Excerpt

Excerpt from The Golden Sayings of Epictetus, with the Hymn of Cleanthes, by Epictetus

But that any of these things are misfortunes to him, is an addition
which every one makes of his own. But (you say) God is unjust is
this.—Why? For having given thee endurance and greatness of soul? For
having made such things to be no evils? For placing happiness within
thy reach, even when enduring them? For open unto thee a door, when
things make not for thy good?—Depart, my friend and find fault no more!

XCIII

You are sailing to Rome (you tell me) to obtain the post of Governor of
Cnossus. You are not content to stay at home with the honours you had
before; you want something on a larger scale, and more conspicuous. But
when did you ever undertake a voyage for the purpose of reviewing your
own principles and getting rid of any of them that proved unsound? Whom
did you ever visit for that object? What time did you ever set yourself
for that? What age? Run over the times of your life—by yourself, if you
are ashamed before me. Did you examine your principles when a boy? Did
you not do everything just as you do now? Or when you were a stripling,
attending the school of oratory and practising the art yourself, what
did you ever imagine you lacked? And when you were a young man, entered
upon public life, and were pleading causes and making a name, who any
longer seemed equal to you? And at what moment would you have endured
another examining your principles and proving that they were unsound?
What then am I to say to you? “Help me in this matter!” you cry. Ah,
for that I have no rule! And neither did you, if that was your object,
come to me as a philosopher, but as you might have gone to a
herb-seller or a cobbler.—“What do philosophers have rules for,
then?”—Why, that whatever may betide, our ruling faculty may be as
Nature would have it, and so remain. Think you this a small matter? Not
so! but the greatest thing there is. Well, does it need but a short
time? Can it be grasped by a passer-by?—grasp it, if you can!

---

Explanation

Detailed Explanation of the Excerpt from The Golden Sayings of Epictetus

This passage comes from The Golden Sayings of Epictetus, a collection of aphorisms and teachings by the Stoic philosopher Epictetus (c. 50–135 CE), compiled by his student Arrian. Epictetus, a former slave turned philosopher, taught that true happiness comes from mastering one’s own perceptions, desires, and judgments—not from external circumstances. The text reflects core Stoic principles: the dichotomy of control (distinguishing what is within our power from what is not), virtue as the only true good, and the irrelevance of external success to inner peace.

The excerpt consists of two sections (the first unnamed and XCIII), both critiquing human misjudgments about suffering, ambition, and self-improvement. Below is a breakdown of each part, analyzing themes, literary devices, and philosophical significance while focusing closely on the text itself.

---

1. First Section: On Misfortune and Divine Justice

"But that any of these things are misfortunes to him, is an addition which every one makes of his own. But (you say) God is unjust in this.—Why? For having given thee endurance and greatness of soul? For having made such things to be no evils? For placing happiness within thy reach, even when enduring them? For open unto thee a door, when things make not for thy good?—Depart, my friend and find fault no more!"

Key Ideas & Themes:

• Subjective Nature of Misfortune: Epictetus argues that external events (e.g., loss, hardship, failure) are not inherently "misfortunes"—only our judgment makes them so. This aligns with the Stoic belief that suffering is a product of opinion, not reality.
• Divine Providence & Justice: The interlocutor accuses God (or Fate) of injustice, but Epictetus reframes this:
  • God has given humans endurance and greatness of soul—tools to withstand hardship.
  • Hardship is not evil in itself; it is an opportunity to exercise virtue.
  • Happiness is internal ("within thy reach, even when enduring them"), not dependent on external success.
  • If life becomes truly unbearable, suicide is an option ("a door" is open)—a controversial but accepted Stoic view (e.g., Seneca, Marcus Aurelius).
• Imperative to Accept Reality: The final line—"Depart, my friend and find fault no more!"—is a dismissive rebuke, urging the complainer to stop resisting what they cannot control.

Literary & Rhetorical Devices:

• Dialogue Format: Epictetus uses a hypothetical objection ("But you say...") to engage the reader, mimicking Socratic dialogue.
• Rhetorical Questions: Each question ("Why? For having given thee endurance...?") challenges the complainer’s premise, forcing them to reconsider their perspective.
• Irony & Sarcasm: The tone is sharp and mocking—Epictetus exposes the absurdity of blaming God for one’s own misjudgments.
• Metaphor of the "Door": Likely refers to suicide as an exit, a Stoic concept where death is a rational choice if life becomes intolerable.

Philosophical Significance:

• Dichotomy of Control: Only our judgments and reactions are within our power; external events are indifferent (adiaphora).
• Amor Fati ("Love of Fate"): Stoics believe in embracing whatever happens as part of a rational, divine order.
• Virtue as Sufficiency: True good lies in moral excellence, not in avoiding hardship.

