Must it be lamenting too?—Exiled. And what hinders me, then, but that I may go smiling, and cheerful, and serene?—"Betray a secret"—I will not betray it; for this is in my own power.—"Then I will fetter you."—What do you say, man? Fetter me? You will fetter my leg; but not Jupiter himself can get the better of my choice.7 "I will throw you into prison: I will behead that paltry body of yours." Did I ever tell you, that I alone had a head not liable to be cut off?—These things ought philosophers to study; these ought they daily to write; and in these to exercise themselves.

§ 7. Thrasea8 used to say, "I had rather be killed to-day than banished to-morrow." But how did Rufus9 answer him? "If you prefer it as a heavier misfortune, how foolish a preference! If as a lighter, who has put it in your power? Why do not you study to be contented with what is allotted you?"

§ 8. Well, and what said Agrippinus10 upon this account? "I will not be a hindrance to myself." Word was brought him, "Your cause is trying in the Senate."—"Good luck attend it.—But it is eleven o'clock" (the hour when he used to exercise before bathing): "Let us go to our exercise." When it was over a messenger tells him, "You are condemned." To banishment, says he, or death? "To banishment."—What of my estate?—"It is not taken away."—Well then, let us go as far as Aricia,11 and dine there.

§ 9. This it is to have studied what ought to be studied; to have rendered our desires and aversions incapable of being restrained, or incurred. I must die: if instantly, I will die instantly; if in a short time, I will dine first; and when the hour comes, then I will die. How? As becomes one who restores what is not his own.

| Go to Table of Contents |

Chapter II

In What Manner upon Every Occasion to Preserve our Character

§ 1. TO a reasonable creature, that alone is insupportable which is unreasonable: but everything reasonable may be supported. Stripes are not naturally insupportable.—"How so?"—See how the Spartans1 bear whipping, after they have learned that it is a reasonable thing. Hanging is not insupportable: for, as soon as a man has taken it into his head that it is reasonable, he goes and hangs2 himself. In short, we shall find by observation, that no creature is oppressed so much by anything as by what is unreasonable; nor, on the other hand, attracted to anything so strongly as to what is reasonable.

§ 2. But it happens that different things are reasonable and unreasonable, as well as good and bad, advantageous and disadvantageous, to different persons. On this account, chiefly, we stand in need of a liberal education, to teach us to adapt the preconceptions of reasonable and unreasonable to particular cases, conformably to nature. But to judge of reasonable and unreasonable, we make use not only of a due estimation of things without us, but of what relates to each person's particular character. Thus, it is reasonable for one man to submit to a dirty3 disgraceful office, who considers this only, that if he does not submit to it, he shall be whipt, and lose his dinner; but if he does, that he has nothing hard or disagreeable to suffer: whereas to another it appears insupportable, not only to submit to such an office himself, but to bear with any one else who does. If you ask me, then, whether you shall do this dirty office or not, I will tell you, it is a more valuable thing to get a dinner, than not; and a greater disgrace to be whipt than not to be whipt: so that, if you measure yourself by these things, go and do your office.

"Ay, but this is not suitable to my character."

It is you who are to consider that, not I: for it is you who know yourself, what value you set upon yourself, and at what rate you sell yourself: for different people sell themselves at different prices.

§ 3. Hence Agrippinus,4 when Florus was considering whether he should go to Nero's shows, so as to perform some part in them himself, bid him go.—"But why do not you go then?" says Florus. "Because," replied Agrippinus, "I do not deliberate about it." For he who once sets himself about such considerations, and goes to calculating the worth of external things, approaches very near to those who forget their own character. For, why do you ask me whether death or life be the more eligible? I answer, life. Pain or pleasure? I answer, pleasure.—"But if I do not act a part, I shall lose my head." Go and act it then, but I will not.—"Why?"—Because you esteem yourself only as one thread of many that make up the piece.—"What then?"—You have nothing to care for, but how to be like the rest of mankind, as one thread desires not to be distinguished from the others. But I would be the purple,5 that small and shining thing, which gives a lustre and beauty to the rest. Why do you bid me resemble the multitude then? At that rate, how shall I be the purple?

§ 4. This Priscus Helvidius6 too saw, and acted accordingly: For when Vespasian had sent to forbid his going to the senate, he answered, "It is in your power to prevent my continuing a senator; but while I am one, I must go."—"Well then, at least be silent there."—"Do not ask my opinion, and I will be silent."—"But I must ask it."—"And I must speak what appears to me to be right."—"But if you do, I will put you to death."—"Did I ever tell you that I was immortal? You will do your part, and I mine: It is yours to kill, and mine to die intrepid; yours to banish me, mine to depart untroubled."

§ 5. What good, then, did Priscus do, who was but a single person? Why what good does the purple do to the garment? What but the being a shining character in himself,7 and setting a good example to others? Another, perhaps, if in such circumstances Cæsar had forbidden his going to the senate, would have answered, "I am obliged to you for excusing me." But such a one he would not have forbidden to go, well knowing that he would either sit like a statue, or, if he spoke, he would say what he knew to be agreeable to Cæsar, and would overdo it by adding still more.

§ 6. Thus acted even a wrestler, who was in danger of death, unless he consented to an ignominious amputation. His brother, who was a philosopher, coming to him and saying, "Well, brother, what do you design to do? Let us cut away this morbid part, and return again to the field." He refused, and courageously died.

§ 7. When it was asked whether he acted thus as a wrestler, or a philosopher? I answer, as a man, said Epictetus; but as a man who had been proclaimed a champion at the Olympic games; who had been used to such places, and not exercised merely in the school of Bato.8 Another would have had his very head cut off, if he could have lived without it. This is that regard to character, so powerful with those who are accustomed to introduce it, from their own breasts, into their deliberations.

§ 8. "Come now, Epictetus, take off your beard."9—If I am a philosopher, I answer, I will not take it off.—"Then I will take off your head."—If that will do you any good, take It off.

§ 9. It was asked, How shall each of us perceive what belongs to his character? Whence, replied Epictetus, does a bull, when the lion approaches, perceive his own qualifications,10 and expose himself alone for the whole herd? It is evident, that with the qualifications, occurs at the same time the consciousness of being endued with them. And in the same manner, whoever of us had such qualifications will not be ignorant of them. But neither is a bull nor a gallant-spirited man formed all at once. We are to exercise and qualify ourselves, and not to run rashly upon what doth not concern us.

§ 10. Only consider at what price you sell your own will and choice, man:11 if for nothing else, that you may not sell it for a trifle.