1. For my part I think the old man should be sitting here, not to devise how ye may have no mean thoughts, nor speak no mean nor ignoble things about yourselves, but to watch that there arise not among us youths of such a mind, that when they have perceived their kinship with the Gods, and how the flesh and its possessions are laid upon us like bonds, and how many necessities for the management of life are by them brought upon us, they may desire to fling these things away for abhorred and intolerable burthens, and depart unto their kin. And this is what your master and teacher—if, in sooth, ye had any such—should have to contend with in you,—that ye should come to him and say, Epictetus, we can endure no longer being bound to this body, giving it food and drink, and resting it and cleansing it, and going about to court one man after another for its sake. Are not such things indifferent and nothing to us? And is not Death no evil? Are we not in some way kinsmen of God, and did we not come from Him? Let us depart to whence we came; let us be delivered at last from these bonds wherewith we are bound and burthened! Here are robbers, and thieves, and law courts, and those that are called tyrants, which through the body and its possessions seem as if they had some power over us. Let us show them that they have no power over any man! And to this it should be my part to say, “My friends, wait upon God. When He Himself shall give the signal and release you from this service, then are ye released unto Him. But for the present, bear to dwell in this place, wherein He has set you. Short, indeed, is this time of your sojourn, and easy to bear for those that are so minded. For what tyrant or what thief is there any longer, or what court of law is terrible to one who thus makes nothing of the body and the possessions of it? Remain, then, and depart not without a reason.” Some such part as this should the teacher have to play towards the well-natured among his disciples.
1. For my part, I think the old man should be sitting here for a different purpose. His task should not be to keep you from thinking low thoughts or saying low or dishonorable things about yourselves. Instead, he should watch for young people among us who come to recognize their kinship with the gods. They see how the body and its possessions bind us like chains. They see how many demands these things impose on daily life. They may then want to throw them off as hateful, unbearable burdens and return to their divine family. This is what your master and teacher, if you truly had one, should have to struggle against in you. You should come to him and say, Epictetus, we can no longer bear being tied to this body. We must feed it, give it drink, rest it, and keep it clean. For its sake, we go around seeking favors from one person after another. Aren’t these things indifferent, neither good nor bad, and of no concern to us? And isn’t death no evil? Aren’t we in some way related to God, and didn’t we come from him? Let us return to where we came from. Let us finally be freed from these chains that bind us and weigh us down! Here are robbers, thieves, law courts, and those called tyrants. Because of the body and its possessions, they seem to have some power over us. Let us show them that they have no power over anyone! My part should then be to say, “My friends, wait for God. When he himself gives the signal and releases you from this service, you are free to return to him. But for now, endure living in this place where he has put you. Your stay here is short indeed, and easy to bear for those who think this way. What tyrant or thief still has power over someone who places no value on the body or its possessions? What court of law can frighten such a person? Stay, then, and do not leave without a reason.” This is the kind of role a teacher should have with the best-natured of his students.
2. How long, then, are such injunctions to be obeyed? So long as it is profitable—that is to say, so long as I can do what becomes and befits me. Then some men are choleric and fastidious, and say, “I cannot sup with this man, to have to hear him every day telling how he fought in Mysia.” I told you, brother, how I went up the hill—then again I began to be besieged.... But another saith, “I prefer to have my supper, and listen to him prating as long as he likes.” And do thou compare the gain on both sides—only do naught in heaviness or affliction, or as supposing that thou art in evil case. For to this no man can compel thee. Doth it smoke in the chamber? if it is not very much I will stay, if too much, I will go out; for remember this always, and hold fast to it, that the door is open. Thou shalt not live in Nicopolis. I will not. Nor in Athens. I will not live in Athens. Nor in Rome. Neither in Rome. Live in Gyara. I will live in Gyara. But living in Gyara seemeth to me like a great smoke. I will depart, whither no man shall hinder me to dwell—for that dwelling stands ever open to all.
2. How long, then, should such orders be obeyed? As long as it is worthwhile. That is, as long as I can do what is right and fitting for me. Some men are irritable and hard to please. They say, “I cannot eat with this man and hear him talk every day about fighting in Mysia.” I told you, brother, how I went up the hill. Then I came under siege again.... But another says, “I would rather have my supper and listen to him chatter as long as he likes.” Compare what you gain in each case. Only do nothing with sadness or distress, or with the belief that you are in a bad situation. No one can force you to feel that way. Is there smoke in the room? If there is not much, I will stay. If there is too much, I will leave. Always remember this, and hold firmly to it: the door is open. You must not live in Nicopolis. I will not. Nor in Athens. I will not live in Athens. Nor in Rome. Nor in Rome. Live in Gyara. I will live in Gyara. But living in Gyara seems to me like being surrounded by thick smoke. I will leave for a place where no one can prevent me from staying. That dwelling is always open to everyone.
Gyara, an island in the Aegean Sea, was used as a prison settlement.
3. Only do it not unreasonably, nor cowardly, nor make every common chance an excuse. For again, it is not God’s will, for He hath need of such an order of things, and of such a race upon the earth. But if He give the signal for retreat, as He did to Socrates, we must obey Him as our commander.
3. Only do not act unreasonably or cowardly, or use every ordinary setback as an excuse. For again, this is not God’s will. He needs this order of things and this human race on earth. But if he gives the signal to retreat, as he did to Socrates, we must obey him as our commander.