All the Works of Epictetus · 70 of 100

Book III, Chapter 12

1. We are not to carry our Exercises beyond Nature; nor merely to attract Admiration: for thus we, who call ourselves Philosophers, shall not differ from Jugglers. For it is difficult too, to walk upon a Rope; and not only difficult, but dangerous. Ought we too, for that Reason, to make it our Study to walk upon a Rope, or set up a Palm-Tree or grasp a Statue? By no means. It is not every thing difficult, or dangerous, that is a proper Exercise; but such Things as are conducive, to what lies before us to do.

And what is it that lies before us to do?

To have our Desires and Aversions free from Restraint.

How is that?

Not to be disappointed of our Desire, nor incur our Aversion. To this ought our Exercise to be turned. For, without strong and constant Exercise, it is not possible to preserve our Desire undisappointed, and our Aversion unincurred, and therefore, if we suffer it to be externally employed on Things independent on Choice, be assured, that your Desire will neither gain its Object, nor your Aversion avoid it.

2. And, because Habit hath a powerful Influence, and we are habituated to apply our Desire and Aversion to Externals only, we must oppose one Habit to another; and, where the Appearances are most slippery, there oppose Exercise. I am inclinable to Pleasure. I will bend myself beyond a due Proportion to the other Side, for the sake of Exercise. I am averse to Pain. I will break and exercise the Appearances [which strike my Mind], that I may withdraw my Aversion, from every such Object. For who is the Practitioner in Exercise? He who endeavours totally to restrain Desire, and to apply Aversion only to Things dependent on Choice; and endeavours it most in the most difficult Cases. Hence different Persons are to be exercised, in different Ways. What signifies it, to this Purpose, to set up a Palm-Tree, or carry about a Tent of Skins, or a Pestle and Mortar? If you are hasty, Man, let it be your Exercise, to bear ill Language patiently; and, when you are affronted, not to be angry. Thus, at length, you may arrive at such a Proficiency, as, when any one strikes you, to say to yourself, "Let me suppose this, to be grasping a Statue." Next, exercise yourself to make a decent Use of Wine: not to drink a great deal; for even in this, there are some so foolish as to exercise themselves: but at first to abstain from it; and to abstain from a Girl, and from Delicacies in Eating. Afterwards you will venture into the Lists, at some proper Season, by Way of Trial, if at all, to see whether Appearances get the better of you, as much as they used to do. But at first, fly from what is stronger than you. The Contest of a fine Girl, with a young Man, just initiated into Philosophy, is unequal. The Brass Pot and the Earthen Pitcher, as the Fable says, are an unsuitable Match.

3. Next to the Desires and Aversions, is the Second Class, of the Pursuits and Avoidances; that they may be obedient to Reason; that nothing may be done improperly in Point of Time or Place, or in any other Respect.

4. The Third Class relates to Assent, and what is plausible and persuasive. As Socrates said, that we are not to lead an unexamined Life; so neither are we to admit an unexamined Appearance; but to say, "Stop: let me see what you are, and whence you come." (As the Watch say, Show me the Ticket.) "Have you that Signal from Nature, which is necessary to the Admission of every Appearance?"

5. In short, whatever Things are applied to the Body, by those who exercise it, if they any way affect Desire or Aversion, they may be used in ascetic Exercise. But, if this be done for mere Ostentation, it belongs to one who looks out and hunts for something external, and seeks for Spectators to exclaim, "What a great Man!" Hence Apollonius said well. "If you have a mind to exercise yourself, for your own Benefit, when you are choaking with Heat, take a little cold Water in your Mouth; and spirt it out again, and tell nobody."