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\nvt'$ mvmj
of thf "i'emW^
le$t ^mH,
THE
DISCOURSES
OF
EPICTETUS.
WITH
THE
ENCHEIRIDION
AND
FRAGMENTS.
TRANSLATED,
AND
A
WITH VIEW
NOTES,
OF HIS
A
LIFE
OF
EPICTETUS,
PUILO80PUY.
By
GEOKGE
long,
M.A.
NEW
YORK:
A.
L.
BURT,
PUBLISHER,
EPICTETUS.
Very that he
little was a
is known* native of and
of
the
life
of in
Epictetus. Phrygia, the in Maeander the a it
is
saia
Hierapolis, a town
tween be-
the the to Mgeander
branch
of
named of Paul it in the of
Lyons. the Hierapolis of Colossi that time
is mentioned
epistle from people
(Coloss. there of the was iv. a 13);
which church date of fact his master has
been
concluded at Christian The
Hierapolis birth of
the
apostie.
The
Epictetus life is that
is unknown. he a was a
only
Rome,
recorded and of broke the
his was early
slave
in
Epaphroditus,
There is a profligate that the
freedman master to on emperor his slave's dence evi-
Nero,
story
leg by torturing of or
him;
but the that
it is
better
trust
to
the
Simplicins, who an
commentator
the weak how
Encheiridion in he
Manual, from but
says
Epictetus
It is not in
was
body became that found
and a lame
early
age.
said modern
slave; parents
it has the this
been child.
asserted I have
times
the any
sold for be for
not,
however,
authority
It may
statement.
supposed his master
that sent the or young
slave him
showed to ligence, intelthe
permitted an attend
lectures
of It
C, may have
Musonius seem Rufus, strange slave that made
eminent a Stoic
pher. philosohave but
such into surles
master a should
wished
to
his of
philosopher;
Garnier,
the this
author matter a
Memoire very well says:
ouvrages a d'Epictete, to at
explains
in
"
communication born
Schweighaeuser.
Garnier
Epictetus,
Hie-
iv
SPICTETU8.
of rapolis Phrygia for the was of poor of a parents, was education the of
indebted to the
apparently which the under
advantages at good the whim,
coramoii
the
end
Republic
and
first emperors, their and these and which poor as among slaves
numerous
to reckon great of Rome among Grammarians, Poets, Rhetoricians, same Philosophers,in later ages numerous the been
way
as
rich a financiers cost in rich one as a
have
led to form This
at
great the libraries.
is supposition a only how can
explain to was us,
how a wretched
child, born and of the that
Irus, had
received
good education, cannot rigid Stoic of the
the slave of For
Epaphroditus,one we officers it was imperialguard. for through predilection use, suspect and the
Stoic doctrine the minister to possess
for his
own
that
the would
confidant have assume can
and
of the debaucheries such a of ^ero Some his
desired that find no slave."
writers
Epictetus was evidence when the for he Nero aided
manumitted this statement.
by
Rome
master; but I his Epaphroditus accompanied before fled from
enemies, and
he
miserable
tyrant in
himself. Domitian killing (Sueton. Domit. 14) afterward We put Epaphroditus to death for this service to Nero. that Epictetus in some conclude obtained his may way freedom, and that he begaii to teach at Rome; but after the expulsionof the philosophers from Rome by Domitian A.D. 89, he retired to Nicopolisin Epirus, a city built by the victory at Actium. Augustus to commemorate tetus Epicwhere at Nicopolls, opened a school or lecture-room he taught till he was old man. The time of his death an is unknown. learn married, as we never Epictetus was from Lucian ii. ed. Hemsterh. (Demonax, c. 55, Tom. Epictetuswas findingfault with Demonax p. 393).* When and advising him wife and to take a beget children, for this also,as Epictetus said, was a philosopher's duty, to
*
Lucian's
"Life
of the
Philosopher Demonax."
EPlCTETU8i^ leave in refuted V
place of the himself
another
in the
universe,Demonax
then, Epicby answering, Give me daughters. Simpliciussays (Comment, tetus, one of your own c. 46, p. 432, ed. Schweigh.) that Epictetus lived At last he took a woman into his house alone a long time. of Epictetus'friends for a child, which one a nurse was as of his poverty, but Epictetus going to expose on account took the child and brought it up. Epictetuswrote nothing; and all that we have under his written ward name was by an affectionate pupil,Arrian, afterthe historian us, took
doctrine
of Alexander
the
Great, who,
as
he tells
discourses writing the philosopher's (the courses disto Lucius Gellius,p. 1). These Epistle of Arrian formed eightbooks, but only four are extant under the title of 'EjciHnjrov dzarpifiai. Simplicius, in his commentary down on in
the
^Eyx"pi^iov
or
Manual,
states
that
this from
work the
also
was
put togetiierby Arrian, who of most
selected to discourses
Epictetuswhat necessary, and
he considered most be most to move
useful, and men's the same adapted and minds. Encheiridion words a Simplicius also says that the found are nearly together various on
contents
of the
in
in work
parts of the death Discourses. of
Arrian
Epictetus. The of the philosopher's studious life were events probably not nor remarkable; but we should have been glad if this many work had been preserved, which told, as Simpliciussays, what kind of man Epictetuswas. Photius works Arrian's (Biblioth. 58) mentions among Conversations with Epictetus, "OniXiai ^Emxi^rov in twelve books. Upton thinks that this work is only another name for the of the of
also wrote
the life and
Discourses, and the Yet and
that
Photius to has a made
the mistake work from
taking the Conversations Photius twelve
be
different
Discourses. Discourses
has
eimmerated of
eight books i^ot seen
books
tlie Conversations. had
observes Schweighaeuser
that
Photius
thesQ
vi
FPICTETU8.
works brief
of Arrian notice does
on
foi* Epictetus, so works
he
concludes The
from
the
of these not by he Photius. had read
fact
is that as Photius
say that he is
these books,
he he we does generally enumerates are when
speaking of
The
a was
the
books, which is that
in his Bibliotheca. that of there
conclusion of
not
certain
work
Arrian,
entitled
the
Conversations Discourses
The
Fragments were lady Mrs. Elizabeth Carter; the age of eighty-nine. The the translator's last additions Introduction view
Epictetus. of Epictetuswith the Encheiridion and translated into English by the learned who fourth and is said to have
lived
to
edition
(1807) contains
There
a
alterations. which contains purpose of
is
an
to this translation
summary
of the Stoic
philosophyfor the are explaining
The
Epictetus;and editor and notes also there
notes
to the
translation.
of this fourth of the
edition
says
that
"the of
Introduction in
Christian
translator
Epictetus are, the the estimation of the work:"
of most and he
readers, not the least valuable adds "this was parts
also
the late
Archbishop Seeker, who though he considered highly of the Philosophy of Epictetus, and any the mistake world." notes as
opinion of thought very the to
troductio In-
admirably well as
calculated to amend
prevent instruct as concerning it,
and
The
Introduction errors. is
u certainly seful, though think them that the notes it is not are free from
I do used some not
valuable. and
I have I have I
of and
without some any
marks; reon
used
others
made
remarks mistaken matters. them her where
opinion of
thought that Mrs. Carter was the original text, or on other of Mrs. time Carter would is have
in
The
translation
good; made Mrs. I
and a perhaps no better lation. trans-
Englishman
I and had revised to at that
intended correct at first to revise
Carter's
tion, translaI not any
errors
that
might
discover. I a was
about
half of it,when
I found
that
satisfied with
my
workj and
I
was
advised
by
learned
EPICTETUS.
vii
Tliis
now
friend
to translate
the an wliole
myself. who is
was
rather
a
great undertaking for six. as
old man,
past seventygreat my care,
I have as however
done I have and way
the work
with
and
well
I could.
alwayscompared with of man translation I think as with that
the Latin this
version best
Mrs.
and Carter's; such
is the
avoiding errors who has not does which not any
translator translate a make. A may Latin Greek or
attempted to know the difficulty
author That
of the when
undertaking. often becomes
he reads
plain may appear he tries to very difficult when that manner
language. It is true express it in another is generallyintelligible; the styleor but author, or we
Epictetus of the duce protinual con-
may
say of
Arrian, who made to answers what use he of
heard,is sometimes and questions
attempted to obscure by the them, and
for other
reasons.
Upton these remarks
that which
"there are are
many
passages
in
fused ambiguous or rather conof the small account on questions,and because the matter is not expanded by oratorical copiousness, not to mention The of Epicother causes.'' discourses tetus, it is supposed,were spoken extempore, and so one would into the thoughts of come thing after another the speaker (Wolf). Schweighaeuser also observes in a course note (ii.36 of his edition) that the connection of the dis3
dissertations
is sometimes words which are obscure
through
the
omission
of
some
thoughts. understand The
necessary to indicate the connection reader then will find that he cannot he does not of the
always very must
Epictetus,if some read once. him He
and carefully, also think not must
and
than more passages or reflect, he will miss the is worth But all this I should
say that the book for jutlge
meaning. trouble. Every not I do man himself. not have
translated
the
book, if I had
that all books are of this
thought it worth study; and I think kind require if careful reading, they
worth readingat all,
viii
EPICTETVS.
The
text
of
Epictetus a is
sometimes
corrupted,
However,
to cause or
and these
this culties diffimuch This
corruption are causes
few
difficulties.
not
numerous
enough in the
to
admit text. variety remark the
or
diversity explain nearly 1 order did not translations
of of
the
will
why the same
many as parts
Mrs.
my
translation When
are
same
or
Carter's. to this tion translahers. I
happened, in made Carter's made
think it
it
necessary not alter
my as that
might and be
the
same
my
translation and the Latin
first,
then I
compared hope that that I
it I
with have
Mrs. not version.
I
many
blunders.
do
not
suppose
have
made
none.
The
last and This
and the edition
best
edition is
of
the
Discourses,
the
Encheiin
6
ridion,
8vo. the
fragments contains and These and few
by the J.
Schweighaeuser commentary of of useful from
vols.
Simplicius notes on
on
Encheiridion,
two
volumes selected
the
Discourses.
notes
are
those but
of
Wolf,
Upton, part are
a
from
other
commentators; himself, man. a
large
by and and I
Schweighaeuser a who I of have the
was
an
cellent ex-
scholar
very used
sensible them.
read notes all to these the
notes, translation have
Many
are
my
own.
THE
PHILOSOPHY
OF
EPICTETUS.
I
HAVE
made who every has passage
a
large
Index
to
this
book; may which thus he
and find the may
any in it
person, almost of a the
necessary in the are industry, in and
Discourses
ions opinquire ac-
the
philosopher notion few this
stated; the will
general
But for
of readers
philosophical have the time
system and of the to Epictetus. inclination do the I have work
labor,
and
therefore
I shall
attempt
for
them. two found
expositions
Ritter
of in
the his 1839.
system
Geschichte The of
of
Epictetus. der osophic Philis
One
is
by
Dr.
Heinrich
alter Professor are Zeit,
Vierter A. and is I
Theil,
Brandis.* have used nor other these not by
Christian
Both them. will the same same
tions exposithink I shall as useful; of my nor I do mine
that not either make
them
complete, exactly it in
be. form
exposition shall I
in the
cither
of
them;
Ritter
begin a way. C. the the Musonius
has
prefixed to short
sketch
of of
Rnfus, of a
Roman
Stoic,
Rufus
his
exposition at system emperor tetus. EpicKero,
taught from and
Rome but tlie
under Rufus times of
who
drove
him
Rome; lived to
returned
after and
the his but wo tyrant's death, son Vespasian as a
Titus. is no lie
acquired that great he wrote
reputation
teacher, all that
there
evidence
anything, of and
*
Article
Epictetus
in
the
"
Dictionary
William
Greek
and
Romaa
ography," Bi-
etc.,
edited
by
Doctor
SmitUr
X
EPICTETU8.
know which
of his doctrines was is from
a
work of
of
Pollio
in
Greek,
written
after the Of
model
Xenophon's are bilia Memora-
of Socrates. Rufus
this work
there
many
fragments.* that a
taught
a
practicalphilosophy,one of and life, for the hindered
was
ful use-
for the purposes who was life of
pher philoso-
not
from occupations of mankind others to philosophize, He f and even because out withto the study of philosophy, women, be virtuous and do his duty. philosophy no person can the scholar from hinders He asks, what working with his him time teacher and at the same thing somelearning from moderation and and enabout durance? {6oL)(ppo6vvTj) justice in the His belief of philosophy over power men's a by following the common philosophizingand aidiug men urged young especially
minds
was
strong, and the this
he
was
convinced
that He
it
was
perfect cure firmness for of
corruptionof conviction on
mankind. an showed which is to the
occasion
recorded mediate
by and Tacitus the army
between the
Rome, that the of
(Hist. iii. 81). He endeavored were partisansof Vitellius who before of Vespasian, which was
His behavior was in the like
gates: but he failed in his attempt. a modern
Christian, who of peace arms a
should on attempt who hands. and
to enforce
Christian
doctrines another with
men
are
arrayed
Such
a
against one
Christian
was
in
their now; would a be called
fanatic
Tacitus, who of Rufus in bis ncjtes himself
*
philosopher, gives to from the cited behavior by
Hitter he
See
the
'
Fragments
p. 204).
Stobseus," notice of
(Vierter Theil,
Suidas,
Musonius Rome p. 550. in is not
The
IIooXiGov, as of is named,
in
satisfactory.
Polio time or It
speaks yet the
of ^AitojuvT/fiovevjuara
by the Pollio; of and
it states
that See
Pollio
taught
at
Pompeius
Magnus.
Clinton, Fasti,
iii.
] earth "
It would a be man a
strange from thing
indeed
if the
cultivation to of
the
hindered
or philosophizing aidingothers
phize." philoso-
Stobseus,
EPICTETU8.
xi
the The was unseasonable." ''intempestivam" or judgment of Tacitus was right:the behavior of Rufus unseasonable,as the result proved: but the attempt of mild term
of
**
Eufus Rufus
was
the act of did not
a
good
man. or
Logic so highly as the old Stoics;but he did not undervalue it, and he taught learn how should to deal with sophistical that a man ments, argulearn from we as Epictetus(I.c. 7 at the end). the general In his teaching about the Gods he follows Stoic practiceof maintaining the popular religion. He to the Gods: as Socrates taught that nothing wasunl"nown knew i. c. 1)taught that the Gods (Xenophon, Mem. thing, everyvalue Dialectic what was said, what
was
done, men and
what
men
thought. Gods; but must He as considered
the souls of
to be akin
to the
mingled with the body, the soul they were gent partake of the impuritiesof the body. The intelliis principle sion) (compul{Sidvoia) free from all necessity self-sufficient {avvEzovdioi). and We jecture can only conthat or Rufus
did
not
busy
himself
about
either
lectic Dia-
was philosophizing nothing else than an able inquiryabout what is becoming and conformto duty; an inquirywhich is conducted by reason, and the result is exhibited in practice. The old Stoics considered virtue to be the property only of the wise man; and doubted whether such a they even
Physic;
for he said that
man
could
be found. such as a man
But to man
Rufus
said
that we it
was
not
possible im-
for such the men exist,for possesses cannot
conceive than from
virtues
a
wise human
otherwise
examples of such as
nature
itself and named
those doctrine
who that so are man
by meeting with divine and godlike. live as
Tho nature Stoical is not
should
pressed on a
hard
by
Rufus
according to Stoics, by some to nature as and not he looks very life which he
is conformable that those in
but difficult; been
admits
who
attempt
philosophy have
trained
from
youth
great qorrup-
xii
EPICTETU8.
they seek cordingly after virtue they requiremore or discipline practice. Ache views m philosophy as a spiritualedicine, and or weight to the practice exercise of virtue than gives more The the older Stoics did. knowledge and the teaching of tion and
filled with
wickedness, and
so
when
what
is
good, that he says, should
come
but first; Good was Ruf
us
did not
believe without
the
knowledge
of the
strong enough
to practice(discipline) lead to moral conduct, and consequentlybe believed that practicehas greater efficacy kinds of exercise, first, two than teaching.* He makes a the exercise of the soul in thinking, in reflectingnd in stamping on the mind sound rules of life: and second, in the enduring of bodily labors or pain, in which act of endurance the soul and the body act together.
"
The
sum
of his several
rules of
life,"says Ritter,may
be thus Nature
*
briefly expressed:in his opinion a life according to contented results in a social,philanthropic and followed of the act I have
the Greek
exposition of Ritter is still better:
here.
Perhaps which a
eral lit-
translation how comes we
"Reason reason teaches
should in order
co-operates custom to
with
practice,and
(or teaching) it is not
before
(habit) or practice: for if a
possible
to
become reason habituated
anything good power person habit
is not
habituated
by
(by teaching); in over man
indeed
the
has the (practice) efficacious in advantage leading meaning we a
teaching,for to act
habit
(practice)is reason can.
more
(properly) than as is."
I have our given the tion educa-
of the
Greek
accurately as I
In
modern
begin with we and or there
the habit are teaching general rules, or principles or beliefs; The result is what might be expected. Practice stop. of doing what ers we ought to do is neglected. The teachof words and no more.
teachers
They
are
the
men
whom
have committed to memory note) describes: "You Epictetus (iii.21, the words the words are only, and you say. Sacred by themselves." See
p.
273,
note.
It is
one
of the is
greatest
merits
of
Rufus
that
he
laid down demerit
the of and
which principle our expended above; and teachers it is the
est great-
system most of
teaching that the principle is generally who neglected:
particularly by those
proclaim
thftt give a ostentatiously they^
educa,tioxi. religious
EPIGTETUS.
xiii
simple satisfaction of our his social and philanthropic position disWe wants. see necessary all selfishness (selbstsucht), in this that he opposes that he views marriage not only as the sole right and but also as the natural satisfaction of the sexual feelings, of the continuation foundation of family,of a state, and and of the human accordingly he declares himself race; practice; against the exposure of children as an unnatural state of
mind, joined to
the
most
and
he often
recommends a beneficence." tliisnoble in the Roman
Epictetuswas name occurs
pupilof times whose teacher,
Ritter
jectures con-
several
Discourses.
that
Epictetus also
It has a heard
highly commends. is named he is not as been that
Stoic,and
Stoic. He
he Euphrates, whom said,though Epicjustly tetus his principles are Stoical, from other teachers
purely a the He
learned
example and the example of Diogenes the of Socrates continually, he mentions more frequentlythan Cynic, both of whom of the Stoic philosophy. He also valued Zeno the founder of his principles, Plato, who acceptedfrom Socrates many So Epictetus learned and developedand expanded them. that the beginning of philosophy is man's knowledge of himself {yvwBt dsavrov),and the acknowledgment of his He teaches (i. c. own 17; ii. c. ignorance and weakness. of names, the understanding 14; ii. c. 10) that the examination of the notion, of the conceptionof a thing,is the he consistentlyeaches t that we beginning of education: ought to pitythose who do wrong, for they err in ignorance c. (i. 18; ii. c. 22, p. 202); and, as Plato says, every mind is deprived of truth unwillingly. Epictetus strongly poses opthe doctrines of Epicurus, of the newer Academics, and of Pyrrho, the great leader of the Skeptical school (i. He has no cussions taste for the subtle disc. 5, c. 23; ii. c. 20). of these men. He says (p.89), Let the followers of Pyrrho and the Academics and make their obcome as "
well
Stoic.
quotes the teaching and
xiv
EPIGTETirS.
jections.For I, as to my part, have no leisure for these the defense of common I able to undertake nor am disputes, consent (opinion)." How indeed perceptionis effected, whether through the whole body or any part, perhaps I But that cannot explain;for both opinions perplex me. I know with perfectcertainty. you and I are not the same, it? When I intend to swallow How do you know anything,
"
1
never
carry
it to your
mouth, otherwise? but
to my
own.
And
you of
who yourselves (thePyrrhonists), the senses, he intended do you act a
take
away
the evidence you,
Who went among into a when He
to enter
bath,
ever
mill?"
which true c. are (ii. 20) that "the propositions used even and evident are of necessity dict by those who contramight perhaps consider it to be the them; and a man to greatestproof of a thing being evident that it is found also says be necessary at the same even
for him For
who
denies a it to make man use
of
it
time.
instance, if
should
deny
that
t anything is universallyrue, it is plain that the contradictorynegation, that nothing true." he must is
make
universally
Logic, and the solution and called Sophistical of what are Hyi^othetical c. arguments (i. 7); but he considered the handling of all such to arguments as a thing relating the duties of life, and as a means toward Ethic, or the practiceof morals. not or
Epictetusdid
undervalue
Dialectic
Rufus to him
said, "for
a
man
to
use
the
appearances
presented
and not to underand foolishly and carelessly, stand rashly nor argument nor demonstration sophism, nor, in a ent word, to see in questioningand answering what is consistwith there no that which error our
we
have
granted
oris not
consistent:
is
in this?" but it life,
objectof true Accordingly Dialectic is not the is a means for distinguishing tween beand for
and
false appearances,
ascertaining the
of in validity evidence, and it givesus security our judgments. It is the application of these things to the pur-
EPICTETUS.
XV
poses
of
life which So he is
the
first and
necessary
part
"The
use
of
philosophy. first and theorems the it is second most says in the Encheiridiou
(LL): the must
necessary
place in philosophy is we of lie: is
for (precepts), instance, That is that that we not
of
denronstration,for instance. How not two to lie: the
proved
ought these third
is that
which
confirmatory of is this is in a and
How tus demonstration?"
only the way of live,accordingto his nature. ing, Epictetusaccordinglyviews that part of the Stoic teachdinate named Physic or the Nature of things,also as suborWe is purely Ethical. to his philosophy, which to ought to live ijccording Nature, and therefore we must inquirewhat the Law of Nature is. The contemplationof this the order of things is the duty of man, and to observe fact for example. explanatory, The philosophyof Epicteliving as a man ought to
wonderful of the live a system
of which
man
is
a
part; live. all
but
the
purpose we contemplationand life such
"
the observation
is that He says
may
as
we
ought
I
care
to
(Frag. posed com-
CLXXV.), is it not and evil, the
What or do
whether
things are earth? and the
of atoms
of similar to know
parts,or nature of fire and of
for the also
enough the the
good
measures
of the
desires and and from
aversions, and
movements as toward
things the them; us? and
using not to
these
rules to ourselves
administer about
the
affairs of
life, but
For human to be
trouble
things are and if any
things above perhaps incomprehensibleto the man these mind: in the
should
even
suppose
them then
what highestdegree comprehensible, them, if they are comprehended? that as is the must we
profitof not And who
say
those
men
have to a
necessary not value no did
the
these things assign discourse? philosopher's Epictetusthen o or inquiriesf the Physical philosophers, needless trouble them. What His
he had and taste
for
Philosophy life? was
Ethical,
his
inquirywas.
is the rule of
xvi
''With
are some BPICTETU8.
c. respectto gods," says Epictetns(i. 12),"there
who it
say that
a
divine
being does
not
exist: others takes
say that no but it is inactive and exists,
and careless,
forethought about anything; a third class say such a but only about great being exists and exercises forethought, things and heavenly things, and about nothing on the thought earth; a fourth class say that a divine being exercises forethe earth and both about heavenly things on things, but in a general way only, and not about things rates Ulyssesand Socseverally. There is a fifth class to whom I move without edge not thy knowlbelong, who say, X. Epictetus (Iliad, 278). After a few remarks then ing ''The wise and after considerconcludes: good man submits his own mind who all these things, to him the whole, as good citizens do to the law of the administers
'
'
"
state."
The which foundation of the Ethic
the Stoic Cleanthes
"
(God), of From we thee must our
Epictetusis the docrine proclaimed in his hymn to Zeus comes." race Epictetusspeaks of and make in men of
Gods, whom
venerate we offerings to; and an God,
from
whom is the
all
are
sprung both of us ner." manespecial
"God This mean father
and no "
of
Gods."
great descent
ought
to teach
to have says,
ignoble or
Since these
thoughts
about
ourselves. in the
He
two common thingsare with with
mingled the the and
generation reason of man,
animals, and
and
common
Gods,
many and
incline to this some body in i intelligencen which kinship, that of which is Providence and his
is miserable divine and
mortal; to few
to
c. happy" (i. 3).
In
a
chapter
c. (i. 6) he attempts
prove
the existence
of God
which is or happens; by everything but in order to understand these proofs, man, he says, a must have the faculty of seeingwhat belongs and happens to "all and things, and a gratefuldisposition" persons i (also,. c. IG). He argues from the very structure of
government
of the world
xviii be afraid you have of God
BPIGTETU8.
anything which for your us happens sorrows among
men?
"
when
maker, and from is a father, and and fears?" of address bonds to guardian, Epictetus
shall not In this to this release
those
chapter also people who on of to
supposed of life intend kinsmen/' He
account
the
of the them
body off, says,
and
*'and
the troubles to this
throw
depart wait you for
their
Epictetus shall "Friends, and for the
God:
when
give go to
the
release
from
this
then service, in this
signal Him; but
He has He has
present endure
"
to dwell not
place where a put
you
^wait
then, do
depart without said reason." if God it. in in have
gives the example of Socrates, who put us in any place,we ought not that Epictetus did not recommend though would for he not that
to desert
I think any case, suicide cases admitted condemn
that
there a man
were
which
he sons rea-
it; but
ought
to
good
leaving his post. The teaching of Epictetus,briefly expressed, is, that for all things, and to God man ought to be thankful always content with that which happens, for what God what is better than choose chooses men can (iv.c. 7). Our is what This to Bishop Butler says, resignation the when will is lost will of God may be said to be perfect our
"
and
resolved as on
end,
we up into his; when being itself most justand
rest
in
his will
as
our
rightand good." in which existence. of the
mon (Ser-
the
Love
of
God.) any passage of God's
1 have
not
discovered
Epictetus
He universe is much as givesany opinion of
God itself. His as the mode maker and
tinguish dis-
the
governor of this
belief in the existence any Christian's could
great power and very
strong
be;
the belief of many who call themselves stronger than "1 declare lieve beChristians, and who solemnly and publicly in and God the Father
Almighty, teaches us
Maker what our of
heaven
earth."
Epictetus
duty
is
^PIGTSTVS.
xk he toward what or
he at a
Grod; and taught,as try to of his
there a is
no
doubt and
that man practiced should do suppose
sincere
honest We
least man do with
all his of
might.
must
that did your
temper renewed of other
mind, and
his
great abilities
"Let your you could that than
what
he recommends be
cxix. ): (Fragments, cxviii., every more talk of God and I
"
day
rather
food;" breathe." come
Think see no
God
frequently than that sucli a man
conclusion
to than
this, that God
exists without
doubt, and
man as incomprehensible to such feeble creatures who lives in so feeble a body. See p. 31, note. God has given to His what We must see means now ing children for doing their duty. Epictetus begins by showand what has put in our what things God power, which is c. things he has not (i. 1; Encheir. 1). ''That best of all and all is the only thing which over supreme the gods have placed in our the right use of appearances; power, but all other things they have not placed in our of this limitation of man's power;" and the reason power
He
is
is,
"
that and
as
we
exist such
on
the
earth
and
are
bound
to such
a
it possible for us companions, how was to be hindered He not to these things by externals?" as in our are things some says again (Encheirid. 1): "Of and others In our not. are are opinion, power, power toward movement a thing, desire, aversion (turning from
body
to
a
thing); and our in are a
word, whatever the are
our
own
acts:
not
in
jwwer
offices body, property, reputation, are (magisterial power), and in a word, whatever And the thingsin our power acts. own are by not not
our
nature
free,
subject to our restraint are nor
hindrance:
but
the
tilingsnot freedom. c. (i. 17):
in
power
weak, slavish,subject to restraint,in the
This all his is his notion of He man's says
power On
*'
of others." notion had
this if God
system
rest?.
made and
that gave
part to of
himself, which such a
he as took to be
fi'oni himself
us, of
nature
XX
EPICTETUS.
hindered won as
or
compelled then be God
either nor by
himself he be
Id not he He
would
by another, he taking care of us or ought," c. 1; says (i. of appearances in our iii. c.
3; and
use
is the and to use
elsewhere) that the right only thing that the gods have it is the business of the to placed
"wise nature." names power; man *'that
and
good
For
appearances a man
conformably what this
purpose
has
Epictetus
he gives a definition or ruling faculty,of which description(iv.c. 7). It is that faculty which uses all tries them, and selects and rejects:" other faculties and a reflect and we judge and determine, a faculty by which other animal no has, a faculty which, as faculty which it marks of Bishop Butler "plainly bears upon says, all the rest, and claims the absolute tion direcauthorityover a "
of
them the
all,to allow
or
forbid
their
gratification" by Epictetus;
(Prefaceto
These and the word
Sermons). are appearances
named
"
(pavrcx6iai animi
"
is translated
Visa
clxxx.). This perceived by on Phantasy the is not the means eyes, but
the eyes, and the senses; it generally and as by Gellius (Frag, is only the thing which impression which is made any impression received power of the mind to are
by
also if
it is the were represent things
they
present, though they
and This are really absent. only present in the mind of Phantasy exists also in animals in various degrees power animals make of use according to their several capacities: but man the use of appearonly understands appearances, ances If a man does not make cannot a right c. or (i. 6).*
*I
an
suppose animal
that this will can be
generally them ants
allowed
to
be
true.
ever What-
do,
we
shall uses as
hardly admit as a man
that can. he
understands However very the
use
of appearances, of some
and
the
powers and
animals,
such
for are example, not are
ful; wonderof
it
maybe
contended
that
they
irrational
in many
their acts, but
quite rational.
EPIGTETU8,
;
xxi
use
of appearances,
he he
approaches the is not what God
nature made
of him an
tional irra-
animal; of and
capable
being.
The
nature nature
of the of not Good
is in
the
use
of appearances,
and
the
evil admit
likewise;and either the
things independent nature of the
will do
of
evil
or
of
c. good (ii. 1). The good and the bad are in man's will, and in nothing external. The rational power therefore leads us to acknowledge as good only that which is conformable and- to recognize is bad that which to reason, as
not
conformable man to
reason.
The
matter
on
which
the
good of the
labors
is his rational
faculty:that
is the business
who wishes to be c. philosopher(iii. 3). A man he is by nature, by his constitution, adapted for bewhat coming, must c. struggle againstappearances" (ii. 18). This is not an easy thing,but it is the only way of obtaining of true freedom, tranquillity mind, and the dominion over the movements is of the soul, in a word which happiness,
"
the
true
end
and
purpose
of
man's
existence
on
earth.
carries in him his own whoni he must Every man enemy, watch carefully (Ench. xlviii).There is danger that appearance which powerfully resist reason, will carry you if you there is are conquered twice or even once, away:
danger that a habit Generally, then,
**"
of
yielding would it a to
them
will
be a formed,
if you make do
make
anything not habit, do custom acc. (ii.
it: if you
would
not
habit, do else in
do
it; but
yourselfto
something
place
of it"
18). you As
have
pleasureEpictetus says (Ench. xxxiv.): "If received the impression{(pawadiav) of any pleasure, to let
guard yourselfagainst bei the thing wait for you, and on ng
carried
away
by it; but certain lay de-
allow
a yourself
part. Then think of both times, of the and of the time time when will enjoy the pleasure, you will repent after the enjoyment of the pleasure when you and reproaichyourself. And set against these things how your own
xxii
EPIGTETUS.
you aud you the
will how
if rejoice, you you have
abstained
from But
the if it
jDleasure, seem will commend to undertake
yourself.
to
seasonable charm of
it, and much the
(do) the thing, take care the attraction and f)leasure, set on
that of it
shall not
conquer how
you,
and better
the be
other
side
the that
sideration con-
it is to
conscious
you
have
gained this victory." the rule that a man
Hence in the
must the
be
careful of the
and
cautious on everything which contrary, with jDOwer, he
is in
power
will; but are respect to must externals
"
which
not
in
a
man's then
be
bold.
Confidence
(courage)
ought to be employed against death, and caution do to the contrary, we againstthe fear of death: but now the attempt to escape; and employ against death and to our opinion about it we employ carelessness,rashness and indifference" of c. (ii. 1). For the purification the soul and enabling it to employ its powers must root out a man of himself two (pride) and distrust. things, arrogance nothing (are Arrogance is the opinion that you want deficient in nothing); but distrust is the opinion that you be happy when circumstances surround cannot so many you."* Bad should and be firmly fixed in The notion of Good man's mind. There is in the opinion of Epictetus no difference this matter. He men on c. 11) among says (ii. the beginning of Philosophy: As to good and on evil,and
"
what the an we
ought
"
to
do
and came what into
we
ought world not
to
do, and
like, idea whoever them?"
the
without
having
of
These
or preconceptions, TtpoXijij^Eii, we
he names general notions c. precognitions (ii. 2); and to discipline in order preconception of the rational
"
need
learn and the
how
to
adapt to the the
irrational
*
Ritter, p. 227, lias and lie has
a
wronjT
reading in liis quotation it. of
this
passage,
misunderstood
EPICTETUS.
xxiii
several
thingsconformably to nature." Why then do men differ in their opinions about particular things? The differences arise in the adaptation of the precognitionsto He the is the particularcases. 1): "This says (iv. c. the not being able to adapt of all their evils, to men cause the general preconceptions the several things," It is so to in everything. Greueral often are principles very simple and intelligible; but vk^hen we to the come applicationof the principles, and difference of opinthere arises difficulty ions. is the Education to adapt the learning how natural precognitions to the particular thingsconformably that of things some to nature; and then to distinguish are
"
in
our
power,
but
others we are
not." act The
Great
Law
of
Life "In
c. (i. 26) is that
must
conformably draws the us to nature.
nature
there is
is
nothing which wliicli in
away of man from
following what many must are taught; the more
but
matters
life, then not
the
things
Avith the
distract of
us." real
A
not to
begin
matters
for it is life,
easy is the state begin with
beginning of of his ruling faculty; for he will not
tlien things. "This philosophy,a man's perceptionof the when it on a in an
difficult
knows the
that
it
is
weak, then
employ
things of
est great-
and again (ii.11), "the difficulty;" beginning of i about his own ness weakphilosopliys a man's consciousness and about and furtlier, inability thiiigs:" necessary this is the beginning of philosophy,a perception of the with one another, and an inquiryinto disagreementof men the cause of the disagreement, and condemnation and a distrust of that whicli only 'seems,' and a certain gation investiof that which it seems 'seems,' whether rightly, and a discovery of some have discovered ance bala rule, as we in the determination of weiglits, and a carpenter's rule (orsquare)in the case of straight and crooked things. This is the beginning of philosophy." assenting to or Epictetusurges the fact of a man
" ' '
xxiv
EPIGTETU8.
not
assenting to something (p. 283); "Who which you not a
thing is able
as
a
proof
that free. to man
sesses possays to which is
naturally compel man.
He
to
you And
assent can pel com-
that
appears to
false? to No that
who
assent
which
appears
true?
No
By this then you see that there is something in But to desire or to be averse free. from, or you naturally toward from to move an it,or to prepare objector to move or yourself, to propose to do anything,which of you can do this, unless he has received an impression of the appearance which is profitable of that a or duty? No man. You have then in these things also something which is not man. hindered care and
is free. for
Wretched
men,
work
out
this,take iv. c.
of
this,seek the good
here."
(Compare
1 p.
338.)
Here belief conclude teaches that a man^s philosopher opinion or his be compelled by another, though we cannot may from that A man a
what
we
see
and of
hear
and do believe
is done not as
in the this
world, fact. himself:
larger part cannot even
mankind or know he
think of
chooses if he
if
a
thing
is
capable is a
demonstration, and believe what of more "
understands
demonstration, he
If the
must
is demonstrated.
thing which matter
probableevidence, he probable, if he has
will follow any that
seems
the say
for thinking. I capacity because the intellectual is very with the
any
capacity minds us
"
for thinking, of a power
in the and of
great very our
number weak
of persons
weak; power our
in all of the
often of
compared our necessities
nature, of
desires,of creature or
in passions, man, fact of all that is pure reason in this wonderful or which name is not we pure
understanding named second
whatever
give to
the
powers The
intellectual.
part of
this
last
quotation from and the
Epictetus that he
relates to the ineaaSj
Will, by which the I mean,
I suppose
tUe wish and
intention and
attemptto
do
xxvi
Their
a
EPIGTETU8.
perseverance in
or an is obstinacy irrational the man often
nothinj^more
It and others
than so perseverance so purpose. himself it is a is often
strong and may view
steadythat a a
too
it
as
strong will;and will in certain
"
strong will, if
"
you
'
choose, certain Those
but
it is is a a
wrong
direction. the nature The the
nature
of the Good kind who
Will:
of
Bad
is
a
of Will have
c. (i. 29).
been
fortunate
in
their
parents and
in
acquired good habits, and are not greatlydisturbed by the affects and the passions, may when pass through life calmly and with little danger, even the powers of the will are weak, and hardly ever very exercised. Life with them is fortunately series of habits a This is the condition good, or at least not bad. generally of many and to be women. men They are good or seem good, because they are not tried above their power; but if them when a temptation should suddenly surprise they are not prepared for it, they are conquered and they fall.
Even
a
their education, who
have
man,
who
has and
trained has for when be a himself
to the
exercise
of his
rational
faculties in a long time passeda by who has the enemy
blameless
life,may he moment
his
is vigilance relaxed,when whom he
is off his
guard, about defeated
always carries
The o principlesf
with
him. a difference reason between and
man,
has
within
him from
the a him
who
not, appears violent storm
story told from on.
by
Gellius
(xix. 1): We when a was
were a
h sailing,e
says, came Cassiopa to In the ship
Brundisium there
Stoic
a philosopher,
man
of
his good repute. He who told the story says that he kei)t how he behaved under the eyes on the philosopher to see The circumstances. philosopherdid not weep and bewail like the rest,but his complexion and apparent pertui'batiou did When went not
much the
differ from was those a of
the other
passengers. from
danger to over,
wealthy Greek an Asia,
up
the
Stoic, and
in
manner insulting
said.
EPIGTETUS.
XXV
ii
How were was
is
this,philosopher? when and The to we was a
were
in
danger, you afraid nor
afraid I
grew
pale. not man
pale; but I philosopherafter a neither
little hesitation so said, he sion occa-
If I seemed you are be
little afraid the
in reason violent of it. on a
tempest, like so
worthy a to hear
However a told the was story about
w Aristippus,*ho
like this Greek; questioned by a man philosophergot rid of the impertinent fellow.
and When
the
they
arrived
philosopher the for an philosopher explanation of his fear, which He took out of his bag a work of Epictetus, readilygave. in which the following of his discourses the fifth book was the mind affects of (visa passage (Frag, clxxx. ): The a animi), which philosophers name q)avra6iai, by which of a thing man's mind is struck by the first appearance which belong to the will approaches,are not things which in our but nor by a peculiar force they intrude power, at Brimdisium,
the
narrator
asked
the
themselves
on
men.
But
the of are assents, which
they which name
6vyHaraOE6Eii same affects the reason a
(the assents (visaanimi) are some
the
judgment), by and of men the are known power
determined to from this from
will and when some in the
make. heavens or For or frightfulsound sudden news
in the
fall,or same of
danger moved comes,
thing anyeven
of the the mind of
kind wise that he has
happens, it man is unavoidable
that
the and
must
be grow
somewlnit
and an confounded,
he must
pule, not of any
through danger mind man
opinion which the not which
first conceived
(or and does
evil), but
rapid and inconsiderate anticipate(prevent)the exercise of the
In these and a by
certain
emotions
reason.
short
time
however
the
wise
allow
emotions he sees them, is the
*
(visaanimi) to remain, nothing terrible in them. the fool
The
but
he
jects re-
But man: this
difference between
Or follower of and
the
wise
the
a
Aristippus.
text
is not
certain.
xxviii
^
BPIGTETm.
gerous, fool, as the thingsat the firsts impulse appeared to be dansuch when former with he has he thinks moved them for his to a
be; short but
the
wise
man,
been and
time, recovers he the
state
vigor of
mind, which that always liad are reference
to such
appearances,
they
not
ob-
of by jects fear, but only terrify a false show.* be applied to all the events, Tliis explanation may the and man's
to
alj
thoughts the mind he
and
to all the emotions
which cause disturb or the mind If a reason,
whatever been
be
their
natui-e.
has
long under recover proper
after discipline, and to reflection resume is able to
froai
this disorder been thus A under
his former
state.
If he lias not of reason or are
proper
w disciplinehen do anything however may of the facultyof in order A as his powers
assailed,he sound ercise ex-
foolish the AVill be
bad.
therefore and
cipline, requiresdismaintained.
that
it may
corrected
man
must
exercise
his will and to nature
improve and it
by
labor
so
to make
it conformable the
free.
This
cise exer-
of the will and never the never improvement of it are a labor should begin it as soon ends. A man he can. as must question is asked how a man begin, who been his trained own that If
has fully care-
parent or teacher to observe t conduct, to reflect,o determine, and a by
then some to
act, I cannot many a
tell.
Perhaps would in a a
mere
accident, life, in the as was trifle which
persons
not
notice, may
be
the case beginning of of total was change a man's
Polemon,
who
dissolute
chance drunken so passingthe lecture-room companions burst into by a
youth, and as he of Xenocrates, he the room.
by his was
and
Polemon
affected out the
words man, of the and
excellent
teacher, that
Xenocrates
he
came
different
at last succeeded
ill the habits
*
school then of the
Academy
c. (iii. 1). Folly and
bad and
may
by
reflection of be altered the into wisdom
The
This
is the
general sense
passage.
translation is
^0% easy.
