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must be free； if beneficent； he also must be beneficent； if
magnanimous； he also must be magnanimous。 Thus as an imitator of
God must he follow Him in every deed and word。
LXVII
If I show you； that you lack just what is most important and
necessary to happiness； that hitherto your attention has been
bestowed on everything rather than that which claims it most；
and； to crown all； that you know neither what God nor Man is
neither what Good or Evil is： why； that you are ignorant of
everything else； perhaps you may bear to be told； but to hear
that you know nothing of yourself； how could you submit to that？
How could you stand your ground and suffer that to be proved？
Clearly not at all。 You instantly turn away in wrath。 Yet what
harm have I done to you？ Unless indeed the mirror harms the
ill…favoured man by showing him to himself just as he is； unless the
physician can be thought to insult his patient； when he tells
him：〃Friend； do you suppose there is nothing wrong with you？
why； you have a fever。 Eat nothing to…day； and drink only water。〃
Yet no one says； 〃What an insufferable insult！〃 Whereas if you
say to a man； 〃Your desires are inflamed； your instincts of
rejection are weak and low； your aims are inconsistent； your
impulses are not in harmony with Nature； your opinions are rash
and false；〃 he forthwith goes away and complains that you have
insulted him。
LXVIII
Our way of life resembles a fair。 The flocks and herds are
passing along to be sold； and the greater part of the crowd to
buy and sell。 But there are some few who come only to look at the
fair； to inquire how and why it is being held； upon what
authority and with what object。 So too； in this great Fair of
life； some； like the cattle； trouble themselves about nothing but
the fodder。 Know all of you； who are busied about land； slaves
and public posts； that these are nothing but fodder！ Some few
there are attending the Fair； who love to contemplate what the
world is； what He that administers it。 Can there be no
Administrator？ is it possible； that while neither city nor
household could endure even a moment without one to administer
and see to its welfare； this Fabric； so fair； so vast； should be
administered in order so harmonious； without a purpose and by
blind chance？ There is therefore an Administrator。 What is His
nature and how does He administer？ And who are we that are His
children and what work were we born to perform？ Have we any close
connection or relation with Him or not？
Such are the impressions of the few of whom I speak。 And
further； they apply themselves solely to considering and
examining the great assembly before they depart。 Well； they are
derided by the multitude。 So are the lookers…on by the traders：
aye； and if the beasts had any sense； they would deride those who
thought much of anything but fodder！
LXIX
I think I know now what I never knew beforethe meaning of
the common saying； A fool you can neither bend nor break。 Pray
heaven I may never have a wise fool for my friend！ There is
nothing more intractable。〃My resolve is fixed！〃Why so madman
say too； but the more firmly they believe in their delusions； the
more they stand in need of treatment。
LXX
〃O！ when shall I see Athens and its Acropolis again？〃
Miserable man！ art thou not contented with the daily sights that
meet thine eyes？ canst thou behold aught greater or nobler than
the Sun； Moon； and Stars； than the outspread Earth and Sea？ If
indeed thous apprehendest Him who administers the universe； if
thou bearest Him about within thee； canst thou still hanker after
mere fragments of stone and fine rock？ When thou art about to bid
farewell to the Sun and Moon itself； wilt thou sit down and cry
like a child？ Why； what didst thou hear； what didst thou learn？
why didst thou write thyself down a philosopher； when thou
mightest have written what was the fact； namely； 〃I have made one
or two Conpendiums； I have read some works of Chrysippus； and I
have not even touched the hem of Philosophy's robe〃！
LXXI
Friend； lay hold with a desperate grasp； ere it is too late；
on Freedom； on Tranquility； on Greatness of soul！ Lift up thy
head； as one escaped from slavery； dare to look up to God； and
say：〃Deal with me henceforth as Thou wilt； Thou and I are of
one mind。 I am Thine： I refuse nothing that seeeth good to Thee；
