# All the Works of Epictetus, Which Are Now Extant/Book 2/Chapter 5

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CHAPTER V.
How Magnanimity may be consistent with Care.
§. 1.The Materials of Action are indifferent: but the Use of them is not indifferent.
How, then, shall one preserve Intrepidity and Tranquillity; and at the same time be careful, and neither rash, nor indolent.
By imitating those who play at Tables. The Dice are indifferent; the Pieces are indifferent. How do I know what will fall out? But it is my Business, to manage carefully and dextrously what​ever doth fall out. Thus in Life too, this is the chief Business: distinguish, and separate Things; and say, "Externals are not in my Power; Choice is. Where shall I seek Good and Evil? Within; in what is my own." But in what belongs to others, call nothing Good, or Evil, or Profit, or Hurt, or any thing of that Sort.
§ 2. What then, are we to treat these, in a careless Way?
By no means: for this, on the other hand, is an evil Exercise of the Faculty of Choice; and on that account, against Nature. But we are to act with Care, because the Use of the Materials [of Action] is not indifferent; and at the same time with Intrepidity and Tranquillity, because the Materials themselves are indifferent. For where a Thing is not indifferent, there no one can restrain or compell me. Where I am capable of being restrained, or compelled, the Acquisition doth not depend upon me; nor is either good or evil. The Use of it, indeed, is either good or evil; but that doth depend upon me. It is difficult, I own, to blend and unite [in one Character] the Carefulness of one who is affected by the Materials of Action, and the Intrepidity of one who disregards them; but it is not impossible: if it be, it is impossible to be happy. How do we act in a Voyage? What is in my Power? To chuse the Pilot, the Sailors, the Day, the Time of Day. Afterwards comes a Storm. What have I to care for? My Part is performed. The Subject belongs to another, to the Pilot. But the Ship is sinking: What then have I to do? That which alone I can do; I am drowned, without Fear, without Clamour, or accusing God; but as one who knows, that what is born, must likewise die. For I am not Eternity, but a Man; a Part of the Whole, as an Hour is of the Day. I must come like an Hour, and like an Hour must pass away. What signifies it whether ​by Drowning, or by a Fever? For, in some Way or other, pass I must.
§. 3. This you may see to be the Practice of those, who play skilfully at Ball. No one contends for the Ball [itself], as either a Good or an Evil; but how he may throw, and catch it again. Here lies the Address, here the Art, the Nimbleness, the Sagacity that I may not be able to catch it, even if I hold up my Lap for it; another may catch it, whenever I throw it. But if we catch or throw it, with Fear or Perturbation, what Kind of Play will this be? How shall we keep ourselves steady; or how see the Order of the Game? One will say, Throw: another, Do not throw: a Third, You have thrown once already. This is a mere Quarrel; not a Play. Therefore Socrates well understood playing at Ball.
What do you mean?
Using Pleasantry at his Trial. "Tell me, says he, Anytus, how can you say, that I do not believe a God? What do you think Demons are? Are they not either the Offspring of the Gods, or compounded of Gods and Men?"——"Yes."——Do you think, then, that one can believe there are Mules, and not believe, that there are Asses?" This was just as if he had been playing at Ball. And what was the Ball he ​had to play with? Life, Chains, Exile, a Draught of Poison, Separation from a Wife, and the Desertion of Orphan Children. These were what he had to play with; and yet, nevertheless, he did play, and threw the Ball with Address. Thus we should be careful how we play; but indifferent, as to the Ball itself. We are by all means to manage external Materials with Art; not taking them for ourselves; but showing our Art about them, whatever they may happen to be. Thus a Weaver doth not make the Wool: but employs his Art upon what is given him. It is another who gives you Food, and a Property: and may take them away, and your paultry Body too. Do you, however, work upon the Materials you have received; and then, if you come off unhurt, others, no doubt, who meet you, will congratulate you on your Escape. But he who hath a clearer Insight into such Things, if he sees [indeed] you have behaved in a becoming Manner, will praise and congratulate you: but, if you owe your Escape to any unbecoming Action, the contrary. For where there is a reasonable Cause of Rejoicing, there is likewise [a reasonable Cause] of Congratulation.
§. 4. How, then, are some external Things said to be according to Nature; others contrary to it?
When we are considered as unconnected Individuals. I will allow it is natural for the Foot, [for Instance,] to be clean. But if you take it as a Foot, and not as an unconnected individual Thing, it will be fit that it should walk in the Dirt, and tread upon Thorns; and sometimes that it should even be cut off, for the Good of the Whole: otherwise it is no longer a Foot. We should reason in some such manner concerning ourselves. What are you? A Man. If then, indeed, you consider yourself, as an unconnected Individual, it is natural that you ​should live to old Age; be rich, and healthy: but if you consider yourself as a Man, and as a Part of the Whole, it will be fit, on the Account of that Whole, that you should at one time be sick; at another, take a Voyage, and be exposed to Danger: sometimes be in Want; and possibly it may happen, die before your Time. Why, then, are you displeased? Do not you know, that else, as the other is no longer a Foot, so you are no longer a Man? For what is a Man? A Part of a Commonwealth; principally of that which consists of Gods and Men; and next, of that to which you immediately belong, which is a Miniature of the universal City.
§. 5. What then, must I, at one Time, be called to a Trial; must another, at another Time, be scorched by a Fever; another be exposed to the Sea; another die; and another be condemned?
Yes: for it is impossible, in such a Body, in such a World, and among such Companions, but that some or other of us must fall into such Circumstances. Your Business, when you come into them, is, to say what you ought, to order Things as you can. Then says one, "I decide that you have acted unjustly." Much Good may it do you; I have done my Part. You are to look to it, whether you have done yours: for there is some Danger of that too, let me tell you.
* ↑ The Translation follows Mr. Upton's Conjecture.
* ↑ Socrates professed himself to have a good Demon; and argues here jocularly from thence, that he must believe the Existence of a Deity as he who believes there are Mules, must believe there are Asses; because that Species enters into the Composition of the other. But there is a Play upon the Words in the Original, which cannot be preserved in the Translation. One cannot, I think, help regretting, that Plato should relate, and Epictetus approve, a Witticism unworthy of the Attic Genius; and an Instance of Levity, on so awful a Subject, unbecoming the Character of the wise and pious Socrates. It may, however, be some Excuse, that he thought neither his Accuser, nor his Judges deserved, or were likely to be influenced by, a more serious Answer.
* ↑ See p. 3. Note c.