SlPlGTSTtTS.
Xxlx
a
doubtedly thing happens, and unbe said that the origin it has happened, it may the change is not in a man^s will,but in something or external. Granted: a thing external has presented an
course goocl
of
life.
If
such
a
appearance
to
a
man, same as
but in the
the
effect as of we the
appearance that and or would was not
be the same, all men,
presume Polemon a it his
not
the
story is told,in in this use companions. and a
One
man
case
had
temper power be
position disto
capacity to of his
mental It may
and said in
profitby this power is of a the
words or Xenocrates.
that the
temper
and disposition
capacity are is true. various the Bat
not
man's us. Will;
Men say, he
and
this
that
matter as nothing to Epictetus would them have
and, capacities, who power has is the for In
as
they are pleases. in a
gift of God, man tributes disof
One which say
using an and way a appearance has a man
way can good
himself, whatever another then
not.
We been
no
more.
has must must
led to
exercise exercise
his will toward of his will for habit will
good end, an he he
practice the make he may a such
end;
habit then
of it, which have a acquirestrength;and that he will not reasonable
hope
This I collect
often
fail in his of
good he that a purpose. we believe from I
to be the numerous no
meaning passages reader
as Epictetus,
may
the
in which think
speaks
of the will. what I
hope
that as will
I propose
have
I have
said
a
sufficient
explanationof
difficult matter.
only said what I think to be sufficient to explain and I have said what to me to be true. seems Epictetus; nor Epicurus taught that we should not marry beget in publicaffairs, children nor because these things engage disturb our tranquillity. Epictetusand the Stoics taught that a man
should
marry, a should citizen.
beget children, and
In
one
charge discourses dis-
all the
duties of
About
a
of
his best
c. (iii. 22;
what
kind
of person
in he describes Cynisin), which should Cynic (hisideal philosopher)
he, he about wandered where
says
that and are he bad is
a
messenger
from show
God
(Zeus)to that men
good it is is
things, to the it How where say,
them of never they and have evil The man and
seeking to substance
good
not; but is is, they is it and
think.
Cynic like supposed
The that has answer himself, who
houseless
possible that a has nothing, can sent live to happily? show you he
is. See, God
has man you no a
man
it is
possible. he In has
The no has nor city,nor and a
house, yet he nothing; nothing. marry you
wife, a children;
wants
reply to procreate a
question whether children, of to Cynic answers: should
''If
no man and
Epictetus wise the men, grant will perhaps
community readily apply himself me practice." However, he says, prevent him from marrying and wife will be another of like himself.
Cynic if he does, nothing will begetting children, for his
"
But," he adds, that the on "
in
the
present
state
things
which not is like fit that
of
an
army should
placed without of to in any battle
order, is it be Cynic the not
distraction to employed only among men, nor tion ministratied down in the
God, able common go
about of
the
duties of
mankind, if he
entangled and ordinary maintain and if
relations the
life,which of an
neglects,he character The net to
will not man? of the
character
honorable will lose the of God." of God
good
he
observes and spy
them, and a
he herald
messenger,
conclusion
is tliat it is better
for
minister
marry.*
the body in the Epictetus distinguishesthe soul from but chapter (iv.c. 11) about purity (cleanliness); he wisely does not attempt there Farrar
to
define
the
soul.
He in
God
says, man "
"We
pose supthat we that
*Dr.
"
is says something in his of a "
superior after as a
and
Seekers
(Epictetus p. 238), of That
Epictetus approves his views have
I do of on celibacy close and understand will 'counsel
perfection,' to tence; sen-
and
indeed of remarkable the see resemblance
those
St. Paul." the reader a not
first
part second of
this
and true. Epictetus the matter
that
the
part is
not
There
is
note
(pp. 287, 353).
"!PlGTETtTS.
Xxxi since the
firstreceive it from nature are
the Gods: free for
Gods
by
their
so corruption, far as men by reason, so far do they clingto purity approach them of purity/' It is however and to a love (habit) impossible but reason ors endeavto be altogether nature for man's pure; love purity. The first then nature make human to is in the soul; and we and highestpurity is that which say the could discover of impurity. But the same not you impurityof the soul as you could discover that of the body:
pure
and
from
"
but
as
to the
soul, what it the acts else could
you
find in it than which are that her an which
makes Now
in filthy respect to of the soul are the acts movement own?
toward
from it,desire,aversion, preparation, objector movement What then is it which in these a design (purpose),ssent. the soul filthy and impure? acts makes Nothing else than her own bad judgments. Consequently the impurity of the soul is the soul's bad of opinions;and the purification the soul is the planting in it of proper opinions;and the soul is pure which has proper for the soul alone opinions, in her own acts is free from perturbationand pollution." is not "flesh nor Epictetus says (iv.c. 7) that man bones nor sinews, but the the
he
is that
which them
makes and
use
of
these
parts of to be
body or and
governs of
appearances
the
same
nearly the
stands) (underthings." This opinion seems as same c. Bp. Butler's (iv. 7, any distinct are follows
note). the If then he
Epictetus is a man
had
notion
of
soul, and
I think
whose
notions
tinct, generallydis-
opinion of man's body and of man's soul is,that a man's but tlie body is body is not the man, that "finely tempered clay" in which the man dwells, and the body he could without live this earthly life: and not his notion of the soul is that which is stated above c. (iv.
11
that
his
and
c.
7).
As the have
to the
mode and the
and
nature can of
this
tion connec-
between
body
soul, I all only of suppose
that he would
disclaimed
knowledge
it,as
he
xxxii
-
BPICTETUS.
does
of the that nature any
suppose
perception (p. 89); and philosopheror theologian would of soul on of
I
do
not
venture
to say what
this connection which man and
body
is.
In
the
life then
lives
the earth same or
I think
that the same comes as
opinionsof Epictetus are those of Swedenborg; but all men, different. And It is a the after
nearlythe
the
event, which
to
and
which
we
name
Death, the opinionsare the very
what
is Death?
"
going and to the
(p. 257 in place from to chapter on you what
Solitude). to your was which
came,
friends you
kinsmen, to the
elements: to there air
in
of fire goes water of earth fire, no earth; of no air; of tus, nor
to water:
Hades,
'^
to (spirit) Acheron, nor Cocy-
Daemons.'' not Pyriphlegethon, but He says (p. 314): the state
all is death
full is a of
Gods
and
greater change, is not, but
from
which now. now
is to Shall I
that then be
which no to that
which not is not
longer exist? else, of into had of the also the came You which
will
exist, but now you
will
something you the world not has you
need:
for
existence need of
when Death
chose, but resolution when
world
you."
is the
of the matter
body
This
we
into the is
things out of which it is composed (p. 387). distinct and O intelligible.f the soul, which, as seen, have the
he
considers
to
be
in not
some
way
different
from
body during life,he that he means, does means I think like what
if he
speak so distinctly. anything, something no I have
said in p.
387, appears note. to The future we
who philosopher, as existence,
have
belief teaches
in
a
it is a generally understood, life in all our that
thoughts and in all acts as a Christian would teach. He our says (p. 318), Then in the place of all other delightssubstitute this, that of being conscious that you are obeying God, that not in word, but in deed you are performing the acts of a wise He looks for no reward for doing what "nd good man." ought to
"
live such
'
xxxiv strative of
EPIGTETU8.
one,
a
future we are
would life, to live
not
be
a
proof to of
religion.For, with accounted for
that the
hereafter, is just as as oncilable rec-
scheme that
of we atheism, and are now
well
be
by it,as be can more
alive
is; and from as
fore therethat
nothing can scheme that there
absurd no than
to argue
be
future
state.
But
religion state such a impliesa future state,any presumption against is a presumption againstreligion." I conclude that Epictetus, who was a religious man, who believed in the existence not and
of God a and
his administration does he say
of all
did things, it.
deny his future
life;nor
that he believes
I conclude
that he did not
underetand of God
it;that also was.
it
was
beyond
conception,as as a
the nature
'*
His
great merit
teacher nature is that he and in
attempted tion constitulife."* to to show
that there
is in man's reason the
of He knew us thingssufficient well what how we can
for
a living
virtuous
man's secure nature
is,and
he
endeavored
teach
happinessin this life as far as it. we are capableof attaining More might be said;but this is enough. I will only add that the Stoics have been charged with arrogance; and the for it charge is just. Epictetushimself has been blamed who not are even theologians, by modern always free from this fault themselves. arrogance is any in Epictetus, he did not us If there
arrogance teach
or
ent apparhe has will
it,for
warned especially see against
this
as fault,
the
reader
in several passages.
*
I
am
not
sure
that I in understood rightly
the "Let
Apostle Paul, us when
he for wrote
the
note we p. 315.
The said he to
words be a
eat
and a as
drink,
Greek
clusion conmarks, re-
to-morrow
die," are then may
A
quotation as as
from but
writer.
The
words
taken
not
Paul's,
I
the
of foolish is of this and
persons.
friend
who, as imderstand was a
his
opinion, also about adds the that
Paul
learned
man, tainly cer-
knew
something them Greek and philosophers,he would more give may be
credit for better
rational Paul is not
opinions.
This to the true even meaning
of
the words. make a always of easy
understand,
by
those
Avho
specialstudy
his
Epistles.
CONTENTS.
BOOK
Chapter.
I.
Page.
I.
Of
the
things
Power Man
which
are
in
our
Power,
and
not
in
our
3 occasion maintain his 8
II.
How
a
on
every
can
Proper ni. How God a Character Man should the Father
proceed of all
from Men
the to principle the rest
of
heing or 13
IV.
Of
Progress the Improvement
14
V.
Against
Of
Academics
18
VI.
Providence
19
VII.
Of
the
use
of
Sophistical like Arguments
and
Hypothet
24
ical, and
VIII. That the
the
Faculties
are
not
safe
to
the
Uninstructed.
29
IX.
How
from
the
Fact to that the
we
are
akin
to
God
a
Man
may X.
proceed those Consequences eagerly seek Preferment at 31
Against
Rome
who
37
XI.
Of
Natural
Affection
39
XII.
Of
Contentment
44
XIII.
How Gods
Everything
may
be
done
acceptably
to
the 49
XXXVl
BPIGTETUa,
Chapter.
Page.
XIV. XV. XVI. XVII. XVIII.
That What Of
the
Deity oversees
All
Things
50 52 54
Philosophy promises
Providence the we That That
Logical Art ought not is necessary to 56 with the Errors 60
be
Angry
of (Faults) XIX. XX. XXI. xxn. XXIII. XXIV. XXV. XXVI. XXVII. How About we others behave and who how wish to should Reason
Tyrants contemplates itself be Admired
64 69 71 72 75
it
Against those
Of
to
PrsBCognitions
Against Epicurus
How On What In how Aids we we
should same struggle with
Circumstances
76 79
the
is the many
Law
of ways
Life
84
Appearances
exist, and
wiiat
should not provide against them to be
87 and what Men
.
.
XXVIII.
That are we
ought
Small
Angry with
Great
Men;
the
and
the
Things among
90 94
XXIX. XXX.
On What
Constancy (or Firmness) we ought
to
have
ready
in DiflBcult
stances Circum104
BOOK
II.
I.
That
Confidence
(Courage)
is not
inconsistent
with 107
Caution II.
Of
(Freedom Tranquillity
from
Perturbation)
114
EPIGTETUS,
xxxvii
Chaptkb.
Paob.
III. IV.
To
those a who
recommend who
Persons had once to
Philosophers detected in
117
Against
Person
been
Adultery
V. VI. VII. VIII. IX. How Of How What That
118 is consistent with Care 120 124 to use
Magnanimity
Indifference
we
ought is the
Divination of the Good which the the ter Charac-
128 130
Nature we when of a cannot
fulfill that we assume
Man
promises,
Character 136
of
a
Philosopher we X.
How
may
discover
the
Duties
of
Life
from
Names XI. XII. XIII. XIV. XV. What
Of
140
the
Beginning or of
Philosophy
is
145 148 151 155
Disputation
Discussion
Of To To
Anxiety (Solicitude)
Naso
or
against have do and we those
who
Persist obstinately
in what
they
XVI.
That we determined not 160 to use our
strive
Opinions
about 163
Good XVII. How
Evil
must
adapt Preconceptions
to
particular
170
Cases
XVIII. XIX.
How
we
should those in struggleagainst Appearances who embrace
176
Against only
Philosophical Opinions
180
Words
XX. XXI. XXII.
Against
Of
Of
the
Epicureans
and
Academics
186 193 196
Inconsistency
Friendship
the Power of SXIH,
On
Speaking
30^
xxxviii
EPIGTETU8.
Chaftbb.
Pagb.
XXrV.
To
a (oragainst) were
Person
who
was
one
of
those
who 209 213
not
valued
(esteemed) by him
XXV. XXVI.
That
Logic is the
is necessary
What
Property
of
Error
214
BOOK
III.
I.
II,
Of
Finery a in Dress Man
217 to be
In what
ought and exercised we who
has the
made Chief 234
Proficiency;
that
neglect
Things
III.
What is the Matter on which we a
Good
Man
should
be ploy em-
employed, and ourselves IV.
in what
to ought chiefly
228 who in a
Against
a
Person way who
showed Theater account his
Partisanship in
an
unseemly
V.
231 of Against those
Home
on
Sicknfess
go
away 233 236
VI. VII.
Miscellaneous To the Administrator of the Free Cities who was an
Epicurean
VIII. How we 237 exercise ourselves
must
ances against Appear243
IX.
To
a
certain a Rhetorician
who
was
going
up
to Rome
on
Suit Manner we 244
X. XL
In what Certain
ought
to
bear
Sickness
247 251
Miscellaneous
Matters
XII.
About
Exercise
,
,
,
,
...
253
EPICTETUS.
xxxix
Chaptbb.
Page.
XIII.
What
Solitude Man is is, and
what
Kind
of
Person
a
tary Soli255
XIV. XV.
Certain That we Miscellaneous
Matters
259 with
ought
to
proceed
Circumspection
to
Everything
XVI. That we 261 with Caution Men to enter into
ought
Familiar 263 265
Intercourse XVII. XVIII. XIX. Of Providence we with
That What and
ought is the
not
to
be
disturbed of a by
any
News.
.
.
267
.
Condition
Common
Kind
of Man 268
of we a
Philosopher derive XX.
That
can
Advantage
from
all
External 269
Things
XXI.
Against
those
who
readily come
to
the
Profession
of
Sophists
XXII. XXIII. About To
272 277 read and discuss for the sake of Ostentation 294
Cynism who those
XXIV.
That
we
ought which not are to
be not moved in our
by
a
Desire
of those
Things
XXV.
To
Power their
300
those those
who who
fall off
f (desist)rom
Purpose
320 322
XXVI.
To
fear Want
BOOK
IV.
I. II. III.
About Of What
Freedom
329 360
Familiar
Intimacy we Things
should
Exchange
for other
Things 361
XL
EPIGTETU8.
Chaptsb.
Page.
IV.
To
those
who
are
desirous
of
passing
Life
in
quillity Tran-
363
V.
Against Against
On
the
Quarrelsome who lament
and
Ferocious
373
VI.
those
over
being
Pitied
378
VII.
Freedom
from
Fear
385
VIII.
Against
Dress
those
who
hastily
rush
into
the
Philosophic
392
IX.
To
a
Person
who
had
been
changed
to
a
Character
of
Shamelessness
399
X.
What
Things we we
ought
Value
to
Despise
and
what
Things
403
ought
Purity
to
XI.
About
(Cleanliness)
408
XII.
On
Attention
414
XIII.
Against
Affairs
or
to
those
who
readily
Tell
their
own
417
The
Encheiridion
or
Manual
431
Fragments
451
Index
493
2
EPICTETU8.
as
possible, to for
the
purpose of
of the
preserving thoughts the them and the
as
rials memo-
myself of such not afterward
freedom
of
speech
Epictetus. as a
Accordingly, would address would
Discourses
are
naturally to man
without write
preparation the do without not view know either of
another,
such them. into the
as
a
man
with
I
others
reading they consent fell
Now, hands being of the But
such,
how
public, it to concerns my if I
or
my
knowledge. incompetent at all when if
me
little it shall
be
considered not write; shall and
cerns con-
Epictetus words; that his he for had at
any
man
despise it the was his
the
time
he
uttered than to them, move plain of courses Dis-
no
other the purpose best this words let
minds these
hearers should
to
things. effect, of those
If,
indeed, will produce the they
have,
I to know not think, have. the But when
result if
which
philosophers who the read hearer
ought them could wished
they
shall
not, delivered that, avoid to
Epictetus affected if effect the in
them, way that
being
But not it
the
Epictetus as him
be. do Discourses this that
themselves, it may be that
they the are
written, is result, the fault
mine,
or,
may
be,
thing
is
unavoidable.
Farewell!
BOOK
I.
CHAPTER
I.
OF
THE
THINGS
WHICH
ARE
IN
POWER.
OUR
POWER,
AND
NOT
IN
OUR
Of
all you
the
faculties find not (except one that
which is I shall of
soon
tion), men-
will
which not capable
ing contemplatof ing approvart a itself; and, or consequently,
How
capable does As and the
either
disapproving. the far
grammatic as possess
contemplating about As what far as power? written about itself? to far
forming
And Does how either But grammar you so judgment far of when will
is
spoken. melody. By no music? them you tell then
judging
contemplate write words
means.
must
something you must
your
friend, but you.
you write music the
what or write; not whether And you or should is with
not, as grammar musical time you. and
will
tell
it
to
sounds;
but the
whether
should
sing music That And is the
at
present not play
What both The have power
on
lute, then all
do
neither, tell you ?
will which what
tell
faculty itself and
will other
contemplates is this
things. for examines this
faculty? that we
rational received it which faculty;* which and what
only
faculty it itself, what
*Tbe
"
is,
and
what that has,
is
the
rational are faculty properties makes
is of of
Antoninus soul: it sees says
(xi. 1): lyzes ana-
These
the and
the such
rational as itself, fruit which
itself,
itself
it
chooses;
the
it
bears,
itself
enjoys."
4
EPICTETU8.
value what
of
this
gift,and which examines tells us
all other that faculties:
for
golden things are Evidently it beautiful,for they do not say so themselves? which is capable of judging of appearances.* is the faculty and the other faculties, else judges of music, grammar, What their uses and points out the occasions for proves Nothing else. using them? else is there As then it over was
fit to be
so, that
which
is best of all and
the gods have only thing which but all placed in our power, the rightuse of appearances; it other things they have Was not placed in our power. I indeed think that, if they because they did not choose? had been able, they would have put these other things also in our but they certainly could not.f For as we power, bound exist on the earth, and to to such a body and are dered such companions, how it possible for us not to be hinwas as to these thingsby externals? I But what Epictetus,if it were possible, says Zeus? have made would both your little body and your little property free and But be not not exposed to hindrance. now supreme
*This Stoics gave the senses, is what the and name all is the
lie lias of just named to the
rational
faculty. The received appearances
all impressions
by
to
all emotions
caused
by external
things. not f Compare the power
Antoninus,
ii. 3.
Epictetus does that the contradictories.
intend of to
limit
of the it
gods,but cannot man
he
means
constitution
things so stituted con-
being
what
is,they
do
They
How
have then
things that they give
(De
to man a
is hindered of not by
externals.
could
power
c.
being hindered
"But
it
by externals said, many to V
eca Sen-
Providentia, which cause
6) says: you answer
maybe hard I have
things
Because
m
happen
sadness, fear, and not save
are
bear. your
(God says) I could against all." This disproved the common
from
them, who armed
inds
is the
to those
imagine that they have of assertion
of
the
omnipotence
This
God,
when
they
He
ask
whether cause He and
can
combine to inherent
contradictions, whether is indeed a surd very ab-
can
two
two
make
five.
way
of
talking.
EPIGTBTU8.
5
ignorantof tempered. have this: this
And
body was is not not yours, able
but
it is for
clayfinely what I
since I
I have
to do
you
given you a small portion of us,* of pursuing an this faculty objectand avoiding it,and the faculty of desire and aversion, and, in a word, the faculty if you will take of things;and of using the appearances consider it your of this faculty and care only possession, with be hindered, never meet impediments; you will never mentioned, you will not any
lament, you
will
not
blame,
you
will
not
ter flat-
person. do these with it is in seem Well,
Be
now
to you then power to small and to matters pray to ? the one I
hope
not. But
content when attach
them our gods.
look
after
thing, and
to
ourselves
it, we to things,and to to slave.
to be bound
prefer to look after many things,to the body and many and to
property, and
Since
them
to brother
friend, and to many
to child
and are then
we
are
bound
things,we
For this
depressedby when torment wind When my not and is not
dragged fit for
down.
reason,
the weather
ourselves, and is w sailing,e sit down continuallylook out to see
and what us blowing. the west or It
is north. blow ?
What When
is
that
to
?
will
wind
it shall
; for
choose,
God has -^olus. can good made man,
when the
it shall
please^olus of you ?
manager make in our the best winds, use but we What
then
We
must are the
that use of cording ac-
the
things which to their
power,
and
the then
rest
nature.
What
is their nature
?
As
God
may
please.
I then alone
Must
*
have
my
head
cut
off ? faculties What, of would and Scbweigliaeuser observes and of desire to that
these
pursuit animals avoidance, appearances, and
aversion, and as even
the man; faculty of using but in not belong are animals
well
as
to
using what appearances
moved in
by passion only, man and
do are understand his trol. con-
they
are
doing, while
these
passions
under
6
EPIGTETUS.
yon
have ?
all Will Rome he
men
lose their not heads out that your him his
you neck to may as be
soled con-
you
stretch Nero
Lateranus* beheaded received ? a did For
at
when had
ordered out be and a when
stretched made him
neck,
feeble
blow, which it out
draw a it in for
moment, he who
he was stretched visited him
again. And by Epaphroditus,f the I cause little
before, when freedman, he I had will
Nero's
asked
about "If
of to offense tell
which
given, he tell your
said,
What
choose
anything,
master.'' then ? what is not is not should What a man
have
in readiness this ? What
ip^ such is me, cumstanc cir-
else than what is
mine, and and I then what die also then and I in in even mine
; and
permitted to die. permitted to me. lamenting ? I must be put lament hinder ? me I must in
Must Must any chains.
Does and which But
I
then man I
must
go
into
exile. smiles secret from ?
going
Tell
me
with the
cheerfulness you I will possess.
contentment
will
not, for this is in my
power. you my
put not you Me
chains. chains Zeus
J: Man,
? You
what
are
may can fetter
talking about? leg, but my will
I will throw cut himself
overpower.
you your, alone
into head not can-
prison. My off. poor then
body, you have These are mean.
I will that my
When be cut
*
I told you the
head
off ?
things was which
philosophers being to gaged en-
Plautius in Piso's
Lateranus, consul-elect,
charged with was without who
He conspiracy against Nero. being allowed to see his children him xv. a was
hurried and
tion execu-
;
though
the tribune said
executed
privy of to
the
plot, Lateranus the master is recorded he was nothing. (Tacit.Ann. f Epaphroditus was
Epictetus. He him: he was 49, 60.) freedman Nero, and
One
for
once
of of
Nero's to kill
secretary.
good this act act
helped Nero is himself, and
c.
killed
by Domitian X This
(Suetonius, Domitian, an 14). in imitation
of
a
passage
the
Bacchae
of
Euripides
(v. 492, "c.), which
is also imitated
by Horace
(Epp.
i.
16).
BPICTETV8.
7 should write
should which meditate
on,
which
they would What
daily,in to-day say to
they
*
should used exercise to say^ I
themselves. rather then the be killed
Thrasea than him how
banished
to-morrow.
did
Kufusf
But
?
If
you
choose the has
death
as
heavier
misfortune,
great is lighter, who
folly of your given you the with that
choice
? ?
if,as you the not choice has Will
study to
What
a
be content then did to was which
been
given to
**
you ?
hindrance his trial turn was
that it may
"
out the take After
not AgrippinusJ say ? He said, I am it was myself.^' When reported to him going on in the Senate, he said, ^'I hope well ; but it is the fifth hour of the day
"
this
time the
when cold he
was
"
"
used let
to us exercise go and
himself take our and
then
bath taken
exercise."
he had been ?
his
one exercise,
comes
and he my
tells him. You or replies,
have death
condemned. banishment. from you.
To
banishment,
What about go
to
To
property
?
It is not
taken
Let
us
to Aricia
then," he said, and
*
dine. a Tlirasea time to
Paetus, put of
Stoic to who pliilosoplier, death was
ordered
in
Nero's was himself
(Tacit.Ann.
xvi.
21-35). of He
the
husband in the time way
Arria, whose
mother
Arria, the wife
Caecina
Psetus, husband of the to Emperor famous Claudius, heroically showed has her
the
die
Letters, iii.16). Martial (Plinius, a talized immor-
the elder
"
Arria
in
epigram (i.14):
W^hen Arria the sword, to her Paetus gave Which her own hand from her chaste bosom drew, 'This wound she said, 'believe gives no pain, me, But that will pain me which will do.' " thy hand
'
f C.
Munsonius
Rufus,
Stoic
a
Tuscan
by birth, iii. of
equestrian
rank,
a
philosopher and
(Tacit.Hist. was 81). in X Paconius charge against head of the
Agrippinus him was
condemned inherited xvi. Nero's
time.
The of the
that
he
his
father's
hatred father of Roman
state to
(Tacit.Ann. under Roman
28). The
pinus Agripc.
had
been
put about death
Tiberius miles
(Suetonius, Tib. from 61).
" Aricia,
Appia.
twenty
Rome,
on
tht" Vip.
8
This
to
EPIGTETUS.
it is to have made
studied
what
a
man
ought
I must
to
study; and If dine die.
have
desire,aversion,free a man
from
hindrance, die. now
free now, frodi all that
I
am
would
avoid. a ready to a man
die.
If, after
short this
time, I
I will
because
it is the
dinner-hour
; after
then
^ow?
Like
who
givesup*
what
belongsto
another.
CHAPTER
H0V7
A
II.
CAN" MAINTAIN
HIS
MAN
Olif
EVEKY
PROPER
OCCASION CHARACTER.
To
THE
rational that which
animal
only
is the
irrational
able; intolerare
but
is rational is tolerable.
Blows
not
How is that ? intolerable. See how the Lacenaturally daemoniansf endure whipping when they have learned that To whipping is consistent with reason. hang yourselfis then you have the opinion that it When not intolerable. is rational, serve, obyou go and hang yourself. In short, if we shall find that the animal is pained by noth we man is irrational ; and, on the as by that which ing so much is to that which as contrary, attracted to nothing so much rational. But the way rational and
the
irrational
appear the For
such and
in
a
different
to different
persons,
justas
good l"arn the
and bad, the profitable
the
unprofitable.
this reason, how to in we particularly, need discipline, order to adapt the preconceptionof the rational and
the irrational the it." occasion
*Epictetus, Enclieiridion, c. 11: "Never
say
on
of
anything, f The
Orthia
'
I have
lost
it,'but to '
say, be
I have
returned at Spartan boys used flowed even a
whipped and the
altai hi Artemis till "
till blood never abundantly, groan sometimes
death; but
they
uttered
Tuscul. (Cicero,
ii. 14
v.
37).
10
EPICTEWS.
ask
me
the
I say life. do not take
question,whether death is preferableor life? Pain or pleasure? I say pleasure. But if I a part in the tragicacting,I shall have my off. head
struck
Go you which
then
and
take
Why? thread Because of those you
consider are care
part, but yourself to be a I will
not. one only then it
in the how has
tunic. should
Well
was
for fitting of men, to take the other which
you no be like the be
rest
just as superiorto the that appear small
thread
design to
I wish makes
threads. is
But
to be
anything purple,* rest part
bright, and
all the
Why then do you tell me graceful and beautiful. to make myself like the many? and if I do, how shall I still be purple? Priscus Helvidiusf also saw this,and acted conformably. him For when to go not Vespasian sent and commanded "It is in your into the senate, he replied, not to power of the senate, but so allow me to be a member long as I am, I must say
go
in." Do
Well, not go
in my
then, says
the
emj)eror, I will be must but
nothing.
But I must
ask your
silent. what death.
ask But did
opinion,and I opinion. And do, I shall that mine: I am say to I think When will do
right. then your
if you I tell you
put
you
immortal?
You
part, and is the worn I will do
it is your on part
*The the
"purple" by
broad
purple
border
the
toga named and some
toga pratexta,
by
certain
Roman certain magistrates
others, and
senators, it is
said, on
days (Cic.Phil. a ii.
43).
\ Helvidius by the are Priscus,
a
Roman
senator as an
and honest
philosopher, is man: "
mended com-
Tacitus
(Hist. iv. 4, 5) considered He
followed which
philosopherswho virtuous, those
those bad which
things only are are
to
be
good he only
to
be
foul; and external in a reckoned as power,
rank, and
all other bad."
things which him too to
to
the mind
neither
good the nor
Vespasian, probably ordered it was fit of to passion,being and provoked revoked c.
by Helvidius, order when
be
put
death,
then
late
(Suetonius, Vespasian us,
15).
BPIGTETU8.
11
to me; kill;it is mine to
mine
to
die, but without did
not sorrow. in
fear:
yours
to banish
depart then only a single person? And what good does the purple do for the toga? Why, what else than this, that it is conspicuous in the toga as purple,and is displayedalso as a fine example to another all other things? But in such circumstances would have replied forbade him to Caesar who to enter the such for sparing me. But a man senate, I thank you have forbidden the not to enter even Vespasian would
What
good
Priscus
do, who
was
senate, for he earthen knew
that if he more. he
would he
either would
sit there say what
like
an
vessel, or, add an even spoke, also Caesar
wished, and
In this way
danger of His dying unless his private parts were amputated. brother and to the came athlete,who was a philosopher, Shall we said. Come, brother, what are you going to do? and return to the amputate this member gymnasium? But the athlete and died. persistedin his resolution asked he did this,as an When some one Epictetus,How athlete or a philosopher? As a man, Epictetus replied, and a man who had been proclaimed among the athletes at the Olympic games had in them, a man and contended who had been familiar with such a place,and not merely was athlete
acted
who
in
anointed even in Baton's
school.*
Another
would have which
have lived is so allowed without
his head
to be cut
off,if he could to character to
it. those
Such who and
is that have
regard been strong
in
accustomed other
introduce into it of themselves their erations. delib-
conjoined with
things
Come,
*
then, Epictetus,shave was f yourself. gymnasiarcli of M. Aurelius or If
I
am
a
Baton
elected in or
for two
years
superintendent
Antoninus. See
of
a
gymnasium
about
tlie time
note. Scliweigliaeuser's
"*-This
is
supposed,
as
Casaubon
says,
to
refer
to
Domitian'a
12
EPICTETUS.
philosopher, I will take it off. person
answer,
I
will If
not
shave will do
myself. you any
But
1
off jour
head?
that
good,
take
Some us asked. How is bull powers herd? suitable
then to shall his
every
man
among
perceive his the
what the own character? the lion has
How,
he
replied,does discover of the
alone, when and attacked, in fense de-
put
himself that
forward with the
whole of
It is them of a us
plain is powers
perception of man;
having
immediately such powers made
conjoined; will not
and, therefore, whoever
has
be nor ignorant a them. but summer Now we bull
is not
suddenly, in brave
must
discipline ourselves and not
the upon
winter that
for which
the
campaign, concern us.
rashly run
does
not at
Only for a no
consider other sum. what at price for which and
you
sell your you own
will;
if
reason,
least
this, that is sell it not
for
small
But to that
great and as are a superior perhaps him. belongs then, if of us we
Socrates
such are like very all
Why become are
naturally such,
Is it true are am
not
great number horses like that
him? all
then
that in
swift,
What,
reason,
dogs
I
skilled
tracking footprints? shall then, take to
since no naturally dull,
I
I,
for is this I
this not pains? but for I shall nor hope if never
not.
Epictetus inferior, and
superior enough not not
Socrates; me; he
is be
not a is do
for
Milo,
yet yet
neglect my neglect after my
body;
shall nor, I be in we a
a
Croesus, and word, do we I do
property;
neglect the "
looking
anything
because
-despairof reaching
highest degree. order to to
the
philosophers profession take to
go
into
exile; and shaved some
of
them, beards. in
order
conceal
their not of
philosophy, beard. their
tetus Epic-
would
oil his
EPICTETU8.
13
CHAPTER
HOW
GOD A
III.
FROM
OF ALL MEN THE
MAN BEING
SHOULD
THE
PROCEED
FATHER
PRINCIPLE TO
THE
OF REST.
If
a
man
should we be
able
to assent
to this doctrine God* both in of an as
he
ought, that manner, are
all sprung God is the
from father
especial and of
and
that
men
that he would have any ignobleor never gods, I suppose But if Caesar (theEmperor) mean thoughtsabout himself. could endure should adopt you, no one your arrogance; and if you know Yet in that we you do
are
the so; son
of
Zeus, will you these two
not
be elated? are not
but
since man, things
mingled the the
the
generation of reason with with
animals, and
gods, many mortal; incline and some body in in and intelligence to this kinship,which few of the to common
common
is miserable is divine
and and uses that
which
happy. Since then it is everything according to it,those, the few, who and fidelity no mean or
necessitythat
every he
man
about for have with What
think
opinion which that they are
has
formed
the am many
of appearances use modesty and a sure ignoble thoughts about themselves; but it is quite the contrary. For they say. poor, miserable man, I?
A
with
my
wretched
bit of flesh. better that this?
Wretched, indeed; but you your is bit of flesh.
possess do
something you than
Why do you
then
neglect
which
better,and
why the attach
yourself to us Through to this
kinshipwith
some flesh,
of
inclining and to
it become
*
like
wolves, faithless of and
treacherous
Also the was Epictetus speaks people and
God
and
tlie
gods. under his
God
conformably name the practice of the people, lie The
speaks many, says
of God but
of Zeus. one. gods of the of "
were
perhaps
"Father
men
gods,"
Homer
of Zeus;
and
Virgil says
of
Jupitpr,
Father
of
gods and king of
inen,"
14
EPICTETU8.
mischievous: but the
some
become us like
lions, savage foxes and and slanderer more and
untamed; worse greater part of
For
a
become is a other a animals. man what or else some malignant and not meaner than
fox,
other take
wretched that you do
animal? some one
See*
then
and
care
become
of these miserable
thiug"
CHAPTEE
IV.
OR
OF
PROGEESS
IMPROVEMENT.
ophers philosthe that desire means desire of good things,and bad aversion aversion from means things;having learned too that happiuessf and are tranquillity not attainable by otherwise than by not failing obtain what he desires, to man he would and not avoid; such a fallinginto that which takes from himself desire altogether and defers it, | man he employs his aversion but pendent deare only on things which his will. For if he attempts to avoid anything on he will independent of his will,he knows that sometimes progress, fall in with will
*
He
who
is
making
having
learned
from
something
Now
which
he
wishes
to
avoid, and
he
be
unhappy. compares if virtue xvi. promises good remarks of
fortune many pressions ex-
Upton in Matthew are 6 and the
that
Epictetus in not
unlike in style
the
Gospels, which was were
written
the
same
period to "
which New
Epictetus
teaching.
Schweighaeuser f The it: "
also refers is that of
Wetstein's
Testament. Seneca plains (Epp. 120) ex-
notion beata
flowing easily,"as defluens is: in "in
vita, secundo translation cursu." futurura I The
Wolf says: tironem Latin
"
tempus dictum est:
rejicit." phise philosoex-
i Significatd, quod non Enchiridio
nimiura
tribuere
sibi, sed
quasi addubitantem
pectare dum
confirmetur
judicium."
EPICTETUS.
15
and
and tranquillity virtue
also happiness,certainly toward each of
the these
progress
toward For
is progress
things.
always true that to whatever is an of anything leads us, progress point. it is How and then do we point the perfecting approach toward this is such as admit in
that virtue other
I have
said,
yet seek
What
progress is the
product of has read many makes Is it he who then improvement? books But does virtue consist in having of Chrysippus?* understood Chrysippus? If this is so, progress is clearly nothing else than knowing a great deal of Chrysippus. But now admit that virtue produces one we thing,and wc declare that approaching near to it is another ly, thing,nameSuch a says one, is progress or improvement. person, Indeed, sir, already able to read Chrysippus by himself. kind of progress? What making great progress. you are But why do you mock the man? Why do you draw him AVill from the perception of his own misfortunes? away of it? you where where and your would no things and make a display virtue? Tranquillity.Wlio
not to show look
him for
the
effect of
virtue Seek
that it
he
may
learn
imjirovement? lies. And you may where may not there, wretch, work? In sire de-
your in
work
is your not aversion, that that your you
be
disappointed in which you
desire, and
fall into that
avoid; in error; in
mit pursuit and avoiding,that you comand assent suspensionof assent, that you
be are not
deceived. which I
The have
first things,and named, not the
most
necessary,
those
f
But
if Avith that
trembling which you
and
lamentation me you how you
seek are to fall into
avoid, tell
*
improving. that He
Diogenes Laertius seven (Chrysippus. lib. vii.)states five books, in B.C. or Chrysippus was wrote
hundred at and
treatises. as born
at on Soli, in
Cilicia,or
Athens he
Tarsus, a 280, the it is
reckoned, and
going
to
became
pupil of
Stoic Cleanthes.
c. f Compare iii. 2,
16
EPICTETUS.
Do
you If
then I were show
me
your to an
improvement he in
these say. are
things?
Show
my me talking and to see athlete, I should
your
shoulders; and
You wish Take your the
then
might
*
say. Here to Halteres.
Halteres effect of on look
that.
I
should when see reply,I you say: I have
the
Halteres. powers, So, and the
treatise
I
the
active
reply.Slave, I am not inquiring exercise about ance, this,but how pursuit and avoidyou desire and aversion, how design and purpose your whether and or yourself, conformably to nature prepare If conformably, give me evidence of it,and I will not. making progress: but if not conformably, say that you are be gone, and not only expound your books, but write such books and what will you gain by it? Do you not yourself; book that the whole costs Does know only five denarii? how then the
studied
it.
expounder
Never progress then is then
seem
to
be
worth matter more
than
five one denarii?
look
for
the
itself in
place,and
Where himself and to toward
it in another. If any to as
progress? by labor, so learned not
of own you,
withdrawing it to
from
externals,turns it his
will to exercise it conformable
improve and to make
nature, elevated, free, unrestrained, unimpeded, faithful,
modest; the if he has are that
he
who can desires neither
or
avoids ful faiththem and of the
;
things which nor in his power must as
be
free, but tossed of
he necessity with them
change in a
with
and
be
about
tempest, who or
necessity must power *
subject or himself what
to
others
have
to procure
Halteres
prevent
he desires
would
avoid
are
gymnastic xiv. instruments vi. (Galen, 420, and i.
De
Sanitate Scholiast.
tiienda;
Martial,
Halteres have The been
49; a Juvenal, word,
the
Upton). said to
is
Greek of literally"leapers." for exercise a They in are
masses
lead, used in and
making known jumps. to effects of such
weights
A
taking
jump
is well
used them. boys wljp JiiftYp
of couple
bricks
will BPfY^
tUe pur-
18
V
EPICTETUS.
know ness that comes these and how make
things are not false,from a tranquillityrises. Take true me
which my
liappiare
books, and the you
will learn
and
conformable
to nature
things which good fortune way and him ! To
perturbations. 0 great ! 0 the great benefactor who pointsout the have erected Triptolemus all men temples he gave truth us free from
'
altars,because who discovered it to
food
by cultivation it to which shows for this a ; but
to
and
brought of you has Because
lightand us reason
municated com-
not all,
the
truth
how
to
live,but built who an how
to live a well, who
has or altar, or
temple, or for this ? we dedicated the
:
statue, have worships God or gods but fruit
given
the vine, have wheat,
sacrifice to them human us because
they which produced in the they designed to show shall we
mind truth
that
by
the
which
relates to
ness, happi-
not
thank
God
for this ?
CHAPTER
AGAINST
THE
V. ACADEMICS.* evident we If not a
man,
said
Epictetus, opposes by which
truths,it make either
; for from
is
easy
to find
arguments
shall arise
him
change the the
his
man's man, opinion. But this does strength or the teacher's he has we not
weakness
when like a though shall ? are been be
confuted, is hardened able to
stone, how
then
deal
with
him
by
argument
Now
there the
two
kinds of the to New
of sense hardening,one of is manifest
Levin's
of the a standing, underman
other to shame, when nor is desist
resolved
*See
to
not
Lecture
assent V.,
The
what
to
Academy,
Lectures
tory Introduc-
the
of PUilosopliical Cambridge, Writinjjs Cicero,
187L
EPICTETUS.
19
from
contradictions. of the
Most would care of
us
are
afraid all the means of
tion mortificato
body, indeed as
and we contrive not avoid
such
a
thing,but
And
state not
about
soul's
tion. mortificaman
with to such at a
regard to the soul, if a apprehend anything, or is in a be
in
understand but if the
all,we of think shame
that and
he
bad
condition
:
call modesty are deadened, this we even (orstrength). power Do you comprehend that you are awake ? I do not, the for in my man replies, I do not even comprehend when Does this appearance awake. sleepI imagine that I am differ from the other ? then Not not at all,he replies. sense Shall I still argue iron shall I ? He the does
with to this him
man
? make
And him he dead a what feel
fire
or
what he is he
apply
He is
to
that
deadened does not not. see does even but perceive, worse :
pretends man. that
than he
a
He
does
contradiction see is in
bad and
condition. makes no Another
it,but
he
is not
moved,
in a worse condition. improvement : he is even his sense and of shame modesty is extirpated, ; and rational faculty has not been cut off from him, but brutalized. Shall I we His the it is tainly Cer-
name
this also name strength in of
mind in
?
not, unless
it such
catamites, comes through
which
they do
and
say
public
whatever
into their head.
