True Faith and False Blame — The Enchiridion

Epictetus opens by redefining piety. Its essence is to form right opinions concerning the gods, as existing and governing the universe justly and well. Fix yourself to obey, yield, and willingly follow amidst all events, ruled by most perfect wisdom. Then you will never find fault with the gods nor accuse them of neglecting you. That stance requires withdrawing from what is not in your power and making good and evil consist only in what is.

The middle names the blame mechanism. Suppose anything else is good or evil and, when disappointed or harmed, you will reproach and blame the authors. Every creature flees what appears hurtful and pursues what appears beneficial. One who supposes himself hurt cannot rejoice in the person he thinks hurt him. Hence a son reviles a father who withholds seeming goods. Polynices and Eteocles became mutual enemies because empire seemed good to both. The husbandman reviles the gods, and so do sailor, merchant, and those who lost wife or child. Where our interest is, piety is directed.

The closing ties inner regulation to outer observance. Whoever regulates desires and aversions as he ought is careful of piety likewise. It also becomes incumbent to offer libations, sacrifices, and first fruits by country custom purely, not heedlessly or negligently, not avariciously nor extravagantly. Epictetus is not dismissing ritual. He is ordering it after right opinion and disciplined desire, so ceremony does not replace the work of not calling externals good or evil.