1. A certain Roman having entered with his son and listened to one lecture, “This,” said Epictetus, “is the manner of teaching;” and he was silent. But when the other prayed him to continue, he spake as follows:—
1. A Roman man came in with his son and listened to one lecture. “This,” said Epictetus, “is the way we teach.” Then he fell silent. But when the man asked him to continue, he spoke as follows:
Every art is wearisome, in the learning of it, to the untaught and unskilled. Yet things that are made by the arts immediately declare their use, and for what they were made, and in most of them is something attractive and pleasing. And thus when a shoemaker is learning his trade it is no pleasure to stand by and observe him, but the shoe is useful, and moreover not unpleasing to behold. And the learning of a carpenter’s trade is very grievous to an untaught person who happens to be present, but the work done declares the need of the art. But far more is this seen in music, for if you are by where one is learning, it will appear the most painful of all instructions; but that which is produced by the musical art is sweet and delightful to hear, even to those who are untaught in it. And here we conceive the work of one who studies philosophy to be some such thing, that he must fit his desire to all events, so that nothing may come to pass against our will, nor may aught fail to come to pass that we wish for. Whence it results to those who so order it, that they never fail to obtain what they would, nor to avoid what they would not, living, as regards themselves, without pain, fear, or trouble; and as regards their fellows, observing all the relations, natural and acquired; as son or father, or brother or citizen, or husband or wife, or neighbor or fellow-traveler, or prince or subject. Such we conceive to be the work of one who pursues philosophy. And next we must inquire how this may come about.
Learning any craft is tiresome to those without training or skill. Yet the things these crafts produce immediately show their use and what they were made for. Most also have something attractive and pleasing about them. Watching a shoemaker learn his trade is no pleasure. But the shoe is useful and also pleasant to look at. Watching someone learn carpentry is very tedious for an untrained observer. But the finished work shows why the craft is needed. This is even clearer in music. If you are there while someone is learning, it will seem the most painful of all lessons. Yet the music they produce is sweet and delightful to hear, even to those without musical training. We understand the task of someone studying philosophy in much the same way. They must bring their desires into agreement with everything that happens. Then nothing will happen against their will, and nothing they wish for will fail to happen. Those who arrange their desires this way always obtain what they want and avoid what they do not want. In their own lives, they live without pain, fear, or trouble. In dealing with others, they fulfill all the duties of their relationships, whether natural or acquired. These include being a son or father, brother or citizen, husband or wife, neighbor or fellow traveler, ruler or subject. This is how we understand the task of someone pursuing philosophy. Next, we must ask how this can be achieved.
2. We see, then, that the carpenter becomes a carpenter by learning something, and by learning something the pilot becomes a pilot. And here also is it not on this wise? Is it enough that we merely wish to become good and wise, or must we not also learn something? We inquire, then, what we have to learn?
2. We see, then, that a carpenter becomes a carpenter by learning something. In the same way, a pilot becomes a pilot by learning something. Isn't it the same here? Is it enough simply to wish to become good and wise, or must we also learn something? We ask, then, what must we learn?
3. The philosophers say that, before all things, it is needful to learn that God is, and taketh thought for all things; and that nothing can be hid from Him, neither deeds, nor even thoughts or wishes. Thereafter, of what nature the Gods are. For whatever they are found to be, he who would please and serve them must strive, with all his might, to be like unto them. If the Divine is faithful, so must he be faithful; if free, so must he be free; if beneficent, so must he be beneficent; if high-minded, so must he be high-minded; so that thus emulating God, he shall both do and speak the things that follow therefrom.
3. The philosophers say that, above all, we must learn that God exists and cares for all things. Nothing can be hidden from him, not deeds, or even thoughts or wishes. Next, we must learn what the gods are like. Whatever their nature, anyone who wants to please and serve them must strive with all his strength to be like them. If the Divine is faithful, he too must be faithful. If free, he too must be free. If generous, he too must be generous. If noble-minded, he too must be noble-minded. By imitating God in this way, he will act and speak accordingly.
In this passage, “God”, “the Gods”, and “the Divine” all mean the same thing.
4. Whence, then, shall we make a beginning? If you will consider this with me, I shall say, first, that you must attend to the sense of words.
4. Where, then, should we begin? If you will think this through with me, I would first say this. You must pay attention to what words mean.
Or “of names.”
——“So I do not now understand them?”
“So I don’t understand them now?”
You do not.
You do not.
——“How, then, do I use them?”
“How do I use them, then?”
