October 31

WHEN you see another in power, set against it that you have the advantage of not wanting power. When you see another rich, see what you have instead of riches; for, if you have nothing in their stead, you are miserable. But, if you have the advantage of not needing riches, know that you have something more than he hath, and of far greater value.


TAKE heed, lest that whilst thou dost settle thy contentment in things present, thou grow in time so to overprize them, as that the want of them (whensoever it shall so fall out) should be a trouble and a vexation unto thee.



October 30

"BUT I am rich," you may say, "as well as other people."

What, richer than Agamemnon?

"But I am handsome too."

What, handsomer than Achilles?

"But I have fine hair too."

Had not Achilles finer and brighter? Yet he neither combed it nicely, nor curled it.

"But I am strong too."

Can you lift such a stone, then, as Hector or Ajax?

"But I am of a noble family too."

Is your mother a goddess, or your father descended from Zeus? And what good did all this do to Achilles, when he sat crying for a girl?

EPICTETUS. DISCOURSES. Book ii. §24. ¶2.


October 29

I AM a better man than you, says one, for I have many estates, and you are pining with hunger. I have been consul, says another; I am a governor, a third; and I have a fine head of hair, says a fourth. Yet one horse doth not say to another, "I am better than you, for I have a great deal of hay and a great deal of oats; and I have a gold bridle and embroidered trappings"; but, "I am swifter than you." And every creature is better or worse, from its own good or bad qualities. Is man, then, the only creature which hath no natural good quality? And must we consider hair, and clothes, and ancestors to judge of him?



October 28

I AM better than you, for my father hath been consul. I have been a tribune, says another, and not you. If we were horses, would you say, My father was swifter than yours? I have abundance of oats and hay, and fine trappings? What now, if while you were saying this, I should answer, "Be it so. Let us run a race, then"? Is there nothing in man analogous to a race in horses, by which it may be known which is better or worse? Is there not honour, fidelity, justice? Show yourself the better in these, that you may be the better, as a man. But if you tell me you can kick violently, I will tell you again that you value yourself on the property of an ass.

EPICTETUS. DISCOURSES. Book iii. §15. ¶5.


October 27

WHEN a person is possessed of some either real or imagined superiority, unless he hath been well instructed, he will necessarily be puffed up with it. A tyrant, for instance, says: "I am supreme over all." — And what can you do for me? Can you exempt my desires from disappointment? How should you? For do you never incur your own aversions? Are your own pursuits infallible? Whence should you come by that privilege? Pray, on shipboard, do you trust to yourself, or to the pilot? In a chariot, to whom but the driver? And to whom in all other arts? Just the same. In what then, doth your power consist? — " All men pay regard to me."

So do I to my desk. I wash it and wipe it; and drive a nail for the service of my oil flask. — "What then, are these things to be valued beyond me? " — No: but they are of some use to me, and therefore I pay regard to them. Why, do not I pay regard to an ass? Do not I wash his feet? Do not I clean him? Do not you know that everyone pays regard to himself, and to you, just as he doth to an ass? For who pays regard to you as a man? Show that. Who would wish to be like you?



October 26

O MORTALS, whither are you hurrying? What are you about? Why do you tumble up and down, wretches, like blind men? You are going a wrong way, and have forsaken the right. You seek prosperity and happiness in a wrong place, where it is not; nor do you give credit to another who shows you where it is. Why do you seek it without? It is not in body: if you do not believe me, look upon Myro, look upon Ofellius. It is not in wealth: if you do not believe me, look upon Croesus, look upon the rich of the present age, how full of lamentation their life is. It is not in power; for, otherwise, they who have been twice and thrice consuls must be happy, but they are not.

EPICTETUS. DISCOURSES. Book iii. §22. ¶3.


October 25

GIVE what Thou wilt, and take away what Thou wilt, saith he that is well taught and truly modest, to Him that gives, and takes away. And it is not out of a stout, and peremptory resolution, that he saith it, but in mere love, and humble submission.


NEVER say of anything, "I have lost it"; but "I have restored it." Is your child dead? It is restored. Is your wife dead? She is restored. Is your estate taken away? Well, and is not that likewise restored? "But he who took it away is a bad man." What is it to you by whose hands He, who gave it, hath demanded it back again? While He gives you to possess it, take care of it; but as of something not your own, as passengers do of an inn.



