justly and contentedly, and with equanimity, and temperately, and
orderly, will it not be also acceptable to the gods? But when you have
asked for warm water and the slave has not heard, or if he did hear has
brought only tepid water, or he is not even found to be in the house,
then not to be vexed or to burst with passion, is not this acceptable to
the gods? How then shall a man endure such persons as this slave? Slave
yourself, will you not bear with your own brother, who has Zeus for his
progenitor, and is like a son from the same seeds and of the same
descent from above? But if you have been put in any such higher place,
will you immediately make yourself a tyrant? Will you not remember who
you are, and whom you rule? That they are kinsmen, that they are
brethren by nature, that they are the offspring of Zeus? But I have
purchased them, and they have not purchased me. Do you see in what
direction you are looking, that it is towards the earth, towards the
pit, that it is towards these wretched laws of dead men? but towards the
laws of the gods you are not looking.

* * * * *

WHAT PHILOSOPHY PROMISES.--When a man was consulting him how he should
persuade his brother to cease being angry with him, Epictetus replied:
Philosophy does not propose to secure for a man any external thing. If
it did (or if it were not, as I say), philosophy would be allowing
something which is not within its province. For as the carpenter's
material is wood, and that of the statuary is copper, so the matter of
the art of living is each man's life. When then is my brother's? That
again belongs to his own art; but with respect to yours, it is one of
the external things, like a piece of land, like health, like reputation.
But Philosophy promises none of these. In every circumstance I will
maintain, she says, the governing part conformable to nature. Whose