As the unlettered use written words, or as cattle use appearances; for the use is one thing and understanding another. But if you think you understand, then take any word you will, and let us try ourselves, whether we understand it. But it is hateful to be confuted, for a man now old, and one who, perhaps, hath served his three campaigns! And I too know this. For you have come to me now as one who lacketh nothing. And what could you suppose to be lacking to you? Wealth have you, and children, and it may be a wife, and many servants; Cæsar knows you, you have won many friends in Rome, you give every man his due, you reward with good him that doeth good to you, and with evil him that doeth evil. What is still lacking to you? If, now, I shall show you that you lack the greatest and most necessary things for happiness, and that to this day you have cared for everything rather than for what behooved you; and if I crown all and say that you know not what God is nor what man is, nor Good nor Evil;—and what I say of other things is perhaps endurable, but if I say you know not your own self, how can you endure me, and bear the accusation, and abide here? Never—but straightway you will go away in anger. And yet what evil have I done you? Unless the mirror doth evil to the ill-favored man, when it shows him to himself such as he is, and unless the physician is thought to affront the sick man when he may say to him: Man, dost thou think thou ailest nothing? Thou hast a fever: fast to-day and drink water. And none saith, What an affront. But if one shall say to a man: Thy pursuits art inflamed, thine avoidances are mean, thy purposes are lawless, thy impulses accord not with nature, thine opinions are vain and lying—straightway he goeth forth and saith, He affronted me.
As people who cannot read use written words, or as cattle use what they perceive. Using something is one thing, understanding it is another. But if you think you understand, choose any word you like. Let us test ourselves to see whether we understand it. But a man hates being proved wrong when he is already old and has perhaps served three military campaigns! I know this too. For you have come to me now as someone who lacks nothing. And what could you imagine you lack? You have wealth, children, perhaps a wife, and many servants. Caesar knows you, and you have made many friends in Rome. You give everyone their due. You repay those who do you good with good, and those who do you evil with evil. What do you still lack? Now suppose I show you that you lack the greatest and most necessary things for happiness. Suppose I show that, until today, you have cared for everything except what you should have cared for. And suppose I top it all by saying you do not know what God or humanity is, or good or evil. What I say about other things may perhaps be bearable. But if I say you do not know yourself, how can you tolerate me, bear the accusation, and stay here? You cannot. You will leave at once in anger. Yet what harm have I done you? Does a mirror harm an ugly man by showing him as he is? Does a doctor insult a sick man by saying, Do you think nothing is wrong with you? You have a fever. Eat nothing today and drink water. No one says, What an insult. But suppose someone tells a man, Your desires are feverish, what you avoid reveals your baseness, and your aims are lawless. Your impulses go against nature, and your opinions are empty and false. He leaves at once and says, He insulted me.
Some versions add “such as Good or Evil.”
5. We follow our business as in a great fair. Cattle and oxen are brought to be sold; and the greater part of the men come some to buy, some to sell; and few are they who come for the spectacle of the fair,—how it comes to pass, and wherefore, and who are they who have established it, and to what end. And so it is here, too, in this assembly of life. Some, indeed, like cattle, concern themselves with nothing but fodder; even such as those that care for possessions and lands and servants and offices, for these are nothing more than fodder. But few are they who come to the fair for love of the spectacle, what the world is and by whom it is governed. By no one? And how is it possible that a state or a house cannot endure, no not for the shortest time, without a governor and overseer, but this so great and fair fabric should be guided thus orderly by chance and accident? There is, then, one who governs. But what is his nature? and how doth he govern? and we, that were made by him, what are we, and for what are we? or have we at least some intercourse and link with him, or have we none? Thus it is that these few are moved, and thenceforth study this alone, to learn about the fair, and to depart. What then? they are mocked by the multitude. And in the fair, too, the observers are mocked by the traders; and had the cattle any reflection they would mock all those who cared for anything else than fodder.
5. We go about our business as if at a great fair. Cattle and oxen are brought to be sold. Most people come either to buy or to sell. Few come to observe the fair itself. They ask how it came about, why it exists, who established it, and for what purpose. So it is here, too, in this gathering we call life. Some, like cattle, care for nothing but feed. These include people who care about possessions, land, servants, and public offices, for these are nothing more than feed. But few come to the fair for the joy of observing it. They ask what the world is and who governs it. Does no one govern it? How could that be? A state or household cannot survive even the shortest time without someone to govern and oversee it. Yet could this vast and beautiful structure be guided so orderly by chance and accident? There is, then, someone who governs it. But what is his nature? How does he govern? And we, whom he made, what are we, and what are we for? Do we have any contact or connection with him, or none at all? These are the questions that stir those few. From then on, their only study is to understand the fair, and then to leave. What happens then? The crowd mocks them. At the fair, too, the traders mock the observers. And if cattle could think, they would mock everyone who cared about anything other than feed.