The Great Change: Epictetus on Death
The Creed of Epictetus: as Contained in the Discourses, Manual, and Fragments was published by Ulysses G. B. Pierce in 1916. It consisted of arranged and edited translations by Elizabeth Carter, George Long, T. W. Rolleston, and Hastings Crossley of Epictetus' thought. The following is Book Seven of the work: The Great Change .
CHAPTER I
DEATH AND THE ORDER OF NATURE
WILT thou say that any word is of ill-omen that betokeneth some natural thing? Say that it is of ill-omen to speak of the reaping of ears of corn, for it betokeneth the destruction of the ears — but not of the universe.1 For why are ears of corn produced? Is it not that they may become dry? And do they not become dry that they may be reaped? But this is a curse upon ears of corn, never to be reaped. So we must know that in the case of men, too, it is a curse not to die, just the same as not to be ripened and not to be reaped.2
For all these things are changes from the former estate to another; no destruction, but a certain appointed order and disposition. Here is parting for foreign lands, and a little change. Here is death — a greater change, not from that which now is to that which is not, but to that which is not now.3 To nought that thou needest fear, wilt thou go. There is no Hades, no fabled rivers of Sighs, of Lamentations, or of fire: but all things are full of Beings spiritual and divine.4
1 D. III. xxiv. 91. 2 D. II. vi. 11-13. 3 D. III. xxiv. 92-93. 4 D. III. xiii. 14, 15.
CHAPTER II
DELIVERANCE FROM THE FEAR OF DEATH
WHENEVER death may appear to be an evil, have ready the thought that it is right to avoid evils, and that death is unavoidable. For what shall I do? whither shall I flee from it? Declare to me the place; declare to me the men among whom I shall go, to whom death comes never near; declare to me the charms against it. If I have none, what would ye have me do? I cannot escape death — shall I not then escape the fear of death? shall I die lamenting and trembling?1
For death is nothing terrible; if it were so, it would have appeared so to Socrates. But the opinion we have about death, that it is terrible, that is wherein the terror lieth.2 Do you not know that the origin of all human evils and of mean-spiritedness and cowardice is not death, but rather the fear of death?3 For take away the fear of death, and you will know what calm and serenity there is.4
It is right, then, that we should turn our boldness against death, and our fearfulness against the fear of death. But now we do the contrary: death we flee from, but as to the state of our opinion about death we are negligent, heedless, indifferent. These things Socrates did well to call bugbears. For as to children, through their inexperience, ugly masks appear terrible and fearful; so we are somewhat moved for no other cause than as children are affected by these bugbears. What is death? A bugbear. Turn it round; examine it: see, it does not bite. Now or later that which is body must be parted from that which is spirit, as formerly it was parted. And wherefore? That the cycle of the world may be fulfilled; for it hath need of a present and of a future and of a past.5
What, then, is the fruit of these opinions? It is that which ought to be the most noble and the most becoming, release from perturbation, release from fear, freedom. For whoever is delivered from sorrows, and fears, and perturbations, he is at the same time also delivered from servitude.6
1 D. I. xxvii. 7, 9-10. 2 M. V. 3 D. III. xxvi. 38. 4 D. II. xviii. 30. 5 D. II. I. 14-19. 6 D. II. i. 21, 24.
CHAPTER III
THE ORDINANCE OF DEATH
ALAS, you say, that ever Socrates should suffer such things from the Athenians! What do you mean by Socrates? Express the fact as it is. That ever the poor paltry body of Socrates should be carried away and dragged to prison; that ever anyone should give hemlock to the body of Socrates, and that it should expire! l If the corpse is I, I shall be cast out; but if I am different from the corpse, speak more properly according as the fact is, and do not think of frightening me. These things are formidable to children. But if any man has once entered a philosopher's school and knows not what he is, he deserves to be full of fear; and if he has not yet learned that man is not flesh nor bones nor sinews, but he is that which makes use of these parts of the body and governs them.2
Why, then, do you say to die? Make no tragedy show of the thing, but speak of it as it is: it is now time for the matter of the body to be resolved into the things out of which it was composed. And what is the formidable thing here? What is going to perish of the things which are in the universe? What new thing or wondrous is going to happen ? 3 Can any one cast me out of the universe? He cannot; but whithersoever I may go, there will be the sun, and the moon, and there the stars, and visions, and omens, and communion with the Gods.4