CHAPTER
OF
VI.
PROVIDENCE.
is or everythingwhich happens in the world, it is easy to praiseProvidence, if a man two possesses these the of qualities, faculty seeingwhat belongs and happens to all persons and things, and a grateful If disposition. he
From
20
EPICTETUS.
does the not use possess of
these
two
one qualities, are
man
will
not
see
things which for made what other not and even which if he not happen; does know the use?
another
will not If God
be thankful had
them, have them.
colors, but would had
made their made as facultyof
None
at
seeing them, all. been
On
the had
hand, if He made case
had
the
facultyof the use
vision,but of it?
objectssuch also would suppose In
to fall under
what faculty, None but have had
in at that all.
have
been
the
Well,
that that is it
He case, had
made
both, would not
made of and to no
light? use. also, they who been that
Who to case
then who
has
fitted this to has Is fitted it no that the
this? and And the the case is it that knife? of the one?
knife
to the
And, have that that
indeed, from their is the work not very
structure
things
which to attained
show
tomed completion, we are accusthe act of some certainly
a artificer,nd purpose. Does and
it has each
been
constructed
without
a
then do
of these
things and And each
demonstrate the the for are the
workman,
not
visible
things
Him?
of
faculty of existence of
seeingand male and do let and the not us light demonstrate female, and the of
desire
conjunction, constructed, power even using declare the
the the
parts which workman? of our these
consider to constitution we according we which, when
meet
with
they do not, understanding sensible objects,
If
simply receive impressions from them, but we also select* something from them, and subtract something, of them these things or and add, and compound by means to other things which, those, and, in fact, pass from some do not
in to a move
manner, some resemble men, them: to is not them
even
this not to to us sufficient the foi'get what it is
and so, induce them
workman? that
*
If
not
let
explain how makes
each
several
thing, or
it is
possiblethat man Cicero, De Off. j. c. 4, on
the difference between
and beast,
JSPlCTETtS.
'Zi
thingsso wonderful and exist by chance
What, indeed, with and from these of
like the contrivances their own of
art
should
proper in us motion?
then, in us
are
things which will Do For
done the find
only. Many, animal to
only, but rational many then one common
had us peculiarlyneed; irrational is done?
you
animals. means. they use understand
what standing underanimals the
By use no
is
thing, and irrational to understand
is another: to use
God
had
need but of
of us make
of
appearances,
of appearances. and to eat
the whom
other He
to enough for them and to do all drink, and to sleepand to copulate, But do. for us, to things which they severally has given also the intellectual faculty,these
It is therefore
in a proper for unless act we things are not sufficient; and and and orderlymanner, conformably to the nature constitution of each attain our true thing, we shall never where the constitutions end. of living beings are For
different,there
In
to
also
the
acts
and
the
ends is
are
different.
those use, use
animals
then
whose
constitution but in an alone is power exercise
enough: of of the
animal the use, adapted only (man), which unless will there never has be
also the the due
understanding
Well then to understanding, he
God
serve
attain
his proper one end.
constitutes for for some every
animal, another for
to be
eaten, another and agriculture, like use;
to
supply cheese, purposes and what to be able man another is
which
need to a
there
to
understand But and it may it to
appearances has
them? distinguish
God His
introduced
*The
to
be
spectatorof
I refer it to man, to
God* but of be original is should deavrov.
avrov,
which refers of
God; and biguous. am-
Schweighaeuser that man
explains to mean
be
a
spectator
himself, according man as can
the
maxim,
Tv(^Ot himself man can
It is true faculties as that well in
a
manner
contemplate as an
and be his an external man, so a
objects; and man every
object he to
every
other his
may reflects
be on object his own
to himself
when
examines
faculties
and
22
BPICTETUS.
works;
For where where and in not a
and
not
only a spectatorof them, it is shameful animals for man but
this
reason
to
irrational
do, but
rather
interpreter. begin and to end he ought to begin an they begin, and to end where ends in contemplationand nature way of life conformable to been
nature
ends
in
us;
understanding,and
Take
care
nature.
then
to die without
having a spectatorsof to see
these the
things. work of
But
you
take
journey to Olympia think it a Phidias,* and
all of you
misfortune
out to die withneed the and you
such things. But when there is no having seen to take a journey,and where man a is,there he has works (ofGod) before him, will you not desire to see them? Will you not perceiveeither what understand are, or
what
you
were
born
for,
or
what
this is for which But you may say,
you there And Are
have are are
received some the
facultyof sight? Olympia?
Are Are you of
things disagreeableand none troublesome you you not not not wet
in life. scorched? without when it
there not in
you
comfortable rains? Have
pressed by a crowd? of bathing? Are means you not abundance
noise, clamor, and be a
acts.
Scliweighaeuser asks so how
can
a
man
spectator of God,
It is not and
except he far
as
lie is
a
spectator and of God's
works?
enough, man says, to
reply that God are the
universe, whom Stoics; of for
which
contemplates, universe the
same
thing and to the
Epictetus always universe from
God distinguishes itself.
the maker But here
governor
the
the is an lies the
difficulty. The we can
universe way
all-comprehensive term: conceive as
it is all that it may
in any
perceive and God, of the not as
existing; and distinct form of from
therefore but as
comprehend
something
This
of the
the
universe, is an
being the universe the self. himness weakof
expression of acknowledgment man's human
faculties,and
God
is
contains
implicit assertion
Locke etc. that the notion ii. c.
beyond
understanding (Essay,
17). work was
*This
the
colossal was statue chrj-selephantine
of
Zens work
(Jupiter)by Phidias, which is described
at
Olympia.
This
wonderful
by Pausanias
(Eliaca,A, 11).
BPIGTETV8.
23
other these you
that settingall disagreeable hings? But I suppose t things off againstthe magnificence of the spectacle, and endure. which you
bear
Well
then
and
have
you
not
received
faculties Have you
by
will be able
to bear
all that Have
happens? you not
not
received
greatness of soul?
Have you not received And
manliness? do I trouble
received
endurance? that can why or myself about soul? or
anything
What
pen hapmy use if I possess mind the disturb for
greatness of me, shall Shall
distract I not
appear
painful? what power
the
purposes over for which
I received
it,and
shall I
grieveand nose lament runs.*
happens? purpose may there
Yes, but my have you hands? Is it then of to For that
what you that
then, slave, your be nose? ning run-
Is it not with
wipe much consistent noses reason
should
in the nose world? to find been
Nay,
how
better do not it is think such
wipe
your
than
fault. if there
What had
you been
that a Hercules
would
have
lion, and bestial hydra, and men, stag, and
Hercules would the he kind? up
boar, and used have Is and to certain drive
unjust and if there he the
and
whom what of
away
clear out? had would first he and of been have
And
been it not have a doing
nothing he plain that
wrapped away himself not slept? luxury and
In
place then dreaming if he and other even would
have
been
Hercules, when ease; use
was
all his life in such one use
had
been the
what of his
would arms, have and of
been the
the
him?
what
strength and noble roused for lion
of the
parts of him? means
his
body, and and then
his endurance occasions must a man
i spirit,f and
such
circumstances Well of
had
not
exercised such
provide a himself from This and
*
exercise,and
seek to introduce and a some
would were place into his country, be folly and madness: useful found, they were ii. 16, 13.
boar as and
a
hydra? exist, Iler-
but for
they did showing what
Compare
S4 cules and for
EPICTBTUS.
was
having you now, means observed
him. exercising these things look you have
Come to then the do
you
also
faculties say:
which
have, and
0
when
looked thou
at
them,
Bring
that Zeus, any difficulty
given to me by thee and powers do not through the things which happen. You so; but trembling for fear that some things will happen, you sit still, and weeping, and lamenting, and groaning for what does happen: and then you is blame the gods. For what the consequence of such of spirit but meanness impiety? And has not only given us these faculties; by yet God which shall be able to bear everything that happens we without being depressed or broken by it; but, like a good king and a true father, He has given us these faculties free from hindrance, subjectto no compulsion,unimpeded, and in has without own even entirely our put them power, of hindering or impeding. having reserved to Himself any power
You,
your have to own, use for I have pleasest, for honoring myself
who
have not:
received you
these do not some powers even free and see as
them
what
you
received,and
from even whom;
of
you
being blinded
the
and to giver,and not others,through to you
and fault-finding
acknowledging your benefactor, of spirit, meanness betakingyourselves I Yet making charges against God. have but powers what and means will show
that you
for you show
ness greatfor
of soul and
manliness:
powers you
have me. findingfault
and
making accusations, do
CHAPTER
OF THE USE OF SOPHISTICAL
AND
VII.
ARGUMENTS
THE
AND
THETICAL HYPO-
LIKE.
The
handling and of
and sophistical which derive
hypothetical arguments, conclusions of those
their
from
26
^PICTBTUB.
in the power of demon-' skillfully reasoning, himself the several things which he has proposed, strating of of and the power understanding the demonstrations others,and of not being deceived by sophists, if they as were demonstrating. Therefore there has arisen among the practice and exercise of conclusive us arguments* and a figures,nd it has been shown to be necessary. But in fact in some have cases we properlygranted the them premises or assumptions, and there results from the less it something; and though it is not true, yet none then ought I to do? does result. What Ought I to admit And how is that possible? Well, should I the falsehood? properlygrant that which we agreed say that I did not this. Shall I upon? But you are not allowed to do even then say that the consequence does not arise through what duct
himself
has been must conceded?
But
neither
is it allowed. if it is not a man
What this: a then as be done borrowed
in this case? is not
Consider to make
to
have but owe
enough that the
still he
debtor, to to this must
be added and
the
fact
that
continues
the money
debt
is not
paid, so
it is not
the inference that enough to compel you to admit you have granted the premises, but you must abide by what you have to the granted. Indeed, if the premises continue such end solutely as they were granted, it is abthey were when have granted, for us to abide by what we necessary but if the premises must and we accept their consequences: do not remain f such as they were when they were granted,
*
These has
are
syllogisms and conclusion. a case
modes figures,
by which
the
gism syllo-
its proper is
f This, then, virtue of which is
of
(chap. vii. 1) where in there or has
been
a
or sophistical dishonest
change it is A est: not
the
premises to in
some
term,
by
change there assented. appears a be
a
just conclusion, which, derived is from
however, to false; and we conclusion
the premises
which "Mus
ridiculous nuis example caseam given by Seneca, syllaba ergo
Ep. 48:
syllaba
autem
rodit:
"JPICTETU8.
ay also to
it is what follow
absolutely necessary we granted, and from For the words the inference our we
for from in is
us
withdraw what does
from not were
accepting our our
which now we
concessions nor inference,
made.
not
does the
it result with
assent, since
have
withdrawn
from
premises which
amine granted. We ought then both to exsuch tion such kind of premises,and change and variaof them (from one meaning to another),by which in the course of questioning or answering, or in making the the such c syllogisticonclusion, or in any other way, premisesundergo variations,and give occasion to the foolish conclusions to be confounded, if they do not see what sequence (conFor what reason are. ought we to examine?
caseum
rodit."
Seneca
laughs est: at
this
absurdity, and be a
says
perhaps of mus
the ness: caseum
following syllogism (coUectio) may
"Mus
non
better non example rodit: acute-
syllaba rodit. "
syllaba autem is as
caseum as
ergo that
One
good we the where
other. the
We error know is.
neither says conclusion
is true, and the Stoics he
see
Menage of Marcus Marcus
that
though
particularly cultivated observes says
logic, some and them
despised it,and did not
mentions
Seneca, Epictetus, that Antoninus.
Upton, however, it for their
Epictetus about been
B
and
Antoninus
despise logic (he own nothing
Seneca), but that if a employed man answer
purposes. every A is
It has
observed is also in
is asked
whether,
But
if
B, every
A, he might this material
that it is.
if you is an put is the
conversion
form: he
"Every
"
goose
animal," he immediately perceives that a cannot
say,
Every
animal
It shows
that the man's not does this show? goose." What comprehension of the proposition, every A is it to mean B,
was
true, and person B were that he took who
something question. we
different
from
what that
A
the and intended
put
A
the
He
understood
co-extensive. no Whether man call this
reasoning
or
something else, makes sound cannot
matter.
whose wrong; may understanding but be A where, some-
is
in
the matter nature on of
things reason he reasons
his understanding
of and
the he
which to wrong man may
not
be able
discover show
where. him who
has is been
trained
in the to logical art it is not true. may
that his conclusion and just according employed, but his
understandingof
the terms
the
propositions
yet
28
In order that BPICTETUS,
we
may nor not
in this matter a be
employed in
an
improper manner
And the same in
confused
way.
in
for it is necessary some and hypotheticalrguments; hypotheses a sometimes the granting of to demand a hypothesisas follows. Must not we
kind we of
passage allow one? if a to
the
argument
which is
then every And
every And man hypothesisthat if not has every allowed one, an or
proposed,or should allow
which
allow?
must hypothesis, must
he in every withdraw
case
abide
by allowingit? admit the but
he sometimes and not from
it,but
quences conse-
admit
contradictions? admit to sense an
Yes;
suppose a that
a
man
says, If you draw a man
I will person and what shall avoid other and
you of
hypothesis of With impossibility. the into with can a
bility, possisuch a refuse to enter conversation of sense contest,
But
discussion man and the in man him?
than
use
tion argumenta-
is skillful
of incapable being cheated And shall he enter he shall into engage
questioning and answering,and and deceived by false reasoning? contest, and
the in
yet not how take
care
whether
argument not not care,
rashly and can not
carelessly?And such such a man as we
if he does conceive
take to be?
he some a
be
him
But he Let
witiiout
exercise and
can preparation, consistent argument?
and
maintain them show
tinuous con-
this; are and absurd
all these and man. speculations become with our
inconsistent
and superfluous, notion of a good
and
serious
Why are we and why do we being watchful make a
still indolent seek in
and for
negligentand not sluggish, and not
pretences matters laboring
If then have in have
our cultivating
reason? may a I shall
mistake
in these was I not father then
killed my matter father? that ^ou
Slave, where could kill that was there What
this you
him?
done?
The you
only fault have here possible This is the
is the
fault which which I
committed.
very
remark
EPIGTETUS.
-,.
_
29
made
covered having disin a certain the one syllogism:I thing omitted I said,that I have burnt the Capitol. Slave, he suppose, here the thing omitted the Capitol? Or are was replied, the Capitol and to kill your these the only crimes, to burn the appearances Bat for a man father? to use presented and to not to him rashly and foolishlyand carelessly, understand demonstration, nor sophism, argument, nor and answering what in a word, to seen in questioning nor, have is consistent with that which we granted or is not to Rufus*
when
he
blamed
me
for
not
consistent;is there
no
error
in this?
CHAPTER
THAT
VIII.
THE
FACULTIESf
ARE
NOT
SAFE
TO
THE
UNIN-
STRUCTED.
In"
as
many
ways
as
we
can
change thingsj which so are can
equivalent to one change the forms
This
not
another, in just of is
many
ways
we
arguments an and
enthymernes have have do not to a in argumentation. and
instance: the money:
if you you you
borrowed not owe no man
repaid, you you have To
Rufus
owe
me
borrowed me and
not
money.
*
do
repaid; then this skillfully is
Rufus mentioned
the more suitable
To
kill
is Musonius
(i.1). as father
and
to
burn
the
Rouian
Capitol
20.
are
instances Amicit.
of the greatest crimes.
Comp.
Horace,
c.
Epode,
iii;Cicero, De
11;
Plutarch, Tib.
Gracchus,
f The who have
faculties,as as Wolf also
says, says, are
the
faculties men of
speaking and and careless gance "arro-
arguing, which, no he
make
arrogant to solid
knowledge, a according to "
Bion's
maxim,
See
is (self-conceit)
hindrance
improvement."
"
viii. 8,
\ Things
means
"
propositionsand
termsj."
30
EPICTETUS.
perfect philosopher;for if the enthymeme is an imit cised syllogism, is plain that he who has been exerbe equallyexpert in the in the perfect must syllogism imperfectalso. Why then do we not exercise ourselves and one another in this manner? Because, I reply,at present, though we in these not exercised are things and not distracted from make the study of morality,by me at least, still we no than to the
progress should not more in add
virtue. this an What
then
must
we
expect
if
we
only be and necessary
? as occupation and particularly this would occupationwhich would withdi*aw us from also be a cause of selfthings,but would and and no conceit the arrogance, of
small
cause.
For
great
is
power
arguing
the
and facultyof persuasion,
if. particularly it should additional every ornament
be much from
exercised,and and so
also receive
language:
universally, weak elated
and faculty acquired by the uninstructed brings with it the danger of these persons being
and a inflated man by
it.
For excels
by in what these
*
means
could
one
persuade he young
who an matters, that them, but he not to
ought them on
not an to become
appendage himself strut man to
make
appendage reasons, to
?
Does us trample and and remind
all
such
and any
before should
elated him he
inflated,not him aside ? turned I
enduring of what What was that nas reprove to what a he
neglected and was has
philosopher?f not Hippocrates a physician? but you see speaks. Does Hippocrates then speak not man, as then
Plato
and reply, how crates Hippothus in or re-
*A art Wolf
explains it,should excellence. He
not
make
oratory, use the off
of
speaking, his chief which was
should
it to
set
something f Plato for not
is superior.
eloquent, and the adversary asks, him was
if that
is
a
reason
allowing
to a be
a
philosopher.
To
which
the but rejoinder is as a
that
Hippocrates
and eloquent too, physician,
not
phy
sician.
EPICTETU8.
31
spect of being which And have if Plato and
a
been was do physician? Why united accidentally handsome and
you in
mingle things the same men ?
strong, ought handsome a
I also to set
to work
endeavor for
to become
or
strong, as
if
this
was was
necessary
Will what them
you men in
opher philosand time handsome a at the same philosopher ? in respect to to see and to distinguish not choose and what become things belong to philosophers, if I were other a philosopher, respects ? And philosophy,because also to
certain
ought take means
you away
be
made
lame
?* you
What
then ? of I
?
Do
I
these
faculties do I take
which away possess
; for neither
the
faculty of man, a By no seeing. cannot position dis-
But
if you
ask
me
what
is the else than
good that mention
to you
anything
it is
certain
of the will with
respect to appearances,
f
CHAPTER
HOW FROM
MAY
IX.
WE THE ARE
THE
FACT
PROCEED
THAT TO
AKIN"
TO
GOD
A
MAN
CON'SEQUENCES.
"
If the about things are the kinship for men
true
which God what
are
said and
by man, the
philosophers else Never mains re-
between than
wbat did ?
to do
Socrates
in that
replyto
*
the
to question, was what
country you
belong, say
Epictetus
i.
use
lame. tlie
f In a 20, 15, Epictetus defines of appearances;
being
or
nature i. 29, of how
of
good the to
be
proper
and of lie also says, the nature 1, tliat evil is the a ure nat-
of tlie will. man" But can good be is
a
kind
will, and cannot kind
of of
Schweighaeuser
"a
understand
"good and certain
will
with
regard
' '
to
appearances;" will which
he
suggests that Arrian use may
have
written,
a
certain
makes
of
appearances."
32
EPICTETU8.
you
are
an
Athenian
or
a
Corinthian, but
that
you you
are are an a
citizen of the world.*
For
why
do
you
say that
why do you not say that you belong to the small nook cast at only into which body was your poor Athenian birth ? Is it not plainthat you call yourselfan from the place which has a greaterauthority Corinthian or and comprises not only that small nook itself and all your the whole country from which the stock family,but even of your down He to you ? then progenitorsis derived who has observed t of with intelligencehe administration
Athenian,
and the and
world,
and
has
learned
that the
greatest and is that from that my
supreme which God is have
the most of the
comprehensive community men composed descended but
and seeds not God,
and to only
father
and
father, grand-
beings which are generated on the earth and are produced, and particularly rational beings for to these only are by their nature formed communion to have of reason with God, being by means conjoined with him f citizen of call himself a why should not such a man the world, why not a son of God, J and why should he be to all
"
"
*
Cicero, Tuscul. se esse
v.
37, lias the
"
same:
"Socrates Totius
cum
rogaretur, mundi se
cujatem iucolam diceret, Mundanum arbitrabatur. inquit. (Upton.) be says,
enim
et civem
f It
is the
possession of God; it is not
reason,
by
which or man
has
munion com-
with
A
our
by
any
external
means,
monial. religiouscerereason
modern are as were
expositor of
Epictetus and says. up
"Through with the
souls
closelyconnected part of him from "
mixed
deityas
In
are
though they the (Epictet.i. 14, 6;
1, (ii. 4)
ii.
8, 11, 17, 33).
"
Epistle named to us
Peter and
it is written:
Whereby by these given
V.
3) ye
exceeding great might be partakers in the
precious promises nature, lust." art that
(see the of the divine
having escaped
corruption that is
So :J: Acts not world
through which Jesus
said, "Our that the unknown
Father where
in
heaven."
Compare
It is been it has
of the true Apostles, xvii. 28,
"
Paul of a quotes these
words.
then
conception before the
parental deity,"as
asserted,was
teachingof Jesus, and, after the
34
EPICTETUS.
I
indeed not think
that how
the
old
man
*
ought no to
be
here, nor care
to contrive
you
may
have
mean
sitting thoughts to mean
and there
ignoble talk be not among have
about us b yourselves,ut young men take a that
any
of
such
mind, God, mean, that and and
when we they are that its
fettered
recognized their kinship to by these bonds, the body, I whatever else and on and possessions, to us
account
of of
them
is necessary
for
the economy
commerce
life,they should were intend
to throw
off these
burdens
a and j^ainfulnd intolerable, But this is the to be
thingsas if they to depart to their teacher were really
kinsmen.
labor
that
your if he
and
structo inwhat
ought he should be. can no
employed should come
upon,
You
to him
and
say,
"
Epicte-
to this poor longer endure being bound body, and feeding it and giving it drink, and rest, and cleaningit,and for the sake of the body complying with the wishes of these and of those, f Are not these things indifferent and nothing to us, and is not death no evil?
tus,
we
And not are come we
we
not
in him?
a
manner
kinsmen us of
God, the and
did
we
from came; Allow us to
depart to at place from these which bonds there those some allow we are
to
be released and and
last from down. of that and
by are which robbers are bound thieves
weighed courts Here
and
a justice,nd
who power named us us
tyrants,and by means think
they no "
have
over
of the them my that
body
its possessions. power
Permit over to
show I on they have
any for
*
man."
And when is as
wait
God; old means, man He
shall
Friends, part would say, J give the signal and release
The He
Epictetus. says, of "on more f
Wolf
account
of
the necessities
of
the
body seeking
the
favor
the
pliances." compowerful by disagreeable
X Upton nium refers
to
Cicero, Tuscul. (De Republica, not i. 30; iv.
Cato
Major, c. 30; purport of
Som-
Scipionis, c. is that wq
3
15); the
which
passages
must
depart from
life without
the command
EPICTETU8.
35
you
from
this
service, then in this of so go
to
Him;
but
for the
present short bear what those
endure indeed for
to dwell
is this time who what thus are He has put you: place where your dwelling here, and easy to
those
disposed: of for
what
tyrant
or
thief, or who and have the
courts
considered the of possessions a formidable are justice, as things of no value body? Wait then, do
to the not body depart to without
reason/' to be
Something like this ought ingenuous youths. But now is a
said
by
the
teacher
what
happens? bodies. and
The
teacher you about
lifeless been morrow, body, how and
you
are
lifeless sit down
When lament
have the
well
filled you
to-day, you shall will have The
get something
to eat.
Wretch, do if you will
have
it,you
it; if door is any
you
have
it not, you
depart from life. grieve? where does there where envy is there occasion
open.* room Why for shall
you and man remain for a tears? one or
flattery? why man another?
why
should
admire very to the and
rich of
the
if they be both powerful, even temper? for what will they do for that which
strong
We
we
violent care us? what
shall do care not
they do. can
do; did in what
and
for, that
they
cannot
How
Socrates other behave way 5;
v.
with a respect to man these matters? of God. man Why,
than
ought shall a
See
Marcus
Antoninus,
ii.
17;
iii.
33.
But
how
know
*
the
signal for departure, referred i.
c.
of which of
Epictetus speaks? Epictetus ii. in which
Upton
De
has is to
the
passages
i.
this to expression
Seneca,
there
used,
24, 20;
25, 18; to 1, 19,
Fin.
and iii. esse manere
others;
Provid.
6, Ep. 91;
"
Cicero, De et 18, where
is this conclusion:
e
quo
apparet beatus sapientis et aliquando in officium quum excedere sit miser."
e
vita,
quum
sit; vi. or.
stultj
vita no Compare
What
we
Matthew we 31: What
"Therefore
take drink? do thought, saying.
Wherewithal
Gentiles
shall be eat?
shall all these that
we
or,
shall
clothed?
(For
after
things ye have
the
seek:) for
your
"
heavenly Father
knoweth
neecl
of all these
things, etc,
36
EPIGTETU8.
to
do
who
was
convinced
that
he
was
a
kinsman Socrates that
of the to you his no now," gods? "If you say to me judges,*''we will acquityou on the longer discourse in the way in which nor said
condition you have or hitherto old
coursed, disI
trouble you of our either
our
young
our
men,
sliall answer,
make
that, if
one
post, it is my to die a yourselvesridiculous by thinking commanders has appointed me to a certain it,and to resolve duty to keep and maintain times rather way man thousand us than of
desert
it; but
if
God
has
put
in any
desert
it."
Socrates
place and speaks like a we life,we is who
ought to a man really kinsif we of the were gods.
But and
think
about
ourselves, as shameful only stomachs, desire;we asked most me
and intestines, are parts;we
fear, we these A
flatter those who we able to
help us a man
in
matters, and man fear them to write
also. to Eome
about
him, had who,
as
people thought, had man been and
unfortunate, for been his behalf the
a formerly he was strippedof all,and
of
rank
rich,but
I wrote on was
livinghere. but and
in
a
submissive it back
manner; to me when
"
he had I wished to me." to
read
letter,
he gave not said,
for your
help, to your
pity:no also and
evil has
happened you Thus say: when This I
Musonius this will
Rufus, in order befall were
try me,
used
from
your
master; and
that replied course these human
thingswhich affairs. happen obtain in the
ordinary should of him for
Why
I
can
then, said he, it from
I ask
anything when a man
you?
For, in fact, what
has from
from
himself, it is
Shall I soul or and superfluous
foolish to receive able to receive from
another?
then, who and a
am
myself greatness of and be so receive from you land spirit, I hope not: I will not office? a magisterial about possessions.But when a man my own generous *
money
is the ignorant cowardly as This
passage
is founded
on
and
is in substapce
same
that
\u
Plato's
Apology, c. 17,
BPICTETXTS.
37 for him Please than to and mean, letters the For as what you of a a
else must about person
be done a to write
would certain
corpse.* and a
grant
us
body such sextarius and
of poor a blood.
person
is,in fact, a
carcass
sextarius
But
man
(a
quantity)of blood, and nothing more. were anything more, he would know that one of another. miserable through the means certain if he is not
CHAPTEK
AGAINST THOSE WHO EAGERLY
ROME.
X.
SEEK PREFERMENT AT
If old
we
appliedourselves at Home
as
busilyto matters our
own
work
as
the
men
do
to those
employed, perhaps we also I am acquainted with a man of superintendent cornf at Eome, when he he he as came
they are might accomplish something. older than myself who is now and back of I remember from the time what how and exile, and life,
about
which
here
on
his way events
said
he related that with after
the
his former
declared
respectto
the future
after his return
he would his life in
*
look
quietand defeated nothing else than passing the rest of he For how littleof life, tranquillity.
Schweigbaeuser
a man as a
The a meaning
is obscure. enemy
tbinks tbe mere tbat tbe conqueror carcass
sion alluto
.
is to
asking permission and or
from
bury tbe dead.
Epictetus considers in externals
wbo
places bis bappiness fA at "
in tbe
favor
of otbers. of corn a
Prsefectus
Annonae,"
superintendent of tbe supply conferred Cn.
Rome,
is first mentioned At a by Livy (iv. 12) as this office was c.
appointed during on scarcity. for a
later
time
Pompeius to five years. Prsefectus
Maecenas Annonse He or (Dion. 52, permanent thus would
24) advised over Augustus corn make and
officer
tbe
market
all other
markets.
have
tbe office
formerly exercised
by the sediles.
38
SPICTETU8.
but as replied, you will not do it, soon as Eome, you will forgetall that you have you smell is allowed into the imperial said; and if admission even palace,he* will gladlythrust himself in and thank God. If you find me, Epictetus, he answered, settingeven one foot within the palace, think what please. Well, you what then did he do? Before he entered the cityhe was me. said, remains
for
I
met
by
letters from
and Caesar, ever as
soon
as
he received
them
he
and forgotall,
after has
added now one
pieceof
business remind and to to another.
I wish he
that I
were
him
of what how then
said when better I say a he
was
by his side to passingthis way, am tell him Well
much do
seer man
I
than an he is. animal made for
that
is
doing nothing?! active? J (We are as soon day comes,
I
to must
read
over
But not Certainly not. why are we active.) For example, as to myself,as in a few words I remind myself of what to my I say pupils; then forthwith " is it to me myself,
*
But
what
how
a
certain here person instead of
I cannot
explain why the third
See
person
is used
the
second.
Schweig.'snote. taught that to a even man
He in a
f The ought lazy Stoics not is
adapted by his from humun
nature
for action.
therefore
withdraw
and affairs, and viii. indulge
life,not
life of to contemplation
v.
ances religious observ-
only.
Fin.
V.
Upton
refers
Antoninus,
1,
19,
and
Cicero, De
20. proposes a
X Schweighaeuser but we
small When do alteration
in the says, Greek
' '
text, are I do not not
think He
it necessary. means. to
Epictetus some are
Why are active?"
?
Why say that are say
that
we
not
active
And
he some intends
We I
active, but therefore not
in the
way
in which
people to active.
have
added
in
(
) what
is necessary passage over make
the text
intelligible.
The word as " This
The
of
is rather for the
obscure. of
used a it signifies, teacher may is
said, to read
purpose
explaining to do.
pupil also would
read
something it. So
the
teacher
for says,
the
"
purpose
showing
if he etc.
understood
Epictetus also
But
what
is it to me."
EPIGTETUS.
39 is to
shall read? indeed do you what and
the
first
thing
for
me
sleep. other And sons per-
resemblance what we
is there
between observe else do
what what
do?
And
If you what will
understand. make take up
they do, they do all day themselves, long than give and a accounts, inquire among about kind some advice
bit
of
land, and
such a of
quantityof grain, profits? Is it then the
small
same
you one thing to to permit to this
what it the and
is the
and to read in it: I entreat petition and to export* a small quantity of corn; me effect: I entreat Chrysippus you to learn from of the world, and what administration place in
"
receive
rational is the
animal nature holds; of your
consider
also who
you
are,
what
things like the other, do Well then are equallybase to neglectthese and those? the only persons who are lazy and love sleep? No; much we see Are good and bad. they requireequal care, and
these is it we but
rather young
you men young
men
are.
For
we are old
men
when to amusing if I saw themselves active to
eager
play
"with more them; should and
you
and you
zealous, much in your
I be eager
myseK
join
serious
pursuits."
CHAPTER
OF NATURAL
XI.
AFFECTION.
When tus he
was
visited him and about a by
one
of
inquiredof children several The
he had and
wife.
Epictemagistrates, if and asked particulars, man repliedthat he had; the how he felt under Then marry the said. do not Epictetus inquired further,
Miserable,the
respect, for to men man
circumstances.
asked. In what
*
Epictetus and beget grain. A
plain allusion
restraints
put
on
the exportation of
40 children But in order man EPICTETU8.
to
be
wretched, but so rather about
to be
happy. posed sup-
1, the
am replied,
wretched
my
children was that
when lately, my little daughter was to be in danger, I could not endure I left home Well till a person sent me news
sick and to stay with her, she had covered. re-
but
that
do Epictetus, you think that you acted right? I acted naturally,the man replied. But of this that you convince me acted a naturally,nd I will that everythingwhich convince ing takes place accordyou to natui'e takes place rightly. This is the case, said the man, with all or at least most fathers. I do not deny the about which that: but matter we are inquiring is whether such behavior is right;for in respect to this also come for the good of must matter we say that tumors the body, because must we they do come; and generally say that least most your rather not then,
said
to
do of us wrong do
is wrong.
natural,because
Do
I you show
nearly all me or
at
then do
how you is
behavior show me is natural.
cannot, he said; but
how
it is not
accordingto nature,
and
done. rightly if Well, said Epictetus, criterion The hard we we
were we
black, what between and
should
about white and inquiring employ for distinguishing said. And if about The hot
them?
he sight,
cold, and
and are soft, what
criterion?
touch. are Well
then, since
inquiring about
things which
done are or according to nature, and those which rightly what of criterion do you think that we kind not rightly, should employ? I do not know, he said. And yet not to know is the criterion of colors and
smells,and if a man
also of tastes, not perhaps no of and
great harm;
but
do
know
the to a
criterion nature small me, good
The
and to bad, and harm to
of
things according this seem
contrary
nature, does
to
you
harm? do all
greatest
(I think). some Come to be
tell
and
seem things which becoming rightly appear
persons and at good to such;
present as
42
EPICTETUS.
Ought then she also to have left her? By no means. the pedagogue,* does he not love her? He does love Ought then he also to have deserted her? and so should child have been left alone and without help on account the And her. the of
great affection of you the parents and of those about she have died in the hands of those who her, or should neither this have loved her and nor cared
for her? not not. Certainly to Now who to is unfair
unreasonable, with do because
allow what have
those you think
equal
affection
yourself to were do
be proper is absurd. your
for
to yourself
you
affection. you
It wish
Come
then, if you so sick, would all the deserted and so relations and
to be
and affectionate, you wish alone to dren rest,chil? your
wife, as
And
to leave
By
no
means.
would
you
be
loved you
by
own
that
through if it were their excessive or affection this reason would would
always be you rather and your
left alone pray,
in sickness?
for be
t possible,o
loved
by
your
enemies
deserted behavior Well you it
by was them? not was
But at all an if this is so, it results that affectionate act. you and
then, be it
nothing which and how kind while of the head when sponges
moved is that
induced But at to desert
your
child?
possible? a man
might to something up his and
which a moved was Eome
wrap
horse to which horse he won, favored; he What
contrary to recover
running expectationthe from his ing faintThe moved? to required then of
fit. exact is the this does
discussion
thing which not belong enough to
the
present of occasion
perhaps; what the
but
it is
be
convinced
philosopherssay is true, that we must it is one not look for it anywhere without, but in all cases of our and the same doing or not thing which is the cause doing something, of saying or not saying something, of this, if
*
"
When to we see
are on
children
our
parents put that we
us no
in the
hands
"
of
a
pedagogue
all occasions
take
harm."
Epicte-
tus. Frag. 97.
EPICTETU8.
43
being to elated
or
the very you, to to me you of other
and
depressed,of avoiding anything or pursuing: and the cause to me thing which is now and of coming to me sittingand hearing, what is this? saying what I do say. And than our
Is it any if we will to
do
so? else to
No
other. we But have then of the to had
willed than
otherwise, what that which we should do? the thus he
been was doing the cause
willed
This
of Achilles^ man lamentation, does but it the not was
not
death on Petroclus; for another death do so. behave because cause of
his
companion; to you
chose
And
this you
was
very
of your on then other reason running side,if will be you will exile not nor
away,
that
chose
to do
so;
and
the
you the
should same. (hereafter) stay
And
now
with
her, the
you should in a are
choose; and go thither.
if you And
going to Kome change your mind, neither is the death cause cause beyou nor our
word,
pain nor anything of the kind doing anything or not doing; but our own
Do I convince then as of
opinionsand do such
our
wills. you causes of this are we are
or
not?
You case, convince also are
me.
Such
the
in each
the
effects. from
When
then we this
day
shall we doing anything not rightly, impute it to nothing else than to have away out
the will from we which
done and of
it: and to it is that
wliich than in like of the
shall endeavor tumors we
to take
more extirpate
the manner and shall we abscesses
the
body. of the no And cause things which causes give the same do right; and
account we shall or of any
evil to us, either
slave if to we
children,being persuaded, that to longer allegeas neighbor,or wife or do not think things we be what follow
we
do from
think such our them
be, not do to not
the
acts not
which
and opinions; power and we as
thinking or inquireinto
thinking, that so, he said.
is in
in externals.
It is and
examine
day nothing else,what
From
this
then its
shall
is, equality or
its state.
44
EPICTETUS.
neither land than become you
nor
slaves
I
nor so.
horses
You
nor see
dogs, nothing else then that all of one opinions. a hope to you
must
an Scholasticus,*
animal an whom
if ridicule, your or own
reallyintend that know
make
examination of
opinions: and you this is not
the work
hour
day,
yourself.
CHAPTER
OF coif
TENTM
XII.
E
NT.
"WiTHTCspect to gods, there are divine being does not exist: others inactive a
some
who it say
that
a
say that
but exists,
is
and third
careless,and
takes such
no
class say that
but only about forethought, things, and about nothing on the earth; a fourth class say that a divine being exercises forethoughtboth about things the earth and on heavenly things,but in a general way only, and not about thingsseverally.There is a fifth class 1 move to whom Ulysses and Socrates belong, who say: not without x. thy knowledge f (Iliad, 278).
" "
forethoughtabout anything; and a being exists cises exergreat thingsand heavenly
*A
Scholasticus
is
one
who not frequents engage the the
schools; business a
studious of active
and life.
literary i)erson,
who
does
in
f The child I even line is frclm who
the
prayer
of
Ulysses always done Nat.
i. and
to
Athena:
"
Hear
me
of
Zeus, thou without standest
by and me
in all said
dangers, nor that the
do
move
thy knowledge." is said
Socrates
gods
Dr. the may about more know
everything, what
i. 1,
thought (Zenophon,
i.
Mem.
19). Compare on Cicero, De the Deonim,
1, 2; and
Price's Dissertation various consult
Providence,
sect.
Epictetus enumerates times. opinions the notes modem not seem
about in gods
in ancient
The
reader
Schweighaeuser's nations, who to are
edition.
The
opinions are so
God or among
called as civilized,and
less, do
be
so
varied
in ancient
times; but
the
con-
EPICTETU8.
45
Before about or
all other of these For
things
then
it is necessary it is
each
opinions, whether if there them? this
* are no
inquire affirmed truly to is it our not
truly. end of
gods, if how
proper no care
to follow
And case they exist,but will it be look from so take
anything, in
But
also how
right after them
to follow
them?
if indeed
they do even man own
exist and
things,still if to men, nor there is nothing communicated fact The to
in
myself,how and is it
right(to sidering con-
follow
them)? all these the He
wise
good his then mind
after to him
things,submits whole, as
who of
administers the state.
who with
is
good citizens do to the law instruction receiving onght to come intention. How shall how I be can to be instructed
this
shall I follow with For his
the the he
gods divine is free and
in
all
things, how
contented
administration, and to I become
free?
whom no man
everythinghappens accordingto can will, not whom
hinder.
What and then
is freedom do
madness? consist. as are
not: Certainly
for madness have
freedom
But,
you
say, I would way you
everything result just
You
are
I
like,and beside and
in whatever Do
I like. not mad, you is a
yourself. valuable know
that freedom
to inconsiderately thing? But for me I inconsideratelyike, this wish for things to happen as l For to be not only not noble, but even base. most appears how do we of writing? Do I wish proceed in the matter
noble
towrite
the
name
of
Dion it as as
I choose?
No, but
1
am
taught how to choose
to write
it In
ought the to be written. manner. And And
with
respect
to music?
same
trasts
in modem denial not opinions of a
are
striking. the These
modern of opinions vary who between
God, though the number
those about deny and is
perhaps and are
large, and of and
superstitious are notions
God
His
administration
the workl, which exercise a
taught by teadiers, over learned who
ignorant, unable or
great power exercise the
minds reason. of those
do not
dare
to
the
faculty of
^"To
follow God,"
is
a
Stoical
expression. Antoninus,
x.
11.
46
EPICTETUS.
what
If it
in universally were every
art
or
science? no Just to the know
same.
not
so, it would were be of
value every is the I am thing, anywhim.
if Is it then the will is chief
knowledge in this
adapted
to
man's
alone, in this which mean greatest and
thing, I
freedom, that no permitted be to
inconsiderately?By to wish
means;
but
to
instructed
everything may happen as it how do thingshappen? As the disposerhas does.* And he has appointed summer And and winter, disposedthem? and virtue and and vice, and all and abundance scarcity, for the harmony of the whole; f and to each sugh opposites of us he has given a body, and parts of the body, and and companions. possessions,
*
this, to learn
that
This that
means
that in to
we
ought with to
learn will
to
be
satisfied with This appear is in a thing every-
happens,
fact
the
of
God. not part of our education, according terns "
Epictetus. plainly with me as
But it does
it does here. is sys
of
education
so
Antoninus to (iv. 23): thee, O is in due
Everything for thee."
harmonizes for
me,
which
harmonious
universe. time
Nothing
is too
early nor
too
late, which
Upton "f mentioned. of
has One on collected passage
the is in
passages
Gellius
in which
this doctrine the is was
(vi. 1),from "nothing that that and the
fourth more book
Chrysippus the Providence,
who
says:
foolish existed
than
without more opinions of those who evil." Schweighaeuser on think wishes
good
could
have had
Epictetus
discussed He refers fully the question the commentary 13 of the
nature on origin of
Encheiridion
of
Evil. of to
c.
