Discourses and Selected Writings by Epictetus, Robert Dobbin

their lands, their servants and their silver plate? Hardly; they rely on themselves, and still manage to survive. [9] So is our philosopher citizen-of-the-world going to rest his confidence in others wherever he lives or travels, rather than depend on himself? Is he going to be even lower and more servile than irrational wild beasts, all of whom are self-sufficient, provided with food and a mode of survival adapted to and in harmony with their nature?
    [10] Personally I think that, as I am older than you, I shouldn’t have to sit here trying my best to keep you from thinking small, or having mean and humble thoughts about you. [11] On the contrary, if there are young men among you who know of their kinship with the gods, and know that we have these chains fastened upon us – the body, possessions and whatever is required for our biological support and sustenance– I should be discouraging them from the wish to shed all these things as so many chains and return to their kind.
    [12] That’s the effort that should absorb your teacher and mentor, if he really were one. And you for your part would come to him saying, ‘Epictetus, we can no longer stand being tied to this hateful body, giving it food and drink, resting it and cleaning it, and having to associate with all manner of uncongenial people for its sake. [13] Such things are indifferent, are they not, and as nothing to us; and death no evil thing? Aren’t we akin to God, having come from him? [14] Let us go home, then, to be free, finally, from the shackles that restrain us and weigh us down. [15] Here we find robbers and thieves, and law-courts, and so-called despots who imagine that they wield some power over us precisely because of our body and its possessions. Allow us to show them that they have power over precisely no one.’
    [16] Then it would be my turn to say, ‘Friends, wait upon God. Whenever he gives the sign and releases you from service, then you are free to return. But for now agree to remain in the place where you’ve been stationed. [17] Your time here is short enough, and easy to endure for people of your convictions. No despot, thief or court of law can intimidate people who set little store by the body and its appurtenances. So stay, don’t depart without good reason.’
    [18] That is the kind of advice that should pass between a teacher and an idealistic youth. [19] But what’s the reality? You – and your teacher – are no better than carcasses. No sooner have you eaten your fill today than you sit and start worrying about where tomorrow’s food will come from. [20] Look, if you get it, then you will have it; if not, you will depart this life: the door is open. Why complain? What place is there left for tears? What occasion for flattery? Why should one man envy another? Why should he admire those who have many possessions, or those who are strong in power and quick to anger? [21] What can they do to us, or for us, after all? The things they have power to do are of no interest to us; and as for the things we do care about, these they are powerless to affect. Noone with convictions of this kind can be made to act against their will.
    [22] So how did Socrates stand in this regard? Exactly how one would expect of someone who perceived keenly his kinship with the gods. [23] ‘If you were to say to me now, “We will release you on these conditions, that you no longer engage in these dialogues that you have been engaging in up to now, and won’t give any more trouble to anyone young or old,” [24] I will answer that it is absurd to suppose that, if a general of yours stationed me at a post, I would have to maintain and defend it, choosing to die a thousand times rather than quit, but if God has assigned us a post with a set of duties, we might decide to abandon that .’
    [25] There you have a man who was a genuine kinsman of the gods. [26] But we, on the other hand, identify with our stomachs, guts and genitals. Because we are still