1. Remember that pursuit declares the aim of attaining the thing pursued, and avoidance that of not falling into the thing shunned; and he who fails in his pursuit is unfortunate, and it is misfortune to fall into what he would avoid. If now you shun only those things in your power which are contrary to Nature, you shall never fall into what you would avoid. But if you shun disease or death or poverty, you shall have misfortune.
1. Remember that pursuing something means aiming to get it. Avoiding something means aiming to stay clear of it. Anyone who fails to get what they pursue is unfortunate. Falling into what you want to avoid is also a misfortune. Avoid only things within your control that go against Nature, and you will never encounter what you want to avoid. But if you try to avoid disease, death, or poverty, you will suffer misfortune.
2. Turn away, then, your avoidance from things not in our power, and set it upon things contrary to Nature which are in our power. And let pursuit for the present be utterly effaced; for if you are pursuing something that is not in our power, it must needs be that you miscarry, and of things that are, as many as you may rightly aim at, none are yet open to you. But use only desire and aversion, and that indeed lightly, and with reserve, and indifferently.
2. Stop trying to avoid things outside our control. Instead, avoid things contrary to nature that are within our control. For now, give up pursuit entirely. If you pursue something outside our control, you are bound to fail. And none of the things within our control that you could rightly pursue are yet within your reach. Use only desire and aversion, and do so lightly, with caution and without attachment.
3. No great thing cometh suddenly into being, for not even a bunch of grapes can, or a fig. If you say to me now: I desire a fig, I answer that there is need of time: let it first of all flower, and then bring forth the fruit, and then ripen. When the fruit of a fig-tree is not perfected at once, and in a single hour, would you win the fruit of a man’s mind thus quickly and easily? Even if I say to you, expect it not.
3. Nothing great comes into being suddenly, not even a bunch of grapes or a fig. If you tell me now, I want a fig, I answer that it takes time. First let it flower, then bear fruit, and then ripen. A fig tree’s fruit does not mature all at once, in a single hour. Would you expect the fruit of a person’s mind to develop so quickly and easily? Even if I tell you it can, do not expect it.
4. To fulfill the promise of a man’s nature is itself no common thing. For what is a man? A living creature, say you; mortal, and endowed with Reason. And from what are we set apart by Reason? From the wild beasts. And what others? From sheep and the like. Look to it, then, that thou do nothing like a wild beast, for if thou do, the man in thee perisheth, thou hast not fulfilled his promise. Look to it, that thou do nothing like a sheep, or thus too the man hath perished. What, then, can we do as sheep? When we are gluttonous, sensual, reckless, filthy, thoughtless, to what are we then sunken? To sheep. What have we lost? Our faculty of Reason. And when we are contentious, and hurtful, and angry, and violent, to what are we sunken? To wild beasts. And for the rest some of us are great wild beasts, and some of us little and evil ones; whereby we may say, “Let me at least be eaten by a lion.” But through all these things the promise of the man’s nature has been ruined.
4. Living up to the promise of human nature is itself no small thing. For what is a human being? A living creature, you say, mortal, and capable of reason. And what does reason set us apart from? From wild beasts. And what else? From sheep and similar animals. Take care, then, not to act like a wild beast. If you do, the human being in you is destroyed. You have not lived up to its promise. Take care not to act like a sheep, for this too destroys the human being in you. How, then, can we act like sheep? When we are gluttonous, pleasure-seeking, reckless, filthy, and thoughtless, to what level have we sunk? To that of sheep. What have we lost? Our capacity for reason. And when we are quarrelsome, hurtful, angry, and violent, to what level have we sunk? To that of wild beasts. Some of us are large wild beasts, and some are small, vicious ones. That is why we may say, “Let me at least be eaten by a lion.” But all these ways of acting have ruined the promise of human nature.
Apparently a proverb. Its use here may be compared to Luther’s “Pecca fortiter.”
5. For when is a complex proposition safe? When it fulfills its promise. So that the validity of a complex proposition is when it is a complex of truths. And when is a disjunctive safe? When it fulfills its promise. And when are flutes, or a lyre, or a horse, or a dog? What marvel is it, then, if a man also is to be saved in the same way, and perish in the same way?
