. . . Now Epictetus, it is true, has drawn his argument from that which is generally esteemed the most formidable evil that we are capable of suffering: but however, since most of us, when we lie under the present smart of any calamity, straightaway imagine it worse than death (for what can be more usual, than for people in pain, and very often in no great extremity of it neither, to wish for death to deliver them from it, and when reduced to poverty, to tell us, they had much rather be dead than live in want?) upon this account, we may apply Epictetus’ argument to these instances also.
As to pain, what degree of it is there so violent, which men, nay even those of low and vulgar spirits, are not content to go through, to cure a dangerous disease? They do not only endure, but choose and pay for it: they thank their physicians for putting them to torture, and look upon cutting and burning, as acts of the greatest tenderness and friendship.
Now, though this makes it pretty plain, that men, who are well pleased to purchase life so dear, must needs be of the opinion, that no pain is so terrible to human nature as death; yet the principal use I would make of this observation is, to show, that men can really suffer with great patience and resolution, can harden themselves against what they count very dreadful, and meet it with a composed countenance, when once they are persuaded, that enduring it will be for their advantage.
What prodigious instances of patience were the Lacedaemonian youths, who endured scourgings so barbarous, as almost to expire under the rod, and all this, merely for a little ostentation and vainglory? Now this, it is evident, they did not out of any compulsion, but freely and cheerfully; for they offered themselves to the trial, of their own accord.
And the reason why they held out so obstinately was, not that their sense of pain was less quick and tender than that of other people (though more hardened too than people who indulge themselves in effeminacy and ease), but because they thought it their glory and their virtue, to suffer manfully and resolutely.
For the same reason, Epictetus would tell you, that poverty is no such formidable thing neither: because he can produce the example of Crates the Theban to the contrary; who, when he disposed of all he was worth to the public, and said,
Let others keep, or mourn lost, store,
Crates’ own hands make Crates poor.
That moment put an end to his slavery; and his freedom commenced, from the time he had disburdened himself of his wealth.
Now the manifest consequence of all this is, that nothing of this kind is terrible and insupportable in its own nature, as we fondly imagine. So far from it, that there may be some cases, when such things are much more eligible, and better for us: I mean, when they are converted to higher and more excellent purposes for our own selves; by tending to the advantage and improvement of the reasonable soul.
The only expedient, to retain an even temper in the midst of these accidents, is to possess our minds with just notions of them. And the regulating of these notions is in our own power: consequently, the preventing of those disorders, that proceed from the want of such a regulation, is in our own power too.
And one great advantage to persons thus disposed will be, the learning how to manage those things that are not at our disposal, as though they were. For if it be not in my power to prevent defamation or disgrace, the loss of my goods or my estate, affronts and violent insults upon my person, yet thus much is in my power, to possess myself with right apprehensions of these things; to consider them, not only as not evil, but sometimes the instruments and occasion of great good.
Now such an opinion as this, makes it almost the same thing to a man, as if they did not happen at all; or, which is all one, makes him think himself never the worse, but sometimes the better for them, when they do. And I take it for granted, that every wise man will allow it more for our (that is, for the soul’s) honor and advantage, to have behaved ourselves gallantly under afflictions, than never to have been afflicted at all: and the greater still in proportion, is the honor and advantage gained by them.
For, as to bodies that are able to bear it, the most violent motions exercise them best, and make greatest improvements of health, and strength, and activity; so the mind too must be put upon sharp trials sometimes, to qualify it for suffering gallantly, when any accident gives us an occasion.
And this may be accomplished these two way: by getting a right notion of them, and by being well prepared against them. And this is to be done, partly, by accustoming the body to hardship, which indeed is of general use, and has enabled even ignorant and ill men to slight blows, and other pains, which we commonly think intolerable; and partly by fixing the mind in a provident forecast, and distant expectation of them. And all these things we may certainly do, if we please.
Now, if neither death nor any of those things we dread most, have anything formidable in their own nature, it is plain, neither they, nor the persons that inflict them are the cause of our trouble, but we ourselves, and our own opinions, bring this upon ourselves. When therefore the mind feels itself perplexed with grief, or fear, or any passion the blame is our own, and nothing but our opinions are accountable for such disorders. . . .
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