October 24

TRY also how a good man's life; (of one, who is well pleased with those things whatsoever, which among the common changes and chances of this world fall to his own lot and share; and can live well contented and fully satisfied in the justice of his own proper present action, and in the goodness of his disposition for the future:) will agree with thee. Thou hast had experience of that other kind of life: make now trial of this also. Trouble not thyself any more henceforth, reduce thyself unto perfect simplicity.


EVEN as if any of the gods should tell thee, thou shall certainly die to-morrow, or next day, thou wouldst not, except thou wert extremely base, and pusillanimous, take it for a great benefit, rather to die the next day after, than to-morrow; (for alas what is the difference!) so, for the same reason, think it no great matter to die rather many years after, than the very next day.



October 23

TIME delivers fools from grief; and reason, wise men.


AS a pig that cries and flings when his throat is cut, fancy to thyself everyone to be, that grieves for any worldly thing and takes on. Such a one is he also, who upon his bed alone, doth bewail the miseries of this our mortal life. And remember this, that unto reasonable creatures only it is granted that they may willingly and freely submit unto Providence: but absolutely to submit, is a necessity imposed upon all creatures equally.


ANY person may live happily in poverty; but few in wealth and power.



October 22

LET thy chief fort and place of defence be, a mind free from passions. A stronger place, (whereunto to make his refuge, and so to become impregnable) and better fortified than this, hath no man.


AND in thy passions, take it presently to thy consideration, that to be angry, is not the part of a man, but that to be meek and gentle, as it savours of more humanity, so of more manhood. That in this, there is strength and nerves, or vigour and fortitude ; whereof anger and indignation is altogether void. For the nearer everything is unto dispassionateness, the nearer it is unto power. And as grief doth proceed from weakness, so doth anger. For both, both he that is angry and that grieveth, have received a wound, and cowardly have as it were yielded themselves unto their affections.



October 21

FOR, without strong and constant exercise, it is not possible to preserve our desire undisappointed, and our aversion unincurred; and therefore, if we suffer it to be externally employed on things independent on choice, be assured that your desire will neither gain its object, nor your aversion avoid it.

And, because habit hath a powerful influence, and we are habituated to apply our desire and aversion to externals only, we must oppose one habit to another, and where the appearances are most slippery, there oppose exercise. I am inclinable to pleasure. I will bend myself beyond a due proportion to the other side for the sake of exercise.

EPICTETUS. DISCOURSES. Book iii. §12. ¶1, 2.

AFTERWARDS you will venture into the lists at some proper season, by way of trial, if at all, to see whether appearances get the better of you as much as they used to do. But at first, fly from what is stronger than you.

EPICTETUS. DISCOURSES. Book iii. §12. ¶2.


October 20

THE great point is to leave to each thing its own proper faculty, and then to see what the value of that faculty is, and to learn what is the principal thing; and upon every occasion, to follow that and to make it the chief object of our attention; to consider other things as trifling in comparison of this; and yet, as far as we are able, not to neglect even these. We ought, for instance, to take care of our eyes; but not as of the principal thing, but only on account of the principal; because that will no otherwise preserve its own nature, than by making a due estimation of the rest, and preferring some to others. What is the usual practice, then? That of a traveller, who, returning into his own country, and meeting on the road with a good inn, being pleased with the inn, should remain at the inn. Have you forgot your intention, man? You were not travelling to this place, but only through it. "But this a fine place." And how many other fine inns are there, and how many pleasant fields? But only to be passed through in your way. The business is, to return to your country, to relieve the anxieties of your family, to perform the duties of a citizen, to marry, have children, and go through the public offices. For you did not set out to choose the finest places, but to return to live in that where you were born, and of which you are appointed a citizen.

EPICTETUS. DISCOURSES. Book ii. §23. ¶3.


October 19

KEEP yourself awake. It is no inconsiderable matter you have to guard, but modesty, fidelity, constancy, enjoyment, exemption from grief, fear, perturbation; in short, freedom. For what will you sell these? Consider what the purchase is worth.—"But shall I not get such a thing instead of it? "—Consider, if you do get it, what it is that you obtain for the other. I have decency; another the office of a tribune: I have modesty; he has the proetorship.


JUSTICE cannot be preserved, if either we settle our minds and affections upon worldly things; or be apt to be deceived, or rash, and inconstant.



