Encheiridion — Epictetus

Zbe Discourses of JEptctetus 175 a thing independent and self-governing ? Certainly. Whomsoever then it is in the power of another to hinder and compel, declare that he is not free. And do not look, I entreat you, after his grandfathers and great-grandfathers, or inquire about his being bought or sold, but if you hear him saying from his heart and with feeling, "Master," even if the twelve fasces precede him (as consul), call him a slave.

And if you hear him say, "Wretch that I am, how much I suffer," call him a slave. If, finally, you see him lamenting, complaining, unhappy, call him a slave, though he wears a praetexta.

If, then, he is doing nothing of this kind do not yet say that he is free, but learn his opinions, whether they are subject to compulsion, or may produce hindrance, or to bad fortune, and if you find him such, call him a slave who has a holiday in the Saturnalia ; say that his master is from home ; he will return soon, and you will know what he suffers. What then is that which makes a man free from hindrance and makes him his own master?

For wealth does not do it, nor consulship, nor provincial government, nor royal power ; but something else must be discovered. What then is that which when we write makes us free from hindrance and unimpeded ? The knowledge of the art of writing. What then is it in playing

176 Zbc EHscoursee of jEptctetus the lute? The science of playing the lute. Therefore in life also it is the science of life. You have then heard in a general way ; but examine the thing also in the several parts. Is it possible that he who desires any of the things which depend on others can be free from hindrance? No. Is it possible for him to be unimpeded ? No. Therefore he cannot be free.

Consider then, whether we have nothing which is in our own power only, or whether we have all things, or whether some things are in our own power, and others in the power of others. What do you mean ? When you wish the body to be entire (sound) is it in your power or not ? It is not in my power. When you wish it to be healthy ? Neither is this in my power. When you wish it to be handsome ? Nor is this. Life or death ? Neither is this in my power.

Your body then is another's, subject to every man who is stronger than yourself. It is. But your estate is it in your power to have it when you please, and as long as you please, and such as you please? No. And your slaves ? No. And your clothes? No. And your house? No. And your horses? Not one of these things. And if you wish by all means your children to live, or your wife, or your brother, or your friends, is it in your power ? This also is not in my power. Whether then have you nothing which is in

Gbe Discourses of Bpictetus 177 your own power, which depends on yourself only and cannot be taken from you, or have you anything of the kind? I know not. Look at the thing then thus, and examine it. Is any man able to make you assent to that which is false? No man. In the matter of assent then you are free from hindrance and obstruction. Granted. Well ; and can a man force you to desire to move towards that to which you do not choose ?

He can, for when he threatens me with death or bonds he compels me to desire to move towards it. If then you despise death and bonds, do you still pay any regard to him ? No. Is then the despising of death an act of your own or is it not yours ? It is my act.

When you have made this preparation, and have practised this discipline, to distinguish that which belongs to another from that which is your own, the things which are subject to hindrance from those which are not, to consider the things free from hindrance to concern yourself, and those which are not free not to concern yourself, to keep your desire steadily fixed to the things which do concern yourself, and turned from the things which do not concern yourself ; do you still fear any man ?

No one. For about what will you be afraid ? About the things which are your own, in which consists the nature of good and evil? and who has 12