All the Works of Epictetus · 34 of 100

Book II, Chapter 2

CONSIDER, you who are going to take your Tryal, what you wish to preserve, and in what to succeed. For if you wish to preserve a Choice conformable to Nature, you are intirely safe: every thing goes well; you have no Trouble on your Hands. While you wish to preserve what is in your own Power, and which is naturally free, and are contented with that, whom have you longer to care for? For who is the Master of things like these? Who can take them away? If you wish to be a Man of Honour and Fidelity, who shall prevent you? If you wish not to be restrained, or compelled, who shall compel you to Desires, contrary to your Principles; to Aversions, contrary to your Opinion? The Judge, perhaps, will pass a Sentence against you, which he thinks formidable: but how can he likewise make you receive it with Aversion? Since, then, Desire and Aversion are in your own Power, what have you else to care for? Let this be your Introduction; this your Narration; this your Proof; this your Victory; this your Conclusion; and this and this your Applause. Thus Socrates, to one who put him in mind to prepare himself for his Tryal; “Do not you think, says he, that I have been preparing myself for this very Thing my whole Life?” —— By what kind of Preparation? —— “I have preserved what was in my own Power.” —— What do you mean? —— “I have done nothing unjust, either in public, or in private Life.”

2.But if you wish to preserve Externals too; your paultry Body, your Estate, or Dignity; I advise you immediately to prepare yourself by every possible Preparation; and besides, consider the Disposition of your Judge, and of your Adversary. If it be necessary to fall down at his Feet; fall down at his Feet: if to weep, weep: if to groan; groan. For when you have subjected what is in your own Power to Externals, submit to Slavery at once, and do not struggle; and at one time, be willing to be a Slave, and at another, not willing: but simply, and with your whole Intention, be one or the other; free, or a Slave; well-educated, or not; a Game Cock, or a Craven: either bear to be beat till you die, or give out at once; and do not be soundly beat first, and then give out at last. If both these be shameful, make the Distinction immediately.

3.Where is the Nature of Good and Evil?

Where Truth likewise is. Where Truth and where Nature are, there is Caution: where Truth and where Nature are not, there is Courage. Why, do you think, that if Socrates had wished to preserve Externals, that he would have said, when he appeared at his Trial, “ Anytus and Melitus may indeed kill; but hurt me they cannot?” Was he so foolish, as not to see that this Way doth not lead to that End, but the contrary? What, then, is the Reason, that he not only disregards, but provokes his Judges? Thus my Friend Heraclitus, in a trifling Suit, about a little Estate at Rhodes, after having proved to the Judges that his Cause was good, when he came to the Conclusion of his Speech; “I will not intreat you, says he; nor care what Judgment you give: for it is rather you who are to be judged, than I.” And thus he lost his Suit. What need was there of this? Be content not to intreat: do not tell them too, that you will not intreat; unless it be a proper Time to provoke the Judges designedly; as in the Case of Socrates. But if you too are preparing for such a speech, what do you wait for? Why do you submit to be tried? For if you wish to be hanged, have Patience and the Gibbet will come. But if you chuse rather to submit, and make your Defence as well as you can, all the rest is to be ordered accordingly; with a due Regard, however, to the Preservation of your own Character.

4.For this Reason it is ridiculous too to say, “Suggest to me what is to be done.” How should I know what to suggest to you? [You should rather say] inform my understanding to accommodate itself to whatever may be the Event. The former is just as if an illiterate Person should say, “Tell me what to write, when any Name is proposed to me;” and I direct him to write Dion; and then another comes, and proposes to him the Name not of Dion, but of Theon; what will be Consequence? What will he write? Whereas, if you had made Writing your Study, you would be ready prepared for whatever Word might occur: if not, how can I suggest to you? For, if the Circumstances of the Affair should suggest something else, what will you say, or how will you act? Remember, then, the general Rule, and you will need no Suggestion; but if you gape after Externals, you must necessa rily be toss’d up and down, according to the Inclination of your Master.

And who is my Master?

He in whose Power, is placed whatever you strive to acquire, or would avoid.