François Rabelais (1494-1553)

The Rules 

   According to 

     which     

        the Thélèmites 

                          Lived

All their life was regulated not by laws, statutes, or rules, but according to their free will and pleasure. They rose from bed when they pleased, and drank, ate, worked, and slept when the fancy seized them. Nobody woke them; nobody compelled them to either eat or to drink, or to do anything else whatsoever. So it was that Gargantua had established it. In their rules there was only one clause:

DO WHAT YOU WILL!

because people who are free, well-born, well-bred, and easy in honest company have a natural spur and instinct which drives them to virtuous deeds and deflects them from vice; and this they called honour. When these same men are depressed and enslaved by vile constraint and subjection, they use this noble quality which once impelled them freely towards virtue, to throw off and break this yoke of slavery. For we always strive after things forbidden and covet what is denied us.

Making use of this liberty, they most laudably rivaled one another in all of them doing what they saw pleased one. If some man or woman said, "Let us drink," they all drank; if he or she said, "Let us play," they all played; if it was "Let us go and amuse ourselves in the fields," everyone went there. If it were for hawking or hunting, the ladies, mounted on fine mares, with their grand palfreys following, each carried on their daintily gloved wrists a sparrow-hawk, a lanneret, or a merlin, the men carrying the other birds.

So nobly were they instructed that there was not a man or woman among them who could not read, write, sing, play musical instruments, speak five or six languages, and compose in them both verse and prose. Never were seen such worthy knights, so valiant, so nimble both on foot and horse; knights more vigorous, more agile, handier with all weapons than they were. Never were seen ladies so good-looking, so dainty, less tiresome, more skilled with the finger and the needle, and in every free and honest womanly pursuit than they were . . . .

Now every method of teaching has been restored, and the study of languages has been revived: of Greek, without which it is disgraceful for a man to call himself a scholar, and of Hebrew, and Latin. The elegant and accurate art of printing, which is now in use, was invented in my time, by divine inspiration; as, by contrast, artillery was inspired by diabolical suggestion. The whole world is full of learned men, of very erudite tutors, and of most extensive libraries, and it is my opinion that neither in the time of Plato, of Cicero, nor of Papinian were there such faculties for study as one finds today. No one, in future, will risk appearing in public or in any company, who is not well polished in Minerva's workshop. I find robbers, hangmen, freebooters, and grooms nowadays more learned than the doctors and preachers were in my time.

Why, the very women and girls aspire to the glory and reach out for the celestial manna of sound learning. So much so that at my present age I have been compelled to learn Greek, which I had not despised like Cato, but which I had not the leisure to learn in my youth. Indeed I find great delight in reading the Morals of Plutarch, Plato's magnificent Dialogues, the Monuments of Pausanias , and the Antiquities of Athenaeus, while I wait for the hour when it will please God, my Creator, to call me and bid me leave this earth.

Therefore, my son, I beg you to devote your youth to the firm pursuit of your studies and to the attainment of virtue. You are in Paris. There you will find many praiseworthy examples to follow. You have Epistemon for your tutor, and he can give you living instruction by word of mouth. It is my earnest wish that you shall become a perfect master of languages. First of Greek, as Quintillian advises; secondly, of Latin; and then of Hebrew, on account of the Holy Scriptures; also of Chaldean and Arabic, for the same reasons; and I would have you model your Greek style on Plato's and your Latin on that of Cicero. Keep your memory well stocked with every tale from history, and here you will find help in the Cosmographies of the historians. Of the liberal arts, geometry, arithmetic, and music, I gave you some smattering when you were still small, at the age of five or six. Go on and learn the rest, also the rules of astronomy. But leave divinatory astrology and Lully's art alone, I beg of you, for they are frauds and vanities. Of Civil Law I would have you learn the best texts by heart, and relate them to the art of philosophy. And as for the knowledge of Nature's works, I should like you to give careful attention to that too; so that there may be no sea, river, or spring of which you do not know the fish. All the birds of the air, all the trees, shrubs, and bushes of the forest, all the herbs of the field, all the metals deep in the bowels of the earth, the precious stones of the whole East and the South -- let none of them be unknown to you.

Then scrupulously peruse the books of the Greek, Arabian, and Latin doctors once more, not omitting the Talmudists and Cabalists, and by frequent dissections gain a perfect knowledge of that other world which is man. At some hours of the day also, begin to examine the Holy Scriptures. First the New Testament and the Epistles of the Apostles in Greek; and  then the Old Testament in Hebrew. In short, let me find you a veritable abyss of knowledge. For, later, when you have grown into a man, you will have to leave this quiet and repose of study, to learn chivalry and warfare, to defend my house, and to help our friends in every emergency against the attacks of evildoers.

[Source: François Rabelais,

The Histories of Gargantua and Pantagruel, trans. J. M. Cohen 
(Harmondsworth: Penguin, 1955).]

Epictetus (Ἐπίκτητος; AD 55 – AD 135)

    The Art of Living 

Know what you can control and what you can't

Happiness and freedom begin with a clear understanding of one principle: Some things are within our control, and some things are not. It is only after you have faced up to this fundamental rule and learned to distinguish between what you can and can't control that inner tranquility and outer effectiveness become possible.

Within our control are our own opinions, aspirations, desires, and the things that repel us. These areas are quite rightly our concern, because they are directly subject to our influence. We always have a choice about the contents and character of our inner lives.

