If a man opposes evident truths, it is not easy to find arguments by which we shall make him change his opinion. But this does not arise either from the man’s strength or the teacher’s weakness; for when the man, though he has been confuted, is hardened like a stone, how shall we then be able to deal with him by argument?

There are two kinds of hardening, one of the understanding, the other of the sense of shame: when a man is resolved not to assent to what is manifest, nor to desist from contradictions. Most of us are afraid of mortification of the body, and would contrive all means to avoid such a thing, but we care not about the soul’s mortification.And indeed with regard to the soul, if a man be in such a state as not to apprehend anything, or understand at all, we think that he is in a bad condition; but if the sense of shame and modesty are deadened, this we call even power (or strength).

But you are unwilling to endure, and are discontented; and if you are alone, you call it solitude; and if you are with men, you call them knaves and robbers; and you find fault with your own parents and children, and brothers and neighbors. But you ought when you are alone to call this condition by the name of tranquillity and freedom, and to think yourself like to the gods; and when you are with many, you ought not to call it crowd, nor trouble, nor uneasiness, but festival and assembly, and so accept all contentedly.

What then is the punishment of those who do not accept [it all contentedly] ? It is to be what they are. Is any person dissatisfied with being alone? Let him be alone. Is a man dissatisfied with his parents? Let him be a bad son, and lament. Is he dissatisfied with his children? Let him be a bad father. Cast him into prison. What prison? Where he is already, for he is there against his will; and where a man is against his will, there he is in prison.

Lately I had an iron lamp placed by the side of my household gods; hearing a noise at the door, I ran down, and found that the lamp had been carried off. I reflected that he who had taken the lamp had done nothing strange. What then? Tomorrow, I said, you will find an earthen lamp; for a man only loses that which he has. “I have lost my garment.” The reason is that you had a garment. “I have a pain in my head.” Have you any pain in your horns? Why then are you troubled? For we only lose those things, we only have pains about those things, which we possess.

“There are two kinds of hardening: one of the understanding, the other of the sense of shame.”

Greek-speaking philosopher Epictetus was born into slavery around 55 AD at Hierapolis in the ancient Kingdom of Phrygia, which today is located in the city of Pamukkale, Turkey. He lived in Rome until his banishment from the city, after which he would spend the rest of his life in the Northwestern Greek city of Nicopolis. Epictetus was one of the most prominent of the stoic philosophers. Stoicism was the school of philosophy that taught detachment from one's emotions so that truth may be arrived at through reason. To the stoic this detachment allows the natural law of the universe to reveal itself allowing harmony with the world to be achieved. This philosophy is exemplified in Epictetus' most famous work, the "Enchiridion", which serves as a manual for the everyday practice of the philosophy. Compiled by Epictetus' student Arrian, the "Enchiridion" or "Handbook" provides a simple practical philosophy which at its heart emphasizes the acceptance of one's circumstances in order to achieve happiness in life. A more detailed examination of the philosophy can be found within the discourses of Epictetus, of which a representative selection are presented here in this volume. This edition is printed on premium acid-free paper, follows the translation of George Long, and includes an introduction by T. W. Rolleston.

EPICTETUS

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