may be； in dealing with outward
things that he knows are neither his nor worth striving after。
CXLIX
If you seek Truth； you will not seek to gain a victory by
every possible means； and when you have found Truth； you need not
fear being defeated。
CL
What foolish talk is this？ how can I any longer lay claim to
right principles； if I am not content with being what I am； but
am all aflutter about what I am supposed to be？
CLI
God hath made all things in the world； nay； the world
itself； free from hindrance and perfect； and its parts for the
use of the whole。 Not other creature is capable of comprehending
His administration thereof； but the reasonable being Man
possesses faculties for the consideration of all these things
not only that he is himself a part； but what part he is； and how
it is meet that the parts should give place to the whole。 Nor is
this all。 Being naturally constituted noble； magnanimous； and
free； he sees that the things which surround him are of two
kinds。 Some are free from hindrance and in the power of the will。
Other are subject to hindrance； and depend on the will of other
men。 If then he place his own good； his own best interest； only
in that which is free from hindrance and in his power； he will be
free； tranquil； happy； unharmed； noble…hearted； and pious； giving
thanks to all things unto God； finding fault with nothing that
comes to pass； laying no charge against anything。 Whereas if he
place his good in outward things； depending not on the will； he
must perforce be subject to hindran