lead on whither Thou wilt； clothe me in what garb Thou pleasest；
wilt Thou have me a ruler or a subjectat home or in exile
poor or rich？ All these things will I justify unto men for Thee。
I will show the true nature of each。 。 。 。〃
Who would Hercules have been had he loitered at home？ no
Hercules； but Eurystheus。 And in his wanderings through the world
how many friends and comrades did he find？ but nothing dearer to
him than God。 Wherefore he was believed to be God's son； as
indeed he was。 So then in obedience to Him； he went about
delivering the earth from injustice and lawlessness。
But thou art not Hercules； thou sayest； and canst not
deliver others from their iniquitynot even Theseus； to deliver
the soil of Attica from its monsters？ Purge away thine own； cast
forth thencefrom thine own mind； not robbers and monsters； but
Fear； Desire； Envy； Malignity； Avarice； Effeminacy； Intemperance。
And these may not be cast out； except by looking to God alone； by
fixing thy affections on Him only； and by consecrating thyself to
His commands。 If thou choosest aught else； with sighs and groans
thou wilt be forced to follow a Might greater than thine own；
ever seeking Tranquillity without； and never able to attain unto
her。 For thou seekest her where she is not to be found； and where
she is； there thou seekest her not！
LXXII
If a man would pursue Philosophy； his first task is to throw
away conceit。 For it is impossible for a man to begin to learn
what he has a conceit that he already knows。
LXXIII
Give me but one young man； that has come to the School with
this intention； who stands forth a champion of this cause； and
says； 〃All else I renounce； content if I am but able to pass my
life free from hindrance and trouble； to raise my head aloft and
face all things as a free man； to look up to heaven as a friend
of God； fearing nothing that may come to pass！〃 Point out such a
one to me； that I may say； 〃Enter； young man； into possession of
that which is thine own。 For thy lot is to adorn Philosophy。
Thine are these possessions； thine these books； these
discourses！〃
And when our champion has duly exercised himself in this
part of the subject； I hope he will come back to me and say：
〃What I desire is to be free from passion and from perturbation；
as one who grudges no pains in the pursuit of piety and
philosophy； what I desire is to know my duty to the Gods； my duty
to my parents； to my brothers； to my country； to strangers。〃
〃Enter then on the second part of the subject； it is thine
also。〃
〃But I have already mastered the second part； only I wished
to stand firm and unshakenas firm when asleep as when awake；
as firm when elated with wine as in despondency and dejection。〃
〃Friend； you are verily a God！ you cherish great designs。〃
LXXIV
〃The question at stake；〃 said Epictetus； 〃is no common one；
it is this：Are we in our senses； or are we not？〃
LXXV
If you have given way to anger； be sure that over and above
the evil involved therein； you have strengthened the habit； and
added fuel to the fire。 If overcome by a temptation of the flesh；
do not reckon it a single defeat； but that you have also
strengthened your dissolute habits。 Habits and faculties are
necessarily affected by the corresponding acts。 Those that were
not there before； spring up： the rest gain in strength and
extent。 This is the account which Philosophers give of the origin
of diseases of the mind：Suppose you have once lusted after
money： if reason sufficient to produce a sense of evil be
applied； then the lust is checked； and the mind at once regains
its original authority； whereas if you have recourse to no
remedy； you can no longer look for this returnon the contrary；
the next time it is excited by the corresponding object； the
flame of desire leaps up more quickly than before。 By frequent
repetition； the mind in the long run becomes callous； and thus
this mental disease produces confirmed Avarice。
One who has had fever； even when it has left him； is not in
the same condition of health as before； unless indeed his cure is
complete。 Something of the same sort is true also of diseases of
the mind。 Behind； there remains a legacy of traces and blisters：
and unless these are effectually erased； subsequent blows on the
same spot will produce no longer mere blisters； but sores。 If you
do not wish to be prone to anger； do not feed the habit； giv