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The Discourses of Epictetus, tr. by P.E Matheson, [1916], at sacred-texts.com
Difficulties are what show men's character. Therefore when a difficult crisis meets you, remember that you are as the raw youth with whom God the trainer is wrestling.
'To what end?' the hearer asks.
That you may win at Olympia: and that cannot be done without sweating for it. To my mind no man's difficulties ever gave him a finer trial than yours, if only you will use them for exercise, as the athlete wrestles with the young man. Even now we are sending you to Rome to spy out the land: 1-14 and no one sends a coward as a spy, for that means that if he but hears a noise or sees a shadow anywhere, he will come running in confusion and saying that the enemy are close at hand. So now if you come and tell us 'The doings in Rome are fearful, death is terrible, exile is terrible, evil-speaking is terrible, poverty is terrible: fly sirs, the enemy is at hand', we shall say to you, 'Begone, prophesy to yourself, the only mistake we made was in sending a man like you to spy out the land'. Diogenes, who was sent scouting before you, has brought us back a different report: he says, 'Death is not evil, for it is not dishonour'; he says, 'Glory is a vain noise made by madmen'. And what a message this scout brought us about pain and pleasure and poverty! 'To wear no raiment', he says, 'is better than any robe with purple hem'; 'to sleep on the ground without a bed', he says, 'is the softest couch.' Moreover he proves each point by showing his own confidence, his tranquillity of mind, his freedom, and withal his body well knit, and in good condition. 'No enemy is near,' he says, 'all is full of peace.'
What do you mean, Diogenes?
'See,' he says, 'have I suffered shot or wound or rout?'
That is the right kind of scouting: but you come back to us and talk at random. Drop your cowardice and go back again, and take a more accurate observation.
What am I to do then?
What do you do, when you disembark from a ship? Do you take the helm and the oars with you? What do you take then? You take what is yours, oil-flask and wallet. So now if you remember what is yours, you will never claim what is another's.
The emperor says to you, 'Lay aside your purple hem.'
See, I wear the narrow one.
'Lay aside this also.'
See, I wear the toga only.
'Lay aside the toga.'
See, I take that off too.
'Ay, but you still rouse my envy.'
Then take my poor body, every bit of it. The man to whom I can throw away my body has no fears for me.
'But he will not leave me as his heir.'
What? Did I forget that none of these things was mine? In what sense do we call them 'mine'? Only as we call 'mine' the pallet in an inn. If then the inn-keeper dies and leaves you the pallets, well and good; if he leaves them to another, that man will have them, and you will look for another. If you do not find one you will sleep on the ground, only do so with a good cheer, snoring the while, and remembering that it is among rich men and kings and emperors that tragedies find room, and that no poor man fills a part in a tragedy except as one of the chorus. But kings begin with a prelude of good things:
Crown high the halls
[Author unknown]
and then about the third or fourth act comes—
O Cithaeron, why didst thou receive me?
[Sophocles, Oedipus the King, 1391]
[paragraph continues] Poor slave, where are your crowns, where your diadem? Your guards avail you naught. Therefore when you come near to one of those great men remember this, that you are meeting a tragic character, no actor, but Oedipus in person.
'Nay, but such a one is blessed, for he has a great company to walk with him.'
I too join the ranks of the multitude and have a large company to walk with.
To sum up: remember that the door is open. Do not be a greater coward than the children, but do as they do. Children, when things do not please them, say, 'I will not play any more'; so, when things seem to you to reach that point, just say, 'I will not play any more,' and so depart, instead of staying to make moan.