Outside our control, however, are such things as what kind of body we have, whether we're born into wealth or strike it rich, how we are regarded by others, and our status in society. We must remember that those things are externals and are therefore not our concern. Trying to control or to change what we can't only results in torment.

Remember: The things within our power are naturally at our disposal, free from any restraint or hindrance; but those things outside our power are weak, dependent, or determined by the whims and actions of others. Remember, too, that if you think that you have free rein over things that are naturally beyond your control, or if you attempt to adopt the affairs of others as your won, your pursuits will be thwarted and you will become a frustrated, anxious, and fault-finding person.

Stick with your own business

Keep your attention focused entirely on what is truly your own concern, and be clear that what belongs to others is their business and none of yours. If you do this, you will be impervious to coercion and no one can ever hold you back. You will be truly free and effective, for your efforts will be put to good use and won't be foolishly squandered finding fault with or opposing others.

In knowing and attending to what actually concerns you, you cannot be made to do anything against your will; others can't hurt you, you don't incur enemies or suffer harm.

If you aim to live by such principles, remember that it won't be easy: you must give up some things entirely; and postpone others for now. You may well have to forego wealth and power if you want to assure the attainment of happiness and freedom.

Recognize appearances for what they really are

From now on, practice saying to everything that appears unpleasant: "You are just an appearance and by no means what you appear to be." And then thoroughly consider the matter according to the principles just discussed, primarily: Does this appearance concern the things that are within my own control or those that are not? If it concerns anything outside your control, train yourself not to worry about it.

Our desires and aversions are mercurial rulers. They demand to be pleased. Desire commands us to run off and get what we want. Aversion insists that we must avoid the things that repel us.


Typically when we don't get what we want, we are disappointed, and when we get what we don't want, we are distressed.

If, then, you avoid only those undesirable things that are contrary to your natural well-being and are within your control, you won't ever incur anything you truly don't want. However, if you try to avoid inevitabilities such as sickness, death, or misfortune, over which you have no real control, you will make yourself and others around you suffer.

Desire and aversion, though powerful, are but habits. And we can train ourselves to have better habits. Restrain the habit of being repelled by all those things that aren't within your control, and focus instead on combating things within your power that are not good for you.

Do your best to rein in your desire. For if you desire something that isn't within your own control, disappointment will surely follow; meanwhile, you will be neglecting the very things that are within your control that are worthy of desire.

Of course, there are times when for practical reasons you must go after one thing or shun another, but do so with grace, finesse, and flexibility.

See things for what they are
Circumstances do not rise to meet our expectations. Events happen as they do. People behave as they are. Embrace what you actually get.

Open your eyes: See things for what they really are, thereby sparing yourself the pain of false attachments and avoidable devastation.

Think about what delights you—the tools on which you depend, the people whom you cherish. But remember that they have their own distinct character, which is quite a separate matter from how we happen to regard them. emphasis added

As an exercise, consider the smallest things to which you are attached. For instance, suppose you have a favorite cup. It is, after all, merely a cup; so if it should break, you could cope. Next build up to things—or people— toward which your clinging feelings and thoughts intensify.

Remember, for example, when you embrace your child, your husband, your wife, you are embracing a mortal. Thus, if one of them should die, you could bear it with tranquility.

When something happens, the only thing in your power is your attitude toward it; you can either accept it or resent it. emphasis added

What really frightens and dismays us is not external events themselves, but the way in which we think about them. It is not things that disturb us, but our interpretation of their significance.


Stop scaring yourself with impetuous notions, with your reactive impressions of the way things are!

Things and people are not what we wish them to be nor what they seem to be. They are what they are.

Harmonize your actions with the way life is
Don't try to make your own rules.

Conduct yourself in all matters, grand and public or small and domestic, in accordance with the laws of nature. Harmonizing your will with nature should be your utmost ideal.

Where do you practice this ideal? In the particulars of your own daily life with its uniquely personal tasks and duties. When you carry out your tasks, such as taking a bath, do so—to the best of your ability—in harmony with nature. When you eat do so—to the best of your ability—in harmony with nature, and so on.

It is not so much what are are doing as how you are doing it. When we properly understand and live by this principles, while difficulties will arise—for they are part of the divine order too—inner peace will still be possible.

Events don't hurt us, but our views of them can
Things themselves don't hurt or hinder us. Nor do other people. How we view these things is another matter. It is our attitudes and reactions that give us trouble.

Therefore even death is no big deal in and of itself. It is our notion of death, our idea that it is terrible, that terrifies us. There are so many different ways to think about death. Scrutinize your notions about death—and everything else. Are they really true? Are they doing you any good? Don't dread death or pain; dread the fear of death or pain.

We cannot choose our external circumstances, but we can always choose how we respond to them.

No shame, no blame
If it is our feelings about things that torment us rather than the things themselves, it follows that blaming others is silly. Therefore, when we suffer setbacks, disturbances, or grief, let us never place the blame on others, but on our own attitudes.

Small-minded people habitually reproach others for their own misfortunes. Average people reproach themselves. Those are are dedicated to a life of wisdom understand that the impulse to blame something or someone is foolishness, that there is nothing to be gained in blaming, whether it be others or oneself.

One of the signs of the dawning of moral progress is the gradual extinguishing of blame. We see the futility of finger-pointing. The more we examine our attitudes and work on ourselves, the less we are apt to be swept away by stormy emotion reactions in which we seek easy explanations for unbidden events.

Things simply are what they are. Other people think what they will think; it is of no concern to us. No Shame. No Blame.