1 D. I. xxix. 16. 2 D. IV. vii. 31-32. 3 D. IV. vii. 15. 4 D. III. xxii. 22.
CHAPTER IV
ACT WELL THY PART
REMEMBER that thou art an actor in a play, of such a part as it may please the Director to assign thee; of a short part, if He choose a short part; of a long one, if He choose a long one. And if He will have thee take the part of a poor man or of a cripple, or of a governor, or a private person, mayest thou act that part with grace! For thine it is to act well the allotted part, but to choose it is Another's.1
Or let us do as setting out on a voyage. What is it possible for me to do? This — to choose the captain, the crew, the day, the opportunity. Then a tempest has burst upon us; but what doth it concern me? I have left nothing undone that was mine to do; the problem is now another's, to wit, the captain's. But now the ship is sinking! and what have I to do? I do only what I am able — drown without terror and accusing of God, but knowing that that which has come into being must also perish. For I am no Immortal, but a man, a part of the sum of things as an hour is of the day. Like the hour I must arrive, and, like the hour, pass away.2
For as whom did God introduce thee here? Did He not introduce thee as subject to death, and as one to live on the earth with a little flesh, and to observe His administration, and to join with Him in the spectacle and the festival for a short time? Wilt thou not, then, after seeing the spectacle and the solemnity, when He leadeth thee out, go with adoration of Him and with thanks for what thou hast heard and seen ? 3
1 M. XVII. 2 D. II. v. 10-13. 3 D. IV. i. 104-105.
CHAPTER V
UNDER ORDERS
EVEN as in a sea voyage, when the ship is brought to anchor, and you go out to fetch in water, you make a by-work of gathering a few roots and shells by the way, but have need ever to keep your mind fixed on the ship, and constantly to look round, lest at any time the master of the ship call, and you must, if he call, cast away all those things, lest you be treated like the sheep that are bound and thrown into the hold: so it is with human life also. And if there be given wife and children instead of shells and roots, nothing shall hinder us to take them. But if the Master call, run to the ship, forsaking all those things, and looking not behind. And if thou be in old age, go not far from the ship at any time, lest the Master should call, and thou be not ready.1
My friends, wait upon God. When He himself shall give the signal and release you from this service, then are ye released unto Him. But for the present, bear to dwell in this place, wherein He has set you. Short, indeed, is this time of your sojourn, and easy to bear for those that are so minded. For what is there terrible to one who thus makes nothing of the body and the possessions of it?2
To the good soldier there fails not one who gives him pay, nor to the laborer; and shall such a one fail to the good man? Is God, then, careless of His servants, His witnesses, whom alone He useth to show forth what He is, and that He governeth all things well, and is not careless of human things? and that to a good man there is no evil, neither in life nor in death? How else is this than as when a good general gives me the signal for retreat? I obey, I follow, praising my Leader and hymning His works. For I came when it pleased Him, and when it pleaseth Him I will go.3
1 M. VII. 2 D. I. ix. 16-17. 3 D. III. xxvi. 27-28.
CHAPTER VI
SAFE PASSAGE
THUS do the more cautious of travellers act. The road is said to be beset by robbers. The traveller will not venture alone, but awaits the companionship on the road of an ambassador, or a proconsul. To him he attaches himself and thus passes by in safety. So doth the wise man in the world. Many are the companies of robbers and tyrants, many the storms, the straits, the losses of all a man holds dearest. Whither shall he fly for refuge — how shall he pass by unassailed? What companion on the road shall he await for protection? Such and such a wealthy man, of consular rank? And how shall I be profited, if he is stripped and falls to lamentation and weeping? And how if my fellow-traveller himself turns upon me and robs me? What am I to do? I will become a friend of Caesar's! in his train none will do me wrong! In the first place 7mdash; O the indignities I must endure to win distinction! O the multitude of hands there will be to rob me! And if I succeed, Caesar too is but a mortal. While should it come to pass that I offend him, whither shall I flee from his presence? To the wilderness? And may not fever await me there? What then is to be done? Cannot a fellow-traveller be found that is honest and loyal, strong and secure against surprise? Thus doth the wise man reason, considering that if he would pass through in safety, he must attach himself unto God.
How understandest thou attach himself to God? That what God wills, a man should will also; that what God wills not, neither should he will.1 When thou hast such a Guide, and thy wishes and desires are the same as His, why dost thou still fear?2