October 18

FOR, amidst perturbations and griefs and fears, and disappointed desires and incurred aversions, how can there be any entrance for happiness? And, where there are corrupt principles, there must all these things necessarily be.

EPICTETUS. DISCOURSES. Book iii. §22. ¶6.

EVERY nature is content with itself when it speeds well on its way; and a rational nature speeds well on its way, when in its impressions it gives assent to nothing that is false or obscure, and directs its impulses towards none but social acts, and limits its inclinations and its aversions only to things that are in its power, and welcomes all that the Universal Nature allots it.



October 16

OF things, some are in our power and others not. In our power are opinion, pursuit, desire, aversion, and, in one word, whatever are our own actions. Not in our power are body, property, reputation, command, and, in one word, whatever are not our own actions.

Now, the things in our power are by nature free, unrestrained, unhindered; but those not in our power, weak, slavish, restrained, belonging to others. Remember, then, that if you suppose things by nature slavish to be free, and what belongs to others your own, you will be hindered; you will lament; you will be disturbed; you will find fault both with gods and men. But if you suppose that only to be your own which is your own, and what belongs to others such as it really is, no one will ever compel you; no one will restrain you; you will find fault with no one; you will accuse no one; you will do no one thing against your will; no one will hurt you; you will not have an enemy, for you will suffer no harm.



October 15

THE condition and characteristic of a vulgar person is, that he never expects either benefit or hurt from himself, but from externals. The condition and characteristic of a philosopher is, that he expects all hurt and benefit from himself. The marks of a proficient are, that he censures no one, praises no one, blames no one, accuses no one, says nothing concerning himself as being anybody, or knowing anything: when he is, in any instance, hindered or restrained, he accuses himself; and, if he is praised, he secretly laughs at the person who praises him; and, if he is censured, he makes no defence.



October 14

THUS are we too affected. What do we admire? Externals. For what do we strive? Externals. And are we, then, in any doubt how we come to fear and be solicitous? What is the consequence, then, when we esteem the things that are brought upon us to be evils? We cannot but fear; we cannot but be solicitous. And then we say, "O Lord God, how shall I avoid solicitude!" Have you not hands, fool? Hath not God made them for you? Sit down now and pray that your nose may not run! Wipe it rather, and do not murmur. Well: and hath He given you nothing in the present case? Hath not He given you patience? Hath not He given you magnanimity? Hath not He given you fortitude? When you have such hands as these, do you still seek for somebody to wipe your nose? But we neither study nor regard these things.

EPICTETUS. DISCOURSES. Book ii. §16. ¶2.


October 13

IF, then, the things independent on choice are neither good nor evil; and all that do depend on choice are in our own power, and can neither be taken away from us, nor given to us, unless we please; what room is there left for solicitude? But we are solicitous about this paltry body or estate of ours, or about the determination of Caesar, and not at all about anything internal. Are we ever solicitous not to take up a false opinion? No, for this is in our own power. Or not to exert our pursuits contrary to nature? No, nor this neither. When, therefore, you see anyone pale with solicitude, as the physician pronounces from the complexion that such a patient is disordered in the spleen, another in the liver, so do you likewise say, this man is disordered in his desires and aversions, he cannot walk steady, he is in a fermentation. For nothing else changes the complexion or causes a trembling or sets the
teeth a-chattering.

EPICTETUS. DISCOURSES. Book ii. §13. ¶2.


October 12

TO live happily is an inward power of the soul, when she is affected with indifference, towards those things that are by their nature indifferent.


IT is in thy power absolutely to exclude all manner of conceit and opinion, as concerning this matter; and by the same means, to exclude all grief and joy from thy soul. For as for the things and objects themselves, they of themselves have no such power, whereby to beget and force upon us any opinion at all.


DOST thou grieve that thou dost weigh but so many pounds, and not 300 rather? Just as much reason hast thou to grieve that thou must live but so many years, and not longer. For as for bulk and substance thou dost content thyself with that proportion of it that is allotted unto thee, so shouldst thou for time.



October 11

HEREIN doth consist happiness of life, for a man to know thoroughly the true nature of everything; What is the matter, and what is the form of it: with all his heart and soul, ever to do that which is just, and to speak the truth. What then remaineth but to enjoy thy life in a course and coherence of good actions, one upon another immediately succeeding, and never interrupted, though for never so little a while?.