Simplicius that "
Epictetus, for the in the Good
(8),and of 34
(27), for his says treatment as a
this is not
subject. Epictetus set (Encheiridion,c. 27) missing is mark nature up
pose purverse." uniis
it. so
neither
does
the
of evil
exist
Simplicius observes that (p. 278, each Bad is the
ed.
Schweig.): "The nature, wherein
which its accordingto the which
thing's the each
thing is has ure perfection: but
dispositioncontrary bad, by which nature, to its nat
of the
thing as contains is
disposition it the deprived of that which if the
according
Good
were
to a namely also be
good. and For of Bad
well
as
the
and disjiosition
perfection
the not form then
in which
it is, the bad
itself would
good
would
be called Bad."
EPIGTETUS.
47
Kemembering to go to be
then
this
instructed, not
"
of disposition things,we that we change the may have have us ought tution consti-
of is it better
things that we
for
we
not
the
power power "
to do
it,nor in order
should
the what
but and
that, as the thingsaround exist,we the may maintain
are our
they in are
by
ure nat-
minds
harmony
with
things which happen. For can we escape from men? and how is it possible? And if we associate with them, can then AVho we change them? gives us the power? What is discovered of holding commerce remains, or what method with do
them? seems Is there
such
a
method we by
which
they are are
shall a what
fit to them, is conformable and are and to not
the less shall be in But and men, mood
which
nature?
you
willing un-
to endure
discontented: if you you are if you you with
alone,
you
call it and
and solitude;
with
call them your own knaves
robbers; and children, and
find
fault and
parents you name
and
brothers
ought Avlien you are alone to call this and of tranquillity freedom, and to gods; and when nor neighbors. But condition by the think yourself you like to the not you
are
with
many,
ought
to call it
crowd,
trouble, nor
val uneasiness, but festi-
and What It is to
assembly,and so accept all contentedly. then is the punishment of those who do not accept? be what Is any person dissatisfied with they are. let him let him be be a being his alone?
alone. bad
Is son, a
man
dissatisfied lament.
with
parents? with into
and be a satisfie Is he disfather. Cast
his children? AVhat
let him
bad he man was
him he
prison.
prison?
AVhere a is there
againsthis will; and there where Socrates my of one will,there he is in prison. So for he was already,for is against his in prison, not is be lamed? find fault it for you not willingly. Must then on
leg then poor Wretch, with the the
do
you
account
leg
world? Will
Will you it to not you
not
willinglysurrender from it? it? And Will
whole?
withdraw gave
gladlypart with
w liiiriho
will you
bo
48
EPIGTETU8.
vexed which
and
discontented the he with
spinning the order? with to thread you I
Know the
whole.
thingsestablished by Zeus, Moirae (fates)wiio Avere present and defined and put in of your generation, small a part you are how not compared with mean respect to the body, for as with the not intelligence you
are
inferior to the
gods
nor
less;for
i intelligences not measured by length nor yet by height, but by thoughts. choose to place your good in that in Will you not then which are equal to the gods? AVretch that I am to you the
magnitude
of
have
such
a
father to come
and
mother.
What
then,
was
it permitted Let such I may
to you a man
forth and unite not
to select and
to say:
at this moment
with
such
a
woman
that was a
be
produced?
Of what
It
was
permitted,but then it
necessity ten. begotedy rem-
for your
parents to kind exist of
a first,nd
for you as to be
Well
then, since they are
parents? Of such such as they are, is if you did not they were. no there
given purpose to
you? possess Now the
know
for
what be fortunate un-
you and
facultyof vision,you if you but closed your in that you every event would
wretched before eyes when possess that are colors
were
brought and them; not greatness may you
of soul and
of f nobility spiritor know that you
pen, hapnot
you
possess
them,
more
unfortunate you which but time Do you are and
wretched?
Things are the power most brought which close you
to
proportionateto away you not power
possess, the turn
this
at particularly
very
when you to be
ought these have
to maintain
it open that
and
cerning. dis-
rather
thank
the
gods
they have have not
allowed
you
above and
things which made you
they
placed in for those
your which
power; are accountable
only
power? As to your parents, the gods have left you free from and responsibility; so with respect to your brothers, and your body, and possessions, have death and life. For what then and they made you in your
For responsible?
that
which
alone
is in
your
power,
the
50
EPICTETU8.
that
it is toward the laws
these of the
wretched
laws are of
dead
men
?* but
toward
gods
you
not
looking.
CHAPTER
THAT
THE DEITY
XIV.
OVEESEES
ALL
THINGS.
Wheit that a
person actions
asked him are how
a
man
could
be convinced
inspectionof God, he united in answered. Do you not think that all things are one ?f I do, the person replied. Well, do you not think natural that earthlythings have a agreement and union And how else so with heavenly things? I do. regularly when He bids the plantsto flower, if by God's command, as do do
all his
under
the
they
flower
? when
He He
bids
them
to
send
forth
shoots, fruit to
they shoot ? when else do they produce ripen,does it ripen ? the to
bids them
to
produce fruit, how bids bids them the up have he
fruit ? when when else do
He He cast the them down
to cast
again
down when
fruits,how shed the
leaves, do to they they
? and
shed
leaves ? and to when
*
He
bids them he fold
themselves
and
remain
I suppose to means
liuman he the
laws, which
"
made may one mean
man
a
slave
another; and as when with
says
dead or men,"
tal mor-
men,
contrasted
gods
God, who
has
made
all
men
brothers.
f Things they human are
appear
"
to
be this
separate, but that we
there
is
a
bond
by which and united. are All
you are see,
wherein of things divine one a
contained,
"
is One:
members a large body" mutual order are (Seneca, Ep. 95). of The a universe
is either
confusion,
volution in-
things and
"
dispersion; or
10): also the any vii. is
it is
unity and
and
providence with (Antoninus, one vi.
9,
"all
things there also See
cated impli-
another, and with De
bond other
holy; and
is
hardly
De
anything
Nat.
unconnected ii. 7; and
thing."
Cicero,
Deorum,
Oratore, iii. 5,
EPIGTETUS.
51
quiet and rest, how
And how else at the and at the
else
do
they and remain wane quiet of the are so
and moon, rest
?
growth recession the
and an approach and But with our of the
sun,
great in bound
alteration
things and more as
?*
change to the are plantsand the souls and
contrary our are
seen so earthly up much God God own bodies not our
united ? and
whole, and so souls with not bound
up
and
in contact
; and as parts of
Him
portions of of himself these ?
Him
does
perceive every motion of the and moved senses motion with
parts
Now
are
being you his
connate
able to think
divine administration, and same about human
all
things divine, to at the
time thousand
also about
and affairs,
be
by and ten
in your from
and
to dissent your
time in your things at the same to some, understanding,and to assent others, and again as to some things to and do you retain in your soul
suspend so judgment;
and various things,and impressionsfrom so many being moved by them, do you fall upon notions similar to those first impressed, and do you retain arts numerous and the memories of ten thousand things ; and is not God able to oversee all things,and to be present with all,and many to receive sun from
all
a
certain so communication of
? the
And
is the to cupied ocsun
able to illuminate so large a part
; and
All, and is the
leave
little not
illuminated, that part only which shadow He a by itself and
the makes with
earth's it go the the But Zeus?
who
made
round, being cannot small
part
of liimself
compared
But
whole, man He
perceive all things? all these have that has you
I cannot, at once.
may
reply,comprehend he things power man a who
tells you
equal every lie has
with
Nevertheless every man's
placed by to whom
guardian,
Demon,
f
*
Compare
Swedenborg, Angelic Wisdom,
v.
349-356.
And
own
f Antoninus, with the
27:
"Live
with to the
gods.
he
does soul
live is sat-
gods who
constantly shows
tliem
that his
52
EPICTETUa.
committed
the
care
of
the
man,
a
guardian better who and
never more deceived. is sleeps, never careful guardian could When then you have never For He
to what
have the
intrusted doors you your and are each made
of
us?
shut
darkness
within, remember are to say
that
alone, for you is not; but what To
God
is have
within, and
Demon see an are
within, you are
and
need
they you of
light to to swear
what oath hired all
doing? the swear
this God do
ought
But
just as for pay
soldiers to to Caesar.
they
Caesar
who
regard have not
the
safetyof so or
before such
things; and will you not you
who
received
many you what
and
great favors, swear? Never
will you abide to be
swear,
when And
have shall an}'
sworn,
by
your
oath?
you
disobedient, never
to make
fault with to anything do or
that
to
suffer
to find charges,never he has given,and lingly unwilnever Is anything that is necessary.
this oath
like the soldier's oath? man The
soldiers men swear
not
to
preferany themselves to Cssar:
in this oath
swear
to honor
before all.
CHAPTER
WHAT PHILOSOPHY
XV.
PROMISES.
When
a
man
Avas
his brother
to
consulting him cease being angry does not
how with to he
should
suade per-
him, Epictetus secure replied.Philosophy any external
propose
for
a
man
thing. is If it did
(or,if to it
were
not, as I say), it does
isfied with Demon and
that which
assigned hath to
him, and
that man all that the
wishes, which a Zeus
given
And
every
for his man's
"
guardian god who ye
guide, and portion
St. Paul of of himself.
this is every names ing understandthe not reason."
Antoninus
5 (iii.)
i.
this Demon says, "
is in thee." 9X^
(1
Cor.
3, 16)
Know
ye
that
the
temple
of God, and that the spirit God
dwelleth
in
youV"
BPIGTETUS.
63
philosophy within its and art would
be
allowing
For
as
something the is
which
is
not
province. that of the is
carpenter's copper, life. to so
material the matter then is but
is of my with like a wood, the statuary each man's
of
living
That
What own brother's?
again it is
belongs one his
art;
respect
to
yours, like of
of
the
external But
things,
piece
of
land, none health, these. like In
reputation. every circumstance conformable I am, to be But
Philosophy
I will to she tain, mainnature.
promises she says,
the
governing part? my and his who even part in whom
Whose How
governing then him to His
says. with me?
shall to me brother I
cease
angry I have
Bring to will anger. was
tell
him.
nothing
say When
you the
about man, consulting my brother in a him, is state is not said,
I
seek
to to to
know me, this. How, shall I
if
reconciled
maintain
myself great, said grape a conformable
nature?
Nothing since not
Epictetus, or produced is. to If you you
denly, sudsay that
even
the want the
fig answer to
me
now
that time:
you let Is and man's
fig,
I
will
it and
requires then it
flower* the one first, then fruit of and a a
put
forth not fruit, fected per-
ripen.
then in mind
fig-tree you and
suddenly the Do fruit not hour, in I so would time
possess so of
a
short you. that are
easily?
expect
The
it,
even
if
tell
*
"
philosopher
The
had
forgot of a
fig-trees inside the
do
not
blossom"
(Mrs. which Carter). becomes flowers fruit. fig
fleshy
receptacle
the
54
EPICTETUB.
CHAPTER
OF
XVI.
PROVIDENCE.
Do are NOT
wonder for if for other the
animals
than food shoes
man
all
things rials, mate-
provided also,and nor
body, no we
not
only of and nor drink, but bed additional
beds
they have clothing; but animals was
need
require all being what made to be
these
things. for other take asses, For
not
for
themselves, but so as
it service,
not
fitfor them consider
made
to need us things. care For
it would
be
for
to
not
only of ourselves, but should and be
also about how
cattle and how for
how
they eat clothed, and
Now
as
shod, and are they should their be a drink.
soldiers armed:
ready round commander, hard or
shod, clothed the chiliarch men; and
but go
it would and
thing for which to (tribune) so shoe the
clothe
his thousand are also nature
has formed pared, pre-
animals and
made
for
service, all ready, care. requiring no stick drives we, same own further the of cattle.
So
one
little
boy
with But not only a now instead care being and thankful as that
we
need
take God the
the on our
of animals
of
ourselves,complain the name
of and
account; one yet, in
of
Zeus
exist would thing of those which be enough to make a man perceivethe providence of God, who is modest and at least a man grateful. And speak of the great things,but only of this, that not to me now cheese milk is produced from from milk, and grass, and wool skins. Who made these from things or devised
gods,
any
them?
No
one,
you
say.
Oh, amazing shamelessness of nature Is and
and
stupidity!
Well, let her smaller than useful us omit
the works
acts. (subordinate)
there What
contemplate anything less then, has not the
hair
on
the
chin?
SP1CTETU8.
65
nature
used
this hair
Has does a also
in it
the
most
suitable
manner
possible? the female?
she not not
by
the distinguished of every a male
and
the
nature am man
forthwith
proclaim from me, as
distance,I me; man;
as
such
approach
speak to signs? Again, in the something of hair softer in the
such
nothing else;see the of women, she has mingled case as voice,so she has also deprived them look for You say, not so: (on the chin). to have us the human of
animal
ought each man.
been
left without have been the
marks
distinction,and
of
should how
But
is not how much more a obliged to proclaim,I am sign beautiful and becoming
and
venerable? much
more
beautiful
than
the
cock's
comb, how
For
has this
reason
given, we as becoming than the lion's mane? we ought to preserve the signs which God to connor found, ought not to throw them away, as we
much the are can,
the distinctions of
of the
sexes.
Are what
these words
only works sufficient to
providence in them and set praise
For both if we us? them
And forth
according ought to we
to their worth?
had
understanding,
to do
anything else and bless the when this
sing hymns
and who
Ought we not eating to sing has t and severallyhan jointly and to tell of his benefits? deity, we are digging and plowing to hymn
God? with has
"
Great we is
God, shall given
us
such
implements who which
given us hands, the power of swallowing, a stomach, imperceptible growth, and the power of breathingwhile we sleep." This is what we ought to sing on every occasion, and to sing the greatest and most divine hymn for giving us the facultyof comprehending Well these things and using a proper way. of you have become then, since most blind, ought there not to to be some man
cultivate
the earth:
great is God
to
fill this For
and oflftce, what else
on can
behalf I I was of all a sing the hymn to God? old man, than sing hymns
I would do the
do, a lame
to God?
If then of a part
ingale, nightnightingale: if I
56
I would
BPIGTETm.
were a
a
swan,
do
like I
a
swan.
But
now
I this am
rational
creature, and
I do to
ought
to
praise you to
God:
is
my am same
work; allowed song.
it,nor
will I desert I exhort
this
post, so
keep it;and
long as I join in this
CHAPTER
THAT
THE LOGICAL AKT
XVII.
IS
'
NECESSARY.
Since the reason
is the it
faculty which itself not for it is to be
analyzesand perfects unanalyzed, by this what be should
rest, and it be either
ought
should done
analyzed?
plain that
this other to who reason; shall
then thing. Either by itself or by another thing also is reason, or something else superior is impossible. But if it is reason, which again For if that reason does analyze that reason? reason this for
our itself,
also
can
do
it. go on But to we
shall
quire re-
something else,the thing will have Yes: no end.* it is more Reason
therefore to cure but
*Tliisis
urgent
The in
and infinity is analyzed by itself. (our opinions\) and the
"Reason it is
obscure.
"
conclusion,
therefore
is
lyzed ana-
by itself haeuser are
is
not
Epictetus;
So
but
implied,
1,
as
Schweig"These itself." says
(p. 197, notes). rational Antoninus,
xi.
writes:
the
properties of the our soul; another reason
it
sees rea-son
itself, analyzes to If
reason, reason so on
reason,
requires
analyze it, that reason; other and must will to require another
If
reason
to our on
analyze that other reason, can
infinity. of then,
The
notes
be
analyzed, who it
be
analyzed by edition itself.
the be first part of this read
ter chapare
in the
Schweighaeuser is may
by those
inclined.
f "Our
opinions." There
"The
is not
some
defect
in the
text,
as
Wolf
marks. re-
opponent," he says, "disparages necessary to
a Logic (Dialectic)s
a
thing which
make
men
good, and him, that a he man prefers who moral
teaching to Logic:
but
Epictetus informs
58
EPICTETU8.
thing to understand great and wondrous What then is or interpretChrysippus? Who says this? the will of nature. the wondrous thing? To understand Well then do you apprehend it yourself power? by your own this then the and men what err more
have
you
need you
of? have But
For
if it is true
that
all
and involuntarily, must act
learned in truth tells
the truth, of
I do us necessityyou the will
right.
Who
not
hend appreit is?
of
nature.
then I
what I
They what say that this
it is
Chrysippus. nature proceed, and
I
inquire
stand begin not to underwhat he says: I seek an interpreterof Chrysippus. said in the Well, consider how this is said, justas if it were of Eoman tongue.* What then is this superciliousness the There is no superciliousness which can justly interpreter?! t be charged even to Chrysippus, if he only interpretshe
interpreterof
says.
will of more nature, but so does his his own not
follow
it
himself; we and no we
much need may
is this
with
interpreter. sake, but do we
For
have that
of
Chrysippus for nature. in order a understand on Nor
need we diviner think
his we own
account, but know When is done in some because future and
(sacrificer) that through the learn of
him what the
shall means. the
understand
signs what it
cliildren learn
words, they should word. to some thing can even
is which be
signifiedby the imperfectly degree; is in as In
the
case
children be this done
only
words, be word
but or it may
then
and
it must
done,
the
word
nothing, signifies
All
some
or,
what
equally bad, the of many
is misunderstood.
of
us
pass us some
our
lives
ingorance than words but which us we
use;
of to in
greater ignorance
others,
all of
in
rance igno-
degree. supposed and does
*The
"
the a Roman
interpreter says tongue," perhaps he means not this.
Epictetus says that the supposed opponent
When
is
Roman
know
Greek a well. man f Encheiridion, because If
c.
49.
"When and
gives himself to great airs
he
can
understand had not
expound the rest.
Chrysippus, say man yourself, have had
Chrysippns to written
obscurely, this
would
nothing
be
proud of."
See
EPICTETUS:
59
given by for the own gods; do we
nor
do
we
need
the viscera
of
animals
their
sake, but
because wonder
through on them crow signs are or given; nor but on
look with
the
raven,
through them givessigns?* I go then to the interpreterf these things and the sacrio and I say. Inspect the viscera for me, and tell me ficer, what takes the viscera, opens signs they give. The man t them, and interpretshem : Man, he says, you have a will free by nature hindrance from and compulsion; this is written matter
God, who
here
in the viscera. Can man I will show man you you man this first in the from
of assent. No
any can. hinder Can any
to the truth?
assenting compel you to that in this
receive what matter is false? have the
No
man
can.
You
see
of faculty the will free from hindrance, free from ter compulsion, unimpeded. Well then in the matof desire and pursuitof an object, it otherwise? is And what can overcome pursuit except another pursuit? And what desire and aversion can overcome {eHuXtdtr) xcept e you another desire me and
placebefore it is not what
But, you object: "If the fear of death, you do compel me."
aversion?
you
No, your In that
is
placed
before to do
you so that and so compels, but than to
opinion that this matter
it is better then it is your
die.
:
opinion that compelled you if God
i.
is, will compelled will.f For
*
had
made
that
part of
Compare
This
Xenoplion, Mem.
If you
1, 3. a man
f threat he may or is true.
place before of death.
the fear man of
death, to you
threaten and
him
with
the
fear
The
may to make
yield him the or do what
it is the to object of the him so
threat to do;
make
resistance to who take
attempts for enforce
the
threat;
he may a man
refuse
yield,and of the consequence so of his refusal.
If
yields to the threat, he does freedom case.
the
reason
which
Epicof will or tetus
gives, and exists choice, and
Roman
consequently freedom law of did not really
in this
The the
allow
contracts
agreements reason made
under
influence was threats the want that
to be
valid;
and
the
for
declaring them
invalid
not
of free will are in him
who
yieldedto
the threat, but
the
fact
threats
condirectly
60
BPICTBTU8,
himself, which sucli or a he as took
from
himself or and
gave either nor to
us,
of
nature
to be hindered
compelled then be God
by would self himhe
by another, care he us would as not
be
taking to of
he
ought. are This, says the diviner,
I find in the you.
victims: If you no one:
these
the
things which are are
fied signichoose,
All will mind
choose, you you will
free; if no one.
you
you
will
blame same charge your be at the of God. and
time the
accordingto
mind
and
the
For
sake
of this divination
I go to this diviner
to the
but
for this interprenot admiring him philosopher, tation, admiring the things which he interprets.
CHAPTER
THAT WE
XVIII.
BE
OUGHT
NOT
TO
ANGRY OTHERS.
WITH
THE
EREORS
(faults) of
If what
philosophers say is true, that of assent the as principle, in the case thing is so, and in the in a case
all
men
have
one a a
of dissent case the
persuasion that persuasionthat of thing is uncertain, so also in the case toward of a movement anything the persuasion tliat a to thing is for a man's advantage, and it is impossible think tliat one thing is advantageous and to desire another, toward and to judge one thing to be proper and to move with the are we another, why then many?* angry trary to the
thing is not so, and the persuasionthat
the
of
a
suspense
judgment
purpose
of all
law, which in purpose
is to
secure
the law. pendent inde-
action matter of every
person
all
things allowed
Romische
by
This
is discussed
"
by Savigny, Das metus etc.
heut. in the
Recht, iii." 114.
2.
See
the title
Quod
causa,"
Digest,4,
Compare
also
Epictetus, iv. 1, 68,
*
Epictetus says
that
men
will
do
as
they do,
so
long
as
they
EPICTETU8.
61
They mean are
thieves thieves
aod and
robbers, you robbers? may
say. are What mistaken
do
you
by
They
about
good and evil. Ought we then to be angry with them, or their error, But show them and you will see to pity them? how If they do not see they desist from their errors. their errors, they have nothing superior to their present opinion. stroyed? Ought not then this robber and this adulterer to be deBy no means speak rather in this say so, but way: about This the man who
has
been
mistaken
and
deceived
important things,and blinded, not in the white and black, but facultyof vision which distinguishes in the facultywhich good and bad, should distinguishes If you speak thus, you will see how not destroyhim? we most thinlc which mend and as
they think. men He
only says man
traces
to we their
origin the pity them if he sees bad and the
acts
bad them. direct and
do; and
Now the of bad do
he best acts
that
should
try
to
in the may
world,
origin punish legal is to
cause
in men, He
pity them and for
their will be
ness, wicked-
he
will
right. of will
pity,
still he
severely, if the but he will not
interests
society require he would not the
guilty to that His to punished: about punish
I
assume
in anger.
Epictetus
says say
nothing the penalties; and this effect,as the errors that
penalties are with always unjust, if I understand the title tells us, the we are
his that of to
principles. we discourse be the who
He
ought toward not
angry
of others:
matter
the
discourse
is
feeling and do wrong,
disposition which
"because
discuss than
ought mistaken of
have
those evil." they the about
good of and
does
not
question men the a origin that error
these act men's
mistakes
further and it is
this:
think them to that
thing or one is
advantageous; is impossible desire us
for
think Their
thing their will
advantageous
Then their
and he to
another show them here
thing.
is in
opinion. desist from
tells
to
their error,
and way
they of errors.
He
is not
examining that the means showing
them of their their them
error; error. by
He their
which seems I suppose to he
convincing them be not
admit
that
"
it may if
not
possible to convince see of
errors;
for he
says,
they do
their
errors,
they
have
nothing
superiorto their present opinion,"
62
EPICTETUS.
inhuman would man?
this is which say, But
you not say, and to that it is
justas and if you deaf the
Ought if the
we
destroythis harm is the
blind
greatest the as are of privation every man man
greatestthings,and will of you the or greatest thing in be, and angry a
is the
choice
such
it ought to you also
is him?
deprived
Man,
this
will, why
with
ought not to be affected contrary to bad things of another.* Pity him rather: to nature
by this words lows." feland Is it men drop odious once?
readiness which the
be
offended utter: "
and these
to
hate, and and wise we these
many have so accursed so How ho*v are you
been
made
at
you we because rob not value Do not peevish? Why then are much the things of so admire the your
angry? these you then the
which
us?
clothes, and
Do
not
will
be angry
with you thief are thief. not an
admire with have
beauty of
your Learn
wife, and that a
will and
be
angry
the adulterer. no adulterer but in in your as as
things others these you angry
which
yours, are those power.
which If
placein the belong to you dismiss are and
which
not
things and still angry? with
consider But so them
nothing, with value these with thus: you have not whom
long
you
be things, the fine you
yourself rather
Consider the has The
than matter not:
the
thief and have
adulterer.
you a clothes;your wish man's to air the
neighbor clothes. window; know thief
does that which them
wherein in having think. you
but good consists, fine
he thinks
it consists you also When
clothes, the then come
very and
thing take and
Must show do
he not a away?
cake to
greedy persons, them do not to
swallow it from do
it all you ? not yourself,
Do
not
you
expect them: I also
snatch a provoke clothes. of my
not
have an window:
air your the side ran latelyhad
iron
lamp placed by noise had at the
household found down, and
*Here
gods: hearing a that the lamp
door, I
been
carried
off.
I
the text, 9, 10, 11 is defective.
EPICTETU8.
63
reflected that
he who
had then? for
taken
the
lamp
I
had
done
ing nothwill he you any we strange. What find has. had a an
To-morrow, a man
said, you that is Have which that you for
earthen I have
lamp: lost my I have
only loses
The my are garment.
reason
pain in Why then pain in your horns? have only lose those things,we things which we possess.* garment. But away not the
"
head. you
troubled? about
only pains the those
the
tyrant the will chain neck. will.
"
what? then is
leg. the we
He
will take chain and
what?
What This
will he not
take
away?
the
why
ancients
taught cise exer-
maxim, ourselves Know
thyself, f greater.
I have not I
Therefore
in small the
J things,and have in
to not
proceed to say, And but I
ought to beginning with pain in the head. ear. are
them Do say, to alas! do
pain say, the you
Do not not
alas! groan, that
allowed
inwardly; and if your slave is in bringing a bandage, do not cry out and torment slow and say, yourself, Everybody hates me:" for who would For the future, relying on these such a man? not hate about upright, free; not trusting to the opinions,walk size of your body, as an athlete, for a man ought not to be invincible in the way that an ass is." do not groan
" *
The in conclusion
explains what he if he
precedes. none. A
man
can
tave be says not no
pain about his horns, because loss of a has does
A possess man
cannot
vexed that lost a the
thing to not
it. you
Upton have Epictetiisalludes thing, horns" when you the
foolish you quibble: not "If
have
it: but
have
lost
horns; therefore do not
you a have
(Seneca, Ep. 45). Epictetus says, "You you have it not."
lose
thing
f Compare
Know
what
is said
in
Xenophon,
Mem.
iv.
2, 24,
on
the
pression ex-
thyself. to X This
ought is be
the as method this
in animal then
teaching children. is " That very obstinate,
The
generally;
and
sometimes says: "a,
obstinate.
meaning
is,
as
Sweighaeuser
64
EPICTETU8.
Who
then
is the invincible? which are It is he
whom the
none
of
the
things disturb examining one case independent of after another come will.
Then
circumstance has to I
observe, as in the in the first what be at if tliei-e
of
an
athlete; he then, as
oft' victorious
contest: should And money
well be the
second?
and
great heat? same and in
what, if it should this case:
Olympia? throw you
the in a I say way,
if you
should suppose
his
he will his way,
despise it. what then? be be a Well, and little
put
young
girlin what what, if it is or reputation,
in the dark?*
if it should
abuse; should and
what, if it should
He is able to what
praise;and all. the and
what
if it then what he if be lete. ath-
be death?
overcome
What
if it be in he be in a heat, and
if it is in
rain, and what if
melancholy (mad) mood, will still conquer. This
asleep?
He
is my
invincible
CHAPTER
HOW
WE
XIX.
BEHAVE
SHOULD
TO
TYEANTS.
"
If
a
man
possesses he does
any
or superiority, a thinks is
that
he
does, when will of the do man not, such up master
man,
if he it. And
uninstructed,
For what shall
be necessity puffed **I am through of all?" desire a instance, can tyrant says, for me? should and be
you no Can
you
give me with himself
which
have
invincible, not in kind like
of an stupid obstinacy or ass, ness lazibe
slowness
moving reason, but
he
should
invincible
"
through the reflection, meditation,
study, and
gence. dili-
*"
From a rustics
came
the old
proverb, for when a man
they with mend com-
man's
and goodness they say he is fidelity with the
whom
you
may
play the game
fingersUx the dwk,"
Cicero, De
iii. 19. Officiis,
66
EPICTETTTS.
care? You that But
I do cannot not do
care.
I will show Zeus allow of my no you me son
that free:
*
I do
am
master. you think ?
that. to has his
set own he you
intended are to
be
enslaved you
master
carcass:
take to me
it.
So when but approach regard to
me,
you
have
regard wish that
me?
No, the I have gard re-
myself; and
I have to my
if you
to say that same I have
to you
also, I tell you
I have
regard
to
you
pipkin. This is not a perverse for stituted self-regard, the animal is conFor even the sun to do all things for itself. so as all things for itself; does But Zeus himself. even nay, when he chooses the to that
be
the of
Giver
of and and
rain men, and you
the see Giver that
of he
fruits,and cannot not nature
Father these man; gods
obtain to functions
these
names,
if he is made the obtain not tribute conner man-
useful of
and,
he universally, such that has
the of its
rational own animal
it cannot
any
one
proper to the common interests, if it does interest, for a something and for that And a man
f do In this to do
sense
it is not sake
unsociable For
man
thing every-
the
of himself.
what his and
you
expect? interest? should in that
neglect case can
himself be
and one own
how
there
the
same
in all to themselves? What
of attachment animals, the principle
ciple prin(regard)
then? of our when
absurd
notions were about and of
will, as if they of our
good must pendent things inde(or)bad, lie
at
the
bottom
opinions,we
necessitypay
*Comp. f This
i.
c.
3. misunderstood a man
has
been
by Wolf.
"
Schweighaeuser,
Epictetus
as a means as a use
who
'
always writes like proper of
sense,
says: to by of our
interests,' the interests this so
proper
man,
man,
rational our or
being; and powers, interest far from
or
good consists being repugnant
in
the to proper
and
common
interest
it utility,
contains
within
itself the notion
of
and general utility
can-
uot be
from separated
iti
EPICTETV8.
67
regard to to
tyrants; for the him man I wish also
that to men
would bedchamber once pay
regard men.* tyrants only, and is it that has made
not
the
How Caesar
becomes
all at
wise, when
superintendent of the close stool? Felicion How is it that we bly spoke sensisay immediately, I wish he were to me." ejectedfrom the bedchamber, that he might again appear to you to be a fool. whom he sold because Epaphroditus f had a shoemaker he was good for nothing. This fellow by some good luck of Caesar's men, and became Caesar's was bought by one what shoemaker. You should have seen respect Epaphroditus the good Felicion does do, I paid to him: "How is master Then if any of What us asked, pray?" ''He is consulting (Epaphroditus)doing?" the answer was, Had he sold the not about something with Felicion." then made him wise all man as good for nothing? Who of valuing something else This is an instance at once? than the things which depend on the will. Has been exalted to the man a tribuneship? All who kisses his eyes, him offer their congratulations; meet one slaves kiss his hands. | the neck, and the He another lighted. He ascends goes to his house, he finds torches the occasion. the Capitol:he offers a sacrifice on Now who sacrificed for having had good desires? for having ever
" "
*
A
lord of the
bedchamber,
as
we
might the say. of of an Seneca, De the the
Con-
stantia
Sapientis, c. of 14, speaks name), the of
"of the
pride
nomenclator
(the man." announcer
the
arrogance was bedchamber person. Even
the to cleric of carry close-stool
important on a
Slaves Horat.
used
this
useful
domestic
vessel
journey.
Sat. i. 6, 109 Once the master
(Upton). of f
Epictetus (i.1, 20). times of
X Hand-kissing was not in those
tyranny the duty
of men a
slave, called of
a
free
man.
This
servile
practice still exists among
free.
68
EPIGTETU8.
acted
conformably for person those was to
nature? in which to me
For we in
fact our we
thank
the
gods
A of you
"
things
place
good.* the the But
talking
I say to to-day
*'
about let
priesthood alone :
Augustus.! will Those you
him no :
Man,
thing he my and
spend who then
much draw stand
*'
for up
purpose." will read name replies, name." say to agreements those I whose who
write
Do such And Avill Write
by is be you and you
them, is written
persons, if you it you do on can
It now there what T'
present are on
all
such name occasions, will But come, when a dead it will there
?
My
remain. what ?
stone, of remain. be If
remembrance But at more will of roses beyond you it on, Nicopolis a crown
I
shall take
wear
a
crown
gold. and desire for it
all,
a
crown
of
put
will
be
elegant
*
in
appearance. 21,
'
Matthew be also." vi.
for
where
your show
treasure
is, there
will
your it heart for So are these thankful.
people
by
thanking
God,
what
is
which
they
f Casaubon, us in
a
learned honors after note
on
Suetonius,
Augustus, Augustus
The the in to at
C.
18,
forms in-
that he at divine founded were
paid victory at to
Nicopolis, priesthood gave to
which of town
the a Actium.
Augustus to Nicopolis that in in
was
high it was
office, intended related
and
priest
his fix in
name
the
year;
is, when
any
writing matters, the
year,
either used
any
writing
which the
public the most
or
instruments
private was afFairs, also the
name
of
priest
Greek
of
tus Augus-
was
used,
and
this
practice
in
cities.
BPICTETU8.
69
CHAPTER
ABOUT
XX.
REASON, art and
HOW
IT
CONTEMPLATES
ITSELF.* certain kind Every
faculty contemplates then it
:
things with especially.When the objects which itself also cannot it is itself of
the must an
same
it contemplates, but when For but
:
of
template connecessity
it is of
unlike
kind,
it
art from
is
contemplate itself. employed on skins, the material itself. of skins
instance,the itself is this
shoemaker's
entirely distinct it does not
for
reason
ployed Again, the grammarian's art is emlate articulate speech ; is then the art also articuabout For this reason it is not able speech ? By no means. Now has for what to contemplate itself. reason, purpose it been of appeargiven by nature ? For the right use ances. A system (combination)of What is it then itself? So by its nature it has the facultyof certain appearances. for the contemplating itself also. Again, sound sense, contemplationof what things does it belong to us ? Good and evil,and things which neither. What is it then are
contemplate
itself ? Do both chief you
Good. see And that
want
of
sense,
what
is
it ?
Evil.
contemplates good sense necessarily the opposite? itself and For this reason it is the and the first work of a philosopher to examine pearance apand to distinguishthem, and to admit none examination. our
then
without in which how we You appears an
see
even
in the
matter
of
coin, the interest invented to to
be
somewhat how many
concerned, means have uses art, and of assayer the
try the
value
coin, the
He the but
the touch, sight, throws the he coin
smell, and
the lastly
hearing.
(denarius)down, and observes with its sounding once, content
*
sound, and
is not at-
through help to
his
great
A
comparison
of lib. i.
chap. 1, will
17.
explain this chapter.
Compare
also lib. i.
chap.
70 tention think
EPIGTETUB,
he becomes that to be
a
musician. and not
In like manner, to where make we a mistaken we be
mistaken
there great difference, the apply great attention in and the
to discovering
deceive. But can things which miserable our ruling faculty,yawning admit for carelessly every appearance,
matter
of
we sleeping,
the
harm
is not
noticed.
When then you would
know
how how careless active
you
are
with to respect to good
and
evil,and
with
respect
serve ob(neither good nor evil), how respect to being deprived of the you feel with sightof the eyes, and how with respect to being deceived, and you will discover that you are far from feeling as you ought to do in relation to good and evil. But this is a which much matter and much labor requires preparation, and study. Well then do you expect to acquire the are things which
indifferent
greatest of doctrine read words of
arts
with
small
labor
?
And
yet
the
chief
is philosophers very brief. If you would know, Zeno's* For how few writings and you will see. it requires end to say that man's (or object) is to that But what of was
followf the gods, and use the if you
nature
of
good is is
a
proper what is
of appearances. and a say. What what of God, is appearance,
*
is
and particular in universal^ is said rest to
Zeno, come native
Citium, young the
island
Cyprus, he He
have a when in he the
to
Athens, where of spent the
of
long life of study and
He
wrote
teaching a man
Philosophy. respected for was
the
founder and
the
Stoic
sect, and
his
ability was high character.
many
philosophical works.
Zeno
succeeded
in his school
by Cleanthes.
t Follow.
See have
i. 12, 5. what now never
J
I do and too "
I
now
the
universal wills me nature to to
wills M. what do.
me
to
have, and
v.
what xi. 5.
my
nature
do." say
Antoninus,
God But is. man
25, was Epictetus attempt it, and to attempts what man
He does
wise to to
do
cannot
tempt at-
do
only shows also. the
folly of his attempts, and, I
think, his presumption
EPIGTETUS,
71
nature
? then
indeed
many
words
are
necessary. the
If
then be in
and Epicurus should come say, also many the body ; in this case is and we be taught what must and the fundamental and the a man
that
good become must
words the
necessary, us, in leadingprinciple
; and as substantial snail is in
it is not it
probable that the good of probable that the good of a yourself,Epicurus, possess
What is that in you which examines
the
shell, is
? But than
is in the
body better you this. which
something
deliberates,what
is that
what is that which forms a judgment everything, about the body itself, that it is the principal part ? and why do you lightyour lamp and labor for us, and write so many* books ? is it that we may not be ignorant of the
truth, who Thus the we
are,
and
what
we
are
with words.
respect
to
you
?
discussion
requires many
CHAPTER
AGAINST
THOSE WHO WISH
XXI.
TO BE
ADMIRED.
When gape after to a
man
holds
his proper it.
station
in
he life, do and you
does wish
not to formably con-
things beyond
Man,
what
happen from an
you? to I
am
satisfied if I desire movements formed then more avoid toward
nature, if I employ am and pose purbefore person, and
*
object as I design and is said
by
nature
to
do, and strut other
assent. to Why written do you than any
Epicurus as have
as was
many his
three in hundred this
volumes For
(HvXtvSpoi, rolls). Chrysippus if as
rival
respect. him in
Epicurus and read not wrote
anything, reason Chrysippus often vied
with
writing he much;
for over this
he had his
repeated himself, he left his
because
did
what
he of written, and
writings uncorrected
x.
"
in consequence
hurry.
Diogenes Laertius,
Upton.
See
i. 4.
72 if you that had
BPICTETU8.
us
as
swallowed who meet me a
spit? My should admire the to wish me, has and always those been who
those me follow are should whom whom
exclaim. Oh, you you wish are great philosopher. be to
Who
they by those of
admired? say, that
Are
they are not
used to they men? mad-
mad?
Well
then
do
you
wish
be
admired
by
CHAPTER
ON
XXII.
PKECOGNITIONS.
Precognitions is not
are
common
to
all men,
and
tion precogniof us to contradictory precognition. For who does not assume that Good is useful and eligible, and that we circumstances ought to follow and pursue it?
in all And coming? beIt
who
of
us
does
not
assume
that does the
Justice
is beautiful
and
When arises in the cases. then
the
contradiction
arise? the
adaptationof
When and one man
to precognitions
lar particua
says. He says, "Not
has
done
well: he is he has This the acted
brave
man,
"
another
so; but
Egyptians holiness should be preferred and the Romans; not whether should be pursued, but all things and in all cases to will whether it is holy to eat pig's flesh or not holy. You and Achilles; find this dispute also between Agamemnon forth. What do you say, Agamemnon? for call them ought is proper and right? Certainly. not that to be done which
Well, what what do you say, Achilles? do you not men. foolishly;then the disputesarise among disputeamong the Jews and the Syriansand
is the
admit
that
I do most certainly. ought to be done? Here t Adapt your precognitionshen to the present matter. the disputebegins. Agamemnon says, I ought not to give Achilles says. You ought. It up Chryseisto her father.
is good
74 of how
EPICTETU8.
wars,
civil commotions, to shall I be still able
for if I sustain me; damage is he to I am?
and me tyrannies,conspiracies. And maintain duty toward Zeus? my am unlucky, he takes no care of if he I now and in
what which
allows
me
to be
in the him. to dition con-
begin to set as
hate
Why
Zeus,
how as then well Zeus of
do as we
build evil
temples, why demons, how truth in such the if
up to statues
to
Fever;*
and
is
the
Savior, and
And
fruits? such
giver of rain, and we place the nature
This labor, is the
the of
giver
Good
in any What true things, all we this follows. then? is in
should
do who nor inquiry of
I do mad? not the see philosopher the suppose which will come f
Am
Now I not
what But
Good that
is I
the
Bad.
Yes.
things
There
on
the place the good somewhere among depend on the will: all will laugh at me. some gold rings gray-head wearing many his head should also: and say.
his
my you
and he will shake fingers, It is right that you child.
Hear,
philosophize;but that you are ought is to have
some
brains the
all this
doing but silly. know then
You how do
learn to you
act
syllogismfrom philosophers; better than philosophers do. me, Man,
why page you
blame
if I know?
