# The Discourses of Epictetus; with the Encheiridion and Fragments/Book 2/Chapter 2

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CHAPTER II.
of tranquillity (freedom from perturbation).
Consider, you who are going into court, what you wish to maintain and what you wish to succeed in. For if you wish to maintain a will conformable to nature, you have every security, every facility, you have no troubles. For if you wish to maintain what is in your own power and is naturally free, and if you are content with these, what else do you care for? For who is the master of such things? Who can take them away? If you choose to be modest and faithful, who shall not allow you to be so? If you choose not to be restrained or compelled, who shall compel you to desire what you think that you ought not to desire? who shall compel you to avoid what you do not think fit to avoid? But what do you say? The judge will determine against you something that appears formidable; but that you should also suffer in trying to avoid it, how can he do that? When then the pursuit of objects and the avoiding of them are in your power, what else do you care for? Let this be your preface, this your narrative, this your confirmation, this your victory, this your peroration, this your applause (or the approbation which you will receive).
Therefore Socrates said to one who was reminding him to prepare for his trial, Do you not think then that I have been preparing for it all my life? By what kind of preparation? I have maintained that which was in my own power. How then? I have never done anything unjust either in my private or in my public life.
​But if you wish to maintain externals also, your poor body, your little property and your little estimation, I advise you to make from this moment all possible preparation, and then consider both the nature of your judge and your adversary. If it is necessary to embrace his knees, embrace his knees; if to weep, weep; if to groan, groan. For when you have subjected to externals what is your own, then be a slave and do not resist, and do not sometimes choose to be a slave, and sometimes not choose, but with all your mind be one or the other, either free or a slave, either instructed or uninstructed, either a well bred cock or a mean one, either endure to be beaten until you die or yield at once; and let it not happen to you to receive many stripes and then to yield. But if these things are base, determine immediately. Where is the nature of evil and good? It is where truth is: where truth is and where nature is, there is caution: where truth is, there is courage where nature is.
For what do you think? do you think that, if Socrates had wished to preserve externals, he would have come forward and said: Anytus and Melitus can certainly kill me, but to harm me they are not able? Was he so foolish as not to see that this way leads not to the preservation of life and fortune, but to another end? What is the reason then that he takes no account of his adversaries, and even irritates them? Just in the same way my friend Heraclitus, who had a little suit in Rhodes about a bit of land, and had proved to the judges (δικασταῖς) that his case was just, said when he had come to the peroration of his speech, I will neither intreat you nor do I care what judgment you will give, and it is you rather than I who are on your trial. And thus he ended the business. What need was there of this? Only do not intreat; but do not also say, 'I do not intreat;' unless there is a fit occasion to irritate purposely the judges, as was the case with Socrates. And you, if you are preparing such a peroration, why do you wait, why do you obey the order ​to submit to trial? For if you wish to be crucified, wait and the cross will come: but if you choose to submit and to plead your cause as well as you can, you must do what is consistent with this object, provided you maintain what is your own (your proper character).
For this reason also it is ridiculous to say, Suggest something to me (tell me what to do). What should I suggest to you? Well, form my mind so as to accommodate itself to any event. Why that is just the same as if a man who is ignorant of letters should say, Tell me what to write when any name is proposed to me. For if I should tell him to write Dion, and then another should come and propose to him not the name of Dion but that of Theon, what will be done? what will he write? But if you have practised writing, you are also prepared to write (or to do) any thing that is required. If you are not, what can I now suggest? For if circumstances require something else, what will you say, or what will you do? Remember then this general precept and you will need no suggestion. But if you gape after externals, you must of necessity ramble up and down in obedience to the will of your master. And who is the master? He who has the power over the things which you seek to gain or try to avoid.
* ↑ Epictetus refers to the rhetorical divisions of a speech.
* ↑ Xenophon (Mem. iv. c. 8, 4) has reported this saying of Socrates on the authority of Hermogenes. Compare the Apology of Xenophon near the beginning.
* ↑ Schweighaeuser says that he can extract no sense out of this passage. I leave it as it is.
* ↑ There is some difficulty here in the original. See Schweig.'s note.
* ↑ The words may mean either what I have written in the text, or 'and so he lost his suit.'
* ↑ "The meaning is, You must not ask for advice when you are come into a difficulty, but every man cught to have such principles as to be ready on all occasions to act as he ought; just as he who knows how to write can write any name which is proposed to him."—Wolf.
* ↑ "The reader must know that these dissertations were spoken extempore, and that one thing after another would come into the thoughts of the speaker. So the reader will not be surprised that when the discourse is on the maintenance of firmness or freedom from perturbations, Epictetus should now speak of philosophical preparation, which is most efficient for the maintenance of firmness."—Wolf. See also Schweig.'s note on section 21, "Suggest something to me:" and ii. 24.
* ↑ In the Encheiridion or Manual (c. 14) it is written, 'Every man's master is he who has the power to give to a man or take away that which he would have or not have: whoever then wishes to be free, let him neither seek any thing or avoid any thing which is in the power of others: if he does not act thus, he will be a slave.'