XXXIX   
   
   
When one took counsel of Epictetus, saying, “What I seek is this, how even though my brother be not reconciled to me, I may still remain as Nature would have me to be,” he replied: “All great things are slow of growth; nay, this is true even of a grape or of a fig. If then you say to me now, I desire a fig, I shall answer, It needs time: wait till it first flower, then cast its blossom, then ripen. Whereas then the fruit of the fig-tree reaches not maturity suddenly nor yet in a single hour, do you nevertheless desire so quickly and easily to reap the fruit of the mind of man?—Nay, expect it not, even though I bade you!”     1   

XL   
   
   
Epaphroditus 1 had a shoemaker whom he sold as being good-for-nothing. This fellow, by some accident, was afterwards purchased by one of Cæsar’s men, and became shoemaker to Cæsar. You should have seen what respect Epaphroditus paid him then. “How does the good Felicion? Kindly let me know!” And if any of us inquired, “What is Epaphroditus doing?” the answer was, “He is consulting about so and so with Felicion.”—Had he not sold him as good-for-nothing? Who had in a trice converted him into a wiseacre?     1   
  This is what comes of holding of importance anything but the things that depend on the Will.     2   
   
Note 1. A freedman of Nero, and at one time owner of Epictetus.

XLI   
   
   
What you shun enduring yourself, attempt not to impose on others. You shun slavery—beware of enslaving others! If you can endure to do that, one would think you had been once upon a time a slave yourself. For Vice has nothing in common with virtue, nor Freedom with slavery.

XLII   
   
   
Has a man been raised to the tribuneship? Every one that he meets congratulates him. One kisses him on the eyes, another on the neck, while the slaves kiss his hands. He goes home to find torches burning; he ascends to the Capitol to sacrifice.—Who ever sacrificed for having had right desires; for having conceived such inclinations as Nature would have him? In truth we thank the Gods for that wherein we place our happiness.

XLIII   
   
   
A man was talking to me to-day about the priesthood of Augustus. I said to him, “Let the thing go, my good Sir; you will spend a great deal to no purpose.”     1   
  “Well, but my name will be inserted in all documents and contracts.”     2   
  “Will you be standing there to tell those that read them, That is my name written there? And even though you could now be there in every case, what will you do when you are dead?”     3   
  “At all events my name will remain.”     4   
  “Inscribe it on a stone and it will remain just as well. And think, beyond Nicopolis what memory of you will there be?”     5   
  “But I shall have a golden wreath to wear.”     6   
  “If you must have a wreath, get a wreath of roses and put it on; you will look more elegant!”

XLIV   
   
   
Above all, remember that the door stands open. Be not more fearful than children; but as they, when they weary of the game, cry, “I will play no more,” even so, when thou art in the like case, cry, “I will play no more,” and depart. But if thou stayest, make no lamentation.

XLV   
    
    
Is there smoke in the room? If it be slight, I remain; if grievous, I quit it. For you must remember this and hold it fast, that the door stands open.     1   
  “You shall not dwell at Nicopolis!”     2   
  Well and good.     3   
  “Nor at Athens.”     4   
  Then I will not dwell at Athens either.     5   
  “Nor at Rome.”     6   
  Nor at Rome either.     7   
  “You shall dwell in Gyara!” 1     8   
  Well: but to dwell in Gyara seems to me like a grievous smoke; I depart to a place where none can forbid me to dwell: that habitation is open unto all! As for the last garment of all, that is the poor body; beyond that, none can do aught unto me. This is why Demetrius 2 said to Nero: “You threaten me with death; it is Nature who threatens you!”     9   
    
Note 1. An island in the Ægean, used as a place of banishment. [back]   
Note 2. A well-known Cynic philosopher

XLVI   
   
   
The beginning of philosophy is to know the condition of one’s own mind. If a man recognises that this is in a weakly state, he will not then want to apply it to questions of the greatest moment. As it is, men who are not fit to swallow even a morsel, buy whole treatises and try to devour them. Accordingly they either vomit them up again, or suffer from indigestion, whence come gripings, fluxions, and fevers. Whereas they should have stopped to consider their capacity.     1   

   
XLVII   
   
   
In theory it is easy to convince an ignorant person: in actual life, men not only object to offer themselves to be convinced, but hate the man who has convinced them. Whereas Socrates used to say that we should never lead a life not subjected to examination.     1   

XLVIII   
   
   
This is the reason why Socrates, when reminded that he should prepare for his trial, answered: “Thinkest thou not that I have been preparing for it all my life?”     1   
  “In what way?”     2   
  “I have maintained that which in me lay.”     3   
  “How so?”     4   
  “I have never, secretly or openly, done a wrong unto any.”     5