What
shall
*See
65, refers note.
f Upton where man's
to
a
passage
in
the
Theaetetus to (p. 150, Steph.), whether a a
Socrates mind is
professes that giving birth and like to it is his art an discover
young to idol and in
and (an unreality) he says
or falsity,
something associate productive him are
true; women (p. 151) that than to
those are who
with
childbirth, for they more in labor
and art full of trouble has the power nights of conclusion to and
days much up women, rest
and labor his of dent stu-
stirring in and
putting
this
childbirth. is The
the
chapter some is not
clear. man, The who
supposed know idle talk note. be to addressed say; by the rich old way a really of does and
not
what is and
best
of
getting rid
See
him
his
by dismissing him
with
joke.
Schweig-
haeuser's
SP1GTETU8.
75
I must
I say to this slave?
If
I
am
he silent, will burst. me, as
speak
I
am
in this way: my own Excuse master:
you
would
excuse
lovers:
not
I
am
mad.
CHAPTER
AGAINST
XXITI.
EPICURUS.
Epicurus perceivesthat we but having once good in placed our longer able to say anything else. For
Even
are
by
nature
*
social, he is no the on husk
the other not to
hand
he nor strongly maintains to this, that which we
ought
admire nature accept anything and he is
is detached
from this.
the How
of are our
good; we rightin maintaining have advise you no then to to
if [suspicious],! we children? Why do you Why are up children? into trouble? the care mouse
natural the wise that
affection man not
bring fall of he to afraid
he
may on thus account For
does
he fall into in the house
trouble house? makes
which a is nurtured mouse What
does
if
little
in
the
lamentation
is born, it a child Epicurus knows that if once it. about not to love it nor is no longer in our care power has any For who this reason, Epicurus says, that a man he also does in political matters not sense ; for engage knows what do who is engaged in such things; must a man him? But
for, indeed, if you
*
intend body; see to
i.
behave 20, 17.
among
men
as
you ginning be-
That of is in
the
Compare
ii.
20,
at
the
the word
"
chapter. is not
f should that we The
read,
how not intelligible. Schweighaeuser suggests that it have for others':'" Epicurus taught we care any marry nor
should
beget children our nor
engage
in
public
because alTairs,
these
things disturb
tranquillity.
% do EPICTETU8.
among who
a
swarm
of
w flies,hat
hinders to you
? we Bnt
rus, Epicunot own knows
this,ventures
But
a a
say does a that not man as should
bring up children. nor offspring, yet
What
not
sheep should their
desert desert
its
wolf; that desert do we and
shall
his child?
do even you do
mean?
they not even
as silly sheep? but as or as offspring: savage
be
wolves, but who after even wolves
desert
their saw young.
Well, weeping that would
follow
your the
advice, if he
For father you
his child
fallingon if your you
ground? and say your
my
part
I think told
mother would
had have been
by
an
oracle,that not what
said, they would
have
cast you
away.
CHAPTER
HOW WE SHOULD STRUGGLE
XXIV.
WITH
CIRCUMSTANCES.
It is circumstances are.* that with a Therefore
when a show what which men (difficulties) falls upon a difficulty ber you, rememtrainer of
God,
like
wrestlers, has
matched
you
For what man. rough young purpose? you may an Olympic conqueror; Why that you may become say. but it is not accomplished without In my sweat. opinion than you has had a more have no man difficulty profitable
had, if you deal with to a
choose young but no to
make
use
of
it are as now
an
athlete
would a antagonist. man We
sending
scout
Rome; \
*
sends
a
cowardly scout, who,
if he
So
Ovid
"
says,
Trist. iv. 3, 79: cessat non
Quae latet inque bonis Apparet virtus cognita rebus,
arguiturque
malis." were f In
Rome
the
time
of
Domitian,
philosophers Epictetus, as
banished
from
c.
and
c.
Dion, 67,
Italy by a 13),and at
Senatusconsultum that time (Sueton. Domitian,
Gellius
says
10;
(xv. 11),
EPICTETU8.
77
only hears back hand. the So state a
noise and and sees
a
shadow
anywhere, the enemy and
comes
ning run-
in terror now reports that should come
is close
at
if you affairs is at tell us, Fearful is
is
of
Rome,
terrible
death, terrible is
exile; terrible friends; the for
calumny; is near
terrible
"
is shall
poverty; fly, answer. my
enemy
we
Begone, fault, made prophesy that we
yourself;we such a
have
committed
only one you, is no sent
scout. sent as a
Diogenes,* who different neither noise about naked bare of
was us. scout that fame this
before death a
report to is it base:
He says says that has
evil,for
he And
of madmen. and pleasure, is better than
what
(reputation)is the pain, spy said about says that to to
about any
poverty? He purple robe, and bed; his and own be
ground is the each thing that his of his
softest he
he
sleepon the gives as a proof his tranquillity, and he pactness com-
affirms the
courage,
freedom, and
How
healthy appearance no is peace.
body. There is so, Diogenes? been a
enemy
near,
says; all I am See, he if I to be.
if replies, fled from you you struck, if man. I have
wounded, scout have But Will you
any to This and tell and
is what us one
ought
come
us
thing see after
another. when
not
go
back, fear? went
you
will
clearer
have
laid
aside
from may gone
Rome
to
Nicopolis
in
Epirus, where speaking to lie of opened some a
school. who We
suppose from
that
Epictetus is here tyrant Domitian. to person state had there
Nicopolis to Rome cruel inquire about
the
of affairs
under
*
the
(Schweighaeuser.) after the battle of Chseassen-
Diogenes as a
was
brought
king Philip in the states ronea
spy
22, 24). (iii.
Plutarch
treatise, Quomodo
tator
ab
amico was dignoscatur, c, 30, a that when
I
am
Philip a asked
enes Diog-
if he your any want spy,
he
replied. Certainly of your
spy, you
Philip, of without in one of
judgment to and the
folly,which kingdom
lead and
necessity to put
hazard
your
your
Hfp
singlehour.
78
EPICTETU8.
What a then
Do you
shall I do? you take take away
What the
do
you
do or when the you
leave
What your is
ship? do and own, helm what
oars? own, then bottle your
away? never You
take now is your think
your you
wallet; and will if you what
of what to claim
belongs aside aside you
others.
The
emperor on See, I put
I have naked. poor my
(Domitian) says. Lay the angusticlave. Lay my laticlave.*
this ajso. am See, now only
But
toga. Lay aside you still raise at a your envy.
toga. See, I
Take
I can my
then
all my away
body; when, poor body, do a man's
command, not throw
I still fear him? will leave I to me
But
certain
person What mine.
the succession not one
to his estate.
then ? had How in the the will you
forgottenthat do we
of
these Just
things was as we
then inn.
call them the
mine?
call the bed leaves you
If then all
innkeeper he at his death
beds; have well; but if you you
leaves seek them another on to
another, he bed. If then
them, and find one,
will will snore, shall not a sleep and the
ground: only sleepwith that remember and
tragedies have
good will and their place among
the rich
fills a part in the kings and tyrants,but no poor man mence Kings indeed comtragedy,except as one of the Chorus. with '^ornament the palaceswith prosperity: lands," garthen
"
about
the
third
or
fourth
act
they
call out,
0
Cithaeron,fwhy the crowns, at didst thou the you you
receive ?
me?" The
Slave, where thee are
where then that
diadem
guards help
not
all.
When this
remember not man approach any of these pei-sons, are approaching a tragedian, himself. about But with the the actor, but is
*
CEdipus he walks the you many,
say, such and was a
happy; senator; the
for
I also the The of was a
garment dress with
broad with border, the narrow
laticlave,
dress
the garment of a man
border, the angusticlave,
of the equestrian order. of
f The
V.
exclamation
of
CEdipus in the (Edipus Tyrannus
cles, Sopho-
1390.
EPIGTETVS.
79
place myself with
In
sum
the many this: the
and door as walk is
about
with be not many. more remember than little
open;*
timid does
children, but
"
I will pleasethem, of when to you things seem longer play, and begone: but not they say, when the thing play no longer,"so do you, a such
kind, say
I will not no
if you
stay, do
plain. com-
CHAPTER
ON
THE
XXV.
SAME.
If these not man
things are true, and when acting hypocritically is in the not if we we
are
not
a silly,nd the
are
say
that that
good
of
will, and concern the us, evil
too, and which else does are we
still afraid? are The
why are we things about and not the care still
everything disturbed, why we have
been are busied the in of
no
man's
power: we things which
AVhat
in of
power have
others, still? for.
kind
trouble But
we
give me has not
directions. Zeus
Why you should
I
give
you
tions? direche not given
directions?
Has
free from hindrance and free given to you what is your own is not from own impediment, and what subject to your hindrance and What directions then, what impediment? did you bring when kind of orders liini? from came you what is your own; do not desire what Keep by every means virtuis belongs to others. Fidelity(integrity) your own,
*Tliis The
c. means
"you
can
die you
when
you
please." by amid Comp.
i.
c.
9. ii. power
of best
dying when thing that God
please given
is named to man
Plinius all the
(X.
H.
7) the
has
"
sufferings
of life.
Horace, Epp.
"
ii. 2, 213 si recte
Vivere Lusisti
nescis, decode satis atque
peritis: bibisti;
satis, edisti abire tibi."
Tempus
80
EPICTETU8.
ous
shame
from
you? your who then can is your own; take these things who else than yourself will hinder you from But you how lose and me? of do you act?
using them? not own,
wiien is your
you own. seek
what
is
that
which
Having kind do am such you I do
promptings still ask from
commands Am I
from more Zeus, if you
what than
powerful
Well, but
Produce
he, has more
worthy want these
confidence? others
But
observe he
these, not you
any
besides? will say. of
given you orders, you the your
tions, precogniwhat said you
produce have often
proofs and you what and
heard,
yourself,produce have meditated from on; philosophers,produce produce what you have have read, produce what will then then see you How
that
all these observe
things are
*The
it is what
God.*
"
long will then
is it fit to
conclusion
and
you The and see,"
is not
in the
text, but
If
we
Epictetus existence we men
means.
argument that he is
is complete. our mit ad-
the
of from God, him father, which roused
as we
Epictetus possess; to
teaches, and and those are have
the
intellectual powers powers
in whom
these no have
been
activity, that in not cised, exera
exercised, require of other powers instructor. are a
It is true and are large part or mankind are these
inactive very of if
they or exercised,
it is in
imperfect way. the human race, But
those
who
contemplate the if not powers improvement a hope to that all men, exercise made powers other more all men, which to great number that will
be roused
the be of the
they have, and
Nature, that need will not
human man life will
conformable he who
is, that advice will
use
the from can which men, has, and
and and
direction that
professing that incapable or they often are
wise
they that true
teach, prove are by their teaching and are by their
This
example is they for not can-
not
wise, and who may
of
teaching.
equally he does
those
deny man doubt
about
the existence powers of God
They their deny that and want
has
the intellectual the man which will can possess; own they
are
certainly not powers. and in we man
persons
who and
proclaim exercise of these
If
has not them
them, of the these
fact is sufficient: powers which are need
dispute about
the
source
Naturally,that
is, according to the
tution consti-
of bis Nature.
82
EPIGTETU8.
are
sour
and man of
bad
temper,
"
and
they
say,
"
I cannot
sup
with
obligedto hear him telling dailyhow I told you, brother, how he fought in Mysia:" I ascended the hill: then I began to be besiegedagain." But another I preferto get my supper and to hear him talk as says,
"
this
to be
much
as
he
likes."
And do as do
you
compare
these
estimates
(judgments):only as no one man afflicted, nor
nothing in a thinking that
Has
depressed mood, nor you are in misery,for in the ber? chamsive, exces-
compels
I go out: you
to that.
it smoked
If the smoke for
is
moderate, I will stay; if it is must you
always
I will
remember
this you
and
hold me. it Do
fast,that the door not is open.
Well, but not say to Nor I
live in I will
Nicopolis. not live there. Nor I in Kome.
in Athens. will not
live in Athens. Live in
live in Rome.
Gyarus.*
will
live in
like a great smoke to Gyarus, but it seems I depart to the place where and man no is from living,for that dwelling-place open to the
live in will to no
Gyarus; me as
hinder
all;and one last over garment, me that
is the this.
poor This
body, was has
any
power
beyond to the me reason
why death, on on
Demteriusf but nature
said
Nero, "You
threaten
with
you." If I set my admiration poor body, I have given myself up to be a slave: if I little possessions, also make myself a slave: for I it plain with what make I may be caught; as threatens the my
diately immeif the
snake
*
draws
in or his a head, I tell you wretched the island
to strike
that sea, part of to Gyarus were Gyara sent was
"
in the
^gean whom man, was: which
i. 73.
criminals
under a empire
of Borne.
Juvenal, Sat.
Seneca
even
"
f Demetrius
Benef.
is more Cynic was philosopher, of my (De if he
vii.
1) says:
He
in
opinion of his
a
great
compared with
the
greatest." One few sayings if you The
You
gain them not
by possessing a use "
precepts
of
philosophy,
if you
have them in the
ready and hand. is also Socratee
them, than often to
by learning many,
Demetrius.
have
at
Seneca attributed mentions
saying
text to
Anaxagoras (Life by Diogenes Laertius) and 27). by Xenophon (Apologia,
EPICTETUS.
83
him
ever guards; and do you be assured that whatwill part you choose to guard, that part your master will you still flatter or attack. Kemembering this whom
which
he
fear? But you see I should that you
like are to
sit where
the
Senators
sit.*
Do are putting yourselfin straits, you
shall I see well in any then squeezing yourself. How other way in the amphitheater? Man, do not be a spectator will not be squeezed. Why do you at all;and you the Or wait when a little,and give yourself trouble? is in spectacle over, seat yourself the place reserved for the this general Senators and sun yourself. For remember
truth, that in us
it is
we
who is our squeeze
ourselves, who us put and selves our-
that straits; For
opinions squeeze be reviled? you will
put
in straits. and
what
is it to what
Stand
by
a a
stone man revile a it; and
gain?
If then
is profit there to the reviler? But if the reviler has as a stepping-stone (or ladder)the weakness is reviled, then of him who he accomplishes What do mean something. Strip him. by him? you Lay hold of his garment, strip it off. I have insulted Much good may it do you. you. This the practiceof Socrates: this was the reason was face. But we choose to practice why he always had one and study anything rather than the means by which we shall be unimpeded and free. You talk say. Philosophers f paradoxes, But are there no paradoxes in the other arts?
listens like
stone, what
*
At
Rome,
and
probably classes in
other men towns, at the
tliere
were
seats
served re-
for the
different
of
public spectacles. are f Paradoxes,
"things contrary
to
opinion,"
"
contrasted
with says Cicero paralogies, "things contrary to reason (iv. 1,173). (Proemium to his Paradoxes), that paradoxes are something
"
which
cause
surprise says and
contradict Romans The
common
opinion; the of name "
and
"
in another
"
place to he
that
the
gave
of is
admirabilia
the aract. cat-
Stoic
paradoxes.
puncture
the eye
the
operation for
84
EPICTETU8.
and
what
is that more
paradoxicalthan see? If any
to one puncture said he not a
man's to a
eye man in order
he may
this
ignorant of the surgicalart, would then speaker? "Where is the wonder things which are true appear many
ridicule
the
if in
philosophy also paradoxical to the
inexperienced?
CHAPTER
WHAT
XXVI.
LAW OF
IS
THE
LIFE,
reading hypotheticalarguments, Epictetus said. This also is an hypotheticallaw that we must accept what follows from the hypothesis. But much a When
person
was
before
this to we
law
is the
law For
of
that life, every is
we
must
act
formably con-
nature.
if in what to matter
and
stance circum-
wish
to observe
natural,it is plain that it our
in
everythingwe which admit us *
ought
make
aim us, that that
neither we that not is the in is a
consequent
shall
escape
and
do
ercise excontradictory. First then philosophers which is theory* (contemplation of things),
This
profound
and
useful
remark and
of
Epictetus.
The for example, true General
principlesare in the
most
easily understood is law us accepted. easy, are as
i difficultys than
?
"
What applicationof them. understand general principlesof in more
to
which
and
good are But mersed im-
practicecases in matter;
are
"
presented and to
which,
Bacon makes
says, the
it is this
matter
which
difficulty study of of an applying the
principles, and
requires the
ability and
the
It is easy, and it is right,to teach the young experiencedman. of plying general principles of the rules of life; but the difficulty apthem is that in which virtue
the can young be
and
the old answer too
often
fail.
So if you rules rnles ask a whether
taught, the the is that
the
for
virtuous
life
can
be delivered; but of application of the well, are
is the are as difficulty, teachers
religionand not morality know this )f they
fit to
teach.
If
they
do
know
truth, they
BPIGTETUS.
85
easier;and
difficult they lead us to the more there is nothing which draws us things;for in theory, away from followingwhat is taught; but in the matters of life, distract us. He is ridiculous the thingswhich are many next then real who says that he wishes to then
to
begin with
the more an
matters
of
life,for it is not easy we things;and to those
ought
I
to are begin with the employ this fact as vexed at
difficult
argument
parents who is suitable be learned
their
children
learning do I not
Am philosophy: know can doing wrong to nor me then, my and father,and blame what neither can becoming? taught,why do you and that you if you
If indeed me? me this but to
if it learn For
be from
taught,teach those do you who
me;
cannot, allow know that how I
say do the the
they suppose I
to teach.
what
think? miss voluntarily
fall into evil and be so. good? cause What
Do
is then you not of my then
hope that it may not rance. doing wrong? IgnoI should anger
choose was that
get the means
rid of art my a ignorance? pilotor music? anger Who Do
ever
taught by then He
of of
you the
think
that
by
your to I shall learn in this way
art of life?
only is an allowed
speak if a
who
has
shown
such
intention.*
But and
man
to show
reads
at only intending to make a display a banquet that he is acquainted with hypothetical ments arguthem and attends the philosophers,hat other w
objecthas sits he
than may
that
some
man
of there
senatorian
rank
who the here
by
him
admire?
really great neither them their
materials the (at Rome) are and the riches (opportunities), to For
fit to teach
rules, nor which lead
the
way
to
the
practice of is by the only method own is
possible; and example whom mean
this those
method who
by the example, assisted of Such
by the
of
direct live. of education
*
' '
youth, and an son
of those
"
with to young
"
persons
intention alone
'
appears can the intention
ing." learnson
"The studies
say
this of to
his
father, when
the not philosophy for the of display." the purpose
"
purpose
living a good life,and
for
Wolf.
86
EPIGTETU8.
(atNicopolis)appear why it is difficult for where the
to be triflesthere. a man
This of the
is the the reason
to
be
master
ances, appear-
judgment are certain who a complained, as he great. I know person the knees of Epaphroditus, that he had only one embraced times ten thousand hundred and fifty denarii * remaining. What then did Epaphroditus do? Did he laugh at him, slaves of Epaphroditus did? as No, but he cried out we with Poor how then did amazement, keep man, you
"
things
which
disturb
how silence,
did
you
endure
it?"
the person who Epictetus had reproved (called) was reading the hypothetical arguments, and the teacher who had suggested the reading was laughing at the reader, Epictetussaid to the teacher, You are laughing at yourself:
"
When
you
did not he are prepare was the young
manner
did you these
tain ascer-
whether
able to understand
matters; but
Well only employing him as a reader." if has not ability then, said Epictetus, a man enough to understand do a complex (syllogism), we trust him in giving do praise, we trust him in giving blame, do we allow that he is able to form a judgment about good or bad? and
perhaps you
if such blame? in such
a
man
blames if he
any
one,
does one, the
man man
care
for
the
and
praises any as an
is the
elated, when
hypotheticalsyllogismhe who cannot what is consequent on the hypothesis? see praises This then is the beginning of philosophy, a man's f ception perof the state of his rulingfaculty; for when a man knows that it is weak, then he will not employ it on things of tlie greatestdifficulty. But cannot at present, if meti swallow and tempt ateven a morsel, they buy whole volumes this is the reason them to devour why they ; and matters *
small
This
was
a
large sum. denarii. "
He In
is
speaking
of
drachmae, the amount or or
of
the
Roman be
"
equivalents
Roman
language millia would
briefly expressed by sexagies." sexagies centena
H. S.,"
simply by
f See
ii. c 11.
EPIGTETU8.
87 and then
vomit
them
up
or
suffer
: indigestion
come
Such men sider defluxes,and fevers.* ought to congripings, In theory it is easy to convince what their ability is. an ignorant person ; but in the affairs of real life no one offers himself has convinced to be us. convinced,
But Socrates
and
we
hate us the not
man
who
advised
to
live
a
life which
is not
subjectedto
examination,
f
CHAPTER
XXVII.
EXIST,
AGAINST AND
THEM. WHAT
IN
HOW
MANY AIDS WE
WAYS SHOULD
APPEAEANCES
PKOVIDE
Appearances appear as are
to
us
in four
ways
:
for do to either not even or
things pear ap-
to be are they are ; or they are not, and do not appear ; or they are, and yet appear to be ;
they cases not, and a be.
Further, the it
in all these is the that
to form an rightjudgment (to hit man. mark) is office of annoys
educated
But
whatever
(troubles) to that we ought to apply a remedy. If the us, what are sophisms of PyrrhoJ and of the Academics annoys If it is we (troubles), must apply the remedy to them. the persuasionof appearances, some things apby which
*
Seneca,
De
Tranquillitate animi, and tables
c.
9,
"
says: owner What
is tlie
use
of
countless
books life the not libraries, when of contents'?
the The
scarcely reads only to
in a his whole
number better
confuses
learner, does to a
instruct
him. wander It is much
give yourself
up
few
authors Plato's was than
to
through many."
28; and Antoninus, iii. 5.
f
See
Apology, a c.
X Pyrrho to native
of
Elis, in the Peloponnesus. the time of Great of in He
is said
have
accompanied
Alexander ix. his Asiatic is not
expedition stated, but
(Diogenes Laertius, it is said that he
61).
The
his birth
lived
ir "'*^ age
ninety.
88
EPICTETU8.
pear to be
good, when aid ?
they are
not
good, let annoys aid then You is dead:
us we
seek must a
remedy try for this.
If it is habit
which What
us, can to seek
against habit.
The unfortunate
we
find
againsthabit say: "
contrary habit. person hear
the
rant ignoby an That
his father and cut off Hear these the
overpowered with sorrow; he was untimely death and in a foreign land." yourselffrom way of speaking: Tear are mother
trary con-
sions: expres-
oppose oppose reason, to
one
habit the
the
contrary habit; to sophistry and of discipline reason ; we against persuasive ought to have (deceitful) appearances manifest precognitions,cleared of all impurities and ready to hand. death appears When an evil,we ought to have this rule in readiness, that it is fit to avoid and that evil things, shall I do, and death is a necessary thing. For what shall I escape it ? where Suppose that I am not Sarpedon, I able to speak in this noble the son of Zeus, nor way: resolved either to behave will go and I am bravely myself the opportunity of doing so ; if I to give to another or I in doing anything myself, will not grudge succeed cannot another the doing of something noble. Suppose that it is above reason our
and
exercise
power ?
to act
thus where me ; is it
not
in
our
power
to
thus me Tell
me
I
can men escape
death:
discover go,
for whom
the
country, does show not the
to whom
I must me death
visit. not Discover one, to
a
charm me against death. do ? I cannot the fear from
If I have escape of
what
do you
wish not to
from
death. shall I
Shall die I
escape
lamenting and trembling ? For the originof perturbationis this,to wish fore not for something, and that this should happen. Theredeath, but if I am able
to
change
; but
externals I
according am to to
my tear wish, I change them out man
if I cannot,
ready the For hinders the eyes of him who me. is not to endure to be deprived of the
nature
of not
good, and
90
EPICTETU8.
your
mouth, never but
to
ray of And the
own. a When
I but I
intend
to
take
bread, I bread as
lay hold a broom, you to
mark. away
always go to the yourselves(the Pyrrhoof the he senses, w nists),ho otherwise?
take
evidence you, when
do you
act a Who went among into a intended
to enter
bath,
What
ever
mill?
then?
to this
also, the ourselves against it? he to
Who
to hold Ought we not with all our power fying maintaining of generalopinion,and fortidirected are against the arguments which denies that we ought to do this? Well,
should him
do who
it who trembles
is
able, who and is must has
leisure
for
it; but
as
broken
in heart
he (spirit),
perturbed and is inwardly employ his time better on
something
else.
CHAPTER
THAT
WE WHAT OUGHT AEE NOT THE TO BE
XXVIII.
ANGRY AND
THE WITH GREAT
MEN
;
AND
SMALL AMONG
THINGS
MEN.* fact to What that assent
is the
cause
of be
it appears to that
to
assenting to anything? The It is not true. possiblethen appears of the not to
which nature be
true.
Why?
Because to the
this is the
understanding, the and false, is the
to incline
true, to be dissatisfied with to withhold
in matters of this?
uncertain
assent.
What
proof
if Imagine (persuade yourself), you can, that it is now that night. It is not possible. Take away your persuasion it is day. It is not yourself or take possible. Persuade in number, persuasion that the stars are even f away your
*
See We
c.
18 of this book. conceive t odd. cannot
that the
number
of stars
is either
even
or
EPJCTETU8.
91
It
is
impossible. is When
then that is he
any did
man
assents intend
to
that
which to it as false,be assured every not
to assent
false,for as soul but
unwillingly deprived s falsityeemed we of to as
the be we truth, true. Plato in
says; acts or
the have
to
him
Well, here what
of We
the have
like kind the
have not truth
falsehood
?
fit and the
the
fit (duty and that which whatever
not
and duty),the profitable to a
able, unprofitwhich is think He not. can-
is suitable is like
person Can not and then choose
that a not, and that a
these. and
man
thing is
How
useful
to him
"
it?
says Medea?*
"
'Tis true But
I know
what
evil
I shall do, counsel."
passion overpowers
the better
She
thought on that
to
indulge was her
passion and was take to ance vengespare her so her
husband It she do was more
t profitablehan deceived. will not can her
children.
so;
but
she
Show do
that plainly long as you that else. that which
is
deceived, and show to
she
it; but
not
it,what herself angry
she
follow
except
appears then been are Why she has
you
bewildered a (her opinion)? Nothing with tlie unhappy woman about the most important of a
things,and is become And why not, if it blind and the
is so viperinstead r possible,ather those who are human we creature?
pity,as blinded pity the maimed lame, which and
in the faculties Whoever measure are
supreme? this,that bad: the be if to man
then of the every
remembers clearly act the
"
is the
appearance or (the opinion) good, one
whether fi-om
thing appears if he who
good
he
is free it is and this at blame;
bad, himself another with
suffers can penalty,for person, remembers be vexed
impossiblethat he who suffers be angry
Medea
is deceived person any man, "
whoever will not will not
*
any
The
of
Euripides, 1079.
92
EPIGTETUS.
man,
will not
revile man. or
blame
any
man,
nor
hate
nor
quarrelwith
So
then in origin, the
any
all these
great and
dreadful
deeds
have
this
(opinion)? Yes, this originand other. The Iliad is nothing else than appearance and no the use It appeared* to Alexander of appearances. to carry off the wife of Menelaus: it appeared to Helene to follow If then it had appeared to Menelaus him. to feel that it would have was a gain to be deprived of such a wife, what happened? Not only would the Iliad have been lost,but On the Odyssey also. small matter then did such a so do mean great things depend? But what by such you appearance great things? of many is this? death of Is many or Wars men and and
civil
commotions,
And what what
and
the
structio de-
cities. But many burnt
great matter matter
it
nothing? oxen, great
is the nests and
swallows
storks
being
sheep, and many or destroyed?
Bodies
of
Are men these are things then like those? Very like. and the bodies of oxen and destroyed, of there in men are
of
sheep; the storks. me
ings dwellis
burnt, and or a
the
nests
of show a What
this
great
dreadful? man's house
Or and that
what
is the as difference as between is a stork's
nest, his far little
each
dwelling; except and and tiles and mud. say Are
man
builds the and
houses them like
of beams of sticks
bricks, and a stork a man
builds then much
stork
things? a What
you? no In
body they are a very
alike. Does suppose matters *
man
then
differ in but
respectfrom is no
stork? in Don't these is the
that
I say so; I have
there
difference In mean (which
This
as
mentioned).
It does it. that means what
' '
then that it never is tlie literal version.
not
appeared thought was right," whether Mrs. was Carter
translates wrong. he used pursues All
Alexander
it
right
or
appeared for to
him
the
possessing of Helene, and her, as a
the
getting possession of
dog who
spies and
some
wild
animal.
EPIGTETTJS.
93
difference?
Seek
and matter. you
will See
find
that
there
is
a
ence differa man
in another the
whether
it is not
in
understanding of what he does, see if it is not in social in telligen community, in fidelity, modesty, in steadfastness,in inWhere It is where and remains nor then
is the is.
great good and
If the difference neither
evil in men? is
the difference fenced
preserved
round, and
modesty
is destroyed,
then the man also is intelligence, preserved; but if any of these things is destroyed and stormed then the man and in this like a city, too perishes; consist the great things. Alexander, you say, sustained nor fidelity,
great damage then when they ravaged Troy, and no the when is
Hellenes his
invaded
and
when
brothers
perished. By which is the was means;
for
no
man
not
his own;
but
what
damaged by an action happened at that time was now only
destruction when he
of storks' nests: lost the character to the
ruin
of Alexander
of
modesty, fidelity, regard to
When Not he to was so. and hospitality, W^as it when he
decency. died? Achilles But for it a ruined?
Patroclus
began to be angry, when he forgotthat he was at Troy not fight. These things are the ruin when this is the destruction are wept
happened when girl, to get mistresses, but this is
of men,
of
when cities,
sieged, being berightopinions
when destroyed,
they are are corrupted. carried When made evils?
then
women
off, when are children these
are
and captives, How
when
the that me men
killed,are to not
is it then
you also. these
add
the
facts these do
opinions? Explain but come
this to
I shall are not
that;
Let
us
how
is it that you rules:
say that the we not
evils?
to the
produce
When guess: we we
for precognitions: cannot to we
it is because
this is at what men neglected that do. intend where do not wonder sufficiently judge of weights, we intend to do
not
judge by it is our judge
In
of all
straight and cases crooked,
judge by what guess.
where
interest to know
is true
in any
94
EPICTETUS.
matter,
But
cause
never
will any
man
among on us
do
anything by on guess.
in
thingswhich of depend
the
first and
the
only
doing right or wrong, of happinessor unhapj)!or fortunate, there only we are ness, of being unfortunate There is then inconsiderate and rash. notliinglike scales is pre(balance), othing like a rule: but some n appearance sented, I I then and straightway act according to it. Must that I am so superiorto Achilles or Agamemnon, suppose do and sufferso that they by following appearances many evils: and And of of An what shall not the appearance be sufficient for me?
tragedy has any other beginning? The Atreus The what is it? An Oedipus Euripides, appearance. The Phoenix? Sophocles,what is it? An appearance. The What Hippolytus? An appearance. appearance. of a man
kind
then
do
you And
suppose what
him is the
to be name who
pays
no
regard to
this matter?
of those
who
follow every appearance? They then act at all differently? we
are
called
madmen.
Do
CHAPTER
ON
"
XXIX.
CONSTANCY
(OR FIRMNESS). the The
of being (nature) the Bad is a Good kind the obtain
is of
a
certain
Will.
Will; which or
the
being of are certain for
What
then tlie evil.
externals?
Materials
Will, about its own
will How
being shall *This
conversant
shall
good not it obtain maxim *
the of good?
If it does
i.
admire* note^ is the
Horace, Epp. prope res
6; et and
Macleane's
Nil admirari
est
una.
Numicl, servare Solaque on quae
possit facere maxim beatum;"
which
Upton and remarks
that this
learnedly by Lord
sophically explained very philoShaftesbury(the author of the is vol. CbaraQt^ristics), iii-p- 203,
EPICTETUS.
95
the (overvalue)
materials; distorted for
the
opinions the the would You so: about will will have
the
materials, if the opinions are but God perverse has and fixed this
right,make opinions make
"
good : bad. thing any-
law, and it from
says,
If you
good, receive
I will from have it from
yourself."
Do the not when
say. but
No, but it and.
another.
receive
yourself. you in
Therefore do
tyrant my threatens
calls me,
I say. Whom
you
threaten? threaten off your says, the I
If he
says, I will and my
put
chains, I say. You says, I will head. If cut hands I
feet. threaten
If he my
head, will reply.You you he
throw
into
prison,I
If he Does these at say. You me threaten with threaten
whole
of this poor I say the
body. same. threatens he then not banishment, you me, at
all?
If I feel that all not things then do
not
concern
he does
threaten he
me
all;but
if I fear any do I fear? are of
them, it is I whom master own
threatens. master Whom of
the
of
what?
The
is no such power? There Do I fear the master of things which master. not in are And what these thingsto me? are my power? Do then teach us to despisekings? I philosophers you teaches Who to claim againstthem us hope not. among the power over things which they possess? Take my poor body, take my property, take my reputation,take those who are things which
in my
about
me.
If I advise
any me. persons
to claim
these to things, they command this man? it. not may
your How
truly accuse opinions also. can Yes, who the
but has
I intend
And
given
you
power?
Do
you
conquer to opinion
of another
By applying terror you not
know
I it,he replies, will conquer that opinion conquers and is itself,* But For follows. can
conquered by except *
another? AVill itself.
nothing else this reason
can
conquer the law not Will
the
too does and
This
is
explained by what one Opinion
really
conquer
itself;but
opinion
conquer
another,
nothing
else
can.
96
EPIGTETUS.
of Let are God
for away
which is tliis: powerful and most jiist, the stronger always be superior to the weaker. Ten For what? For putting in chains, stronger than one. for dragging whither killing, they choose, for taking what a man
is most
has.
The
ten therefore In
conquer then
the are one
in this in which ten they are
If the one stronger. possesses can
what
the the
weaker? do
right opinions and the ten were others matter?
not. How not Well is it the
then,
conquer
in
this
possible? heavier draw
If
we
placed
in the
must scales,
down
the scale
in which
it is?
How treated
strange then
that
Socrates
should do you
have
been
so
by the of the
Athenians.
Slave,why been and carried one say Socrates?
Speak of thing as should it is: how
strange that the poor body off and should
Socrates
have
prisonby strongermen, liemlock breathe to out
that any of
dragged to have given it should
the the
poor
body
Do
on
Socrates, and
that
life.
these
things seem of these
strange, do
they seem
God? Where shall we unjust,do
Socrates for him then
you then was or
account no Had
the
things blame for these things? equivalent of Whom nature good?
And what but so listen
to, you and him? can does
Socrates
say? Anytus hurt me:
Melitus*
kill me, it
and
further, he that he
says, "If
they cannot God, so pleases
let it be."
principles him who is superior in principles. You will overpowers show never this, nor come near showing it; for this is the law of nature of God that the superior shall always and me But
show
who
has
the
inferior
overpower
the One
inferior.
In what?
In than
that
in whicii many
it is are superior. a body one: is
stronger is another: than
stronger than thief. *
the
thief
stronger
I also
he who
is not be18;
This two is the chief reason
why of lost my
lamp, f
c.
The
prosecutors
Socrates i.
(Plato, Apology,
Epictetus,ii. 2, 15).
f See
18, 15.
98
EPICTETUS.
retreat,as he did to Socrates, we the as signal,
must
obey things for a
him
who
gives many? if he
were we
a
general.* say such to
Well
then, ought we? to
the to Why
should
Is it not When
enough come man
be
suaded per-
clappingtheir hands do and crying out, To-day is the good Saturnalia,"! we Saturnalia but not are good?" By no means, say, "The are we clap our hands also. Do you also then, when you not able to make a man change his mind, be assured that himself? "
children
he is no a
child, and to do must
choose A man clap your this,keep
hands silent.
with
him,
and
if you
do
keep this in mind; and when he is called such he that the time is to any difficulty, should know For he who for showing if he has been instructed. come is from is come into a difficulty like a young man a school and if any who has practiced the resolution of syllogisms; he says, rather to him an easy syllogism, person proposes to me a complicated syllogismwhich is skillfully propose athletes are isfied dissatexercise myself on it. Even that I may and He lift with cannot slightyoung men, say, ''This me." is a youth of noble disposition."![You do when of trial is come, of you the time not so]; but one
"
must
weep more and
say,
"1
wish
that did
I had not learned these to more."
A in
little
*
of what? was If you
learn
things he this was Socrates to condemned
by the Athenians that a
die, and and content
die, and
thought made and such he
it
was
a as
good thing; he was on
the him reason
why
he
defense
did, which to brought it and
condemnation;
preferred condemnation lamenting, others did.
"
escaping
by
entreating the dicasts things unworthy
29-33.
of
(judges),and himself, 16. as and
saying
doing cc. Plato, Apology,
Compare
i.
Epict.i. 9,
t See
25, 8.
This
appears to X
See
Schweighaeuser's note.
If it is so, what
"
be
the
remark
of
Epictetus.
follows act is not
clear.
Schweighaeuser
explainsit,
But
most
of you
otherwise,"
EPICTETJJ8.
99
order to show
I think that is
them there in is
practice, why one did
you who
learn are them?
some
among in not
you
here, who
"
Oh, that that which my
sufferinglike a woman such a difficulty does has life in come a
labor, and
sitting saying, me present
itself to
as
to corner,
this man; when one oh, that I should
I
be, at a
wasting contest?" might
be crowned to me Olympia.
When
will
any
announce
such
of disposition all of you. Even the gladiators Caesar (the Emperor) there of among who not are some complain grievously that they are and matched, and they offer up prayers brought forward themselves and address to God to their superintendents entreatingthat they might fight.* And will no one among show himself such? I would take a voyage willingly you what athlete is and see [to Rome] for this purpose my doing, how he is studying his subject. I do not choose such a subject, he says. to take Why, is it in your power what There has been subject you choose? given to you such a body as you have, such parents, such brethren, such a country, such a place in your country: then you to me and say. Change my not come subject. Have you abilities wlflch enable you to manage has the subjectwhich ness been given to you? [You ought to say]: It is your busi-
Such
ouglit to
be the
to propose;
it is mine say so, but such
to
exercise say, Do would
myself not well.
ever, Howto me you such
*
do
not
you
propose not
a
but tropic,f
Koman
[as I
choose]: do own urge
The
emperors
kept gladiators for their ii. kind mirmillo
amusement
and
that of
c.
the
"I
people (Lipsius, Saturnalia, have heard a 16). Seneca of says
(De
Provid. time 4),
(a of gladiator)in the
"
of C.
Caesar
"
(Caligula)complaining a the
rarity of gladiatorial
exhibitions: says What
"
glorious period of after life is
wasting."
Virtue," it Seneca, not is eager it may a dangers;
"
and
it considers
only what
seeks,
what
suffer."
Upton. by Stoics, which in f Tropic, translates "
logical term
used
Schweighaeuser
connexa propositio
syllngismo hypothetico." The
100
EPIGTETU8,
objection,but such [as I would There will be a time perhaps when tragic will suppose that they are [only] masks and buskins actors I say, these the long cloak.* and things,man, are your material and subject. Utter something that we may know whether are a tragicactor or a buffoon; for you against me choose]/* an such
both should and actor of you take
have away him
all the the on rest
in
common.
If any buskins and
one
then
tragicactor's the his mask,
introduce
stage as
a
phantom,
If he
is the
tragic
lost,or
does
he
still remain?
has
voice, he
still remains. An Assume kind. example of another of a province." I assume it,and when
*'
the I have
"
ship governorassumed
it, I show laticlave how
an
instructed of
man
behaves.
(the mark come senatorial
rank), and
Lay aside the clothingyourself
What then
in rags,
forward power of
in this character."
have
displayinga good voice (that is, of doing something that I ought to do)? How then do moned (on the stage of life)? As a witness sumyou now appear forward, f you, and bear testimony by God. "Come for me, for you are as a worthy to be brought forward witness is anything external to the will good or by me: bad? do of I not
the
I the you: of hurt whole as we
any
man?
You
are
have do not not I
made like "
every work do
man'i which is
meaning set is this. say.
the to before
you
content
your
duty in
Now
to as quire re-
that state this is as
life unto
which
it shall as please a no man
God in
tx) call
you." such foolish, says Wolf,
for
any
discussion
that his serve *
adversary should own case.
raise
objectionexcept actors may
the man's There business will be
a
time
when think
Tragic and shall
not
know says what
their
is, but be will
that it is all show.
So, will Wolf,
philosophers will their life and
only beard what cloak, and or not
show like
by false morals
they really are; do not
they will a be
monks,
who
only
wear
the cowl, and
show
life of
piety and
sanctity.
\ God
is introduced
as
speaking.
"
Sch
weigh aeusQr.
EPICTETU8.
101
interest
dependent on any man except himself ? What I am in a wretched testimony do you give for God?" condition, Master* (Lord), and I am unfortunate; no man for me, no man cares gives me anything ; all blame me, all Is this the evidence that you are going speak ill of me. who has conferred so to give,and disgrace his summons, much honor on thougiityou worthy of being you, and called But
"
to bear
such that to be
testimony he who
? has the power
suppose you ?
has What
declared, has I
judge
impious been else ?
and
profane." to pened hapand same to you
I have
judged
be
impious if the
profane ? person had
Nothing
Nothing
else.
But
passed judgment on an hypotheticalsyllogism and had made the conclusion a declaration, {dwrjunevov), I that, if it is day, it is light, declare to be false,"what has is happened to the hypothetical syllogism? who ? the hypojudged in this case ? who has been condemned thetical who has been deceived or syllogism, the man by it ? Does he then who has the of jnaking any power declaration know about what is pious or impious ? you
"
Has whom?
he studied Then who
it,and is it the
has
he
learned a it?
