# All the Works of Epictetus, Which Are Now Extant/Book 3/Chapter 20

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CHAPTER XX.
That Some Advantage may be gained, from every external Circumstance.
§. 1.In Appearances that are merely Objects of Contemplation, almost all Persons have allowed Good and Evil to be in ourselves, and not in Externals. No one says, it is good, to be Day; evil, to be Night; and the greatest Evil, that Three should be Four: but what? That Knowlege is good, and Error evil. So that, concerning Falshood itself, there exists one good Thing; the Knowledge, that it is Falshood. Thus then, should it be, in Life also. Health is a Good; Sickness, an Evil. No, Sir. But what? A right Use of Health is a Good; a wrong one, an Evil. So that, in truth, it is possible to be a Gainer, even by Sickness. And is it not possible, by Death too? By Mutilation? Do you think Menœceus an inconsiderable Gainer by Death?——"May who​ever talks thus, be such a Gainer as he was!"——Why pray, Sir, did not he preserve his Patriotism, his Magnanimity, his Fidelity, his gallant Spirit? And, if he had lived on, would he not have lost all these? Would not Cowardice, Mean-spiritedness, and Hatred of his Country, and a wretched Love of Life, have been his Portion? Well, now: do not you think him a considerable Gainer, by dying? No: but I warrant you, the Father of Admetus was a great Gainer, by living on, in so mean-spirited and wretched a Way, as he did! Why: did not he die at last? For Heaven's sake, cease to be thus struck, by the mere Materials, [of Action.] Cease to make yourselves Slaves; first of Things, and then, upon their Account; of the Men who have the Power, either to bestow, or take them away. Is there any Advantage then to be gained from these Men? From all; even from a Reviler. What Advantage doth a Wrestler gain from him, with whom he exercises himself, before the Combat: the greatest. Why: just in the same manner I exercise myself with this Man. He exercises me in Patience, in Gentleness, in Meekness. No: but, I suppose, I gain an Advantage from him who manages my Neck, and sets my Back and Shoulders in order; and the best Thing a Master of Exercise can say, is, "Lift him up with both Hands," and the heavier he is, the greater is my Advantage: and yet, it is no Advantage to me, when I am exercised in Gentleness of Temper! This is not knowing, how to gain an Advantage from Men. Is my Neighbour a bad one? He is so, to himself; but a good one, to me. He exercises my good Temper, my Moderation. Is my Father bad? To himself; but not to me. "This is the Rod of Hermes. Touch with it whatever you please, ​and it will become Gold." No: but bring whatever you please, and I will turn it into Good. Bring Sickness, Death, Want, Reproach, capital Trial. All these, by the Rod of Hermes, shall turn to Advantage.——"What will you make of Death?"——Why: what but an Ornament to you; what but a Means of your showing, by Action, what the Man is, who knows, and follows the Will of Nature "What will you make of Sickness?"——I will show its Nature. I will make a good Figure in it; I will be composed and happy. I will not flatter my Physician. I will not wish to die. What need you ask further? Whatever you give me, I will make it happy, fortunate, respectable, and eligible. No.——"But, take care not to be sick.” Just as if one should say, "Take care, that the Appearance of Three being Four, doth not present itself to you." "It is an Evil." How an Evil, Man? If I think as I ought about it, what Hurt will it any longer do me? Will it not rather be even an Advantage to me? If then I think as I ought, of Poverty, of Sickness, of being out of Power, is not that enough for me? Why then must I any longer seek Good or Evil, in Externals? But what is the State of the Case? These Things are allowed here; but nobody carries them home; but immediately every one is in a State of War with his Servant, his Neighbours, with those who sneer and ridicule him. Well fare Lesbius, for proving every Day, that I know nothing.
* ↑ The Passage, as it now stands in the Greek, is scarcely intelligible The Difficulty is removed, by reading αγαθον for απατην, and the Translation follows this Conjecture.
* ↑ The Son of Creon, who killed himself, after he had been informed, by an Oracle, that his Death would procure a Victory to the Thebans. Apollodorus. Upton.
* ↑ See P. 177: Note a.
* ↑ 'Ουτος for 'ουτως. Wolfius.
* ↑ For δειξη σε εργω, δειξης εργω seems the true Reading.
* ↑ Mr. Upton conjectures this Lesbius to have been some Buffoon.