OF things some are in our power, and others are not.
In our power are opinion (ὑπόληψις), movement towards a
thing (ὁρμή), desire, aversion (ἔκκλισις, turning from a
thing); and in a word, whatever are our own acts: not
in our power are the body, property, reputation, offices
(magisterial power), and in a word, whatever are not our
own acts. And the things in our power are by nature
free, not subject to restraint nor hindrance: but the
things not in our power are weak, slavish, subject to
restraint, in the power of others. Remember then that if
you think the things which are by nature slavish to be
free, and the things which are in the power of others to
be your own, you will be hindered, you will lament, you
will be disturbed, you will blame both gods and men:
but if you think that only which is your own to be your
own, and if you think that what is another's, as it really
is, belongs to another, no man will ever compel you, no
man will hinder you, you will never blame any man, you
will accuse no man, you will do nothing involuntarily
(against your will), no man will harm you, you will have
no enemy, for you will not suffer any harm.
If then you desire (aim at) such great things, remember
that you must not (attempt to) lay hold of them with a
small effort; but you must leave alone some things entirely, and postpone others for the present. But if you
wish for these things also (such great things), and power
(office) and wealth, perhaps you will not gain even these
very things (power and wealth) because you aim also at
those former things (such great things):1 certainly you
will fail in those things through which alone happiness
and freedom are secured. Straightway then practise saying to every harsh appearance,2 You are an appearance,
and in no manner what you appear to be. Then examine
it by the rules which you possess, and by this first and
chiefly, whether it relates to the things which are in our
power or to things which are not in our power: and if it
relates to any thing which is not in our power, be ready to
say, that it does not concern you.
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1 This passage will be obscure in the original, unless it is examined well. I have followed the explanation of Simplicius, iv. (i. 4.)
2 Appearances are named 'harsh' or 'rough' when they are 'con- trary to reason and overexciting and in fact make life rough (uneven) by the want of symmetry and by inequality in the movements simplicius, v. (i. 5.)
The Discourses of Epictetus, with the Encheridion and Fragments. Epictetus. George Long. translator. London. George Bell and Sons. 1890.
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