HE that is endowed with true magnanimity, who hath accustomed himself to the contemplation both of all times, and of all things in general; can this mortal life (thinkest thou) seem any great matter unto him? It is not possible; answered he. Then neither will such a one account death a grievous thing? By no means.



October 10

CONSIDER well whether magnanimity rather, and true liberty, and true simplicity, and equanimity, and holiness; whether these be not most kind and natural.


WHAT is the use that now at this present I make of my soul? Thus from time to time and upon all occasions thou must put this question to thyself, what is now that part of mine which they call the rational mistress part, employed about; Whose soul do I now properly possess? a child's? or a youth's? a woman's? or a tyrant's? some brute, or some wild beast's soul?


SUCH as thy thoughts and ordinary cogitations are, such will thy mind be in time. For the soul doth as it were receive its tincture from the fancies, and imaginations. Dye it therefore and thoroughly soak it with the assiduity of these cogitations.



October 9

THE best kind of revenge is, not to become like unto them.


PUBLIC this be thy only joy, and thy only comfort, from one sociable kind action without intermission to pass unto another, God being ever in thy mind.


CHARITABLE actions, and a holy disposition, is the only fruit of this earthly life.


TAKE heed lest at any time thou stand so affected, though towards unnatural lived men, as ordinary men are commonly one towards another.



October 8

OUTWARD pomp and appearance, is a great juggler; and then especially art thou most in danger to be beguiled by it, when (to a man's thinking) thou most seemest to be employed about matters of moment.


PUBLIC shows and solemnities with much pomp and vanity, stage plays, flocks and herds; conflicts and contentions: a bone thrown to a company of hungry curs; a bait for greedy fishes; the painfulness, and continual burden-bearing of wretched ants, the running to and fro of terrified mice: little puppets drawn up and down with wires and nerves: these be the objects of the World.



October 7

"OUR wall is secure, we have provisions for a very long time, and every other preparation." These are what render a city fortified and impregnable, but nothing but its principles render the human soul so. For what wall is so strong, what body so impenetrable, or what possession so unalienable, or what dignity so secured against stratagems? All things else, everywhere else, are mortal, easily reduced; and whoever in any degree fixes his mind upon them, must necessarily be subject to perturbation, despair, terrors, lamentations, disappointed desires, and incurred aversions.


THE things or objects themselves, reach not unto the soul, but stand without still, and quiet, and that it is from the opinion only which is within, that all the tumult and all the trouble doth proceed.



October 6

IN a voyage, for instance, casting my eyes down upon the ocean below, and looking round me and seeing no land, I am out of my wits, and imagine that if I should be shipwrecked I must swallow all that ocean; nor doth it once enter my head, that three pints are enough to do my business. What is it then that alarms me? The ocean? No, but my own principle. Again, in an earthquake, I imagine the city is going to fall upon me; but is not one little stone enough to knock my brains out? What is it then that oppresses and puts us out of our wits? Why, what else but our principles?

EPICTETUS. DISCOURSES. Book ii. §16. ¶3.


April 27

FOR how much are lettuces sold? A halfpenny, for instance. If another, then, paying a halfpenny, takes the lettuces, and you, not paying it, go without them, do not imagine that he hath gained any advantage over you. For as he hath the lettuces, so you have the halfpenny which you did not give. So, in the present case, you have not been invited to such a person's entertainment, because you have not paid him the price for which a supper is sold. It is sold for praise; it is sold for attendance. Give him then the value, if it be for your advantage. But if you would, at the same time, not pay the one and yet receive the other, you are insatiable, and a blockhead. Have you nothing, then, instead of the supper ? Yes, indeed, you have: the not praising him, whom you do not like to praise; the not bearing with his behaviour at coming in.



April 26

IS anyone preferred before you at an entertainment, or in a compliment, or in being admitted to a consultation? If these things are good, you ought to rejoice that he hath got them; and if they are evil, do not be grieved that you have not got them. And remember that you cannot, without using the same means to acquire things not in our own power, expect to be thought worthy of an equal share of them. For how can he who doth not frequent the door of any man, doth not attend him, doth not praise him, have an equal share with him who doth? You are unjust, then, and insatiable, if you are unwilling to pay the price for which these things are sold, and would have them for nothing.



April 25

YOUR life is a warfare, and a mere pilgrimage.