Where? pays in no From
fact that the
musician
regard
to him
declares nor that a the the are highest ; lines from not yet
lowestf chord if geometrician, he of he a the
lyre
is
declares
that
the center and shall
circle who is
to
the
circumference pay
equal ; word his and in is
reallyinstructed a *The addresses
Kvptoi, the
name a
by which physician angel term slave
in
Epictetus by
i.
master
(dominus), cases is
addressed used
his
patient, and other
also of it is used. of
It is also
by the 24); or Evangelists.
Jesus
is master. They
speak
the same the
Lord
(Matt. 2),
addressed
by
the
(Matt.
viii.
Lord
f In names "
the lowest
chord Greek
or
note," it musical must
be
remembered are that the
employed to ours.
in the
terminology
preciselythe
opposite
102
EPIOTETUS.
when he pronounces man regard to the uninstructed judgment on what is pious and what is impious, on what structed is just and unjust ? Oh, the signalwrong done by the inDid they learn this here ?* any Will matters corner you to not
leave
the
small
arguments or about
these in one a
others,to lazy fellows,that receive their sorry pay,
and
sit they may grumble that no come gives them make small Stoics wanted acts use
anything ; of what you that
and have are will you learned now not
forward it is not
and these the is his
?
:
For the
arguments are wanted What shall
writingsof thing one
full of them. A man then
is the
which
?
who
apply them, f may no who
by in shall bear this the of
testimony of to his words, we Assume,
I entreat the some you,
character, that
longer may use
schools
examples our own.
the
ancients,but
have
example
To
contemplation of these matters (philosophical nquiries)elong? To him who has leisure, i b for man is an animal that loves contemplation. But it is shameful slaves to contemplate these things as runaway does whom
then
the
do; and we
should one sit,as time in
a
theater, free from
distraction, another As actor soon
listen at
to the not tragic actor, do as
at
time as to the
and lute-player;
slaves
do.
the the
slave has taken same his station round:
he
praisesthe if any one and
at
time
looks
then
calls out that right, but are
his
"I think instructed as "
that are Schweighaeuser's interpretation who think that
is
"the not, the etry geom-
those
they
are
instructed in moral in music
they show by their opinion judgment of an ignorant man, tiieywould not
that whose
they accept
matters or judgment
accept.
f"'What hath faith and is dead
is the
profit, my not brethren, if
?
. . .
any
one
should
say that he it hath not have
works But a Thus may
also
faith, if hast and
works, have thee
in itself.
man
say.
Thou
faith, and
I will shew
I
works: my faith
shew
me
thy faith without works." "
thy works,
by my
Epistle of James,
ii. 14-18.
EPI0TETJJ8.
103
master's disturbed.
name,
the
slave
is
It
is shameful of
immediately frightened and for philosophers thus to contemplate
For but comes the
Man is not
works master nature.
what
is
a
master? life and
the
of man; if he you with I am death without how
is, and these I am. pleasureand pain; for bring Caesar to me and when he shall come things,
But and I do slave? a will
see
firm
these afraid master
things,thundering of and liglitning,* thea But
when
them, what these do
do
except so to
recognizemy
I have stands any in the
like the runaway
long as slave respitefrom theater, so
terrors,as
I: I
runaway
bathe, is from
I
drink, I sing; but all this I do with
But those what if I shall release
terror
and
uneasiness.
myself from of have we my
masters, that are things by further means
which
masters master
formidable,
I still? all men?
trouble
I, what
have
What
then, ought we to
publish
these
things to to No, he but
ought to say:
"
to
accommodate man ourselves me to the
igno-
rantf and thinks also
This
recommends I excuse that which For Socrates
good
for
himself:
him."
excused
the
prison and was the poison,and
*
w jailer,ho had the charge of him in Socrates was weeping when going to drink us. said. How generouslyhe laments over J that Upton
supposes
Epictetus
is
alluding
to
the
verse
of Aristophanes
(Acharn. 531), where
"
it is said
of Pericles:
Hellas."
He
flashed, he thundered, the uninstructed we as now
and
confounded
fHe
"
calls
"
and use ignorant by in to sense a
the sense. Greek
An
some
word Idi-
Idiotae," was a
idiots," which
peculiar who of one ota
private individual thence it had
opposed the one
filled who not public
office;and of any
generally
was
ignorant ophy. philos-
art, as, for particular
instance, one
who
had
studied
Compare :j: were the Phsedon in to see of
Plato
(p. 116). he The the children
of
rates Soc-
brought and him of the
before
took of poison by which who attended to he died him to ;
also the
wives
friends his
Socrates
his death.
Socrates
had
ordered
wife
Xanthippe
be led
104
BPI0TETU8.
Does sent he away were then the able a say to the women? to hear
that jailer
for tliis reason says
we
have
No, but
he
it to his friends he treats the
who
(understand) it; and
a jailers
child.
CHAPTEE
WHAT WE OUGHT
TO HAVE READY
XXX.
IN DIFFICULT STANCES.* CIRCUM-
When that and He what that then used
you
are
going also to
in to any from
great personage, sees ber remem-
another you who you
above
what than :
is
going
on,
ought sees please him above exile and
rather you bonds are the other. the from
asks
In and
schools and to say about to
death
disgrace? I used (neithergood nor now? then? The
Are
say that What at they then things indifferent do you Are say of them you
bad). they changed
Tell
me are
all? what No.
changed
No.
things which of the will
indifferent? things are independent of the will. Tell me, then this. The
also, what the follows from are things which
Tell A me are
pendent inde-
Good, what to have
was
nothing to me. opinion? your such a use
also about such as will
we
ought the say end
and
also
of
appearances.
And Do you
(purpose),what now is it? same To now follow
thee.
this
also? into the
I say the
also.
Then these home was
go
great you personage see things; and before lie had
will
what
boldly and a youth
remember is who has she Lis
last conversation and with
liis friends, and
taken
*
away
lamenting may bewailing.
The
reader
understand the
why Epictetus tyranny under
gave which
such men a
lesson at as
this, if he will lived. remember
that
time
BOOK
II.
CHAPTER
I.
IS
THAT
CONFIDENCE
(COURAGE)
CAUTION.
NOT
INCONSISTENT
WITH
The to be a opinion of paradox; that with and
the but it is
philosophersperhaps still let us seems as to we some
examine do
as
well
can,
if it is true caution manner to possible
everything seems both to are
with be in in no a
confidence. to For
caution
contrary consistent. in the matter confidence, and which seems
contraries to way
That under
many in my
to be
a
dox paraof
consideration that we opinion is
this kind: and us if
we
asserted in the same confidence of now ought to employ caution accuse things,men might justly cannot But
bringing together things which where in is the difficulty what are be
united.
is said? said use for if these and of often ances, appear-
things proved, true, which the nature
have of evil not been
often the
that the of
good admit is in
and
nature our of
likewise, and
that
things
dependen in-
will do
either the nature
of evil
paradox do the philosophers assert if they say that where things are not dependent on the will, there you should pendent employ confidence, but where they are dethe will,there you should For on employ caution? nor of
good,
what
if the
bad
consists to be
in
a
bad
exercise
of
the
will, caution on ought only
used
where
things are
dependent
the
108
EPICTETU8.
will. our But
if are power
things independent of the will and nothing to us, with respect to these we thus we
not must in
employ confidence; and confident, and
For indeed
shall both because
be cautious of our and
confident toward
caution. are by employing it will result to
caution that are we
things which have confidence
really spect re-
bad,
We
shall not so.
with
things which then in the
they flee in fright, from the huntsmen's feathers whither do they turn and in what do they seek refuge as safe? They turn thus to the nets, and they perish by confounding things which are objects of fear with things that they ought not are condition
of
deer;*
when
to fear.
Thus
we are
also act:
in what of the with
cases
do
we
fear? what as In cases things which on were
independent we will.
In
the no contrary do
behave
confidence,
if there
things dependent on the will. To be deceived then, or to act rashly, or shamelessly or with base desire to seek something, does not at all, concern us if we only hit the mark in things which are independent danger? of our
In
will.
But we where
there to as run
is
death, away, or
exile we or
pain
or
infamy, there with with terror. attempt err there
are
struck
Therefore who in
we
may
expect to it we to
happen convert those
the
greatest matters,
natural
confidence
(that is,according and nature)
into we dacity, au-
desperation,rashness, shamelessness; and natural which should may caution are vert conness, meana man
modesty to those
into cowardice confusion. For which
and if
full of fear and caution and
transfer
things in of the have if to the
will
be exercised
the be acts
will,he also transfer
will immediately power it to of the
by willing to
cautious but
the
avoiding what
*
he
chooses: of on
he
It
was
the various fashion colors
hunters ropes or
frighten deer strings and
by displaying
feathers them
of
thus
frightening
toward
the
nets.
Virgil,Georg. agitant payidos
iii. 372 formidine "
Ponlceseve
pennse.
EPIGTETU8.
109
things which to are
not
in
his
power
and
will,and of avoid of
will
are things which necessityfear, he will For death or pain is
the
in the power be not attempt others, he the fear
turbed. unstable, he will be dis-
formidable, but we of who
pain
or
death.
For
this
reason
commend
the
poet *
said
Not
death
is evil, but
a
shameful
death.
Confidence
(courage)then caution ought
to
be
employed against
But
now we
death, and do the and and
against the
fear of death.
contrary, and
escape; rashness used
employ against death the attempt to to our opinion about it we employ carelessness, indifference. These things Socrates f properly tragicmasks; fearful from events to call
for
as
to children
masks are appear affected in
terrible and in like for is a no manner
by reason we inexperience, (the things which
also
happen
Want
life) what other
than
children What knows is
are
by
masks.
For
child? For
Ignorance. when to a is a child? these death?
edge. of knowl-
child What it.
way Turn
inferior it and must as
us.
things,he is in no A tragic mask. not examine be
See, it does from the it before.
bite.
The now are
poor or body later separatedX
spiriteither
AVhy
then
it
was
separated from be you
troubled, if it be separated now? now, for if it is not
separated
Tliat the need
it will the
period of
*
AVhy? separated afterward. universe be completed, for " may
it has
Euripides, fragments. the Phaedon, was c.
f In X
It
24,
or
p. 78. some the
opinion
of
philosophers that the soul into human and
was
a
portion of the
divinity sent a down of God
bodies. of Zeno. or "
Laert. of time
This vii. was
doctrine of Heraclitus as Zeno
(Diog. and 137) speaks into "in
certain universal
periods sul)stance revolutions
exhausting
himself of the
{ov6ia)
again generating
it out
Ijiiiiself." Antoninus
(xi. 1) speaks of the whose existence is so
periodicalrenovation
of all
things.
For
man,
110
EPIGTETUS.
of the is
present, and
A mask.
of
the
future, and it and
of
the
past.
The
What poor
pain?
Turn
examine
it.
flesh is moved
roughly, then on the contrary smoothly. If this does not satisfy (please)you, the door is open:* if it does, bear (with things). For the door ought to be open for all
occasions; and then is the to be the are so
we
have of
no
trouble.
What which
fruit most
these
opinions? the most
It
is that
ought who from
noble
and
becoming must to those
educated, really
For who we release from in these
perturbation, we release not fear, freedom. the many, should
matters
believe
say that
free persons
to be
educated, but who say that manner. rather
believe
only ought the philosophers
How than Tell do is the me the
educated Is freedom
this? power
In this of
living as men, we
choose? wish in to error
only are free. anything else Nothing else. error? Do We you Do one then, ye
No
one
do who Do
you
live in
not. to
then
lives you
is free.
wish you live in fear? to live in
wish
to live in sorrow? no means.
wish who but
perturbation? By of fear or No
then
is in
a
state
sorrow
or sorrows is perturbation free; and also fears whoever
is delivered he is at the
from same and from
bations, perturserviof
time
delivered
short, time is in
the
doctrine then
of
all
existing things perishing in the is of no course
and
being renewed, men. practicalvalue. few The
present embrace of
enough thought
for most
But
for and the the
who
are
able
to
the
past, the of present all future, the may contemplation a the
perishable nature their worth.
*
existing things the have
certain
value
by elevating their minds above above
paltry things which
others
prize
Sec, i. 9, note is the
7.
Schweighaeuser of '
'
says
that
"
he he
does
not
quite is open
see
what
meaning to "
"
ought
to
be open; to and
suggests that door to
Epictetus intended for say
we
ought in consider he says, bear
that the
all occasions; are but a the man occasions, can no
ought them man or be
when orably honto
things the such
that
way
cannot
endure voice
them,
and
such him
occasions
the
wise
considers
be
of God
giving to
the
signalto retire.
EPIGTETUS.
Ill
tude. dear to How
then
can
we
continue say. We
to
believe
you,
most
when legislators, For
you
only allow we free persons none be educated?
philosophers say that *
allow does before
to be
free When his
except then own
the a educated; has he done has Has
is, God round He
not
allow
it.
man
turned
the done own prsetor thing. some-
slave,has
What? He
nothing? turned he done
has his
round
slave Yes:
before he
the
prastor. to pay not
nothing gone more?
is also bound
for him man the tax has than are called the twentieth.
Well
then, is become the
who more through
this
mony cere-
free?
No you
he is become able to turn
free from round
perturbations.Have others or a no
who
master? some is not
money some boy, or
tyrant,or then kind? when
do
you
tremble this
you
(free) master, or a girl your friend of the tyrant? why are going off to any trial this these reason (danger) of say, you to It is for
that
I often
study may which those
and
hold
in readiness what
determine you
and
ought thingswith reference courageous in that in that read to principles which by those things are with reference have confidence to (courage), to which
you not ought it. to be on cautious: your
which does
does
depend on will; cautious have is
which
depend you not
Well
*
I not an to
you,f and of do
Roman
know of V.
what
This slave
allusion
one
the
modes
ting manumit-
a
before
"
the praetor. steriles Compare una Persius, Sat.
Quiritem
75
"
Heu
veri, quibus
Vertigo and
facit; hunc Dama. was a
again
Verterit
Marcus
doraiinis, memento
turbinis
exit
The in sum
paid of on
manumission
tax
of five per
cent., established
B. C. 356
speaks it as
Epictetus here (Livy, vii. 16), and paid by the slave. the tax being paid by the master; but in iii. 26 he speaks of slave. paid by the enfranchised Politique des Romains, f These are See
Duresiu
de
la
Malle, Econ-
omie
i. 290, ii. 469. some the
words
of
pupil who
is
boasting
of what
he
has
written.
112
EPICTETUS.
I me was
doing? how you
In are what? with me In
my
little dissertations. to not
Show aversion
respect if you do not desire fail in the
and
and {ehkXi6iv)', you you you
show if you but
do
wish, and would will take then But one fall into
gettingwhat things which sentences avoid: them did
as
to these
long and out. labored
and not blot them
What much?* hand
Socrates
As he
write? could
And not who
wrote
so
how? argue to
against his
always have at or principles to be argued
himself, againstin turn, he used to argue with and examine he was and one always treating at least some subject in These the things which a practical are a philosopher way. writes. But he little dissertations leaves who as and
that the
method,
which
I
speak of, happy men or to
others, to free from too being are stupid,or to those sure, perturbationshave leiconsequences. and
to such
foolish the you
to reckon
And
will you
now,
when
opportunity invites,go possess, and I make See how recite
display those and Do make not an
things which idle them, not show,
and
say. See how rather say:
dialogues?
I I do am so, my
man:
but which
disappointedof into you that will which see. that
I desire: Set
See death
how
not me,
fall and
1 would Set
avoid. me before
before is the the ever man
condemnation. who is come This out pain, prison,disgrace and display of a young man proper
But say a of one schools. hear you
leave word for
the about
rest
to
others, and
let
no
these not things; and allow if any think that author very
commends you are you
them, do
it; but show No other
that you
nobody
and never know to written
Only
*
know
this, how
nothing. be disapanything.
speaks of Socrates words much.
having
It is therefore who that may difficult to the so took
down wrote Arrian, explain this passage in which him of Epictetus, represents as saying
Socrates
if it were Socrates have
talked
much,
and
Epictetus have spoken
of
talking as was writing; for
he must
known
that Socrates
not
a
writer.
114
EPIGTETU8.
CHAPTER
OF
II.
FROM
TRANQUILLITY
(FREEDOM who what a PERTURBATION)." you For wish
Consider, to maintain wish every if you is to you and
are
going wish into court, what in. you will
to succeed to if you have For and
maintain
conformable have nature, you no security, every facility, you wish to
troubles. own maintain
what are is in
your
power
free, and naturally you Who and choose you care can
if you For them
content
with
these, what of such to else do
for? take
who
is
the
master
things? modest If you
away? not or
If you allow
choose to be so?
faithful, who not to desire
shall
you
be
to be restrained
compel think what
you you
think
compelled, who shall that you ought not what The you do not to desire?
who
shall
compel
But what
to avoid
fit to avoid?
do you
say?
judge
will
determine but how the care can
against you that he do you that? them this be
something
When
are
that
appears
ble; formida-
should
also suffer in then in your the
trying to avoid it, pursuitof objectsand what else do you
avoidingof for? Let
power,
preface,*this your narrative, this your this your confirmation, this your victory, ration, perothis your applause (or the approbation which you will receive). said to one Socrates who Therefore was reminding him your to
prepare been
for
his
trial, Do f
you
not
think
then what was that kind in
I of my
preparing for it all my preparation? I have maintained have own
life? that never
By which done
power. either
*
How in my
then?
I have in my
anything
just un-
private or to public life. divisions of a Epictetus refers
(Mem.
the
the iv. of
c.
rhetorical
speech. saying the of
f Xenophon on 8, 4) has
reported
this
rates Socof
the near authority
Hermogeues.
Compare
Apology
Xenophon
beginning.
EPICTETU8.
115
Bnt
if you your you and
wish
to
maintain and
externals your
also, your
poor
body, advise little to make
property from little estimation, I all this moment both the
possiblepreparation, of your embrace if to
then
consider
nature
judge his groan, what do is not adversary. If it is necessary to his knees; if to weep, knees, embrace weep; and your groan. your For own, when then be
you a have slave a subjectedto and do not externals a resist,nd not sometimes but a choose all your
to be
slave,and be one or or
sometimes the
choose, or with
mind
other, either free a slave, either cock die or or a
instructed mean uninstructed, either endure to be
welluntil
bred you
one,
either and
beaten
receive
yieldat once; stripesand many base, determine
things nature are
happen to you to to yield. But then if these is the immediately. Where truth is: where where truth is caution: is. you think truth
let it not
of evil and where is courage what wished and do to good?
It is where
is and there For had
nature
is,there nature is,
where you
think?
do
that, if Socrates would can
preserve
externals, he and not
have
come
forward me, as
said: me Anytus they are
Melitns able? to kill certainly he so but not to harm
Was the
foolish
to
see
that
this way to no
leads not another account preservation
What is the
of reason life and then even fortune, but that he takes
end? of same his way adversaries, my a
and
irritates them? had a Just
in the
friend bit of
who lleraclitus,
littlesuit in Rliodes to the
about
land, and said when will
had
proved come he had entreat to nor neither
you
judges that his case was just, the perorationof his speech,I what judgment you do I care than I who What not are on
Avill give, and And of thus he
it is you ended do may rather
your was trial. there "I do text, the not mean
business.*
need
this?
*
Only words entreat; but do either what
also say, written in
The so I have
the
or
"and
he lost his suit."
116
EPICTETU8.
not
entreat;" unless the if you
there
is
a
fit occasion case a
to irritate purposely
you,
the judges, as was are preparing such do to with
Socrates. do And you For come: as
peroration, why to wait, why if you but as you be
obey
the
order
submit the
to trial? cross wish
crucified,wait to submit
and to will cause if you you can, choose you
and
plead your with own
well
must
do what what
is consistent is your
this
object, acter). char-
provided you
For this
maintain
(your proper
reason
also it is ridiculous what my that to to say.
thing Suggest some-
to me* to
me (tell
do). so as
What to same
should
I
suggest itself who write
you?
Well, form event. mind is
accommodate as me
to any
Why of justthe say. me.
if
a
man
is
ignorant any name
letters
should to Tell
For
what
to
when
is and name
proposed then of Dion
if I should come tell him propose what will
to write to him
Dion, not another but
should that of
and
the what
Theon, have be
done?
will
he write?
But
if you
writing,you are also prepared to write (or to I now that is required. If \ you are not, what can For if circumstances requiresomething else,what say or
practiced do) anything suggest? will you
what and
will you will
do? need must no
Eemember
then
this
general precept if you gape down and
you
after
*
externals, you
"
of
suggestion. But ramble necessity not up
The a meaning
is, You
must man ask
for to advice such
when
you
are
come
into
but difficulty, on every to name
ought as have
principlesa.s he who him."
"
to be
ready to all occasions can act
he
ought: just as is knows Wolf.
how
write
write
any
which that
proposed
to
f
'
'
The
reader and that
must one know
these
dissertations would not were come
spoken into extempore,
thing after
So the the
another will of
the
thoughts when from
of the
speaker. is on
reader
be
surprised that or the
discourse
maintenance now firmness
freedom
perturbations, Epictetus should is most
speak of philosophical of firmness."
preparation, which
^Wolf.
efficient for the maintenance
BPIGTETV8.
117 master. over
in obedience master? He
to the will of who has
your
And
who
is the you
the power
the
things which
seek to
gain or try to
avoid.*
CHAPTER
TO THOSE WHO RECOMMEND
III.
PERSONS
TO
PHILOSOPHERS.
Diogenes of
said well
"
to
one
who you you; are asked a from he
him
letters
recommendation, as soon or as
That sees man/'
said, " he whether to
will know you are he
and
he will know
good the will
bad, if he is by experience skillful and the
tinguish dis-
good never bad;
but
if he is without to ence, experithousand
he
know,
if I write same as
him a ten
times."! ^or it is justthe of silver money) asked to be be tested. what you We the the it. case if
drachma to a
(a piece person to
recommended in
If he
is skillful
are, for you
he testingsilver, will (the drachma) will recommend in life also to that a me
know self. youras
ought of then
have be
some
skill to in
of silver coin
man
may
able and
say, like
judge
But
*In
silver.Bring case any
drachma would it is to a
I will test
in the the of
syllogismsI or say.
Bring take any
Encheiridion is he who
Manual
(c. 14) to written, man or
"Every away to
man's
master
has have
the power or give
that which
he
would
not
have:
whoever
then
wishes
he
free, let him power neither
seek
anything or not act
avoid
anything which will is in the
of others:
if he
does
thus, he that says
be
a
slave." the hidden mark man \ Cicero character. on
i. (De legibus, 9) says
the
face expresses no Euripides (Medea, 518) the better, that
is impressed from
body by which says we
can
distinguish the good
There's
no
^he bad.
Shakespeare
To
art the face. act I. sc.
find the
mind's
construction
in
Macbeth,
4.
118
EPICTETU8.
man man
that who does you knows not. and please, how to I will resolve
f distinguislior syllogismsand how man you the
the man who
Why? the those
Because power, who
I know a to resolve must
logism sylwho
I have is able to which
have of
discover
have do the
power At one resolving
I call son rea-
syllogisms. But a thing good, and
? The
in life how at I act? bad.
time is the case another that
time which
What
contrary to
is in
the
of
gisms, syllo-
ignorance and
inexperience.
CHAPTER
AGAINST
A
IV.
ONCE BEEN DETECTED
PERSON
WHO AD
HAD
IN
QLTERY.
As and
Epictetus that he who of
was
is formed saying that man subverts subverts fidelity there of entered one for the
fidelity, peculiar who are
characteristic considered in
men, men of once those been
to be
who letters,
had
detected
city. Then Epictetus continued. But if for and make we lay aside this fidelity which we are formed designs against our neighbor's wife, what are we doing? What else but destroying and the overthrowing? Whom, of fidelity, the man of modesty, the man of sanctity. man Is this all? And not overthrowing neighborhood,and are we and the community; and in what friendship, place are we How shall I consider As a putting ourselves? you, man? What kind of one? As a citizen? neighbor, as a friend? shall I trust you? So if you were Wherein utensil so an worthless that on a man adultery in
the
could
not
use no
you, man you would
would
be
pitched out up. But
the
dung heaps,and a man
if
being
you
are
unable
to
fill
pick you any place
BPICTETHa.
119
which
befits that you
a
man,
what hold slave? that
shall the And you a we
do
with a you? trust For
pose supyou
cannot a place of who will also should useless man friend,can be hold you
the not place-of then a
content
you? Are where pitched somea a on
dung heap, as will you do say,
and utensil, cares bit of man dung? letters? is for
Then
no
for me, and no a man
of It
They but not, because
you
are
bad
useless. man cares
justas them, if the
wasps all
complained them, them trouble would you can common
because and if
flyfrom knocks into
can,
he a strikes
them you
and
down. and you be
You
have any do man such
stingthat you You wound have
throw it.
pain have us
that
with no What
with
you?
So
I
place where are put.
What say
then, a not
women
by
nature?*
to all the invited guests, pig is common the portions have but when been distributed, go, if you think it right, and snatch who clines reup the portion of him steal it, next to you, or slyly or place your hand down bit tear away a by it and lay hold of it,and if you cannot of the meat, grease A fine fingersand lick them. your Well, is companion over cups, and Socratic guest indeed!
also;for
little
not
the theater taken of them. When
common
to the
citizens? think also are When proper, common then and
they eject ure. nat-
have one their seats, come, In this way then the
if you
women
by of a
like legislator, not the
master
feast, own has
distributed not them, will you filch and what sense.
also look what
for
your
portionand
*
handle
belongs to being school
"
another.
It is not in any
clear rational is meant
by and women
common
by
nature
Zeno
his
said
(Diogenes
Laertius, vii.; Zeno, that the should the book love women p. 195.
London,
1664): in his
it is their
opinion also man should woman, be as common
among says the
the
wise,
so
that any
use on
any
Zeno
Polity,and
Plato;
the knew
Chrysippus and we
in
Polity,and children be if
Diogenes
These such
Cynic and men shall about all the
equally like fathers, and wise jealousy
adultery will nature, removed."
little about
man hu-
they taught
doctrines.
120
BPICTETU8.
But
I
am
a
man
of letters and
understand and be a Archedemus.* an Understand a faithless,nd
Archedemus instead of a then, man, be
adulterer, and or an
wolf
ape:
for
what
is the difference?
f
CHAPTER
HOW
V.
CONSISTENT
MAGNANIMITY
IS
WITH
CARE.
Things use themselves is not and
are (materials)
indifferent; | then shall a but
the serve pre-
of them firmness
indifferent.
How
man
and time be at the same tranquillity, careful and neither rash nor negligent? If he imitates those who are indifferent;the play at dice. The counters
dice
But
are
indifferent. use How
do
I know
what
the cast cast
will be?
to
and carefully
dexterouslythe then of
the
dice, ness busi-
this is my
business.
Thus
in life also the
chief
is this: are and distinguish in my power: and But the
separate things,and will is in my bad? power.
ternals say, Ex-
not the my
Where
shall I seek which call are good
AVithin,in does not
the
things to or
own.
in what or belong
you thing any-
nothing of the
either kind.
good
bad,
or
or profit damage
What no then? for
Should
we
use
such hand thingscarelessly? In is bad for the
way: the
*
this
on
the
other
faculty but we
of
will, and was consequently against nature; a Archedemus him. may be a Stoic
of pliilosoplier
Tarsus.
We
know
little about
fA time he
man
be
a
philosopher or pretend which works
to
be; and
at
the
same
may
beast. on man names are
X The and of or so
materials are, as
neither
good
But
nor
bad, use they
Epictetus to nature
them,
indifferent.
the used
things, or
of
material,
is not or indifferent. not. They
may
be
well
ill, conformably
122
EPICTETU8.
But will
one
will say, have
Throw; thrown or,
Do
not
throw; is and
another
say. You
once.
This
not quarreling,
play.
Socrates then knew the how to play where at
ball. was How? tried. not
By
Tell believe Are men?
using pleasantry in me, court
he
he says, God.
in
Anytus, how The Demons, of do who
you are say that
I do
they not
When think but
sons
Gods, admitted or
they, think you? compounded of gods and this, Socrates said, AVho mules if he were Anytus you, not can then,
believe and was
that he
there said as are
asses;
this
a (lialf sses), playing at
Life, chains,
ball.*
And
what a the ball in that of
case?
banishment,
from wife and poison,separation the things with leaving children orphans. These were which he was playing; but still he did play and threw the do: we So we should must ball skillfully. employ all the indifference about the same but show of the players, care
draught
the some ball.
For
we
ought by be, showing make Anotlier them
all as our
means
to
apply
our
art
to
external it may does as material, not not valuing art the
material, but,
Thus his and too art
whatever weaver in it.
the
wool, but
exercises food upon
such and When
he receives. to givesyou and the
property
is able then you
take have out away
your
poor
body on also. it. you come received
material, work
without having suffered (of the trial) anything, all who meet you will congratulateyou on your if how knows to look at such things, but he who escape; he shall see that you have behaved properlyin the matter, and if he shall will commend you and be pleasedwith you; If then find that
*Iii says, are you
owe
your
c.
escape
15, Socrates if a man
to
any
want
of
proper and Plato's be Apology equally and But
addresses should not Meletus; believe that
lie
It would
absurd and
that
there are foals of horses and asses.
asses,
should says
believe of there
horses word
Socrates of the
nothing is the mules, wrong.
for the
mules
in
some
texts
Apology
manifestly
EPICTETU8.
133
behavior, he will do
How then
the
contrar}'. some For
where
is rejoicing
reasonable. reasonable, there also is congratulation is it said that and others we external
thingsare union ing accordas
to nature
it
might
:
be to said if the
contrary to nature? were separated from
I shall say that if you take it
It is said
for
foot
it is as ety) (or sociaccording to a nature a for it to be not the detached mud
clean; but and tread
foot and
as
thing
it (independent), on will
befit it both sometimes otherwise such If you way
to to
step into be cut no thorns, and whole in
off for the foot.
benefit We "What
of the
body; some man.
it is about
longer a
should are think A
ourselves
also.
you? other to be a man
consider to yourselfas nature detached
from age,
men,
it is
according
But of one a
to live to old
rich, to be healthy. and whole take a a
if
you
consider
yourself as sake part at certain you into cases whole, should it is for the
of that time
that
time run be sick, at another and at voyage
and in some danger, die not
another
time then is are men. no
be in are want, and you prematurely. Why know, that the as so a
troubled?
Do
you
foot you longer a no foot if it is detached a man a
from
body,
longer what of to if you man? and A of is a are
separated from of a
other
For
is
part men; state, of that first which of that which universal another is called state. consists next Gods
then
it,which must small
image to of the
What a then
I be sail on brought the sea, it is
must trial;
have
fever, another condemned? another
die, and such another a be
Yes, for of impossible in among not so many some body, in such a that livingtogether, to one are
universe such
things, should things what you one happen, then and come others
to
others.
It is your
duty
since these
you
here,
to say
ought,
'"
to arrange
*
things as imaginary must
it is fit.* Then who some
says, since I he He
tells into
some
person,
hears in it.
him, that
is
come
the
world, he
do his
duty
124
BPICTETUS.
shall
charge you
I have you yours,
with done must doing my look it may to me
wrong." but Much you good some may
it do you: done
part;
whether
also have ger dan-
that; for your tliere is
of
this too, that
escape
notice.
CHAPTEE
OF
VI.
INDIFFERENCE.* indifferent: it is either
The
hypotheticalpropositionis about it is not error. b indifferent,ut Thus any
ment judgknowledge use the
or
opinion or are life is indifferent: the man is not these
indifferent.
When
then not tells you become
that
things also when do not a man
d indifferent,o you to invites
be careful with
negligent;and (about such things), of rial mate-
become
abjectand
struck
admiration
know it is good for you to things. And your own where preparationand power, that in those matters you have been and be not not prepared,you may keep quiet, For you too vexed, if others have the advantage over you. will claim to have the advantage over in syllogisms them; and if others should "1 have be vexed learned is need the those at this, you and of any
will console you have
them not."
by saying,
Thus that but and
*
them,
also where
there
which
is
required from to need who
yieldin that matter content be yourself
This
from
seek not practice, (of such practice), have had practice,
with a firmness
of mind. to discussion
is with
young feared
philosopher who, intending the tyranny See and of also
return was Nicopolis to Rome, toward Domitian, who the note on particularly severe
24, 3.
philosophers.
Plin.
i.
Schweig.
Rufus
Compare
Epp.
"df
i.
12,
the emperor expression of
Domitian.
of
Corellius The
about
the detestable means villain,the the bad.
title "of
Indifference" are indifference
things;"
of the
things which
neither
good
nor
EPICTETUS.
125
Go But my door
and I have
salute been
a
certain
person.
How not ?
Not
meanly. to shut the
out, for I have window come
learned I have enter make the the Not you then
way
through must ; and
when or found
shut, I
either still
back to window.
But But "Was claim what
speak that him. have In
what not
through way? what meanly. wanted. do you
suppose this your that
you
got his? business,and
not to
Why
which own, belongs and what
another?
Always
belongs to another; and you will not be disturbed. Chrysippus therefore said uncertain, I always well. So long as future things are clingto those which are more adapted to the conservation is according to nature; for God himself of that which has But if I knew that given me the facultyof such choice. it was fated (in the order of things)for me to be sick, I would even
remember
is your
move
toward move it; for to go
the the
foot
also, if it had
For
would intelligence, are ears
into
mud.* that
why come be-
of
corn
produced do ?
Is it not
they not become may be reaped ?f for they are not communion separated from with other things. If then they had perception,ought to be they to wish never reaped? But this is a curse upon know of corn, to be reaped. So we must that ears never dry? in the same we we as
And
they may dry that they
case
of
men
too
it is
a
curse
not
to
die, just the
But since
not
must are we
be vexed
ripened and not to reaped,and we also know at to be
be
reaped. we are we
that
reaped, are nor
it; for what we
neither
know man, as
what those
have
*
studied
belongs to
who
luive
Sec. ii. 5, 24. alludes to f Epictetus
Compare ripe tUem ears the
verses
"
from
Life
the must Hypsipyle be of
pides. Euri-
Antoninus one (vii.40): six reaped
Cicero
like tbe
of
corn:
mania
born; another verses dies."
(Tuscul. among Disp.
iii. are 25) has these translated
from
Euripides, omnibus and
two: turn vita
Wetenda
ut fruces:
sic
jubet neoessitai',.
126
EPICTETUS.
studied santas* himself it seemed than to horses when when
know he he
better follow even But belongs to horses. Chrychecked was going to strike the enemy heard the trumpet sounding a retreat: so command to him to obey the general's own what
his when
inclination.
But
not
one
of
us
chooses, but and
weeping we and
"
necessity summons, suffer groaning we circumstances." readilyto obey it, what What we do
suffer, to call them man?
kind
stances, of circum-
If you are give the around call
name
of all
circumstances are the
which tilings
; but
you,
things
stances circumwhat duced? proor a
if you
hardship is wheel, about or there that sea, in the which or a
hardships by this name, dying of that which has been destroys is either a But the way But
sword, do you ways
tile,or down a
tyrant. Why to care are
the
of
going
Hades
?
All
equal, f the man
if you you
will listen to the is shorter. but a truth, the way
which a tyrant these sends
A
tyrant a never
killed about of
in six months:
fever sound
is often and the
year noise
it.
All names. things danger are
only
empty not are
I in
am
in
of my
life from in Caesar.
And
am
I so dwell danger who earthquakes : many hazard But I am Nicopolis,where when run? also you are there
and
crossing the the
Hadriatic, what of your
*
do you in
Is it not as hazard Do
life?
danger
to
opinion. tlie The
story is
in
Xenophon's he called from Cyropaedia (IV.
near
beginning)
where
Cyrus says
that
Chrysantas by
name.
Epictetus, as
Upton remarks,
quotes
memory. to f So Anaxagoras is the same said that the road
the
other
world
i. 43. ) in
(ad inferos)
What lows folA
from of the kill
all
places. slow (Cicero,Tusc. of Disp. assertion does.
is
one
examples a some
extravagant as a
Epictetus. that Stoic the
tyrant to ^ven
may
by
death
fever
I suppose to a are
tetus Epicways
would death he are have not can
answer
to some that. ways
Except of indifferent: endure with
dying
painful, and easy death,
who
fortitude, would
preferan
EPIGTETUS.
127
you have to
mean
your
own?
how? you
For do and not who
can
compel
? But of I am you is it
to as any
opinion man's which
choose kind But be Yes:
another
opinion? have false What than at what
danger in To then you if
is
yours, of
if others
opinions? is it to Rome? If that can danger be I go stead into
being be but
banished. else sent to
banished? what you, another who then sends do you
somewhere should Gyara?* he or
suits go to will
there;
if it does whither he were not, you also place you of
Gyara, whether as
will
go,
Gyara, to choose
not.
Why
go up all It
Rome
if it
something great? an It is not should and the
worth say.
this was preparation, that not so
ingenuous youth have heard sat so so
worth much who is which
while and not to to
much
to have
written old man have
long by Only not side
of
an
worth own much. and
remember own are
that guished: distinA the you be in avb division
by never your
your
claim a anything are which a belongs
to
others. and if then
tribunal other choose imitators
and
prison the it
each can place, one maintained And able to we
high shall low; to but
will
be
equal,
Avrite
maintain of But in to not
equal
in each. we are
Socrates, when in our
pgeans if Would
prison,f could you me? such like do
consider present disposition, another to endure me prison know person
saying Why hold do
to
us.
read
Paeans the
you? which you
trouble Can I in
you
evils
me? What men circumstances I am (listen to to pgeans)? will stances? circumbe mortal? im-
going
die.
And
other
*See
page
82,
note.
f Diogenes prison to a Laertius and reports
in
his life of Socrates first line which
that
he wrote an in
Ptean, and he
gives
the
contains
address
Apollo
Artemis.
128
EPIGTETU8.
CHAPTEE
HOW WE OUGHT
TO USE
VII.
DIVIXATION.
Through us an
unreasonable duties.* For or regard to what more
divination can many
of see omit
many or the diviner
than
death
danger
I must
kind? and then has to me If then
or disease, generally things of that expose myself to danger for a friend,
if it is my
duty
even
to die I not
for
him, what me a
need diviner has
have who
I
for divination? told me Have of
within
the
and good and of evil, What signs (or marks) of both? the nature viscera when of victims he is for he has the or explained have I
need
then and For
to coiisult the
the
of flight birds, your
why does is
do I submit he know and
says. It is for my
interest? he know
what as does intei-est, the
what
good; he learned
signsof and the
the viscera, For of the is But
has if he
also learned the
signsof good knows of the is the
evil?
knows
the beautiful
signsof these, he and of the ugly, and tell me, is it life man, or
signs both
unjust. Do f signifiedor whether are
you me: what
justand of thing which or death, poverty my interest
wealth? whether you you and as these
things not matters on are
for to ask
or
they give not, I do about intend
you.
Why and all in
don't
your
opinion on
of grammar, which of we are
why
do
give dis- it here
*
things was men
"
error
Divination it led
a
great part many ancient
and, religion,
In those a Epictethere in God
tus was can can
says, some see
to omit
duties." that
certain
sense
meaning certain what are. in it.
If it is true
who world
believe
signs in their the administration behavior
of the to by can which learn
they what are
judge duties ought
be, they or their seen If these may of any be
signs are
misunderstood, an if
they
not
right,men forms of human
governed by and the
abject superstition. the means
So the
external and be
religion may
Lucan
become true of of God's
corruption will debasement,
indications
may said a,
neglected. Upton compares
(ix.573),who
sometimes
few
good things.
130
EPICTETUS.
and
while
we
invoke mercy on
God me; we
entreat suffer me the to augur, come and out say, of
Master this other than
have
safe
Wretch, difficulty. than what what is best?
would
you
have then
Is there do lead
anything anything better far as
then
power,
pleases God? Why corrupt your judge and
you,
so
in
your
astray your adviser?
CHAPTER
WHAT IS
THE
VIII.
OF THE
NATURE
GOOD?
*
God
is beneficial. then of God? that the
But where
the Good the
also is beneficial, f of God AVhat not. It is
consistent the nature nature
is, there also then An is the in
good
Flesh?
should
be.
nature
of
J
Certainly
estate
Is it intelligence, Fame? No. means. By no Yes. then simply seek Herein knowledge, right reason? the nature of the good; for I suppose that you do not seek irrational Do seek it in an it in a plant. No. you land? animal? No. you of have
*
If
then
you it
seek
it in
a
rational in
animal, the riority supe-
why
do
still seek over anywhere using that There
except
rational even irrational of
animals
?"
Now and
plants for tliis
not
the
power
appearances, title of is no
Sdiweighaeuser correctly be
God
observes in man.
the
this
chapter would chapter in more
better
the
book.
f is Socrates to (Xenophon, to Mem.
iv.
6, 8) concludes
"that
the
useful
good
him not whom
it is useful."
I :J do
remember nature to
that of God.
Epictetus has
He
a
attempted more any
other
de
scription who But
of the
has
done
wisely than cannot some
have see attempted
answer
question which
be answered.
ii. 14, 11-13. Offic. i. 37.
^ Compare Cicero,de
EPIGTETUS.
131
reason
you
do
not
apply the
term
good
to
them.
