13
If you would improve, submit to be considered without sense and foolish with respect to externals. Wish to be considered to know nothing: and if you shall seem to some to be a person of importance, distrust yourself. For you should know that it is not easy both to keep your will in a condition conformable to nature and (to secure) external things: but if a man is careful about the one, it is an absolute necessity that he will neglect the other.
14
If you would have your children and your wife and your friends to live for ever, you are silly; for you would have the things which are not in your power to be in your power, and the things which belong to others to be yours. So if you would have your slave to be free from faults, you are a fool; for you would have badness not to be badness, but something else.Τέλειν is used here, as it often is among the Stoics, to wish absolutely, to will. When Epictetus says you would have badness not to be badness, he means that badness is in the will of him who has the badness, and as you wish to subject it to your will, you are a fool. It is your business, as far as you can, to improve the slave: you may wish this. It is his business to obey your instruction: this is what he ought to wish to do; but for him to will to do this, that lies in himself, not in you. Schweig. But if you wish not to fail in your desires, you are able to do that. Practise then this which you are able to do. He is the master of every man who has the power over the things, which another person wishes or does not wish, the power to confer them on him or to take them away. Whoever then wishes to be free, let him neither wish for any thing nor avoid anything which depends on others: if he does not observe this rule, he must be a slave.