5. When is a compound statement valid? When it delivers what it promises. So a compound statement is valid when all its parts are true. And when is an either-or statement valid? When it delivers what it promises. And when are flutes, a lyre, a horse, or a dog sound? Why be surprised, then, if a person is also preserved in the same way, and ruined in the same way?
A complex or conjunctive proposition combines several assertions into a single statement. It is false if any part is false. For example, “Brutus was the lover and destroyer both of Cæsar and of his country.” A disjunctive proposition presents alternatives, as in “Pleasure is either good or bad, or neither good nor bad.”
6. But each thing is increased and saved by the corresponding works—the carpenter by the practice of carpentry, the grammarian by the study of grammar; but if he use to write ungrammatically, it must needs be that his art shall be corrupted and destroyed. Thus, too, the works of reverence save the reverent man, and those of shamelessness destroy him. And works of faithfulness save the faithful man, and the contrary destroy him. And men of the contrary character are strengthened therein by contrary deeds; the irreverent by irreverence, the faithless by faithlessness, the reviler by reviling, the angry by anger, the avaricious by unfair giving and taking.
6. Each skill or quality grows stronger and is preserved through actions that match it. A carpenter does this by practicing carpentry, a grammarian by studying grammar. But if the grammarian regularly writes ungrammatically, his skill will inevitably be damaged and destroyed. Likewise, reverent actions preserve the reverent person, while shameless actions destroy him. Faithful actions preserve the faithful person, while unfaithful actions destroy him. People with the opposite character strengthen it through opposite actions. The irreverent grow stronger in irreverence, the unfaithful in unfaithfulness, the abusive in verbal abuse, and the angry in anger. The greedy grow stronger in greed through unfair giving and taking.
7. Know, that not easily shall a conviction arise in a man unless he every day speak the same things and hear the same things, and at the same time apply them unto life.
7. Understand that a firm conviction does not come easily to anyone. They must say and hear the same things every day, while also putting them into practice in life.
8. Every great power is perilous to beginners. Thou must bear such things according to thy strength. But I must live according to Nature? That is not for a sick man. Lead thy life as a sick man for a while, so that thou mayest hereafter live it as a whole man. Fast, drink water, abstain for a while from pursuit of every kind, in order that thou mayest pursue as Reason bids. And if as Reason bids, then when thou shalt have aught of good in thee, thy pursuit shall be well. Nay, but we would live as sages and do good to men. What good? What wilt thou do? Hast thou done good to thyself? But thou wouldst exhort them? And hast thou exhorted thyself? Thou wouldst do them good—then do not chatter to them, but show them in thyself what manner of men philosophy can make. In thy eating do good to those that eat with thee, in thy drinking to those that drink, by yielding and giving place to all, and bearing with them. Thus do them good, and not by spitting thy bile upon them.
8. Every great power is dangerous for beginners. You must take on such things according to your strength. But must I not live according to Nature? That is not for someone who is sick. Live as a sick person for a while, so you may later live as a healthy one. Fast, drink water, and give up every kind of pursuit for a while. Then you may pursue things as Reason directs. If you follow Reason, once you have some goodness in you, your pursuits will be right. But we want to live as sages and do good to others. What good? What will you do? Have you done good to yourself? Do you want to guide them? Have you guided yourself? You want to do them good. Then do not chatter at them. Show them through your own example what kind of people philosophy can make. When you eat, do good to those eating with you. When you drink, do good to those drinking with you. Yield to everyone, let others go first, and be patient with them. Do them good this way, not by spewing your bitterness at them.
I have followed Lord Shaftesbury’s explanation of this passage. Other commentators have dismissed it as a damaged text. It seems clear that Lord Shaftesbury’s interpretation captures what Epictetus originally meant, whether the surviving wording is correct or not.
The usual reading is a scornful exclamation: “Thou exhort them!” I have followed the reading Schw. recommends in his notes, though he does not use it in his text.