The
Does it re^ good then requiresthe use of appearances. quire this use only? For if you say that it requiresthis use only,say that the good, and that happiness and unhappinessare in irrational animals also. But you do not say do right; for if they possess even in the this, and you highest degree the use of appearances, yet they have not the faculty of understanding the use of appearances; and there is good reason for this,for they exist for the purpose of serving others,and they exercise no superiority. For the ass, I suppose, does not exist for any superiority over others. able his also
No;
but
because
we
had
need we of
a
back need he
which also
is of
to bear
something;
and
in truth for of
had reason being able to walk, and the facultyof making use he would not this
received wise otherthen
appearances, And
for here the
have
been
able
to walk.
the of
matter
stopped.
For use if he had
also recived it is have
faculty that jected sub-
comprehending the with reason consistently to us, nor of appearances, would have us plain been he he
not
then us would been
done and
these us. services,but
he
would AVill
have you
equal to seek like to
not
then
the
nature
of
good not in
the
rational
animal?
for if it is not any other
there, you animals not are will
choose
to say that What God? then?
it exists in are thing (plantor animal). also the works of
not
plantsand they But are They a a
are;
but Gods.
yet parts of are the
you the
superior things, nor a superior thing; you have you in self yourthen do are portionseparated from certain own
deity;you
Why
portion of noble came? you are him.
Why not ignorant not of
your
descent?* will who you eat a
you when
know you are wlience
you
remember whom you
eating,who you *
and
feed? not When remem- are
in
conjunctionwith descent. See
i.
c.
woman, The
will you
Noble
9.
doctrine
tliat God
is in
man
is
an
old doctrine.
132
EPIGTETUS,
ber
who
you
are
who
do
this are social intercourse, when you are
you
in are thing? When you exercisingyourself,when you not are
engaged a in
know discussion,
that
you
nourishing you are
Wretch, know silver
god, that you are carryingabout a god you and think external that ? I You you
exercisinga god? with mean
3'ou, and some you of
it not.* or Do
God
of
gold,
carry are him
within
and yourself, you perceivenot that by impure thoughts and dirty deeds.
And dare
polluting him if an image of any of the
God
were
present, you
"
would
not
to do
*1 Cor. vi. 19. of the are What? which This The
know
ye
not
that your ye
body is is the
ple tem-
Holy Ghost own is in you, follows passage of God
v.
which
have
of God an and
ye
not
your
?"
18, which
2 Cor.
exhortation "And what
to
"flee
fornication." hath the as in
vi. 16
is are agreement of the in temple
God is
with
I
idols ? for will dwell knew but
ye in the temple and of walk the
living God; etc. hath
said, that them
them,"
It
certain
Epictetus
Testament;
as we
nothing whence in
writers writers cited
of the learn Mrs.
Epistles in the New such forms ? of
did these passages the Stoic
expression that find them
the from
by
Carter
I believe before
they
drew
philosophers who to wrote
Epictetus aud were that The
they applied them
the
new
religionwhich Epictetus does says, "
they not teaching. the faculties whether race. as
teaching of
God is in
Paul man. and
of
differ: two man,
spirit of he be
Swedenborg the Lord the is In
these every and (rationality
liberty) evil, they of the
resides
with
good
or
being
Lord
Lord's
mansions a in the human in
But man the mansion opens nearer
with
man,
proportion
the
the superior he comes degrees by these
Lord.
man
faculties; for
by the opening thereof and into to superior degrees of love and
Hence is in the 240. not wisdom, that Lord as consequently degrees are nearer
the so a
it may
appear
these in opened,
Lord
and
"
the the God's
him."
Swedenborg, not Angelic in in what in derstood, un-
Wisdom, itself, is sense Again, but faculty of in man."
viewed thinking rationally, I am man's,
quite to sure
the administration Church of and
of the
Eucharist Some
ought
English
the us be understood
the
England perhaps blood see
service. some now
divines ceremony of his
formerly as a
understand, shed for
memoration com-
of the was of Christ
and
body
which et
broken:
as
we
io T. Burnet's
Posthumousi
work
(de Fide
EPICTETUS.
133
things which present within ashamed of
you and
are sees doing: all hut
when hears and
God
himself are is not and
all,you
thinking such you are
things own ignorant as anger a
of your
nature we doing such things, and subjectto the when we are
of God. young do man Then from
why the do
fear into
ing send-
school
active
life,lest he have in
should
anything improperly, intercourse with women eat
improperly, lest the
improper which should he
;
and
rags
is
make
wrapped should him prond?
p.
debase This
It
was a
him, lest fine garments
youth (if he commemoration not
acts of thus) tlie last be the
Officiis Cbristianorum, supper sense 80). is of Jesus in which
and the
tlie
Apostles. now But
this does
appear some to
ceremony of the
understood
by whose priests and
by near some
members
Church
of
England, mass. notions
approach to to sense the doctrine of the
of the made
Catholic
Nor
does
it appear
be to to
the the eat our
prayer
before prayer is
delivering the
"
bread
and
wine so Communicants, the flesh of
for the
Grant and
us, to
gracious Lord, drink his blood and may our
thy
dear may son
Jesus made
Christ clean blood a that souls sinful
bodies
be
by and his
body we washed dwell notion through in him of God and
his most he
precious
This and two that
evermore
in us." in man, is
different
thing of from
Epictetus' it, that be
being
also
different,as
God
I understand
from said God
the notion
contained the
in the
passages is in man Paul;
for it is there not not an generally that is in man Holy of a
Ghost
or
in man,
by the virtue
particularceremony. of It should service remain our omitted
that there that
is after the end sacramental
the and
Communion wine of
monition ad-
bread
what
they
Christ
were, are "
and
that the natural and to not
body it time
and
blood
Saviour
in heaven
here; one being against in more
the
truth
of
Christ's It was natural
body by the be
at
places than of the is a one."
affirmed that the and
Reformers of Christ
and in the the
best
writers
English
church
presence
Eucharist Calvin and spiritual presence,
Swiss divines: and and that
in this in the
opinion they Prayer book we
followed have
the
yet even the
language a that I have
quoted; said, " "
Calvin, who
only
maintained
spiritual presence,
the ment verity is we nevertheless
'
joined
to
the
have
true
Communion
p.
in
signs, and that in the Christ's body and blood.'
What would
sacra
temporary (Con-
Review, have 464, August, 1874). of our
Epictetua
thought
of the
subtleties
days
?
134
EPIGTETU8.
does sets not out
"
know
his
own
God:
he
knows we not
with endure Have
whom when you
he he not (into the
I wish I had and
says, God have you would
world). But can you (God) with do you seek for tell you
me." any
with
you? or a
other, when than or
you K
him? were will God of of
anything else
Athena
this?
statue
Phidias, either
Zeus, you
and of the artist, and if you yourself would had any understanding (power of perception)you of made or try to do nothing unworthy of him who you in an and yourself, unbecoming dress try not to appear those who look But because to now on (attitude) you. Zeus shall has made you, And for this reason think
both
do artist
you
care
not one case
how
you
appear?
And
yet or is the the of an (in the one case) like like the has in it?
tlie artist in the other? itself the Is it not of
other? work
work
in the
what
for instance, artist, artist shows in
faculties,which marble when or the or once
making and bronze, she has
gold or ivory? and extended stands have the in power
the Athena ceived re-
Phidias
hand that of
in it the forever. But
of Victory * figure the works have of the God
attitude
motion, ances appear-
they breathe, they of things,and the work of suc)i an the power artist do that made he you
faculty of using the of examining them. you made a Being what intrusted Will your
dishonor you,
him? but also
And
shall I say, not you you to not
only of yourselfand think depositto yourself? do you also an this
too, but
dishonor
guardianship? But if God had thus neglecthim? would you your care,
intrusted He one me
has
orphan to you, delivered yourselfto intrust he on and
says, I
had him
no
fitter to such as him
to
than
*
yourself: keep
The Athena
for was is
by nature,
Athenian of
of Phidias
in the
Parthenon
the
Acropolis, a colossal chryselephantinestatue, that is,a frame-work wood, covered with on ivory and hand of
gold (Pausanias, the i. we 24). The iii. 34.
figure of ia Victory stood coins. See
i.
the
goddess,
as
frequentlysee
6, 23, and
Cicero, de Natura
Deprum,
EPICTETUS.
135
modest,
faithful, erect, unterrified, free
And then you do has not from him
passion such. and
perturbation.
But
some
keep
will say, he so whence
this
fellow
got
the
gance arro-
which have do not displays and much confidence to: these
superciliouslooks? a I I in Let
yet
gravity as
befits I my
philosopher; learned for
not
yet
I have
feel
in what I still fear then and you an have own see
and
what me assented
weakness. a get confidence as and to shall
countenance as such have:
I
ought
I
have show
attitude you the What the
such
I
ought, to it is a *
then
will
to
statue, when do Zeus as perfected, when lift up who is his brow? to it is
polished.
Does his look
you at expect? Olympia him supercilious countenance?
No,
is fixed
becomes
ready
say is my word and shall not Irrevocable
fail.
"
Iliad, i. 526.
Such free from a will from
I
show
myself from to
you,
faithful, modest, and immortal
noble, becomes perturbation. AVhat, and sickness? a too, exempt as old age,
No, but
dying power nor
god, sickening as
I
can
becomes the rest god. not a
This
I possess; can this
do. the
But nerves I do
possess,
I do. What an I will show
(strength) of
A
philosopher. it would which
nervesf
are
these? never desire on never
disappointed, assent aversion^ which a falls
that
which an avoid, is not
proper
pursuit,a diligent purpose,
These you statue rasli.
*
shall at a
see.
The
v.
great
Olympia seated was
the
work
of
Phidias
(Pau-
sanias, held a
11).
It
was
colossal
chryselephantine
statue, and
Victory
An
in the to right hand. the combatants muscles in the
f to allusion
public exercises, who as a
used their
show
their See Book
shoulders,
and
sinews
proof
of
strength. X See
i. 4, ii. 18, iii. 22. iii. c. 3.
13G
EPIGTETU8.
CHAPTER
THAT WHEN
CHARACTER CHARACTER WE OF OF A
IX.
FULFILL
CANNOT
A MAN
THAT
WE
WHICH
THE THE
PROMISES,
ASSUME
PHILOSOPHER.
It is the answer no
common
thing (easy) a to
do
this
only, to a fulfill The
promise is, beasts.
of a man's
nature. and
For
what
is
man?
rational
mortal are rational wild faculty from
And Take
whom what then have your
being. Then by the we separated?* From
From
from care others? to sheep like a
and wild
like animals.
do
nothing character See
beast; but you have
if you not a
do, you but lost the
of. a man; you man fulfilled
promise. as that the we do is
nothing like lost. What
sheep; do we
if you do
do, in this
case
then
we
sheep? we when
act
lewdly,when have The rational and
t inconsiderately,o
what
What
have
we
lost?
contentiously and to harmfully we us
tonously glutact rashly,filthily, we declined? To sheep. act we faculty. When and lently, viopassionately, act When
what some have of
declined?
To
wild
beasts. others we sequently Conlittle say. the when called meant
are
great wild
But
beasts, and in is
beasts, of
Let
me
a
bad
be of a a dispositionnd eaten by a lion.f man small, whence
may ways For man, all these
promise
*
"
acting as of a
man
destroyed. are The
abuse
the
faculties, which the proper
to
rationalityand the then and
liberty,is
origin truths meant
of and
evil. thence
is By rationality
faculty of understanding evils; and
falses and
goods
and
by liberty is
"
the
faculty of thinking, willing man acting freely
and
these
faculties 264
distinguish and from
beasts."
Swedenborg, Angelic Wisdom, ii. c. 8.
also
240.
See
Epictetus,
f the This
seems
to
be
a
proverb.
If
I
am
eaten, let
me
be
eaten
by
nobler
animal.
]38
EPiCTETtlS.
contrary things,and contrary to true
we
put
in
which practice opinions
are
opinions. If then we shall not also put in practice than rightopinions,we shall be nothing more For who the expositorsof the opinions of others. now is not able to discuss according to the rules of art us among about good and evil things (in this fashion)? That of differen inare are bad, and some are things some good, and some the good then virtues, and the things which are in participate virtues;and the bad are the contrary; and the indifferent are wealth, health, reputation. Then, if in the midst of our talk there should happen some greater noise than
usual,
or
some
of those
who
are
present should
laugh at us, we are disturbed. Philosopher,where are the Whence did you were things which talking about? you From the lips, and thence only. produce and utter them? Why then do you corrupt the aids provided by others? if you were as Why do you treat the weightiestmatters playing a game of dice? For it is one thing to lay up bread wine in a storehouse, and another and as thing to eat. That which has been eaten, is digested, distributed, and is become sinews, flesh, bones, blood, healthy color, healthy breath. Whatever and that an is stored show
up, yon
when have
you no choose other
you
can
readily take learning who the means it;but shall be
advantage learn. to
they of men
able
to
do
what
they
He tice prac-
teaches
art art are professes that the
scholar for
shall be or able other
art, the There
making who These
shoes
example, what who told useful
'
things. and virtue
profess to men teach tell us religion,and they are
morality, conceive to
generally. know what
may
be
religion,and may o"
morality, and their of
virtue; and teachers those have of of
said to
But
be
taught learner which
them. mean the the
learning is of fact
religion,and do the acts morality, and religion and from are.
virtue,
that of acts
will a of
morality what teacher's
and the
virtue; of ligion, re-
very
different
thing of virtue
knowing
The his
morality, and made efficient
teaching that which
is in he
only
by
his
example, by
doing
teaches.
BPICTETU8.
139
from
it
except men so
far
as
to appear
to possess
it.
For
what and now
is the those and
difference of who
between have
explaining these different opinions?
doctrines Sit down
explain according to the rules of art the opinions of Epicurus, and perhaps you will explain his opinions in a useful manner than more Epicurus himself.* Why then do you call yourself a Stoic? Why do you deceive the many? Why do you act the part of a Jew,f when you are Do you not see how a Greek? (why) each is called a Jew, ing inclinor a Syrian or an Egyptian ? and when we see a man to two a sides,we he acts who as are
accustomed But when
to say. This
man
is not the
Jew,
but one one.
he with
has
assumed
affects of and named
*
"
has that Thus
been
imbued he
Jewish fact
doctrine and he is
has a adopted
Jew.
is not sect, then we is in
J a too
imbued being falsely can (bapa
He
Stoic the
who philosoplier, Stoic
only explain same in
subtle can plain ex-
and
proper
manner
principles: for the course person purpose of
the
principlesof Epicurus, of perhaps he can for
the
ing refut-
them, and himself. explain them be at
better time means a man
than a Epicurus an Consequently he might is absurd."
"
the
same
Stoic and the mere Epicurean; which knowledge other them is a
Schweig. does not
He
that a of
Stoic
opinions
A be man a
make to Stoic, or
any
philosopher. in order to must
according philosopher. the can Stoic if we
principlespractice say that a man
Stoic do we So
religiousman, it is he
he
must
acts
which him his to no
religion teaches; a for What
by his says acts
only that professes words
know
be man religiousman. knows and
may
be
false; and are except
himself
whether
his
and
professions his acts are true.
The
uniformity, cannot regularity,and mistaken. consistency of
evidence
which
be
f It name has
been
suggested who Jews were that Jews
Epictetus confounded and those who were under
the
of Jews know
those some Christians.
We
that is
became
Christians.
X It writers, iv.
c.
possible, as
Christians
I have
said, by Jews are were name
Epictetus
Jewish
to
means
tians, Chris-
for as and
Jews
evidently confounded of of
by
In Jews.
some
the first Christians
the
nation.
book
7, Epictetus gives the
Qalilaeans
the
The
140
EPIGTETUS.
are tized),
in
name
Jews, but in fact
we
are
something else. our Our are are
affects far from
are (feelings) inconsistent practicingwhat we say,
with and
words;
we we that of which
being unable to fultill what the character of a man add even even promises,we is as heavy a of a philosopher, which to it the profession who is unable to bear ten burden, as if a man pounds should attempt to raise the stone which Ajax * lifted. proud, as if
we
knew
it.
Thus
CHAPTEE
HOW
WE
X.
DUTIES OF LIFE FROM NAMES.
MAT
DISCOVER
THE
place,you are a ulty f and this is one who has nothing superiorto the facman; of the will, but all other things subjected to it; and the faculty itself he possesses unenslaved and free from what then from subjection. Consider things you have been separatedby reason. You have been separated from wild beasts: been mals. aniseparated from domestic you have Further, you are a citizen of the world,! and a part
,
Consider
who
you
are.
In
the
first
term
Galilaeans ii. points
'"
to
the
country a of
the great teacher. which His is one
Paul
"
says
(Romans, he the is a
28),
For is one he
is not
Jew, etc. outwardly and says
but
Jew
"
which who
"
inwardly," a remarks law
(ii. 17-29) on makes of a man
is called may a
Jew,
and with does
rests
in the
his man boast who
of God is called
be
compared
what not Epictetus
philosopher,and
practice that which
he
fesses. pro-
*
See
ii. 24, 26; Iliad, vii. iv. 264, etc.
f Cicero (de Fin. J See and i. 9. M. my as 10); Seneca, Ep. 95. vi. 44;
Antoninus,
"But so my as nature
is rational is
social; and but so
city and
I
am a
country,
far
I
am
Antoninus,
Rome,
far
man,
it is the
world."
EPICTETVS.
'
^
141
of it,not
one
of
the
subservient for you
principal(ruling)parts, the connection citizen to of divine
administration then To
b (serving),ut one of the are capable of comprehending and of consideringthe does the
things. What ? promise (profess) to character
of
a
hold
himself; from deliberate
about but and
nothing as profitable tached denothing as if he were to act as the
would
do, if of community, they had reason for the
hand the
or
foot
understood never tion constituin
nature, nor they
would
put themselves than with
motion to the
desire
anything
otherwise
reference
whole. man Therefore had
the he and
good would philosopherssay well, that if foreknowledge of what would happen, his * own
the
co-operate toward knows sickness these
and
death are signed as-
mutilation, since he to him
that
things
that
the whole
according to the universal arrangement, is superior the state to to the part, and now and the
citizen, is more our
f
But
because to our
we
do
not
know are were
the
future, it nature duty
to stick
the
things which for we
in their made
suitable
for
choice, that To
among
other
thingsfor
this. you are a son.
After character
*
this remember
What
does
this is
promise? may to
consider but that
everything which possible that not to
This
appear assent course
extravagant; to it is believes
explain it,
and
even
it.
If
a
man
all is
wisely resist ranged ar-
in the
of human
events, for
he him
would to try he to
that
which and he
he
knows
it is
appointed
If
or
suffer: that would man submit would in
would
endure. the end
Epictetus purpose with
means
the
activelypromote that his acts may which what he is too
he
foreknew, and deal
order his
be consistent
foreknows
with
duty, perhaps the philosopher's saying as hard
to
with; and we it rests wiser
on
an
impossible assumption the of we foreknowledge, no more
may it.
be
here
than de
philosophers, if
c.
say
about
pare Com-
Seneca,
Provid. vi. 42:
5. We are f Antoninus, some "
all
working others together
to
one
end, what
with
knowledge
and
design, aud
without
knowing
they do,"
142
,
EPIGTETUS.
the never son's
belongs to him him
the to father, to obey him another, nor in or all
to blame
to say
do all
things, anything and After to which
does
give way, this know character to to injury, yield to with him as co-operating that you to are a
him far as in
things can. you
brother
also, and
that be
this
it is due
make
concessions;to
easily suaded, per-
in to claim speak good of your brother, never oppositionto him any of the thingswhich are independent have but readily to give them of the will, up, that you may the will. For see is dependent on the larger share in what what so a thing it is,in place of a lettuce, if it should pen, hapor a seat, to gain for yourselfgoodness of disposition. How great is the advantage.* Next that an to are this,if a you
are
senator a of that man; any you
state,remember are a
you old
senator:
if are youth, an youth:
if
man,
that you comes old
for
each the
of such proper I say to names,
if it But
to
be go
examined, and blame who you you you were marks your are a
out
duties. you, name. a
if you
brother, and smith have what
You In use have the
forgotten next is your made
place,if hammer, have
and
wrong
of the if you have
would
forgotten the and instead not smith; of a
and
forgottenthe an brother would in you that and
brother
become one enemy, another tame appear case?
to have
changed of a a
thing for who is a And
if instead are man,
animal
social,you must become
mischievous lost
wild
beast, treacherous, and suffer man
have biting, lose does had the a you of
nothing? But, (I suppose) you that you
bit the
money
may do or a
damage?
And If you think
loss of the it
nothing a else
damage? you lost
art
of grammar
music, would
loss of
moderation
*A
damage? and if you shall and do {HaTa6roXT'/v) gentleness, is a an
lose you modesty, think A
the seat lettuce means example of of
the
most
trifling thing.
probably
seat
a superiority, magistrate's seat, a Komai^
sella curulis.
EPICTETUS.
"
143
loss
nothing? cause And
yet the things first mentioned and are
lost
by the some
external our independent as of the
will,and to to
second them not by nor own
fault; and them and is
to the
first neither but as have
to
lose them
shameful;
the and
second, matter to have
to lose them
is shameful
of He makes
lose? who
What does the pathic reproach and a misfortune. does he lose loses the (character What of) man. and the pathic what he is? Many other things; man he also loses the he lose who
no
less than He
the
other.
What
does
commits
adultery? temperate, does the he coward
loses the
of (character
the) modest, the neighbor. What else. man
the
decent, the is citizen, the
lose who lose?
What is bad you men does
angry? Something Something else. No damage. If
without for the no some sufEering
loss and
then these even look
damage harm or
in the
loss of money
only, all
receive
and gain,when profit of -these to a
damage; it may be, they have they acquirea bit of money by that who say, any
deeds.
But
consider even if you loses
refer his nose small
coin, not but he
thing everyis in
your in his lose an opiniondamaged. body. Well; to him
Yes, you does then he no for he
is mutilated
who
has
lost his smell
only is nothing?
Is there
energy
of the soul which a advantage we who me possesses what sort it,and
We
damage
Does of
to him mean. who Have
has lost it? not a
Tell
(of energy) you have. natural no modesty? the he
who
loses this sustain does him? natural he
part with
Have
we
damage? nothing of
is he
deprived
nothing, belong to things which a not
natural naturallyfidelity? natural
affection, a to disposition
dispositionto help others,
The
man
forbearance? in these What me?*
*
then can who
allows
himself harm
aged to be damand has jured? uninhurt
matters, then? first
We
he bo free from I not consider no shall
hurt what then him, who hurt do an In
the
place by is, (/JAa'/i^) of are
Socrates.
must
means
act
injustice.
Crito,
Certainly not.
Socrates.
Nor
yet when
you
wronge^
144
EPICTETU8.
and For
remember if the
what
you
have in
heard the in will
from
the
philosophers. intention, see
good and consists the this: an (purpose, will,* that shall man itpoatpedEt), you say is not evil What
also
the
if has hurt do we what hurt self mynot
then, act act to
since me, himself
by doing doing to some
unjust unjust
I not
by imagine kind? to our to
him?
Why
ourselves where
(mentally there is any is harm of
think
of) something to of
this or But
detriment
the
body the same
possession, happens no there the he
there; the been
and
where is or thing
to
faculty who has
will, there deceived in the head
(you who in we pose) suphas the wish But or harm;
for act he nor done eye for
an
unjust in the
neither nor suffers he lose
nor
hip, else shall
does
his
estate; these and
and
nothing we than have
(security the we care to) modest the are things. faithful whether shameless in the
will not and school so faithless, far as a
least, except concerned. only fore There-
few
words to even
our
proficiency them do do
is not limited exist
these in the
few
words;
but
beyond must it does
slightest degree, f think, since you must you no wrong an in
return, act. as
most
people Crito,
c.
in
way
*
unjust
Plato, ii. 16.
10.
See
the
beginning remark o{
f written delivers
The on same
will
apply they matter are
to
most
dissertations of and skill for
spoken him a
or
moral writes an
subjects: them, hour for or
exercises for criticism
who way of
or
perhaps is all.
spending blames our
idle
him
who
listens; and as that
Epictetus
indolence of
and
indifference in to
acts,
and
the
trilling of
the
schools
philosophy
disputation.
146
EPICTETU8.
of
adaptation;for if they possessedthis power of adaptationin addition would to those things,what der hinthem from since you think being perfect? But now that you properlyadapt the preconceptionsto the particulars, tell me whence derive this (assume that you do you But it does not seem to anso other, so). Because I think so. and he thinks that he also makes a proper adaptation; does he not think so? He does think so. Is it possible or then that both of you can properlyapply the preconceptions which to things about have contrary opinions? you It is not possible. Can then show us anything better you toward adapting the preconceptions beyond your thinking that you do? Does the madman do any other things than the thingswhich to him seem right? Is then this criterion sufficient to
unsuitable
for
him which
also? is It is not
sufficient.
Come
then
something is this?
superior to seeming (roudoxEiv).
What
Observe, this is the beginning of philosophy,a perception of the
disagreement of the cause
men
with
one
another, and
an
inquiry a "
into
of of
the that
and certain
"
distrust
demnation disagreement,and a conwhich only ''seems," and
seems we of investigation that which and a discoveryof rightly, discovered a a
"seems" some whether
it
rule
{navdyo'i), of as
have
balance
in
the
determination
rule (orsquare) in the case of carpenter's straight and crooked things. This is the beginning of philosophy. Must we say that all things are right which that contradictions And how is it possible seem so to all? all then, but all which be right? Not to us to can seem be right. How than those which to you more seem right than what to the seem Syrians? why more right to the than what seems Egyptians? why more rightto me or to
weights,and
any
other
man? man Not
at
all
more.
What
then
*'
"
seems
"
to every
is not case sufficient for of
determining what measures are we
is;"
for neither in the
weights or
satis-
EPICTETUS.
147
fied with discovered rule that
the a bare certain
appearance, rule.
**
but this
in
each
case
we
have no In
matter
then
is there
superior to the most
what
seems?"
And
how
is it
possible
should have no men things among There sign (mark),and be incapableof being discovered? And is then some rule. why then do we not seek the rule it without and discover it,and afterward use varying from it?* For it,not even stretchingout the finger without necessary when mere "
this, I think, is that which their madness and misuse those who use it is discovered
"
cures
of
it; so
that
for
the
seeming as a measure, future proceeding from tain cer-
in are and made clear we known use things (principles) may which of particular the case things the preconceptions fixed. distinctly
What
is the
matter
presented to
us
about
which
we
are
inquiring? rule, throw such Yes. a Pleasure it into
(for example). Subject it to the the balance. Ought the good to be we thing that
And
to
it is fit that we have
confidence It
in
it?
in which
ought
to confide?
ought it then from
to be.
Is it fit to trust then throw
anything which pleasureanything secure? it out of the
is insecure? No. Take
No.
Is and the
scale,and
But
drive
it far aAvay are place of good things. and one
if you for is
balance be
is not over over
enough what you,
sharp-sighted, Is bring another. not it fit to then not to
elated
good?
Yes. See
Is it proper that you do not
be elated
present pleasure? but of the v.
say that you are it is proper;
if you the rule. compare
do, I shall then
think
*
worthy
even
balance.
This
is
f a Thus
Greek
things proverb, Doing also nothing ii. 16.
without
used and by Persius, Sat. is, so far shall
119;
Cicero, de
Fin.
iii. 17;
Antoninus,
f That with a
I consider a you that you you
from I shall do are being
able
to
judge
rightlyof things without even use
balance can understand you a
that not even the
aid
of
a
balance
it, that not cannot
balance, and me. consequently that
worth
singleword
from
148
EPICTETUS.
are
tested and
weighed when when examine the rules and are
ready. the And
to
is philosophize this,to then to use
confirm
rules; and a them
they are
known
is the act of
wise
and
good
man.*
CHAPTER
OF DISPUTATION
OR
XII.
DISCUSSION.
learn in order to be able to must things a man has been accurately shown by apply the art of disputation, our philosophers (the Stoics);but with respect to the of the things,we are use entirelywithout practice. proper illiterate man an Only give to any of us, whom you please, to discuss
What
with,
But
and when
he
cannot
discover moved the not how man a
to
deal
with
the answers man.
he has
if little, he how to treat
beside
the
purpose, either
he
does or know
him, but he then
He with is an abuses
ridicules
him, and do a man
says.
illiterate man;
Now leads abuse him him man a
it is not
possibleto has way: found he
anything out not
him.
the road or guide, when he into the right and then leave
of
does you
cule ridishow lows. fol-
him. you show own Do will see
also he
ths illiterate But not the
truth, and you do not that the
so
long did as
him
truth, do
ridicule How then in
him, but
rather
feel your act? bear He
Socrates
used
incapacity. to compel his and say, he "I with not adversary wanted care no
to disputation
testimony to him, he could am other
witness.
f
Therefore
not for other evidence
*
witnesses, but I my We the
the
(testimony) of a always satisfied and I do adversary, fix the canons or
This
is
just conclusion. are must
rules
by
which wise things and tried; and all cases.
then
rules
may
be
applied by the
good
to
f This
is what
is said in the
Qor^^
of Plato, p.
472,474.
EP1CTBTU8.
.
149
opinion of others,but only the opinion of him who me." For he used make is disputing with to the clusions connatural notions drawn from so plain tliat every the contradiction man saw (if it existed) and withdrew it (thus): Does the envious* from man rejoice? By no think that but he is rather pained. Well, Do you means, what is there of evils ? evils? and envy envy is pain over his adversarysay that envy is pain over he made Therefore those who good things. Well then, would any man envy Thus are pleted nothing to him ? By no means. having comthe notion and distinctly fixed it he would go away without his adversary. Define to me and if saying to envy; have the adversaryhad defined envy, he did not say. You of the definition do not cordefined it badly, for the terms respond technical These are to the thing defined. terms, and to and for this reason disagreeable hardly intelligible which illiterate men, terms c we (philosophers)annot lay ask the aside. the But that the illiterate man himself, who should never
follows to use cede con-
appearances
presentedto him, or be
able
anything
*
reject it, we of envy is stated vexation
can
by have the
of
Socrates' this:
"
notion
by Xenophon which are men
(Mem. at iii. 9, the
8),
to be
it is the
pain
or
perity pros-
of their friends, and
that
such
the
only a envious more persons."
Bishop Butler of the
gives
a
better
"
definition; at least is complete hope
scription deof
thing. does Emulation over merely the desire and whom other we equality with ourselves. or
superiority not want as others, with to may
compare natural
There but be so appear
be
any
grief m in desire.
the
passion, this the may
only that strong of this
which be is
implied
However desire
to
the occasion
of great
grief. To
attainment
equality or superiority, by the particular means to our
of others distinct being brought down notion level, or
below to it,is, I think, the see. of envy. natural at is the
From
whence
it is easy
that
the
real
end one, which envy, the aims passion, emulation, same; to
and
which
the unlawful
namely, that equality or mischief of to superiority: of envy,
and
consequently that means do use is
not
the
end
"
"
but upon
merely the
Human
it makes
attain its end.
Sermons
Nature, I.
150
EPICTETU8.
these terms of our own
move
him
to do.
we inability, as do
Accordingly being conscious not attempt the thing; at least do not.
such
of and
us
have
any
caution
But such
the
greater
part
the
rash, when and and
they enter confuse into
confuse
themselves
others; and
disputations, finallybusing a
their adversaries
by them, they walk away. Now this was the first and chief peculiarity of Socrates, in argument, never to be irritated to utter anything never abusive abusive, anything insulting,but to bear with and end to the quarrel. If you would to put an persons know what
abused
great
power
he
had and Hence
in you with
this will
way, see read how
the
Symposium of Xenophon,* quarrelshe put an end to. poets also this power is most
many in the
good reason highly praised, disputes. Quickly
with
skill lie settles great
Hesiod, Theogony,
v.
87.
Well at then; Rome; corner, the
matter
is not who be
now
very
safe, and it,must go to a larly particunot man for you
he may so attempts sure, to do must a do of ask trusted in-
it in
a
but or consular
rank, if it you happen,
Sir,
can
to
rich care man,
and have
him. them Can
tell me. I
to
whose
you you who
your to horses? person tell you.
Have to one
intrusted has no can
any of
experience you tell me and indifferently horses? By no means. whom you intrust I don't
Well your then; or to
gold even silver to things or any one
your
vestments?
intrust
these
Well; your own indifferently. body, have you about the care of it to any intrusting already considered of experience, suppose, I person? Certainly. To a man and one or acquainted with the aliptic,f with the healing
*The
Symposium
or
Banquet of Xenophon iv. c.
is
extant.
Compare
Epictetus, iii.
18, 5, and
5, the beginning. of f The best means
art aliptic
is the
art a anointing
and
rubbing,
The iatric
one or
of
the
of
maintaining
body in health.
healing
EPIGTETtrS.
151
art?
Without or doubt.
Are
these
the
best
things that
you
have, than That each mean? In
do
you
also possess What makes
all I mean these? which
something else which is better kind of a thing do you mean? of these use things,and tests
Is it the soul much Can of the you soul that that I you mean. of
them,
You I do
and
deliberates.
think think others you
right, for it is the that which have the soul is a truth
better then for
thing show it is
'
than us all the
I possess. taken care in what
way
soul?
have wise a man and are so a likelythat you, who allow and carelessly inconsiderately reputation in the city, the most valuable thing that you possess to be neglected taken But have and to perish? Certainlynot. care you and have learned from another of the soul yourself; you discovered have the means to do this, or yourself? you Here the danger that in the first place he may comes say, not What you raise also these an is this to you,
my
good
man,
who is
are
you? that once
Next, if he may
in persist troubling him, his hands and
there
danger
I
was
give
you
blows.
myself
I fell into
admirer
of this mode
of instruction
until
dangers.*
CHAPTER
ON ANXIETY
XIII.
(SOLICITUDE). does this in a When want? power, art I
see
a
man
anxious, I say. What want man
If he did how art not
something
For
which this body.
is not reason his lute art could of he
be anxious? health a
is the
restoring to to diseased
The of
aliptic
is also
equivalent
the which
gymnastic are are
art, a means
or
the of art
preparing the for
gymnastic exercises, health, when
also
preserving
body's
the exercises in good of and
moderate. and of *Epictetus
Bome.
speaking
himself
his
experience
at
152
BPICTETUS.
playerwhen when he
is the singing by well also on himself
has
no even
anxiety,but if he he not he enters voice to theater, he is anxious the to
has
a
good wishes and
plays power. lute; for
only this sing well, but his obtain
applause: but
is not there knows for and matter he has skill, Accordingly,where he has confidence. Bring any singleperson who does not care nothing of music, and the musician
But
not
in
him. has
in been He a the
matter
where
a
man
knows
nothing
What
or
there practiced, knows is. and not he a is anxious. crowd he has but is
is this?
what
what to the
praise of the the
crowd chord
However the what
learned what in
strike
lowest many nor * highest;
the
praise of neither must
is,and has he
power
it has it.
life he
knows
thought grow lute
about
Hence
he then him
of that
tremble necessity a man can
and a say
is not say pale. I player when not a
cannot
I one see
afraid, but I but This but the many. man something else,and all I call him in what so thing, say. he
And does he the
first of not has know been
stranger and the world is
part
of
is,
though laws and of
here the
long, he has never
ignorant of what is permitted any man State is
and
customs,
and
what tell him
not; and to he
employed
But it a lawyer to does be not and
explain the not laws.
write
a
will,if he does
know who a how does written, or he his desire
he
employs a a
person or ought to know; nor
But he
does uses rashly seal
bond a write
security. and purpose. not without
lawyer's advice, and does not aversion,
How that which is his he he know that
and do he
pursuit(movement), and attempt without a lawyer? He you mean wills what is not
allowed, and he does not does know but
will
is of own and necessity; or either if he
what
what never is another be
man's; he would
did be
know,
would
impeded, uote. never
hindered,
*See
page
101,
154
EPICTETU8.
Should know the
I
try
to
measure
another. man or
Have what
you is a please you ? Why? man one by which taken pains to learn bad man, are I
suppose,
you
is estimated what is a by good one and the
and you how not a
man
becomes
other?
Why
I not weeps, will it he
then
good yourself? How, no lie or am replies,
groans How
or
good? no good receive Because man good and man
laments or is how
pale do you
trembles, listen to about
says.
mo,
will he care me? what Slave, Justas
pleaseshim.
Is it now Why
belongs what that a to others?
his fault
if he And
receives is it
proceeds from fault should be
you? one Certainly. man's, and about badly possible belongs anxious to the
evil in which I am another?
No.
Why
I shall you
then
are
you
anxious
that
to others?
Your
questionis reasonable; but to him.
how as speak going
Cannot that name you I may of
then be
speak are him
choose? are But
I fear the
disconcerted? you afraid
If you that
to write
Dion, no you
would
be
disconcerted? have were By
means.
Why? name? name,
is it not
because
you
Certainly. Well, would has a if you
practiced writing the going to read the and you
not
feel the
same?
why?
Because
every
art
certain it.
strength and
Have you
confidence not in the
things
which
belong to
practicedspeaking? and what else did you learn in the school? Syllogisms and it not sophisticalpropositions?* For what purpose? was for the purpose of discoursingskillfully? is not and coursing disthe as skillfully same discoursingseasonably and and also without ing makcautiously and with intelligence, mistakes with on a
then
and ? go
without Yes. into man are a
hindrance,
When then you
and you
besides are all this mounted at confidence
horse
and
plain,are who is on anxious
being in a
matched matter againsta in which
foot, and he anxious is not?
you
and practiced,
Yes,
*
See
i.
c.
7.
EPICTETUS.
155
but that person to kill not me.
(towhom Speak the claim to
brag, nor in going to speak) has truth then, unhappy man, be a philosopher, refuse nor am so
I
power and to do knowledge ac-
your handle than talked he who your
masters, but
long
as
you who
present is this
body,
Socrates
follow used
every to man
stronger
yourself. as he
did to the in who his
talked
practice speaking,he who tyrants,*to the dicasts (judges), prison. Diogenes had practiced as speaking, he t pirates,o the confident walk sit in
spoke who he
did
to
Alexander,
These
men
to
the were person
bought
him.
in the
things which own they practiced. never But
do go them
you and to a
off to your a affairs and weave leave
them:
corner,
and
a syllogisms,nd in you the man propose
another. state. There
is not
who
can
rule
CHAPTER
TO NASO.
XIV.
When" to one
a
certain Roman
entered
with
his
son
and
listened
of instructi reading,Epictetus said. This is the method the Roman and he stopped. When asked him it is taught causes to go on, Epictetus said. Every art when who labor to him is unacquainted with it ami is unskilled the things which in it,and indeed proceed from the arts for which immediately show their use in the purpose they were made; and most of them contain something attractive and pleasing.For indeed how to be present and to observe
*The
Thirty tyrants talk is
of of in
Athens,
Socrates
as
they with were
named and (Xenophon,
Charicles
two
Hellenica, ii.). The of the defense in Critias
Thirty
reported before Xenophon's who Memoral)ilia
(i.2, 33). his The
of Socrates are those
tried
him and and
conversation Phaedon and
prison
reported was in
Plato's
Apology, some in the
Crito.
Diogenes
captured by
pirates and
sold
(iv.1, 115).
156
BPICTETUS.
a
shoemaker and of a learns also not smith chances work more useful
pleasantthing; but the shoe is the discipline to disagreeable look at. And when he is learningis very disagreeable is not a to
one
who but
to be
present the use
and of
is
a
stranger
But
to
the will
art: see a
the
shows in
the
art. are you
this much person is
music; results know
for if you
present most while
will the discipline learning,
appear are agreeable dis-
and
yet
the who
of
music
pleasing and
here And nothing of music. of a philosopherto be something of conceive the work we this kind: he must adapt his wish to what is going on,* so that neither any of the things which are taking place shall of the things take wish, nor place contrary to our any wish which do not take place shall not take place when we From this the result is to those who that they should. of philosophy,not to fail in the have so arranged the work desire, nor to fall in with that which avoid; they would without uneasiness, without fear, without perturbation to pass through life themselves, together with their associates maintaining the relations both natural and acquired,!as
delightfulto
those
*
Enclieiridion, c. 8: take "
Do you as
not
seek
(wish) that things which desire you
take
place shall take life."
place
as
desire, but
that will
things which live a
place shall take Compare "| iii. place
they do, and
tranquil
2, 4, iv. 8, 20.
Antoninus
(viii. 27) writes: other to
"
There the
are
three
relations surrounds [between to thee
and second the things]:the the to
one
to
body which which thee." all thee; the all; and and in a divine
cause
from
things come is third
those who
who
live
with to "
This
precise, true may write
practical. Those place of it "the
object and stitution con-
the
divine of
cause,"
nature
things;" for there to we
is
constitution for most
of
things, which origin fact be has
the it philosopher attempts is immaterial
discover; say that
and
jiracticalpurposes, or some
whether no it is of
divine The
other
origin,or of origin can we be discovered. or, remains not that
a
constitution we things exists; conceive if that
expression we accepted, ing think-
may so. say that
that
it exists and
cannot
help
EPIGTETUS.
157
the of The
relation of son,
of
of father, of brother, of citizen,
man,
of ruler, of ruled. wife, of neighbor, of fellow-traveler, work of a philosopherwe next to
conceive
to
be
something be complished. ac-
like this.
