All the Works of Epictetus, Which Are Now Extant/Book 2/Chapter 6

by Epictetus

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CHAPTER VI.

Of Indifference.

§. 1.A hypothetical Proposition is an indifferent Thing; but the Judgment concerning it, is not indifferent: but is either Knowledge, or Opinion, or Mistake. Thus Life is indifferent; the Use of it not indifferent. When you are told, therefore, that these Things are indifferent, do not, upon that account, ever be careless; nor, when you are excited to Carefulness, be abject, and struck by the Admiration of the Materials of Action. It is good to know your own Qualifications and Powers; that, where you are not qualified, you may be quiet, and not angry that others have the Advantage of you, in such Things. For you too, [in your Turn,] will think it reasonable, that you should have the Advantage in the Art of Syllogisms: and, if others should be angry at it, you will tell them, by way of Consolation, "I have learned it, and you have not." Thus too, where-ever Practice is necessary, do not pretend to what can be attained no other Way; but leave the Matter to those who are practiced in it, and do you be contented with a composed Firmness of Mind. "Go, for Instance, and pay your Compliments to such a Person." "How?" "Not meanly."——"But I have been shut out; for I have not learned to get in at the Window: and, finding the Door shut, I must necessarily either go back, or get in at the Window." "But speak to him too." "I will speak to him." "In what manner? "Not meanly." But you have not succeeded; for this was not your Business, but his. Why do you claim what belongs to another? Always remember what is your own, and what is another's; and you will never be disturbed.

§. 2. Hence Chrysippus rightly says; While Consequences are uncertain, I will keep to those Things which are best adapted to the Attainment of what is conformable to Nature: for God himself hath formed me to chuse this. If I knew, that it was now destined for me to be sick, I would even exert my Pursuits towards it: for even the Foot, if it had Understanding, would exert itself to get into the Dirt. For why are Ears of Corn produced, if it be not to ripen? and why do they ripen, if not to be reaped? For they are not separate Individuals. If they were capable of Sense, do you think they would wish never to be reaped? It would be a Curse upon Ears of Corn, not to be reaped: and we ought to know, that it would be a Curse upon Man, not to die; like that of not ripening, and not being reaped. Since, then, it is necessary for us to be reaped, and we have, at the same time, Understanding to know it, are we angry at it? This is only because we neither know what we are, nor have studied what belongs to Man, as Jockies do, what belongs to Horses. Yet Chrysantas when he was about to strike an Enemy, on hearing the Trumpet sound a Retreat, drew back his Hand: for he thought it more eligible to obey the Command of his General, than his own Inclination^[1]. But not one of us, even when Necessity calls, is ready and willing to obey it: but we suffer, whatever Things we do suffer, weeping and groaning, and calling them our Circumstances^[2] What Circumstances, Man? For if you call what surrounds you, Circumstances, every thing is a Circumstance: but, if you apply this Name to Hardships, where is the Hardship, that whatever is born must die. The Instrument is either a Sword, or a Wheel, or the Sea, or a Tile, or a Tyrant. And what doth it signify to you, by what Way you descend to Hades? All are equal: but, if you would hear the Truth, the shortest is that by which a Tyrant sends you. No Tyrant was ever six Months, in cutting any Man's Throat: but a Fever is often a Year [in killing.] All these Things are mere Sound, and the Pomp of empty Names.

My Life is in Danger from Cæsar.

And am not I in Danger, who dwell at Nicopolis, where there are so many Earthquakes? And when you yourself cross the Adriatic^[3], what is then in Danger? Is not your Life?

Ay: but I am in Danger, with respect to Opinion.

What, your own? How so? Can any one compel you to have any Opinion, contrary to your own Inclination?

But the Opinions of others too.

And what Danger is it of yours, if others have false Opinions?

But I am in Danger of being banished.

What is it to be banished? To be somewhere else than at Rome.

Yes: but what if I should be sent to Gyros?

If it be worth your while, you will go: if not, you have another Place to go to; where he, who now sends you to Gyaros, must go likewise, whether he will or not^[4]. Why, then, do you come to these, as to great Trials? They are not equal to your Qualifications. So that an ingenuous young Man would say, It was not worthwhile for this, to have read, and writ, so much, and to have sat so long, listening to a good-for-nothing old Fellow. Only remember, that Division, by which your own, and not your own, is distinguished, and you will never claim what belongs to others. A Tribunal and a Prison, is, each of them, a Place; one high, the other low: but Choice is equal: and if you have a mind to keep it equal for both Places, it may be kept. We shall then become Imitators of Socrates, when, even in a Prison, we are able to write Hymns^[5] of Praise: but, as we now are, consider whether we could bear, that even another should say to us in a Prison, "Shall I read you a Hymn of Praise?"——"Why do you trouble me: do you know in what a sad Situation I am?" In such Circumstances, am I able to hear Hymns?"——"What Circumstances?"——"I am going to die."——"And are all other Men to be immortal?"

Footnotes

1. In a Speech which Cyrus made to his Soldiers, after the Battle with the Assyrians, he mentions Chrysantas, one of his Captains, with particular Honour, for this Instance of his Obedience. Xenoph. L. IV.
2. Περιστασεις, in Greek, hath a double Meaning, which cannot be preserved in a Translation. It signifies both in general, Circumstances, and in particular, hard Circumstances, or Difficulties.
3. Epictetus probably means, in the Way Home, from Nicopolis to Rome; whence this Person had come to hear him.
4. How gloomy, how empty the Stoic Consolation! How differently would the Christian answer. "Well, and can he banish you from the Presence of your true Sovereign, your indulgent Father, your best Friend? And what, then, is Gyaros worse than Rome? You, behaving well in Adversity, are the Object of Almighty Protection and future Reward: he, amidst his Tyranny, accountable to an offended Judge."
5. Socrates writ a Hymn to Apollo, when he was in Prison; of which Diogenes Laertius recites the first Line. See the Behavior of Paul and Silas on a parallel Occasion. Acts xvi. 25,