# All the Works of Epictetus, Which Are Now Extant/Book 2/Chapter 13

Layout 1
CHAPTER XIII.
Of Solicitude.
§. 1.When I see any one solicitous, I say, What doth this Man mean? Unless he wanted something or other, not in his own Power, how could he still be solicitous? A Musician, for Instance, feels no Solicitude, while he is singing by himself: but when he appears upon the Stage he doth; even if his Voice be ever so good, or he plays ever so well. For what he wants is not only to sing well, but likewise to gain Applause. But this is ​not, in his own Power. In short, where his Skill lies, there is his Courage. (Bring any ignorant Person, and he doth not mind him.) But in the Point which he neither understands, nor hath studied, there he is solicitous.
What Point is that?
He doth not understand what a Multitude is; nor what the Applause of a Multitude. He hath learnt, indeed, how to strike Bass and Treble; but what the Applause of the many is, and what Force it hath in Life, he neither understands, nor hath studied. Hence he must necessarily tremble, and turn pale. I cannot, indeed, say, that a Man is no Musician, when i see him afraid; but I can say something else; and that not one, but many Things. And, first of all, I call him a Stranger; and say, This Man doth not know in what Country he is: and though he hath lived here so long, he is ignorant of the Laws and Customs of the State; and what is permitted, and what not: nor hath he ever consulted any Lawyer, who might tell and explain to him the Laws. Yet no Man writes a Will, without knowing how it ought to be written, or consulting some one who doth know: nor doth he rashly sign a Bond, or give Security. But he uses his Desire and Aversion, exerts his Pursuits, Intentions, and Resolutions, without consulting any Lawyer about the Matter.
How do you mean, without a Lawyer?
He knows not, that he chuses what is not allowed him; and doth not chuse what is necessary: and he knows not what is his own, and what belongs to others: for if he did know, he would never be hindered; would never be restrained; would never be solicitous.
How so?
Why: doth any one fear Things that are not Evils?
No.
​Doth any one fear Things, that are Evils indeed, but which it is in his own Power to prevent?
No, surely.
§. 2. If, then, the Things independent on Choice, are neither good nor evil; and all that do depend on Choice, are in our own Power, and can neither be taken away from us, or given to us, unless we please; what room is there left for Solicitude? But we are solicitous about this paultry Body, or Estate, of ours; or about the Determination of Cæsar; and not at all about any thing internal. Are we ever solicitous not to take up a false Opinion? No: for this is in our own Power. Or not to exert our Pursuits, contrary to Nature? No: nor this neither. When, therefore, you see any one pale with Solicitude, as the Physician pronounces from the Complexion, that such a Patient is disordered in the Spleen, another in the Liver; so do you likewise say, this Man is disordered in his Desires and Aversions: he cannot walk steady; he is in a Fermentation. For nothing else changes the Complexion, or causes a Trembling, or sets the Teeth a chattering.
No Force, no Firmness, the pale Coward shows; He shifts his Place; his Colour comes and goes. Terror and Death in his wild Eye-balls stare; With chatt'ring Teeth be stands, and stiffen'd Hair.
Pope's Homer.
Therefore Zeno, when he was to meet ​Antigonus, felt no Solicitude. For over what he admired, Antigonus had no Power; and those Things of which he had the Power, Zeno did not regard. But Antigonus felt a Solicitude when he was to meet Zeno; and with Reason: for he was desirous to please him; and this was external. But Zeno was not desirous to please Antigonus: for no one skilful in any Art, is desirous to please a Person unskilful.
I am desirous [says one of his Scholars] to please You.
For what? Do you know the Rules, by which one Man judges of another? Have you studied to understand what a good, and what a bad Man is; and how each becomes such? Why then are not you yourself a good Man;
On what Account am I not?
Because no good Man laments, nor sighs, nor groans no good Man turns pale, and trembles, and says, "How will such a one receive me; how will he hear me?"——As he thinks fit, Wretch. Why do you trouble yourself about what belongs to others? Is it not his Fault, if he receives you ill?
Yes, surely.
And can one Person be in fault, and another the Sufferer?
No.
Why then are you solicitous, about what belongs to others?
Well: but I am solicitous how I shall speak to him.
What then, cannot you speak to him as you will?
But I am afraid I shall be disconcerted.
If you were going to write the Name of Dion, should you be afraid of being disconcerted.
By no means.
​What is the Reason? Is it not because you have studied how to write?
Yes.
And if you were going to read, would it not be exactly the same?
Exactly.
What is the Reason?
Because every Art hath a certain Assurance and Confidence, in the Subjects that belong to it.
Have you not studied then, how to speak? And what else did you study at School?
Syllogisms, and convertible Propositions.
For what Purpose? Was it not in order to talk properly? And what is that, but to talk seasonably, and cautiously, and intelligibly, and without Flutter and Hesitation; and, in consequence of all this, with Courage?
Very true.
When, therefore, you go into the Field on Horseback, are you solicitous about one, who is here now on Foot? Solicitous in a Point which you have studied, and another hath not?
Ay, but the Person [with whom I am to talk] hath Power to kill me.
Then speak the Truth, pitiful Wretch, and do not be arrogant; nor take the Philosopher upon you; nor conceal from yourself who are your Masters but while you may thus be laid hold on by the Body, follow every one who is stronger than you. Socrates, indeed, had studied how to speak, who talked in such a manner to Tyrants, and Judges, and in a Prison. Diogenes had studied how ​to speak, who talked in such a manner to Alexander, to Philip, to the Pirates, to the Person who bought him. This belonged to them who had studied the Point; who had Courage. But do you walk off about your own Affairs, and never stir from them. Retire into some Corner, and there sit and weave Syllogisms, and propose them to others. For there is not, in you, one able
To rule the sacred Citadel within.
* ↑ Antigonus Gonatas, King of Macedon, had so great an Esteem for Zeno, that he often took a Journey to Athens to visit him; and endeavoured, by magnificent Promises, to allure him to his Court; but without Success. He gave it as a Reason, for the distinguished Regard which he paid him, that, though he had made him many, and very considerable Offers, Zeno never appeared either mean or insolent.
* ↑ This is a Stoic Extravagance. The very Thing that constitutes the Fault of the one in this Case is, that he makes the other suffer. However, if, instead of vainly affecting Insensibility, we extend our View, to the future Rewards of those who bear ill Treatment as they ought, the Position is true and useful.
* ↑ When Diogenes was sailing to Ægina, he was taken by Pirates, and carried to Crete; and there set to Sale. Being asked what he could do; he answered, Govern Men: and pointing to a well-dress'd Corinthian, who was passing by, Sell me (said he) to him; for he wants a Master. The Corinthian, whose Name was Xeniades, bought him, and appointed him the Tutor to his Children; and Diogenes perfectly well discharged his Trust.