1. If that which the philosophers say is true—that there is one principle in all men, as when I assent to something, the feeling that it is so; and when I dissent, the feeling that it is not so; yea, and when I withhold my judgment, the feeling that it is uncertain; and likewise, when I am moved towards anything, the feeling that it is for my profit, but it is impossible to judge one thing to be profitable and to pursue another, to judge one thing right and be moved towards another—why have we indignation with the multitude? They are robbers, one saith, and thieves. And what is it to be robbers and thieves? It is to err concerning things good and evil. Shall we, then, have indignation with them, or shall we pity them? Nay, but show them the error, and you shall see how they will cease from their sins. But if they see it not, they have naught better than the appearance of the thing to them.
1. Suppose what the philosophers say is true, that one principle guides all people. When I agree with something, I feel it is true. When I disagree, I feel it is false. When I suspend judgment, I feel it is uncertain. Likewise, when I am drawn toward something, I feel it benefits me. It is impossible to judge one thing beneficial and pursue another, or judge one thing right and choose another. If this is true, why are we angry with ordinary people? They are robbers, someone says, and thieves. And what does it mean to be robbers and thieves? It means being mistaken about good and evil. Should we be angry with them, then, or should we pity them? Instead, show them their error, and you will see them stop doing wrong. But if they cannot see it, they have nothing better to guide them than how things appear to them.
This chapter seems to me to express a truth so bluntly and crudely that it appears false. Readers who can understand Epictetus will focus on its truth. Those who cannot will focus on its apparent falsehood.
2. Should not, then, this robber, or this adulterer, be destroyed? By no means, but take it rather this way: This man who errs and is deceived concerning things of greatest moment, who is blinded, not in the vision which distinguisheth black and white, but in the judgment which distinguisheth Good and Evil—should we not destroy him? And thus speaking, you shall know how inhuman is that which you say, and how like as if you said, Shall we not destroy this blind man, this deaf man? For if it is the greatest injury to be deprived of the greatest things, and the greatest thing in every man is a Will such as he ought to have, and one be deprived of this, why are you still indignant with him? Man, you should not be moved contrary to Nature by the evil deeds of other men. Pity him rather, be not inclined to offense and hatred, abandon the phrases of the multitude, like “these cursed wretches.” How have you suddenly become so wise and hard to please?
2. Shouldn’t this robber or adulterer be put to death, then? Certainly not. Instead, put it this way: This man is mistaken and deceived about the things that matter most. He is blind, not in the sight that distinguishes black from white, but in the judgment that distinguishes good from evil. Shouldn’t we put him to death? When you speak this way, you will realize how inhuman your words are. It is like saying, Shouldn’t we put this blind man, this deaf man, to death? The greatest harm is to lose the greatest things. And the greatest thing in anyone is a will guided as it should be. If someone has lost this, why are you still angry with him? My friend, you should not let other people’s evil deeds stir feelings in you that go against nature. Pity him instead. Do not give way to anger and hatred. Stop using the crowd’s expressions, such as “these cursed wretches.” How have you suddenly become so wise and hard to please?
3. Wherefore, then, have we indignation? Because we worship the things which they deprive us of. Do not worship fine raiment, and you shall not be wroth with the thief. Do not worship the beauty of a woman, and you shall not be wroth with the adulterer. Know that the thief and the adulterer have no part in that which is thine own, but in that which is foreign to thee, in that which is not in thy power. These things if thou dismiss, and count them for naught, with whom shalt thou still be wroth? But so long as thou dost value these things, be wroth with thyself rather than with others.
3. Why, then, do we get angry? Because we worship the things others take from us. Do not worship fine clothes, and you will not be angry with the thief. Do not worship a woman’s beauty, and you will not be angry with the adulterer. Understand that the thief and the adulterer cannot touch what is truly yours. They can only touch what is outside you, what is not in your control. If you let these things go and consider them worthless, who will you still be angry with? But as long as you value these things, be angry with yourself rather than with others.
4. Look now how it stands: You have fine raiment, your neighbor has not; you have a window, and wish to air your clothes at it. The neighbor knoweth not what is the true good of man, but thinks it is to have fine raiment, the same thing that you also think. Then shall he not come and take them away? Show a cake to greedy persons, and eat it up yourself alone, and will you have them not snatch at it? Nay, but provoke them not. Have no window, and do not air your clothes. I also had lately an iron lamp set beside the images of the Gods; hearing a noise at the door, I ran down, and found the lamp carried off. I reflected that the thief’s impulse was not unnatural. What then? To-morrow, I said, thou wilt find an earthen lamp. For a man loses only what he has. I have lost a garment. For you had a garment. I have a pain in my head. Have you any pain in your horns? Why, then, have you indignation? For there is no loss and no suffering save only in those things which we possess.
4. Look at the situation. You have fine clothes, and your neighbor does not. You have a window and want to air your clothes there. Your neighbor does not know what is truly good for a person. He thinks it is having fine clothes, just as you do. Then why wouldn't he come and take them? Show greedy people a cake, then eat it all yourself. Do you expect them not to grab at it? No, do not tempt them. Have no window, and do not air your clothes. I too recently had an iron lamp beside the images of the gods. I heard a noise at the door and ran downstairs. I found that the lamp had been stolen. I reflected that the thief's impulse was not unnatural. What then? Tomorrow, I said, you will find a clay lamp. For a person loses only what they have. I have lost a piece of clothing. That is because you had one. My head hurts. Do your horns hurt? Why, then, are you outraged? For we experience loss and suffering only in things we possess.
According to Lucian, this earthen lamp sold at Epictetus’s death for 3,000 drachmæ (about £120). Adv. Indoct. 13.