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The Discourses of Epictetus, tr. by P.E Matheson, [1916], at sacred-texts.com
Take a given hypothetical proposition. In itself it is indifferent, but your judgement upon it is not indifferent, but is either knowledge, or mere opinion, or delusion. In the same way though life is indifferent, the way you deal with it is not indifferent. Therefore, when you are told 'These things also are indifferent', do not be careless, and when you are urged to be careful, do not show a mean spirit and be overawed by material things.
It is a good thing to know what you can do and what you are prepared for, that in matters where you are not prepared, you may keep quiet and not be vexed if others have the advantage of you there. For when
it is a question of syllogisms, you in your turn will expect to have the advantage, and if they are vexed with this you will console them with the words, 'I learnt them, but you did not. So when acquired dexterity is needed it is for you in your turn not to seek what only practice can give: leave that to those who have acquired the knack, and be content yourself to show constancy.
'Go and salute such an one.'
I have saluted him.
'How?'
In no mean spirit.
'But his house was shut upon you.'
Yes, for I have not learnt to enter by the window: when I find the door shut, I must either retire or go in by the window.
'But again one says, "Talk to him."'
I do talk to him.
'How?'
In no mean spirit.
Suppose you did not get what you wanted? Surely that was his business and not yours. Why then do you claim what is another's? If you always remember what is yours and what is not yours, you will never be put to confusion. Therefore Chrysippus well says, 'As long as the consequences are unknown to me, I always hold fast to what is better adapted to secure what is natural, for God Himself created me with the faculty of choosing what is natural.' Nay, if I really knew that it was ordained for me now to be ill, I should wish to be ill; for the foot too, if it had a mind, would wish to get muddy.
For instance, why do ears of corn grow? Is it not that they may ripen in the sun? And if they are ripened is it not that they may be reaped, for they are not things apart? If they had feelings then, ought they to pray never to be reaped at any time? But this is a curse upon corn—to pray that it should never be reaped. In like manner know that you are cursing men when you pray for them not to die: it is like a prayer not to be ripened, not to be reaped. But we men, being creatures whose fate it is to be reaped, are also made aware of this very fact, that we are destined for reaping, and so we are angry; for we do not know who we are, nor have we studied human things as those who are skilled in horses study the concerns of horses.
But Chrysantas, when he was about to strike the enemy, and heard the bugle sounding the retreat, desisted: so convinced was he that it was more to his advantage to do the general's bidding than his own. But not a man of us, even when necessity calls, is willing to obey her easily, but we bear what comes upon us with tears and groans, and we call it 'circumstances'.
What do you mean by 'circumstances', fellow men? If you mean by 'circumstances' what surrounds you, everything is circumstance: if you use the term in the sense of hardships, how is it a hardship that what was born should be destroyed? The instrument of destruction is a sword or a wheel or the sea or a potsherd or a tyrant. What matters it to you, by what road you are to go down to Hades? All roads are alike. But, if you will hear the truth, the road the tyrant sends you is shorter. No tyrant ever took six months to execute a man, but a fever often takes a year to kill one. All these complaints are mere noise and vanity of idle phrases.
'In Caesar's presence my life is in danger.'
But am not I in equal danger, dwelling in Nicopolis, where earthquakes are so many? And you too, when you sail across the Adriatic, are you not in danger of your life?
'Yes, but in thought too I am in danger.'
Your thought? How can that be? Who can compel you to think against your will? The thought of others? How can it be any danger to you for others to have false ideas?
'Yes, but I am in danger of being banished.'
What is being banished? Is it being elsewhere than in Rome? 'Yes, suppose I am sent to Gyara?'
If it makes for your good, you will go: if not, you have a place to go to instead of Gyara, a place whither he who is sending you to Gyara will also go whether he will or no. Why then do you go to Rome as though it meant so much? It is not much compared with your preparation for it: so that a youth of fine feeling may say, 'It was not worth this price—to have heard so many lectures and written so many exercises, and sat at the feet of an old man of no great merit.'
There is only one thing for you to remember, that is, the distinction between what is yours and what is not yours. Never lay claim to anything that is not your own. Tribunal and prison are distinct places, one high, the other low; but your will, if you choose to keep it the same in both, may be kept the same. So we shall emulate Socrates, but only when we can write songs of triumph in prison. As for our condition up till now, I doubt whether we should have borne with one who should say to us in prison, 'Would you like me to recite to you songs of triumph?'
'Why do you trouble me? Do you not know the ills which beset me? for this is my state.'
What is it?
'I am at the point of death.'
Yes, but are other men going to be immortal?