CXIV
No man is free who is not master of himself.
CXV
The vine bears three bunches of grapes: the first is that of pleasure, the second of drunkenness, the third of violence.
CXVI
Over your wine do not talk much to display your learning; for you will utter bilious stuff.81
CXVII
He is intoxicated who drinks more than three cups: and if he is not intoxicated, he has exceeded moderation.
CXVIII
Let your talk of God be renewed every day, rather than your food.
CXIX
Think of God more frequently than you breathe.
CXX
If you always remember that whatever you are doing in the soul or in the body, God stands by as an inspector, you will never err (do wrong) in all your prayers and in all your acts, but you will have God dwelling with you.82
CXXI
As it is pleasant to see the sea from the land, so it is pleasant for him who has escaped from troubles to think of them.83
CXXII
Law intends indeed to do service to human life, but it is not able when men do not choose to accept her services; for it is only in those who are obedient to her that she displays her special virtue.
CXXIII
As to the sick physicians are as saviours, so to those also who are wronged are the laws.
CXXIV
The justest laws are those which are the truest.
CXXV
To yield to law and to a magistrate and to him who is wiser than yourself, is becoming.
CXXVI
The things which are done contrary to law are the same as things which are not done.
CXXVII
In prosperity it is very easy to find a friend; but in adversity it is most difficult of all things.
CXXVIII
Time relieves the foolish from sorrow, but reason relieves the wise.
CXXIX
He is a wise man who does not grieve for the things which he has not, but rejoices for those which he has.
CXXX
Epictetus being asked how a man should give pain to his enemy answered, By preparing himself to live the best life that he can.84
CXXXI
Let no wise man be averse to undertaking the office of a magistrate (τοῦ ἄρχειν): for it is both impious for a man to withdraw himself from being useful to those who have need of our services, and it is ignoble to give way to the worthless; for it is foolish to prefer being ill-governed to governing well.
CXXXII
Nothing is more becoming to him who governs than to despise no man and not show arrogance, but to preside over all with equal care.85
CXXXIII
[In poverty any man lives (can live) happily, but very seldom in wealth and power (ἀρχαῖς). The value of poverty excels so much that no just man (νόμιμος) would exchange poverty for disreputable wealth, unless indeed the richest of the Athenians Themistocles, the son of Neocles, was better than Aristides and Socrates, though he was poor in virtue. But the wealth of Themistocles and Themistocles himself have perished and have left no name. For all things die with death in a bad man, but the good is eternal.]86
CXXXIV
Remember that such was, and is, and will be the nature of the universe, and that it is not possible that the things which come into being can come into being otherwise than they do now; and that not only men have participated in this change and transmutation, and all other living things which are on the earth, but also the things which are divine. And indeed the very four elements are changed and transmuted up and down, and earth becomes water and water becomes air, and the air again is transmuted into other things, and the same manner of transmutation takes place from above to below. If a man attempts to turn his mind towards these thoughts, and to persuade himself to accept with willingness that which is necessary, he will pass through life with complete moderation and harmony.
CXXXV
He who is dissatisfied with things present and what is given by fortune is an ignorant man (ἰδιώτης) in life: but he who bears them nobly and rationally and the things which proceed from them is worthy of being considered a good man.
CXXXVI
All things obey and serve the world (the universe), earth and sea and sun and the rest of the stars, and the plants of earth and animals. And our body obeys it also both in disease and in health when it (the universe) chooses, both in youth and in age, and when it is passing through the other changes. What is reasonable then and in our power is this, for our judgment not to be the only thing which resists it (the universe): for it is strong and superior, and it has determined better about us by administering (governing) us also together with the whole. And besides, this opposition also is unreasonable and does nothing more than cause us to be tormented uselessly and to fall into pain and sorrow.
Fragments of Disputed Authorship
The fragments which follow are in part assigned to Epictetus, in part to others.
CXXXVII
Contentment, as it is a short road and pleasant, has great delight and little trouble.
CXXXVIII
Fortify yourself with contentment, for this is an impregnable fortress.
CXXXIX
Let nothing be valued more than truth: not even selection of a friendship which lies without the influence of the affects, by which (affects) justice is
