Encheiridion — Epictetus

178 Gbe Discourses of Bpictetus power over these things? who can take them away ? who can impede them ? No man can, no more than he can impede God.

But will you be afraid about your body and your posses sions, about things which are not yours, about things which in no way concern you ? and what else have you been studying from the beginning than to distinguish between your own and not your own, the things which are in your power and not in your power, the things subject to hindrance and not subject ? and why have you come to the philosophers? was it that you may nevertheless be unfortunate and unhappy ?

You will then in this way, as I have supposed you to have done, be without fear and disturbance. And what is grief to you ? for fear comes from what you expect, but grief from that which is present. But what further will you desire ?

For of the things which arc within the power of the will, as being good and present, you have a proper and regulated desire ; but of the things which are not in the power of the will you do not desire any one, and so you do not allow any place to that which is irrational, and impatient, and above measure hasty. Then after receiving everything from another and even yourself, are you angry and do you blame the giver if he takes anything from you ?

Zbc Discourses of Bpictctus 179 Who are you, and for what purpose did you come into the world ?

Did not he (God) introduce you here, did he not show you the light, did he not give you fellow- workers, and perceptions and reason ? and as whom did he introduce you here? did he not introduce you as subject to death, and as one to live on the earth with a little flesh, and to observe his administration, and to join with him in the spectacle and the festival for a short time ?

Will you not then, as long as you have been permitted, after seeing the spectacle and the solemnity, when he leads you out, go with adoration of him and thanks for what you have heard and seen ? No ; but I would still enjoy the feast. The initiated too would wish to be longer in the initiation ; and perhaps also those at Olympia to see other athletes.

But the solemnity is ended ; go away like a grateful and modest man ; make room for others ; others also must be born, as you were, and, being born, they must have a place, and houses, and necessary things. And if the first do not retire, what remains ? Why are you insatiable ? Why are you not content ? why do you contract the world ? Yes, but I would have my little children with me and my wife.

What, are they yours ? do they not belong to the giver, and to him who made you ? then will you not give up what belongs to others? will you not

180 Zbe discourses of Bpictetus give way to him who is superior ? Why then did he introduce me into the world on these conditions ? And if the conditions do not suit you, depart. He has no need of a spectator who is not satisfied. He wants those who join in the festival, those who take part in the chorus, that they may rather applaud, admire, and celebrate with hymns the solemnity.

But those who can bear no trouble, and the cowardly, he will not unwillingly see absent from the great assembly (7tavrjyvpiS) ; for they did not when they were present behave as they ought to do at a festival nor fill up their place properly, but they lamented, found fault with the deity, fortune, their companions ; not seeing both what they had, and their own powers, which they received for contrary purposes, the powers of magnanimity, of a generous mind, manly spirit, and what we are now inquiring about, freedom.

For what purpose then have I received these things ? To use them. How long ? So long as he who has lent them chooses. What if they are necessary to me ? Do not attach yourself to them and they will not be necessary ; do not say to yourself that they are necessary, and then they are not necessary. You then, a man may say, are you free ? I wish, by the gods, and pray to be free ; but I am not yet able to face my masters, I still value