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lamp； that in exchange for it he consented to become a thief： in
exchange for it； to become faithless。
XIII
But God hath introduced Man to be a spectator of Himself and
of His works； and not a spectator only； but also an interpreter
of them。 Wherefore it is a shame for man to begin and to leave
off where the brutes do。 Rather he should begin there； and leave
off where Nature leaves off in us： and that is at contemplation；
and understanding； and a manner of life that is in harmony with
herself。
See then that ye die not without being spectators of these
things。
XIV
You journey to Olympia to see the work of Phidias； and each
of you holds it a misfortune not to have beheld these things
before you die。 Whereas when there is no need even to take a
journey； but you are on the spot； with the works before you； have
you no care to contemplate and study these？
Will you not then perceive either who you are or unto what
end you were born： or for what purpose the power of contemplation
has been bestowed on you？
〃Well； but in life there are some things disagreeable and
hard to bear。〃
And are there none at Olympia？ Are you not scorched by the
heat？ Are you not cramped for room？ Have you not to bathe with
discomfort？ Are you not drenched when it rains？ Have you not to
endure the clamor and shouting and such annoyances as these？
Well； I suppose you set all this over against the splendour of
the spectacle and bear it patiently。 What then？ have you not
received greatness of heart； received courage； received
fortitude？ What care I； if I am great of heart； for aught that
can come to pass？ What shall cast me down or disturb me？ What
shall seem painful？ Shall I not use the power to the end for
which I received it； instead of moaning and wailing over what
comes to pass？
XV
If what philosophers say of the kinship of God and Man be
true； what remains for men to do but as Socrates did：never；
when asked one's country； to answer； 〃I am an Athenian or a
Corinthian；〃 but 〃I am a citizen of the world。〃
XVI
He that hath grasped the administration of the World； who
hath learned that this Community； which consists of God and men；
is the foremost and mightiest and most comprehensive of all：
that from God have descended the germs of life； not to my father
only and father's father； but to all things that are born and
grow upon the earth； and in an especial manner to those endowed
with Reason （for those only are by their nature fitted to hold
communion with God； being by means of Reason conjoined with Him）
why should not such an one call himself a citizen of the world？
Why not a son of God？ Why should he fear aught that comes to pass
among men？ Shall kinship with Caesar； or any other of the great
at Rome； be enough to hedge men around with safety and
consideration； without a thought of apprehension： while to have
God for our Maker； and Father； and Kinsman； shall not this set us
free from sorrows and fears？
XVII
I do not think that an old fellow like me need have been
sitting here to try and prevent your entertaining abject notions
of yourselves； and talking of yourselves in an abject and ignoble
way： but to prevent there being by chance among you any such
young men as； after recognising their kindred to the Gods； and
their bondage in these chains of the body and its manifold
necessities； should desire to cast them off as burdens too
grievous to be borne； and depart their true kindred。 This is the
struggle in which your Master and Teacher； were he worthy of the
name； should be engaged。 You would come to me and say：
〃Epictetus； we can no longer endure being chained to this
wretched body； giving food and drink and rest and purification：
aye； and for its sake forced to be subservient to this man and
that。 Are these not things indifferent and nothing to us？ Is it
not true that death is no evil？ Are we not in a manner kinsmen of
the Gods； and have we not come from them？ Let us depart thither；
whence we came： let us be freed from these chains that confine
and press us down。 Here are thieves and robbers and tribunals：
and they that are called tyrants； who deem that they have after a
fashion power over us； because of the miserable body and what
appertains to it。 Let us show them that they have power over
none。〃
XVIII
And to this I reply：
〃Friends； wait for God。 When He gives the signal； and
releases you from this service； then depart to Him。 But for the
present； endure to dwell in the place wherein He hath assigned
you your post。 Short indeed is the time of your habitation
therein； and easy to those that are minded。 What tyrant； what
robber； what tribunals have any terrors for those who thus esteem
the body and all that belong to it as of no account？ Stay； depart
not rashly hence！〃
XIX
Something like that is what should pass between a teacher
and ingenuous youths。 As it is； what does pass？ The teacher is a
lifeless body； and you are lifeless bodies yourselves。 When you
have had enough to eat today； you sit down and weep about
tomorrow's food。 Slave！ if you have it； well and good； if not；
you will depart： the door is openwhy lament？ What further room
is there for tears？ What further occasion for flattery？ Why
should one envy another？ Why should you stand in awe of them that
have much or are placed in power； especially if they be also
strong and passionate？ Why； what should they do to us？ What they
can do； we will not regard： what does concern us； that they
cannot do。 Who then shall rule one that is thus minded？
XX
Seeing this then； and noting well the faculties which you
have； you should say；〃Send now； O God； any trial that Thou
wilt； lo； I have means and powers given me by Thee to acquit
myself with honour through whatever comes to pass！〃 No； but
there you sit； trembling for fear certain things should come to
pass； and moaning and groaning and lamenting over what does come
to pass。 And then you upbraid the Gods。 Such meanness of spirit
can have but one resultimpiety。
Yet God has not only given us these faculties by means of
which we may bear everything that comes to pass without being
curshed or depressed thereby； but like a good King and Father； He
has given us this without let or hindrance； placed wholly at our
own disposition； without reserving to Himself any power of
impediment or restraint。 Though possessing all these things free
and all you own； you do not use them！ you do not perceive what it
is you have received nor whence it comes； but sit moaning and
groaning； some of you blind to the Giver； making no
acknowledgment to your Benefactor； others basely giving
themselves to complaints and accusations against God。
Yet what faculties and powers you possess for attaining
courage and greatness of heart； I can easily show you； what y