THOU hast taken ship, thou hast sailed, thou art come to land: go out, if to another life, there also shalt thou find gods, who are everywhere. If all life and sense shall cease, then shalt thou cease also to be subject to either pains, or pleasures.


THE art of true living in this world, is more like a wrestler's than a dancer's practice. For in this they both agree, to teach a man, whatsoever falls upon him, that he may be ready for it, and that nothing may cast him down.



April 24

I COME therefore to the diviner and interpreter of these things, and say, "Inspect the entrails for me: what is signified to me?" Having taken and laid them open, he thus interprets them: — You have a choice, man, incapable of being restrained or compelled. This is written here in the entrails. I will show you this first in the faculty of assent. Can any one restrain you from assenting to truth? — "No one." — Can anyone compel you to admit a falsehood? — "No one." — You see, then, that you have in this topic a choice incapable of being restrained or compelled or hindered. AV'ell, is it any otherwise with regard to pursuit and desire? What can conquer one pursuit? — "Another pursuit." — What desire and aversion? — "Another desire and another aversion." If you set death before me (say you) you compel me. No; not what is set before you doth it, but your principle, that it is better to do such or such a thing than to die. Here, again, you see it is your own principle which compels you — that is, choice compels choice. For, if God had constituted that portion which He hath separated from His own offence and given to us, capable of being restrained or compelled, either by Himself or by any other. He would not have been God, nor have taken care of us in a due manner.



April 23

"Most people seek in the tavern for that pleasure which is to be found in labor."

Zeno, quoted in Stobaeus' Florilegium, vol. i, p. 150.

"To those who, to excuse their prodigality, urged that they spent only money that they did not know how to use otherwise, Zeno said, 'Would you forgive the cook who made his sauce too salty for you, and said it was because he had more salt than he knew what to do with?'"

Stobaeus' Florilegium, vol. i, p. 271.

"That pleasure which is worthy of a man consists in not overloading the body, nor exciting those passions whose rest is our safety."

Seneca's De Beneficiis, book vii, chap.ii, sec. 3


April 21

"CAN you show us, then, in what manner you have taken care of this soul? For it is not probable that a person of your wisdom, and approved character in the State, should carelessly suffer the most excellent thing that belongs to you to be neglected and lost." — "No, certainly." "But do you take care of it yourself? And is it by the instructions of another, or by your own discovery how it ought to be done?" Here now comes the danger, that he may first say. "Pray, good sir, what business is that of yours? What are you to me?" Then, if you persist to trouble him, he may lift up his hand and give you a box on the ear. I myself was once a great admirer of this method of instruction, till I fell into such kind of adventures.

EPICTETUS. DISCOURSES. Book ii. §12. ¶1.


April 20

"PRAY, sir, can you tell me to whom you entrust your horses?" — "Yes, certainly." "Is it, then, to anyone indifferently, though he be ignorant of horsemanship?" — "By no means." "To whom do you entrust your gold, or your silver, or your clothes?" — "Not to anyone indifferently." "And did you ever consider to whom you committed the care of your body?" — "Yes, surely." "To one skilled in exercise, or medicine, I suppose?" — " Without doubt." " Are these things your chief good; or are you possessed of something better than all of them?" — "What do you mean?" "Something which makes use of these, and proves and deliberates about each of them ?" — "What then, do you mean the soul?" "You have guessed right; for indeed I do mean that." — "I do really think it a much better possession than all the rest."

EPICTETUS. DISCOURSES. Book ii. §12. ¶1.


April 19

"They are mad, who make no account of riches, health, freedom from pain, and integrity of the body, nor take any care to attain them."

Seneca's Epistles, cxxiii, sec. 3.

"The wise man will not love wealth, but yet he will prefer to have it. He will receive it into his house, though not into his heart, not rejecting it, but controlling it, and willing to have larger opportunities for virtue."

Pliny's Epistles, vi, book i, sec. 2.

"In poverty there can be no virtues but perseverance and self-respect, but wealth gives a free field for temperance, generosity, economy, industry, and magnanimity."

Chrysippus, quoted in Plutarch's Morals, Goodwin's Ed., vol. iv, p. 437.


April 18

THERE will come a day when the passage of time and the efforts of a longer stretch of human history will bring to light things that are now obscure... There will come a day when our descendants are astonished that we did not know such obvious facts.

SENECA. NATRUAL QUESTIONS. Book vii. §25. ¶4-5.