1 D. IV. i. 91-99. 2 D. II. xvii. 23-24.
CHAPTER VII
THE GOOD WARFARE
DO you not know that human life is a warfare? One man's duty is to mount guard, another must go out to reconnoitre, a third to battle; all cannot be in one place, nor would it be even expedient. But you, instead of executing your Commander's orders, complain if aught harsher than usual is enjoined; not understanding to what condition you are bringing the army, so far as in you lies. If all were to follow your example, none would dig a trench, none would cast a rampart around the camp, none would keep watch, or expose himself to danger; but all turn out useless for the service of war. Thus it is here also. Every life is a warfare, and that long and various. You must fulfil a soldier's duty, and obey each order at your commander's nod: aye, if it be possible, divine what he would have done; for between that Commander and this, there is no comparison, either in might or in excellence.1
Wherefore a good man and true cares only how he may fill his post with due discipline and obedience to God. Wilt Thou that I continue to live? Then will I live, as one that is free and noble, as Thou wouldst have me. But hast Thou no further need of me? I thank Thee! Up to this hour have I stayed for Thy sake and none other's: and in obedience to Thee I depart, as Thy servant, as one whose ear is open unto what Thou dost enjoin, what Thou dost forbid.2 I obey, I follow, assenting to the words of the Commander.3 Whatsoever place or post Thou assignest me, Sooner will I die a thousand deaths, as Socrates said, than desert it.4 For, being appointed to such a service, do I still care about the place? and do I not entirely direct my thoughts to God and to His instructions and commands ? 5
1 D. III. xxiv. 31-35. 2 D. III. xxiv. 95-98. 3 D. III. xxvi. 29. 4 D. III. xxiv. 99. 5 D. III. xxiv. 114.
CHAPTER VIII
NUNC DIMITTIS
DOST thou that hast received all from another's hands, repine and blame the Giver, if He takes anything from thee? Why, who art thou, and to what end earnest thou here? Was it not He that brought thee into the world; was it not He that made the Light manifest unto thee, that gave thee fellow-workers, and senses, and the power to reason? 1
And how brought He thee into the world? Was it not as one born to die; as one bound to live out his earthly life in some small tabernacle of flesh; to behold His administration, and for a little while to share with Him in the mighty march of this great Festival Procession? Now therefore
that thou hast beheld, while it was permitted thee, the Solemn Feast and Assembly, wilt thou not cheerfully depart, when He summons thee forth, with adoration and thanksgiving for what thou hast seen and heard? 2
Nay, but why did He bring one into the world on these conditions? He hath no need of a spectator who finds fault with his lot! Them that will take part in the Feast He needeth — that will lift their voice with the rest, that men may applaud the more, and exalt the Great Assembly in hymns and songs of praise. But the wretched and the fearful He will not be displeased to see absent from it: for when they were present, they did not behave as at a Feast, nor fulfil their proper office; but moaned though as in pain, and found fault with their fate, their fortune and their companions ; insensible to what had fallen to their lot, insensible to the powers they had received for a very different purpose 7mdash; the powers of Magnanimity, Nobility of Heart, of Fortitude, of Freedom!
Nay, but I would fain have stayed longer at the Festival. Ah, so would the mystics fain have the rites prolonged; so perchance would the crowd at the Great Games fain behold more wrestlers still. But the Solemn Assembly is over! Come forth, depart with thanksgiving and modesty.3
1 D. IV. i. 103-105. 2 D. IV. i. 108-109. 3 D. IV. i. 106.
CHAPTER IX
VALEDICTORY
SINCE we must by all means die, a man cannot be found but he will be doing somewhat, either tilling or digging or trading or governing.1 What, then, wouldst thou be found doing when overtaken by death? If I might choose, I would be found doing some deed of true humanity, of wide import, beneficent and noble. But if I may not be found engaged in aught so lofty, let me hope at least for this — what none may hinder, what is surely in my power — that I may be found raising up in myself that which had fallen; learning to deal more wisely with the things of sense; working out mine own tranquillity.2 I would fain be found engaged in the task of liberating mine own will from the assaults of passion, from hindrance, from resentment, from slavery.3 If death surprises me thus employed, it is enough if I can stretch forth my hands to God and say:4
Have I in aught transgressed Thy commands? Have I in aught perverted the faculties, the senses, the natural principles that Thou didst give me? Have I ever blamed Thee or found fault with Thine administration? When it was Thy good pleasure, I fell sick — and so did other men: but my will consented. Because it was Thy pleasure, I became poor — but mine heart rejoiced. No power in the State was mine, because Thou wouldst not: such power I never desired! Hast thou ever seen me of more doleful countenance on that account? Have I not ever drawn nigh unto Thee with cheerful look, waiting upon Thy commands, attentive to Thy signals? Wilt Thou that I now depart from the great assembly of men? I go: I give Thee all thanks that Thou hast deemed me worthy to take part with Thee in this assembly: to behold Thy works, to comprehend this Thine administration.5 For that Thou didst beget me, I thank Thee for that Thou hast given: for the time during which I have used the things that were Thine, it sufficeth me. Take them back and place them wherever Thou wilt! They were all Thine, and Thou gavest them me.6
Such I would were the subject of my thoughts, my pen, my study, when death overtakes me.7 For what life is better and more becoming than that of a man who is in this state of mind? And what end is more happy ? 8
1 D. IV. x. 11. 2 D. IV. x. 12-13. 3 D. III. v. 7. 4 D. IV. x. 14. 5 D. III. v. 8-10. 6 D. IV. x. 16. 7 D. III. v. 11. 8 D. IV. x. 17.
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