---

2. Section XCIII: On Ambition vs. Self-Examination

"You are sailing to Rome (you tell me) to obtain the post of Governor of Cnossus. You are not content to stay at home with the honours you had before; you want something on a larger scale, and more conspicuous. But when did you ever undertake a voyage for the purpose of reviewing your own principles and getting rid of any of them that proved unsound? Whom did you ever visit for that object? What time did you ever set yourself for that? What age? Run over the times of your life—by yourself, if you are ashamed before me. Did you examine your principles when a boy? Did you not do everything just as you do now? Or when you were a stripling, attending the school of oratory and practising the art yourself, what did you ever imagine you lacked? And when you were a young man, entered upon public life, and were pleading causes and making a name, who any longer seemed equal to you? And at what moment would you have endured another examining your principles and proving that they were unsound? What then am I to say to you? 'Help me in this matter!' you cry. Ah, for that I have no rule! And neither did you, if that was your object, come to me as a philosopher, but as you might have gone to a herb-seller or a cobbler.—'What do philosophers have rules for, then?'—Why, that whatever may betide, our ruling faculty may be as Nature would have it, and so remain. Think you this a small matter? Not so! but the greatest thing there is. Well, does it need but a short time? Can it be grasped by a passer-by?—grasp it, if you can!"

Key Ideas & Themes:

• Critique of Worldly Ambition: The man seeks political power (Governor of Cnossus), but Epictetus exposes his hypocrisy—he has never once sought self-improvement.
  • "Not content to stay at home" → Restlessness and external validation drive him, not inner growth.
  • "Something on a larger scale, and more conspicuous" → His goal is fame and status, not wisdom.
• Lifelong Neglect of the Self: Epictetus chronicles the man’s life stages (boyhood, youth, adulthood) to show he has never examined his principles:
  • As a boy, he acted on impulse.
  • As a student of rhetoric, he sought persuasive skill, not truth.
  • As a young politician, he was arrogant, believing himself superior.
  • Never once did he submit to self-scrutiny or accept correction.
• Misunderstanding Philosophy: The man asks for practical help (political success), but Epictetus retorts:
  • "I have no rule for that!" → Philosophy is not a tool for worldly gain.
  • He came to Epictetus as he might to a "herb-seller or cobbler"—seeking a quick fix, not wisdom.
• True Purpose of Philosophy: The only "rule" philosophers offer is aligning the "ruling faculty" (mind) with Nature (reason/virtue).
  • This is "the greatest thing there is"—far more important than political power.
  • It is not easily attained ("Can it be grasped by a passer-by?")—it requires lifelong discipline.

Literary & Rhetorical Devices:

• Direct Address & Accusatory Tone: Epictetus confronts the man with "you" statements, making the critique personal.
• Anaphora (Repetition): "When did you ever...? Whom did you ever...? What time did you ever...?" → Emphasizes the man’s lifelong neglect.
• Rhetorical Questions: "Did you examine your principles when a boy?" → Forces the man to reflect on his past.
• Irony & Mockery: Comparing the man’s request to visiting a "herb-seller or cobbler" underscores his superficial understanding of philosophy.
• Climactic Structure: The passage builds to the final revelation—philosophy’s true purpose is moral alignment, not worldly success.

Philosophical Significance:

• Virtue vs. Reputation: Stoicism rejects external validation; true worth comes from inner excellence.
• Self-Examination as Duty: Socrates’ "Know thyself" is central—Epictetus demands constant introspection.
• Philosophy as a Way of Life: It is not theoretical but a practical discipline requiring daily effort.
• Rejection of Shortcuts: Wisdom cannot be bought or quickly learned; it is a lifelong pursuit.

---

Overall Significance & Connection to Stoicism

1. Radical Responsibility: Both sections deny victimhood—suffering and failure are self-imposed through faulty judgments.
2. Rejection of External Goods: Power, fame, and comfort are indifferent; only virtue matters.
3. Urgency of Self-Mastery: The ruling faculty (mind) must be trained like a muscle—this is the highest human task.
4. Philosophy as Medicine: Epictetus acts as a spiritual physician, diagnosing the disease of misplaced values.

Why This Matters Today

• Modern Parallels: Many today seek success, therapy, or self-help without fundamental self-examination.
• Stoicism’s Resurgence: The passage’s focus on resilience, acceptance, and inner control resonates in an anxious, achievement-obsessed world.
• Challenge to Consumerist Mindset: Epictetus rejects quick fixes, urging deep, sustained effort—a counter to instant-gratification culture.

Final Thought

Epictetus does not offer comfort but truth: Happiness is not found in changing the world, but in changing oneself. The excerpt is a call to arms—not for political power, but for the far harder battle of mastering one’s own mind.