April 17

THE people of a future age will know much that is unknown to us; much is being kept for the generations to come after memory of us has faded away. The world is a paltry thing unless it contains something for every age to discover.



April 16

AS a traveller inquires the road of the person he meets, without any desire for that which turns to the right hand, more than to the left; for he wishes for neither of these, but that only which leads him properly. Thus we should come to God as to a guide. Just as we make use of our eyes, not persuading them to show us one object rather than another, but receiving such as they present to us. But now we hold the bird with fear and trembling, and, in our invocations to God, entreat Him, "Lord, have mercy upon me: suffer me to come off safe." You wretch! would you have anything, then, but what is best? And what is best, but what pleases God? Why do you, as far as in you lies, corrupt your judge and seduce your adviser?



April 15

WHAT use is there of suspicion at all? or, why should thoughts of mistrust, and suspicion concerning that which is future, trouble thy mind at all? What now is to be done, if thou mayest search and inquire into that, what needs thou care for more? And if thou art well able to perceive it alone, let no man divert thee from it. But if alone thou dost not so well perceive it, suspend thine action, and take advice from the best. And if there be anything else that doth hinder thee, go on with prudence and discretion, according to the present occasion and opportunity, still proposing that unto thyself, which thou dost conceive most right and just. For to hit that aright, and to speed in the prosecution of it, must needs be happiness, since it is that only which we can truly and properly be said to miss of, or, miscarry in.



April 14

FROM an unseasonable regard to divination, we omit many duties. For what can the diviner see, besides death, or danger, or sickness, or, in short, things of this kind? When it is necessary, then, to expose oneself to danger for a friend, or even a duty to die for him, what occasion have I for divination? Have not I a diviner within, who hath told me the essence of good and evil, and who explains to me the indications of both? What further need, then, have I of the entrails of victims, or the flight of birds!



April 13

IF anyone comes and tells you, that in a dispute which was the best of the philosophers, one of the company said that such a one was the only philosopher, that little soul of yours grows to the size of two cubits, instead of an inch; but if another should come and say, "You are mistaken, he is not worth hearing, for what doth he know? He hath the first rudiments, but nothing more," you are thunderstruck; you presently turn pale and cry out, "I will show him what a man, and how great a philosopher, I am." It is evident what you are by these very things; why do you aim to show it by others? Do not you know that Diogenes showed some sophist in this manner by extending his middle finger; and, when he was mad with rage, This, says Diogenes, is he; I have showed him to you. For a man is not shown in the same sense as a stone, or a piece of wood, by the finger; but whoever shows his principles, shows him as a man.

EPICTETUS. DISCOURSES. Book iii. §2. ¶4.


April 12

HENCE he who is thus qualified is neither impertinent nor a busybody, for he is not busied about the affairs of others, but his own, when he oversees the transactions of men. Otherwise say that a general is a busybody when he oversees, examines, and watches his soldiers, and punishes the disorderly. But if you reprove others at the very time that you have a cake under your own arm, I will ask you: Had you not better, sir, go into a corner and eat up what you have stolen? But what have you to do with the concerns of others? For what are you? Are you the bull in the herd, or the queen of the bees? Show me such ensigns of empire as she hath from nature. But, if you are a drone, and arrogate to yourself the kingdom of the bees, do not you think that your fellow-citizens will drive you out, just as the bees do the drones?

EPICTETUS. DISCOURSES. Book iii. §22. ¶15.


April 11

BUT above all, the ruling faculty of a Cynic must be purer than the sun, otherwise he must necessarily be a common cheat, and a rascal, if, while he is guilty of some vice himself, he reproves others. For, consider how the case stands. Arms and guards give a power to common kings and tyrants of reproving and of punishing delinquents, though they are wicked themselves; but to a Cynic, instead of arms and guards, conscience gives this power, when he knows that he hath watched and laboured for mankind; that he hath slept pure, and waked still purer; and that he hath regulated all his thoughts as the friend, as the minister of the gods, as a partner of the empire of Jupiter; that he is ready to say upon all occasions.

Conduct me, Jove; and thou, O Destiny.

And, "If it thus pleases the gods, thus let it be." Why should he not dare to speak boldly to his own brethren, to his children; in a word, to his kindred?

EPICTETUS. DISCOURSES. Book iii. §22. ¶13.