VII. Of the use of equivocal premisses, hypothetical arguments and the like
VIII. That the reasoning faculties, in the case of the uneducated, are not free from error
IX. How from the thesis that we are akin to God may a man proceed to the consequences?
X. To those who have set their hearts on preferment at Rome
XIII. How may each several thing be done acceptably to the gods?
XIV. That the Deity oversees all men
XV. What does philosophy profess?
XVII. That the art of reasoning is indispensable
XVIII. That we ought not to be angry with the erring
XIX. How ought we to bear ourselves toward tyrants?
XX. How the reasoning faculty contemplates itself
XXI. To those who would be admired
XXIV. How should we struggle against difficulties?
XXVI. What is the rule of life?
XXX. What aid ought we to have ready at hand in difficulties?
Arrian to Lucius Gellius, greeting:
I have not composed these Words of Epictetus as one might be said to "compose" books of this kind, nor have I of my own act published them to the world; indeed, I acknowledge that I have not "composed" them at all.1 But whatever I heard him say I used to write down, word for word, as best I could, endeavouring to preserve it as a memorial, for my own future use, of his way of thinking and the frankness of his speech. They are, accordingly, as you might expect, such remarks as one man might make off-hand to another, not such as he would compose for men to read in after time. This being their character, they have fallen, I know not how, without my will or knowledge, into the hands of men. Yet to me it is a matter of small concern if I shall be thought incapable of "composing" a work, and to Epictetus of no concern at all if anyone shall despise his words, seeing that even when he uttered them he was clearly aiming at nothing else but to incite the minds of his hearers to the best things. If, now, these words of his should produce that same effect, they would have, I think, just that success which the words of the philosophers ought to have; but if not, let those who read them be assured of this, that when Epictetus himself spoke them, the hearer could not help but feel exactly what Epictetus wanted him to feel. If, however, the words by themselves do not produce this effect, perhaps I am at fault, or else, perhaps, it cannot well be otherwise. Farewell.
1. The contrast intended is between γράφω, "write," § 2, and συγγράφω, "compose." Arrian had in mind, no doubt, the works of Plato and Xenophon, which, although they purported to reproduce the words of Socrates, were in fact highly finished literary compositions.
Chapter I.
Of the things which are under our control and not under our control
Among the arts and faculties1 in general you will find none that is self-contemplative, and therefore none that is either self-approving or self-disapproving. How far does the art of grammar possess the power of contemplation? Only so far as to pass judgement upon what is written. How far the art of music? Only so far as to pass judgement upon the melody. Does either of them, then, contemplate itself? Not at all. But if you are writing to a friend and are at a loss as to what to write, the art of grammar will tell you; yet whether or no you are to write to your friend at all, the art of grammar will not tell. The same holds true of the art of music with regard to melodies; but whether you are at this moment to sing and play on the lyre, or neither sing nor play, it will not tell. What art or faculty, then, will tell? That one which contemplates both itself and everything else. And what is this? The reasoning faculty; for this is the only one we have inherited which will take knowledge both of itself—what it is, and of what it is capable, and how valuable a gift it is to us—and likewise of all the other faculties. 5For what else is it that tells us gold is beautiful? For the gold itself does not tell us. Clearly it is the faculty which makes use of external impressions. What else judges with discernment the art of music, the art of grammar, the other arts and faculties, passing judgement upon their uses and pointing out the seasonable occasions for their use? Nothing else does.
As was fitting, therefore, the gods have put under our control only the most excellent faculty of all and that which dominates the rest, namely, the power to make correct use of external impressions, but all the others they have not put under our control. Was it indeed because they would not? I for one think that had they been able they would have entrusted us with the others also; but they were quite unable to do that. For since we are upon earth and trammelled by an earthy body and by earthy associates, how was it possible that, in respect