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when asked one's country； to answer； 〃I am an Athenian or a
Corinthian；〃 but 〃I am a citizen of the world。〃
XVI
He that hath grasped the administration of the World； who
hath learned that this Community； which consists of God and men；
is the foremost and mightiest and most comprehensive of all：
that from God have descended the germs of life； not to my father
only and father's father； but to all things that are born and
grow upon the earth； and in an especial manner to those endowed
with Reason （for those only are by their nature fitted to hold
communion with God； being by means of Reason conjoined with Him）
why should not such an one call himself a citizen of the world？
Why not a son of God？ Why should he fear aught that comes to pass
among men？ Shall kinship with Caesar； or any other of the great
at Rome； be enough to hedge men around with safety and
consideration； without a thought of apprehension： while to have
God for our Maker； and Father； and Kinsman； shall not this set us
free from sorrows and fears？
XVII
I do not think that an old fellow like me need have been
sitting here to try and prevent your entertaining abject notions
of yourselves； and talking of yourselves in an abject and ignoble
way： but to prevent there being by chance among you any such
young men as； after recognising their kindred to the Gods； and
their bondage in these chains of the body and its manifold
necessities； should desire to cast them off as burdens too
grievous to be borne； and depart their true kindred。 This is the
struggle in which your Master and Teacher； were he worthy of the
name； should be engaged。 You would come to me and say：
〃Epictetus； we can no longer endure being chained to this
wretched body； giving food and drink and rest and purification：
aye； and for its sake forced to be subservient to this man and
that。 Are these not things indifferent and nothing to us？ Is it
not true that death is no evil？ Are we not in a manner kinsmen of
the Gods； and have we not come from them？ Let us depart thither；
whence we came： let us be freed from these chains that confine
and press us down。 Here are thieves and robbers and tribunals：
and they that are called tyrants； who deem that they have after a
fashion power over us； because of the miserable body and what
appertains to it。 Let us show them that they have power over
none。〃
XVIII
And to this I reply：
〃Friends； wait for God。 When He gives the signal； and
releases you from this service； then depart to Him。 But for the
present； endure to dwell in the place wherein He hath assigned
you your post。 Short indeed is the time of your habitation
therein； and easy to those that are minded。 What tyrant； what
robber； what tribunals have any terrors for those who thus esteem
the body and all that belong to it as of no account？ Stay； depart
not rashly hence！〃
XIX
Something like that is what should pass between a teacher
and ingenuous youths。 As it is； what does pass？ The teacher is a
lifeless body； and you are lifeless bodies yourselves。 When you
have had enough to eat today； you sit down and weep about
tomorrow's food。 Slave！ if you have it； well and good； if not；
you will depart： the door is openwhy lament？ What further room
is there for tears？ What further occasion for flattery？ Why
should one envy another？ Why should you stand in awe of them that
have much or are placed in power； especially if they be also
strong and passionate？ Why； what should they do to us？ What they
can do； we will not regard： what does concern us； that they
cannot do。 Who then shall rule one that is thus minded？
XX
Seeing this then； and noting well the faculties which you
have； you should say；〃Send now； O God； any trial that Thou
wilt； lo； I have means and powers given me by Thee to acquit
myself with honour through whatever comes to pass！〃 No； but
there you sit； trembling for fear certain things should come to
pass； and moaning and groaning and lamenting over what does come
to pass。 And then you upbraid the Gods。 Such meanness of spirit
can have but one resultimpiety。
Yet God has not only given us these faculties by means of
which we may bear everything that comes to pass without being
curshed or depressed thereby； but like a good King and Father； He
has given us this without let or hindrance； placed wholly at our
own disposition； without reserving to Himself any power of
impediment or restraint。 Though possessing all these things free
and all you own； you do not use them！ you do not perceive what it
is you have received nor whence it comes； but sit moaning and
groaning； some of you blind to the Giver； making no
acknowledgment to your Benefactor； others basely giving
themselves to complaints and accusations against God。
Yet what faculties and powers you possess for attaining
courage and greatness of heart； I can easily show you； what you
have for upbraiding and accusation； it is for you to show me！
XXI
How did Socrates bear himself in this regard？ How else than
as became one who was fully assured that he was the kinsman of
Gods？
XXII
If God had made that part of His own nature which He severed
from Himself and gave to us； liable to be hindered or constrained
either by Himself or any other； He would not have been God； nor
would He have been taking care of us as He ought 。 。 。 。 If you
choose； you are free； if you choose； you need blame no man
accuse no man。 All things will be at once according to your mind
and according to the Mind of God。
XXIII
Petrifaction is of two sorts。 There is petrifaction of the
understanding； and also of the sense of shame。 This happens when
a man obstinately refuses to acknowledge plain truths； and
persists in maintaining what is self…contradictory。 Most of us
dread mortification of the body； and would spare no pains to
escape anything of that kind。 But of mortification of the soul we
are utterly heedless。 With regard； indeed； to the soul； if a man
is in such a state as to be incapable of following or
understanding anything； I grant you we do think him in a bad way。
But mortification of the sense of shame and modesty we go so far
as to dub strength of mind！
XXIV
If we were as intent upon our business as the old fellows at
Rome are upon what interests them； we too might perhaps
accomplish something。 I know a man older than I am； now
Superintendent of the Corn…market at Rome； and I remember when he
passed through this place on his way back from exile； what an
account he gave me of his former life； declaring that for the
future； once home again； his only care should be to pass his
remaining years in quiet and tranquility。 〃For how few years have
I left！〃 he cried。 〃That；〃 I said； 〃you will not do； but the
moment the scent of Rome is in your nostrils； you will forget it
all； and if you can but gain admission to Court； you will be glad
enough to elbow your way in； and thank God for it。〃 〃Epictetus；〃
he replied； 〃if ever you find me setting as much as one foot
within the Court； think what you will of me。〃
Well； as it was； what did he do？ Ere ever he entered the
city； he was met by a despatch from the Emperor。 He took it； and
forgot the whole of his resolutions。 From that moment； he has
been piling one thing upon another。 I should like to be beside
him to remind him of what he said when passing this way； and to
add； How much better a prophet I am than you！
What then？ do I say man is not made for an active life？ Far
from it！ 。 。 。 But there is a great difference between other
men's occupations and ours。 。 。 。 A glance at theirs will make it
clear to you。 All day long they do nothing but calculate；
contrive； consult how to wring their profit out of food…stuffs；
farm…plots and the like。 。 。 。 Whereas； I entreat you to learn
what the administration of the World is； and what place a Being
endowed with reason holds therein： to consider what you are
yourself； and wherein your Good and Evil consists。
XXV
A man asked me to write to Rome on his behalf who； as most
people thought； had met with misfortune； for having been before
wealthy and distinguished； he had afterwards lost all and was
living here。 So I wrote about him in a humble style。 He however
on reading the letter returned it to me； with the words： 〃I asked
for your help； not for your pity。 No evil has happened unto me。〃
XXVI
True instruction is this： to learn to wish that each thing
should come to pass as it does。 And how does it come to pass？ As
the Disposer has disposed it。 Now He has disposed that there
should be summer and winter； and plenty and dearth； and vice and
virtue； and all such opposites； for the harmony of the whole。
XXVII
Have this thought ever present wit