Plain
Epictetus — The Slave

Won't you look for the nature of good in rational beings? If it's not there, you won't find it anywhere else — not in plants or animals. What about plants and animals? Yes, they're God's work too. But they're not the highest things. They're not parts of the gods. But you are a higher being. You are a piece separated from God. You have part of him in yourself. Why don't you know your noble heritage? Why don't you know where you came from? When you eat, won't you remember who you are and whom you're feeding? When you're with others, when you're exercising, when you're having conversations — don't you know you're nourishing a god? You're exercising a god? You fool, you're carrying a god around with you and you don't even know it. Do you think I mean some god made of silver or gold — something external? You carry him inside yourself. And you don't realize you're polluting him with dirty thoughts and corrupt actions.

Discourses, How We Ought to Use Divination 117 of 388
Knowing Yourself Doing The Right Thing
Epictetus — The Slave Original

Will you not then seek the nature of good in the rational animal? for if it is not there, you will not choose to say that it exists in any other thing (plant or animal). What then? are not plants and animals also the works of God? They are; but they are not superior things, nor yet parts of the gods. But you are a superior thing; you are a portion separated from the Deity; you have in yourself a certain portion of him. Why then are you ignorant of your own noble descent? Why do you not know whence you came? will you not remember when you are eating who you are who eat and whom you feed? When you are in social intercourse, when you are exercising yourself, when you are engaged in discussion, know you not that you are nourishing a god, that you are exercising a god? Wretch, you are carrying about a god with you, and you know it not. Do you think that I mean some god of silver or of gold, and external? You carry him within yourself, and you perceive not that you are polluting him by impure thoughts and dirty deeds.

Discourses, How We Ought to Use Divination 117 of 388
Epictetus — The Slave

You tell me what these signs mean for me — life or death, poverty or wealth? But I won't ask you whether these things are good for me or not. Why don't you stick to giving opinions about grammar? Why are you weighing in on things we're all confused about and arguing over? So what drives us to use fortune-tellers so much? Fear. We're scared of what might happen. That's why we flatter these diviners. "Please, master, will I inherit my father's property?" "Let's see — let's make a sacrifice." "Yes, master, whatever fortune decides." When the diviner says, "You will get the inheritance," we thank him like he's the one giving it to us. The result? They play us for fools.

Discourses, How We Ought to Use Divination 116 of 388
Freedom & Control Calm Your Mind
Epictetus — The Slave Original

Do you tell me, man, what is the thing which is signified for me: is it life or death, poverty or wealth? But whether these things are for my interest or whether they are not, I do not intend to ask you. Why don't you give your opinion on matters of grammar, and why do you give it here about things on which we are all in error and disputing with one another? What then leads us to frequent use of divination? Cowardice, the dread of what will happen. This is the reason why we flatter the diviners. Pray, master, shall I succeed to the property of my father? Let us see: let us sacrifice on the occasion. Yes, master, as fortune chooses. When he has said, You shall succeed to the inheritance, we thank him as if we received the inheritance from him. The consequence is that they play upon us.

Discourses, How We Ought to Use Divination 116 of 388
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Ancient philosophy, in plain English.

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