It remains
inquirehow
this must
We
see
then
that
the a a
carpenter when
he has
learned
tain cer-
things becomes thingsbecomes also not there is also a tain pilotb}'learningcerpilot. May it not then in philosophy
carpenter; the to be
be sufficient to wish to necessity
wise
and
good,
and
that
things? We inquire The these things are. then what philosophers say that we ought first to learn that there is a God and that he provides for all things; also that it is not possibleto conceal from intentions and him our our acts, or even thoughts.* The next learn
certain
thing as is to learn are what
is the to nature
of the
Gods;
for
such and
they
discovered must be, he, who be would to belike
please them. it is
obey them,
If the divine
try with is faithful, man be all his power also must
faithful;if also free, man be also must
free; if beneficent, man man must
beneficent;if magnanimous,
*See
i.
also must
i.
be magnan1, 19) said said
14, 13, man ii.
8, 14. make Socrates himself
(Xen. Mem. like the
i. 4.
the
same.
That
x.
should See
gods is
also
God
"
by is Antoninus, said to
8.
Plato,
De
Legg.
(Upton.)
Greeks
of
When called these to provide for all things this (Epictetus,i. 16, iii. to
is what
the
dence." Provi-
17.) In the believe what what second
passages
there
is
a
short
answer
some
objections made
(lod is he know providence. observation to be
Epictetus could of only and know could
or
by the world phenomena;
he
only
supposed who a
God's
providence by observing his administration works other of happens in it. Among certain God's
of the
God
and
all that possesses of
is man, to intellectual
powers a which of enable man him
form Man
judgment has of or works, to have
and
judgment moral On
himself. or a
is supposed
certain
sentiments,
capacity
acquiring are them
in
some
way. man's the supposition that of all man's
powers
the
gift of God, under God's
power
judging gift of we what
hai)]"ens in the and if
world not providence
is the
God; have he should
be
satisfiedwith God's
administration,
the conclusion
th^t man,
158
EPICTETUS.
imous;
being then an imitator of God, he with this fact. say everything consistently what then must With we begin? If you as must
do
and
will
enter
on
the
discussion, I will tell you names* that then do
you you not as
must
first understand that I do not (words). names. So You
say
now
understand then do I
understand the
them. use How written one use
them?
Just use illiterate
:
language, as cattle thing, understanding is you understand let us appearances But whatever
for
use
is
another.
if you word it.
think you it is
that
them,
produce we a
please,and is now a try
whether for
understand to But who
disagreeable thing old, and, it may
I too know in want be of
man now now
be
confuted
be, has this: for
served you are his three come paigns. camme as
to
if you
were
imagine children knows their you you whose also a a
to
and you,
nothing: and what are wanting to you? You wife perhaps, and a many you know in you have how the many to same
could
you
even
rich, you slaves :
have Caesar render does does show
in Rome to friends, you who who kind If then him
dues
all,you
What
requite him
favor, and wrong. powers are to repay
do
lack?
I shall
from Thus
God, condemns
God and a that who
administration is God's belief and
which are is
from to God. one man,
work, in a
in opposition and in
another. because or If of man
rejectsthe in deity
a
providence, and the to contradictions be difficulties if he
involved tradictions con-
in this belief
supposed
involved as it,and
finds the his difficulties such
he
cannot
reconcile in
with
moral
sentiments notion of a and
judgments, and of
he
will
be
consistent
rejecting and any of
the
deity show providence. and But
he
must are also his
consistently own, admit he
that
his moral how
sentiments he
judgments or that
cannot
acquired them, powers how
he
has
the
corporeal he or
intellectual are which All
he then
is
daily using. a man can
By say the
pothesi hy-
they has such
not
from
God.
that
is that
powers.
"See
ii. 10, i. 17, 12, ii. 11, 4, etc.
M.
Antoninus,
x.
8.
EPICTETUS.
159
you chief
that
looked to man and the things most necessary things for happiness,and that hitherto you have than what after everything rather you ought, and, you
lack
the
crown
all,*that what about said
you is
neither nor know what
what is
God and
is as nor
what
is,nor have good your bad; other to what
I
ignorance of but is it
matters, that know should It ing nothdure en-
may
perhaps be endured, how about yourself, me if I say that
you
and
bear you
the
possiblethat you proof and stay here? go off in bad the you ? unless it shows is him
is not And jures also insuch as but possible;
immediately
I done because
humor. mirror
yet he what the
harm
have
ugly man the when he
to himself
is; unless ail physician also says But to supposed to you go fever:
insult the think that food
sick man, you
him, Man, do have no
nothing? say to are a
you And
a one without an to-day; drink
But if you aversions
water.
says, what are insult!
man.
Your
desires are inflamed, your
low, your
intentions
inconsistent, your
to nature, your pursuits(movements) are not conformable rash and false,the man opinions are immediately goes
away Our Beasts
and
says. He
has
insulted
me.
Avay of are dealing is brought to be men come
like that sold and
of
a
crowded and
assembly. the oxen;
greater some part few of the
to
buy the and
and
and sell, and
there to are
who
come
to look on, at
market who
inquire how meeting and
it is carried for what some life):
and
why,
So
fixes the also in this
purpose. like
it is here trouble
cattle
themselves who
assembly (of about nothing are except
their fodder.
For
to all of you
busy
about
lands and and slaves and offices, possessions magisterial these are But there are who a few nothing except fodder. the assembly,men attend love to look on and who sider conwhat
*Tlie
is
the
"to
world, add who the governs
it. is Has a it
no
originalis
colophon," which to a
proverbial
expressionand
to signifies
give
the last touch
thing.
160
EPIGTETUS.
governor?* cannot an
And to how
is it
possiblethat even a
city or so a
family out withand
continue
exist,not and should purpose
the
shortest that with
time
administrator a guardian, and be administered and kind
great such beautiful and an system a order is then
yet he and him way
without
by of we,
chance
?f were some
There
administrator.
What
And who
administrator
and
how
does
govern? for and in some are
who we produced by connection none? This then examine is
him, with the
what
purpose? relation these few
Have
toward are him,
or
which
affected, and one they the are
apply themselves only to meeting and then to go ridiculed the
this away. the beasts who
thing, to
What then?
They fair are
by
the and
many,
as
spectatorsat had any
the
by
traders;
if the
understanding, else than
they would fodder. ridicule those
admired
anything
CHAPTEE
TO OE AGAINST
WHAT THOSE THEY WHO HAVE
XV.
OBSTINATELY
PERSIST
IN
DETEEMINED.
When
some
persons constant have
heard
these
words, that
a
man
ought free to be
and are things power of
deviation
that and the will is naturally (firm), not subject to compulsion, but that all other subject to hindrance, to slavery,and are in the that they ought without others, they suppose to abide by everything which they have deter"
Sunt
in Fortunae
qui casibus nullo omnia rectore ponunt, moveri. Et
mundum
credunt
Juvenal,
xiii. 86.
f From that Mde. we the
fact that that
man
has is some a
Voltaire intelligence
concludes
must
admit Vol.
there
gn;ater
intelligence.(Letterto
Necker.
67, ed. Kehl.
p.
278.)
162
EPICTETU8.
miiiations? to kill me,
And
if it you was ever
in any
way
came
into your
head
ought man Now
this
his mind. at But
it is that I
by your determinations? with persuaded to change difficulty impossible to convince some persons to abide seem now
present; so can to
know, what common I did
not
know you
before, the neither lot to have "I
meaning persuade nor a am
of
the
break
be my
wise fool for my
saying. That a fool,* May it never friend: nothing is more man untractable. are on
determined," the more says. a men Mad-
also; but do Will
the not firmlythey form more man
things which you I am exist,the like a
ellebore and
judgment quire. \ they recall in what also: the I I
not
act
sick
physician? must sick,master, help
me;
consider
know Not have and
So it is here duty to obey you. what I ought to do, but I am to not come about other things: upon speak to me so; but do: it is my determined. more learn. this I
What than
other
things? for to be
what
is greater it is not not to
useful to for you your tone
persuaded that and sufficient
have This
made is the
determination
change health. What
it.
I will has
die, if you
I have
(energy)of madness, not of compel me to this. Why, man? determined determined determined lead fool" a "
happened? that you
have not I to "
have kill Be
had me "
a
lucky escape take *
I
no
money.
J
Why? is that you "A such force. and in I have cannot assured
The
meaning or fool must see.
from mean "
his purpose a either thinks shouldst will not
by words himself wise we fool
who thou wise; a sometimes
Though a bray
fool
the
mortar
among him." in wheat
with
pestle, yet
his foolishness was a
depart medicine from
Proverbs, xxvii. 22. madness. Horace says, Sat.
f Ellebore ii. 3, 82"
used
Danda
est ellebori
multo
pars
maxima to
avaris.
X
"
Epictetus seems who had
in this discussion
be
referringto take our
some
fessor, pro-
declared
that
he
would
not
money
from
his
hearers, and some receiving
at then, indirectly least, had
blamed
philosopherfor
fee from
his hearers."
Schweig.
EPIGTETU8.
163
that
with to the
very
tone is
take, there
(energy) which you now nothing to hinder you at reason use some
in
fusing re-
time ing, say-
from
incliningwithout
I have
to take
money
and
then
determined.
As
in
a
distempered body, subject sometimes to these
to
defluxions, the humor then to to inclines too a
parts, which and way there
those, but a
so
sicklysoul inclination knows and
not
incline:
if to
this
movement
is added
tone
then (obstinateresolution), cure. the
evil
becomes
past help and
CHAPTER
THAT
WE DO
XVI.
TO AND USE OUR
NOT
STRIVE GOOD
OPINIONS
ABOUT
EVIL.
Where In the
is the will. are good?
In
the
will.* of them? will. lessons
Where In W^ell out is the those then?
evil?
Where
is neither of
things
Does
which anyone Does
independent us the
among any to one
think
of these
of the schools? to meditate in
by (strive) the case
himself
give an
Is it of
swer an-
Yes.
thingsf as Is it night?
I cannot you a of
questions? number is shown proper
day? stars No. When to Well, make is the
even?J you, money in have
say. studied
money the
to (offered) answer, that
is not
these
good thing? Have practiced yourself you or only against sophisms? Why do you answers, if in the cases wonder those you
then have
which in those
you
have
studied, in have not
improved;
but
which
you
*Seeii.
10, 25. answer f
"
To
to
things
"
means
to
act
in
a
way
suitable
to
cumstances cir-
to
be this
a
match was a
for them. common X Perhaps he cannot
puzzle.
The
man
answers
right;
sajr.
164
EPICTETU8.
studied, committed in
those knows to memory
you that
remain he what has he
the
same?
When he
the has an
rhetorician
written has well, that
written, and
brings
he is not Because voice, why is he still anxious? agreeable then does he want? satisfied with What having studied. For the purpose To be praisedby the audience? then of he has been declamation : being able to practice disciplined and blame plined. but with respect to praise he has not been disciFor when did what he hear from any one praise
is,what of be
blame
is,what be And these when words the
the
nature what
of
each of
is,what blame kind should
praise should shunned? follows
sought, or did kind
which still there been the fine for what
practice this discipline (things)?* Why then do you which in those same a man
he
wonder, if in he surpasses
matters
has he
learned, has not
others,and he how
in which with the
there disciplined, lute player knows
is the to many. has
So a play,singswell, and he enters he a on
dress,and these a
yet he trembles he nor
when
the not nor
stage; know what
matters
understands, but the does or or
does
crowd is. it is
is,
shouts he the
of
crowd, what ridicule whether it is been
Neither our know work For of this
anxiety is, if he but if he has has
work it
another, whether reason to possible stop
not.
praised, he leaves the theater
puffed up, has been and ridiculed,the subsides. is the case swollen
bladder
been
punctured do we
This
also About we with what ourselves.
What we mire? adternals. Ex-
Externals. And we things are then busy? fear we or
have
any
doubt
why when we
why the in
are
anxious? are What
then on happens us, think
things,which our coming
to be not
evils? our It is not not power
*
not
to be
afraid, it is praise in
power
He
seems
to be
That
is which use follows of or
blame.
to
mean
making
the proper
or praise
of blame.
BPICTETUS.
165
anxious. anxious? Then
we
say, you
Lord not God,
how
shall not I not God
be
Fool, have
hards, did
make
them not Well Has you
you? Sit down now and pray that your nose may run.* Wipe yourselfrather and do not blame him. then, has he given to you nothing in the present case? he not has he not given to given to you endurance? magnanimity? has he not given to you manliness? for you
When shall nor
have your such
hands,
But Give me do we a
you
still look
for
one
who
wipe
nose?
neither man study these cares a
things he shall who
care
for them.
who
how
do cares anything, not about his cares for
the
obtaining of
What
own
thing,but when when
own
energy. for his
man,
he is walking he is not about,
energy? who, own about cares deliberating, about obtainingthat about
his
deliberation, and he deliberates? well we which and
And have
if
he succeeds, he
is elated
says. How
liberate de-
did I not when turn we tell you, about
brother, that
it is
impossible, should out not not
have thus? thought
But
man
out the
if the is has matter anything,that it thing should turn humbled; taken has has he knows Who a wise, othereven us
wretched about of to what for
to say
what this his
place. consulted not
among seer?
the
sake us as
AVho
among
actions
sleptin may is
indifference? see Who? whom
Give I have
that I one (name) to me long been looking for,who young down" wishes do. that this met most or the
man
truly noble
and
ingenuous, whether
*By
ness
old;
name
him.f tlie man's which base tlie words
"Sit
Epictetus indicates
God
to
and
indolence, who and do
for liim that
he
can
do himself
ought
to
fit owns is observable, his The
practical of all the little very or no success
ophers philosamong in endeavors
with a his their the
scholars.
Apostles speak first converts the monuments different
language the Acts
epistlesto the Apostles, and to of
Christianity:and of of
all
the
primitive
ages
bear
testimony
the
reformation
of
manners
produced by
the
Gospel,
166
EPICTETU8.
if surprised, we are well practiced but in our matters in (any given subject), patient acts are low, without decency, worthless, cowardly, imFor we do not care about bad? of labor, altogether if we had But feared not things nor do we study them.
Why then are we thinking about
still
death studied evils. if any are or
banishment, not to
but
fear
itself,* we irritable and any should appear
have to us
fall into school
those we are
things which of Now little to in the
wordy; to and
able you
question arises about examine them fully. find us
these us things, we
But
drag and what
practice,
Let
some
and
will
miserably shipwrecked. come on
disturbing what we
appearance been
us,
you we will have
know been
have
studying
and
in
exercising and For
down
I
am
of discipline Consequently through want we are always adding something to the appearance representing things to be greater than what they are. and look I am instance to myself, when on a voyage as the deep sea, or look round it and see no land, on on ourselves. out of
my
mind am and
imagine
that
I must not occur
drink to up me all this water
This the difference difference this not note
if I
wrecked, and might two
it does
of of
success
indeed
justly
Mrs.
I think of
be
expected
"
from not the of Mrs.
systems."
Carter,
because
Carter.
I
have it of
quoted
We tus, do
that
is true.
know
what passage from very
was
the
effect us, the
teaching
Carter Paul has to Epictea
unless
this
informs it. if
Mrs. of of drawn the thians Corinand
right speaks may inference is very not
The
language from of
different of some that his
Epictetus, converts. he We
unfavorably that "a
Corinthian was allow in reformation of
of converts manners
produced but in in
by there all:
the is and
Gospel" no many that
the
to was Christianity, produced corruptions are a
evidence
this that it in
reformation was there
is evidence church
not.
The ages
the
early the forms re-
Christian made and would this
and the
subsequent were proof nor that
by is us
Gospel result neither our universal of permanent; nature the to which
knowledge
*
human
lead
expect.
See
ii.
1, 13.
EPIGTETU8.
167
that
The
three sea? shall
pints are
No, but
enough. my What
then
disturbs
me?
on
me;
but
quake opinion. Again, when an earthhappen, I imagine that the city is going to fall is not one little stone enough to knock my
brains "What disturb
out? then us? are the
things than him and
which
are
heavy
What and
on
us
and
What
else
opinions? who goes
else than leaves his of on sorrow
opinionslies heavy upon companions and friends
Now
nurse
away
places and
habits
life? the
little
children, for
instance, when
if
leaving them for a short Do they receive a small cake. compare wish to they cry time, forget their you choose then
that
we
should do not you be
to
little children? a pacifiedby
small
No, by Zeus, for I cake, but by right
Such as a man opinions. And what are these? ought to study all day, and not to be affected by anything that is neither by companion nor not his own, placenor gymnasia, and not the law even by his own body, but to remember and to have
it before a his
eyes. not And
what
is the that
divine longs beit is taken to law?
To to keep
man's to own, use to claim
which
others, but to what
not
given, not to desire
it; and
away,
give not it up
and readily that a man
given,and when when a thing is immediately,and has and had mamma. man
is
be
thankful you would
for tlie time
the
use
of For
it, if what cry for your
nurse
matter on does he
it make
by
what
thing a
is
subdued, and
he
depends? In what respectare you better than who cries for a girl, you if grieve for a little gymnasium, such places and little porticoes and and men young what Another the water of Dirce? in turn in comes
of amusement? no worse
and Dirce. I was laments Is the used
that Marcian to the
he shall water water
longer drink than that And a of
But
of
Dirce.*
*
you
will be used
Bceotia, wbicli
to the flows at
other. the Then
Ismenus.
was
Dirce Marcian
pure water stream
into
The
is the
Marcian
aqueduct
Rome,
which
168
FPICTBTUS.
if you
become a attached verse to
this verse also, cry for this too, and of the common try to make
The
like the of Nero
Euripides,
Marcian
water.
hot
baths
and
See how men. silly
tragedy is then are
made
when
things happen the you than sea? the
to
When
shall I you not
see
Athens
again and with what to see
Wretch, have the you moon, content or Acropolis? see daily? the sun,
anything the better
greater who stars, the
wliole him
earth, the administers you
But
if
indeed and
you
comprehend him a
Whole, small carry
about beautiful sun in
do yourself, rock?* the When moon, still desire you will are stones, and to then what
going do? have
leave you been you
the
itself and weep in the like
you
will you did when
sit and
children? what did
Well, what you doing learn ?
school? you
hear, what
"I made I did how
you
why did might have the write
a yourself philosopher,
written I read of of a the
truth;
as,
certain not even
introductions, and
approach
I possess died
door
Chrysippus, but philosopher." For kind lived as should
anything as the
which he
Socrates or who possessed, such any one as
he
did, who
did, he thing anythat not to of to see
such a or
Diogenes possessed? Do you men wept or grieved,because man, or
think was nor
going
Susa
when still or certain in
a
certain
woman, so be in
in Athens
Corinth, but,
For
no
if it should man can
happen, the in Ecbatana?
if
a
quit
banquet he any at man, Some
"
he
chooses, and and longer
amuse
himself, does
stay
amusement, constructed of the
complain, and does he not stay, as only so long as he is pleased? Such a was I
B. C. 144, and of the
best
water
that
'
'
Rome stream had.
arches
this
aqueduct
exist. of
The
bright
of Dirce
is
spoken of
*The
in the
Hercules stones" the
Furens are Euripides (v. 573). to "small
supposed to be
the
marbles
which
decorated
Athens, and
rock
be the
Acropolis.
170
EPIGTETUS.
was
believed to that God
he
was
the he
son
of
God, and
he
was.
In justice inand
obedience and you nor are
then
went
about you the to are
purging not away
lawlessness.
But away
Hercules of
not are able to you purge
wickedness purge own. others; evil yet
Theseus,
Clear
cast
able
away From
the
things from of Attica.
away away
your
yourself, and your
thoughts
instead
of
Procrustes
Sciron,* sadness, fear, desire, envy,
malevolence, avarice, to possible eject
effeminacy,intemperance. these But
it is not
things otherwise your affections But and on than him if you be
his commands. with
by looking to God only, by only,by being consecrated choose anything else,you compelled to
ing fixto
will is
sighs able to
groans
follow
f
what
stronger never than
and yourself, always seeking tranquillity find it; for you seek tranquillity there where you
it is not, and
neglect to
seek
it where
it is.
CHAPTER
HOW WE MUST ADAPT
XVII.
TO
PRECONCEPTIONS
CASES.
PARTICULAE
What throw to to is the away
first business
of him For he
who
self-conceit. J that which
it is thinks
philosophizes?To impossiblefor a man that and and he knows. As to be of us begin
to learn
things then good which and and ought
to be done
done, and
bad, and
Sciron,
as
beautiful robbers who
ought not ugly, all
"Procrustes were two
infested
Attica
and
destroyed by Theseus,
Plutarch to tells in his life of rational animal to Theseus.
f Antoninus, follow x.
28, "only
the but
is it is a given
to
voluntarily what on happens;
Seneca,
simply
follow ii. 59.
necessity
imposed
all."
Compare and iU.
Quaest. Nat.
tSeeii. 11, 1,
14,8.
EPICTETUS.
171 to the
talkingof these we
them we at random we praise,
go
a philosophers;nd we on
matters
censure,
accuse,
we
blame,
judge we and
determine But
about do what we we
dishonorable. wish why
go
and honorable principles cause to the philosophers? Benot we to learn
do
think wish
that
we
know. what
And
what
is this? as Theorems.
For
to learn
philosophers say some wish
to learn
being something elegantand acute; and that they may get profit from what they then to think
learn. to a
It is ridiculous one that
a
person
wishes that not learn man will But the for
thing, and will learn another; or further, in he does make proficiency that which the many are learn. also Plato he
deceived
by
this which he
deceived even rhetorician
Theopompus,* of before
when
blames what Good
wishing everything to
Did do none we us
be defined. you use For words
does or say? or the an Just,
utter
the
sounds
in what
empty
way Now
without who
understanding tells you,
unmeaning and they severally nify? sig-
Theopompus, that we had not natural notions of each of these things and preconceptions But (TTpoXTjipeti)? it is not possibleto adapt preconceptions if we have to their correspondentobjects guished distinnot (analyzed)them, and inquired what object must be subjected to each make the preconception. You may sarue us charge against physiciansalso. For who among did not use the words healthyand unhealthy before Hippocrates lived, or
For
are we
did a we
utter
these
words
as
empty
sounds? we liave also able to certain it.
preconceptionof health,f but
For
as
not
*
adapt or this
reason
one
says, abstain him, appears to
This same "
rhetorician person as
orator,
Epictetus of names
be
the
Theopompus does not
Chios,
the
historian. the notion
f
"what
That
Epictetus to quite correctlycompare body and
of
is wliolesome
the human
with bad. various the will
preconceived be notion to (anticijjata nntione) who our
of moral
f^ood into ajiparent
those
have
carefully inquired
the
origin and
principlesof
notions."
Schweigh.
172
EPIGTETU8.
from
give food; another says, bleed; is the reason? is it another and cupping. What says, use cannot properlyadapt the preconception any otlier than that a man of health to particulars? So it is in this matter concern also, in the things which food; another says, life. useful
Who and of
among not us
does
not
speak among of us good has a
and not a
bad, of ception preconand
useful; for of these
who
each
things?
Is it then
distinct
shall I show How this. perfect preconception? Show this? Adapt the preconception properly to the particular things. Plato, for instance, subjects definitions to the preconceptionof the useful, but you to the preconception Is it possible then that both of you of the useless. are is it possible? Does not one man adapt the right? How preconceptionof good to the matter of wealth, and another of pleasureand to that of not to wealth, but to the matter if those words health? use For, generally, all of us who need each of them, and know no diligencein sufficiently the notions of the resolving(making distinct) tions, preconcepdo we do we differ, why quarrel,why do we why blame And one another? do I now with one allege this contention another and speak of it? If you yourself properly adapt why are you unhappy, why are you your preconceptions, Let us omit at present the second hindered? topic about the pursuitsand the study of the duties which relate to them. Let us omit also the third relates to topic,which I give up to you these two topics. Let us inthe assents: sist
why
upon demonstration
the
first, which that we
presents that an
almost the
obvious ceptions.* precon-
do
not
properly adapt which then now are
Do that you
now
desire
is
possibleand hindered avoid ? the
which are is possible you ? to
Why not you
why
*
you
unhappy? the desires
Do
you
try to
Sec.
The
topic of
and
aversions.
iii. c. 2.
EPIGTETU8.
173
unavoidable? which you
Why would then avoid?
do
you
fall
in
with
anything
unfortunate? are Why you Why, when you desire a thing,does it not happen, and, For this is the when you do not desire it,does it happen? thing, greatestproof of unhappiness and misery: I wish for someAnd what is more and it does not happen. wretched than It came I?* was because
she her
could
not an a a
endure act this a that
Medea
to murder at
children:
of
noble
spiritin it is for Then she
this view a least,for she had to succeed
justopinion what person on
thing not wronged which
wishes.
says, "Thus has is
I shall be and thus?
avenged me; him what
insulted how
and
(my husband) who shall I gain if he
I shall what kill do
punished
then
shall it be done?
children, but I shall punishmyself also: and my is the aberration I care?^'f This of soul which
possesses ing do-
great energy. of that
For we she did wish the
not
know you
wherein cannot new
lies the
which
; that
without,
nor
yet by not alteration man and
get this from adaptation of
things. Do and nothing remain which in God
desire the you which
desire
(Jason, Medea's husband), will fail to happen: do not obstinatel you: do not desire that he shall live with
desire to
Corinth; wills. No Zeus. have same and
in who
a
word
And man compel you? shall compel
When
are
shall
nothing than that shall hinder you? who shall than he comjielyou any more and your wishes and sires de-
desire
you the Give
such as a
guidej
his, why do you desire to wealth
still fear and your the
ment? disappointaversion you to up you
i.
c.
your
poverty, and
*
will be 27, 10.
disappointedin
one,
will
Compare
f This
meaning of what Medea Epictetus does not give the words iv, 7, 20.
is the
says
in
the Medea
pides. of Euri-
of the
poet.
\ Compare
l'^4
EPIGTETUS.
fall into
the other.
Well
give them them a
up to to
health, and
you
will be unfortunate:
give
up
country, friends, children, in which are
word
h magistracies,onors, of the things to any you to
not
in man's
power up
(and
will the
be
nate). unfortuof the let
But
give them them and aversion you envy, cease to Zeus
and
rest
gods; your and
surrender desire
to the
gods, let ranged on
the
gods
govern,
be be and
the side of the
gods, if, wherein
will you
any
longer unhappy?*
But
lazy wretch, fear, and educated? that you never yourself and have of the What
and complain, and are jealous, of for a single day complaining both gods, why do you still speak of being of an kind
education, man?
Do
you
mean
s employed about sophisticalyllogisms?f unlearn all these things and Will you not, if it is possible, time that begin from the beginning,and see at the same been hitherto you have from not even
touched
the
matter
; and
then up all you you
commencing that do do comes this
foundation, will
you
not
build which
after, so that
not
choose, and
happen nothing may nothing shall fail to happen who is become up has a which
choose? Give me one
young
man
come
to
the
school this it is
with matter this
intention,who says, me
"
and for
I
give ever champion for everything else,and my power to pass free from
enough life free stretch and
if it shall hindrance
be in
my to from
and neck as a
trouble, and a out
(present) my up to heaven
to all
things like of free man,
to look
friend
ing God, and fear noth-
that man can
happen." say, "
Let
any
of you man, point into out
such
a
that
I may
Come, young own, are
the
sion posses-
of that adorn
which
is your
for it is your
destiny to these have shall
philosophy: yours yours If you
these
possessions, yours when he
books,
*
"
these
discourses."
Then
would
subject
all
things to yourself, subject yourself
+ See i. 7. 1
to
reason."
Seneca, Ep. 37.
EPICTETUS.
175
labored
and sufficiently exercised himself in this part of the matter let to me {roTtov), him come again and say, "I desire to be free from passionand free from perturbation; and a philosopherand a diligent and I wish as a pious man person to know
what
is my
duty
to
the to my
gods,
what
to
my to parents, what to my brothers, wliat Come also strangers." (I say)
''
country, what second now
feo the
matter
this {roitov): studied secure also is
the second and
But I have yours." a part (roTtov)lso, and I
"
sufficiently gladlybe awake, but wine, and have would am unshaken, lam and
not
only
I
when
I
also when when I am asleep,and
when
am
filled with are a
melancholy." Man,
I wish of to you
god, you
groat designs.
No: his not but
understand Pseudomenos*
what
treatise
the
Chrysippus says in (the Liar). Will you
And with Thus to w hang yourself,retch, with such your intention? what good will it do you? You will read the whole and will speak to others trembling. sorrow, you also 'do. and you you also "Do to you
you you, and
wish You the
me,f brother, write to
read
me?"
in excellently
excellently, man; my of style Xenophon, and you
of style Plato, and you in the styleof Antisthenes. Then another to one having told your dreams you return to the the same things: your desires are same, your aversions the same, the same, and are pursuits your your
in the
designs
*The
vii. the
and
purposes,
you was a
wish
for the bv was
same
things
and
Pseudomenos
"
treatise
Clirysippus (Diog. a Laert.
Chrysippus).
Stoics, and he not?
The
Pseudomenos When a famous
problem he among
it is this.
person
says, if he on I lie; doth
lie, or
doth The pus If he
lies, he speaks truth: many books
speaks
truth, he lies.
philosophers composed wrote this in
difficulty. Chrysipto answer six.
Philetas
wasted
himself
studying
it."
Mrs.
Carter.
f Epictetus is their writings.
the ridiculing
men
who
compliment
one
another
oft
176
EPIGTETU8.
work seek for for
the to same.
In
the
next
place you are do vexed say, he are not
even
give you advice, but you such hear things (as I say). Then 1 was when natured old fellow: going one if you
"
you away, you
An
illnot if is
did
weep you what
nor
did off
he say, Into
what
danger will burn do."
come a
safe,my if you
child, I man going: lights.* This a good-natured you would return It will be it will be
great worth to be
thing for while immortal
do
safe, and person: to burn
for lights
such
a
for you
ought
exempt from Casting away then, as I know and
disease. say, this conceit must come
of to we we
something useful, we
thinking that philosophy as do we
apply to geometry, and to music: but if we shall not even t approach to proficiency,hough collections and commentaries of not, read we
all
the
Chrysippusand
those
of
Antipaterand Archedemus.f
CHAPTER
HOW WE SHOULD STEUGGLE
XVIII.
AGAINST APPEARANCES.
Every
habit and
faculty is J
maintained
and
increased
by
the
corresponding actions: the habit of walking by the habit of running by running. If you would
ing, walkbe a But when good reader, read; if a writer,write. you shall read for thirty not have days in succession, but have done the consequence. In the something else,you will know shall have lain down ten same days, get up way, if you and attempt to make a long walk, and you will see how
*
Compare
As
to
i.
19, 4. see f
Archedemus,
c.
ii. 4,
11; and
ii. Antipater, 19, 3.
\ See
iv,
13.
178
EPICTETUS.
day; then intermitted habit
every
third, then to be not
every a fourth.
But
if you For
have the
thirty days, make begins have any **I been
sacrifice to God. then is
at first
weakened, and vexed completely the destroyed. after, nor
to-day, nor
day
yet but Be
on
months; when wish he I I
I took assured a succeeding day during two or three when care some pened.*' exciting things hapthat you are in
a
good not way.
To-day
saw
handsome lie with
person,
I did
say to
myself,I for do Nor
I could
her, and
Happy is her the
is her
husband; also. who
says this says, rest to
Happy my adulterer woman picture the and mind;
present, and
I stroke solved a strippingherself head little
and
say. Well
by my lying down done, Epictetus, you finer if than even side. have
my
fine the
sophism, much master sophism. And and sends gives signs, and come
that the and
which
is called is
woman
and willing, me messages, and
if she abstain that a also fondle and which
close to me, would the be a I should
ous, be victoriis named this master a
that the man sophism beyond
Over
for not
Liar, and may Quiescent.
such
victory as the justly be proud;
proposing
sophism.
How then shall this be done? Be
willingat length to appear own
be to approved by yourself, be willing to God, desire to be in purity with your with Plato the God. Then when any such
beautiful pure
self and visits you,
appearance
to expiations, says,*Have recourse go a suppliantto sufficient temples of the averting deities. It is even
if you and
resort
to
the
society
of
noble
and you and
The
just find see
men, one compare is
*
who
yourself with them, whether Go Socrates to living or dead. passage is in
him is, The
Plato, Laws, of your life." ix. p. 854.
conclusion death
"
if you
cannot
be cured
(mental) disease, seek
This And bears if some
which to is better
and in depart from
Matthew
vi.
resemblance
the
precept
29,
"
thy right eye
offend
thee,
pluck it out and
cast it from
thee," etc,
EPICTETUS.
179
lying over down what
with a Alcibiades,
and
mocking
his he had what
beauty: gained number one consider
victoryhe at last found that himself; what an Olympian victory; in from he
stood
Hercules;*
so
that, by the man, Gods, who may quered con-
justlysalute him, Hail, not wondrous boxers
you
have
less these are sorry
those
who
like
them, the side you
nor pancratiasts, yet gladiators. By placing these
and
objectson you be not say, are, the other be drawn away
will conquer
the appearance: in the first
will not hurried
away
by a it.
But
place but you test. by are the for about the the you it
of rapidity me the appearance, me see
Appearances, wait and what do you not little: let let me who
:f
put
you
to the
And draw you
then
allow
appearance
to lead
you
on
and if
of lively pictures
things off some
which
will it
follow; for
do, it will carry
wherever other
pleases. and And you
But
rather
bring in and to oppose cast to out
beautiful
noble if you
appearance are this base appearance. in this way,
accustomed
be
exercised
will
see
what now shoulders, what it is is the true such Great
sinews, what and man
strength you
have.
But
words, only trifling
nothing who more.
This
the athlete,
exercises do not himself
against away. appearances. is the
Stay, wretch, for be carried it is for from
combat, divine
God:
at a sea
is the
work; freedom as a
kingship,for freedom, perturbation. Remember and storm.
*
happiness, for call call on on
him
protector, as
For
Hercules been men
the Dioscuri that which contests helper X in a comes what
is
greater storm establislied Those were than
is said to have first victor. in the
gymnastic gained in the
and
to
have
the
who
tlie victory both
in
wrestling and as pancratium or reckoned after
list of victors on. coming
in the
second
third
place
him, and
so
Compare "j-
iii. 12, 15. Pollux. Quorum
Stella
X Castor
and
Horace, Carm. simul i. 12:
allia nautis
refulsit, etc.
180
EPIGTETUS.
from reason?
appearances
For the For
which storm are
violent
and
drive
away
the an itself, what away and
*
else of
is it but
appearance? as take
the
fear
death, and is in
pose sup-
many
thunders what But calm if you
you
will know
as lightnings you there and serenity once and please, ing the ruland the say same a
faculty. that you will
have
been
defeated say so conquer that
hereafter, and you that will at you
then
again,be condition that to assured and you so last be in even wretched know
weak are will not
ward after-
make you
then
doing wrong, but you will even begin for you apologies (defenses) wrong-doing, and will confirm the saying of Hesiod f to be true.
With
constant
ills the
strives. dilatory
CHAPTER
XIX.
AGAINST
THOSE
WHO
EMBRACE
PHILOSOPHICAL
OPINIONS
ONLY
IN
WORDS.
The to have is
argument been in in fact these to a
called
the from
proposed common ruling argument appears such principlesas these: contradiction between one there another
three the must contradiction
positions,each two being in third. The that propositions are, of everything past does necessity be true; a that that
an a
possibilit im-
not
follow
and possibility;
thing in ""Consider power. a
that away has
everything is opinion, and thou the doubled a opinion is wilt thy like Take
then, when
choosest, thy opinion, and thou find
mariner, who
promontory,
calm,
everything stable, and Hesiod, Works "j
waveless
pay."
v.
Antoninus,
xii. 22.
and
Days,
411.
EPIGTETU8.
181
* will be true. which neither is nor Diodorus possible observingthis contradiction employed the probativeforce of this proposition, for the demonstration of the first two which is not true and will That never nothing is possible will hold these two: That another be. Now something is will be: and That which is neither true nor ever possible, But he will does not follow a possibility. an impossibility is past is necessarilyrue, not allow that everythingwhich t of Cleanthes to think, and Antipater seem as the followers defended them. But others maintain the other copiously T which is neither two propositions.hat a thing is possible That will be true: and true nor everything which is past that an is necessarilyrue; but then t they will maintain But it is impossible can impossibility follow a possibility. these three propositions, because of their comto maintain mon
is
contradiction.!
If then do any I man should
ask
me, answer whic'h
of
these that
sitions proponot
maintain?
I will this
him,
I do
know; and but one I have
received
story, that Diodorus of tained mainI
opinion,the maintained third. this a followers another then to
Panthoides,
think,
Cleanthes
Chrysippus not What purpose, to is
opinion,and those of your opinion? I was the others appearances say and Therefore was made occur an
for
examine what the
that form
to me,
and of
compare own on
to
opinion
Priam.
my the
thing.
Who
I
differ not father?
at all from
grammarian. his brothers? mother? their
Hector's and I have And
Who was were
Alexander Hecuba.
Deiphobus. heard this Hellanicus
*
Who
story.
From
whom? about at From the same Homer.
also, I think, writes surnamed things,and in the time
Diodorus,
Cronus, lived was Alexandria
of
Ptolemseus
Soter.
He
of the
school
named
the
tinguishe Megaric, and dis-
in dialectic.
f If
you
assume
any
two
of these
three, they
must
be
in
diction contra-
to
the third
and
destroyit.
182
BPICTETU8.
And what further have I about perhaps others like him. the ruling argument? vain a Nothing. But, if I am at especially a banquet I surprise the guests by man, have written these matters. on enumerating those who Both Chrysippus has written wonderfullyin his first book about a has written specially Possibilities,nd Cleanthes on the subject, and Archedemus. Antipater also has written about but not only in his work Possibilities, also separately in his work the ruling argument. Have read not on you the work? I have it. Read. And what not read profit will a man have from and pertinen imit? he will be more trifling than he is now; for what else have gained you this on by reading it? What opinion have you formed but you tell us of Helen and Priam, subject? none; \Yill and the island of Calypso which will and never was never be. in this matter indeed it is of no great importance And if you retain the story,but have formed no opinion of But in matters of morality(Ethic) this happens your own. than in these things of which to us much more we are speaking. Speak to me about good and evil. Listen:
The wind from me.*
"
Ilium
to
Ciconian 39.
shores
Brought
Of
Odyssey, ix. are things
*
"
some
are
good, some be bad, to and
others to are
Speak been to
me,"
etc., may
supposed of be and
said the
Epictetus, takes who
has
ridiculing logical subtleties he is told to grammarians' a learning. verse When
speak it is
good to and
evil, he and of the
Odyssey, to the first which
occurs as
him,
says, Listen. as There
is
nothing
Then he a listen to, but utters some
good from for the
hearers
thing any-
else.
he
and being philosophical principles,
asked
where
learned
them, he says,
He
is I learned
Hellanicus, who
was
an
historian, not no philosopher. what author you bantering the hearer: them; what it is all
it makes
matter
from
the
same.
The are, real have
question you is, have an examined
Good
and
Evil
and
formed
opinion yourself ?
EPIGTETUS.
183
indifferent. which the the
The
good the then
are
the
virtues bad are and the
the
things are partake of things this? which
virtues;the the vices,and the things which
partake of tliem; and lie between
the indifferent and Whence
virtues
vices, do you
death, pleasure, wealth, health, life, pain. know Hellanicus does says
it in to or
his say
Egyptian history; this, or to say that
for what
difference
it make
Diogenes has
Have
an
it in his examined your on Ethic, any you
then
of Show
Chrysippus or these things how you
Cleanthes? and formed used to opinion of in a
own?
are
behave division a man,
shipboard? Do you remember o when the sail rattles (distinctionf things), who knows nothing of times and seasons, stands storm this and
by you vice you
you
when the
you
are
screaming you were
and
says, Tell
me,
1 ask Is it Will a by not we
Gods, what
to suffer
shipwreck: does up a
take to do
stick and you, But man? if
with us?
saying just now, in it participate vice? lay it on his head? we are perishingand sent What you answer
have come a
to
mock
Caesar
for
you
to
the distinction? If when charge,do you remember you in pale and should are come going trembling,a person up is the to you and what tremble, man? say. Why do you about which matter are engaged? Does Ciesar who you sits within him? to ine
give
virtue
and do
vice you
to
those mock
who me go and
in
to
You
reply,Why tremble? a
also tell me, death the
add
my
present sorrows? you Is
Still it not of
philosopher,tell of which or why
you
run
the or risk, or
or prison, pain
body,
banish
meiit,
vice or Is there any disgrace? AVhat else is there? did you What then anything which partakes of vice? to say of these, things? What have to do with use you man? And evils are own enough for me." me, my you evils are own right. Your enough for you, your say baseness,your cowardice, your boastingwhich you showed when Why did you decorate yourself yon sat in the school.
"
184
EPICTETU8.
with a what
belonged to yourselves sect you
others?
Why your did
you
call
yourself you will
Stoic?
Observe find to what
thus
in
actions, and
belong. You will find that most of and those feeble. you are Epicureans, a few Peripatetics,* will you show that you virtue For wherein consider really equal to everythingelse or even superior? But show me a me
Stoic,if an you
can.
Where who same
or
how? small But
you
can
show of the
endless For any do
number the
utter
arguments the Stoics.
persons the
opinions handle Stoic?
worse? also And with a Epicurean do Peripatetic, they not repeat who then is a them As we equal accuracy?
Phidiac, which show call the art
statue
is fashioned a man
according is fashioned Show me to
of
Phidias; so the is sick and
me
who utters. according to a man
doctrines
which
he
who
happy, dying and happy.
Stoic.
me
and
Show cannot happy, in danger and happy, in exile and happy, in disgrace him: 1 desire,by the gods, to see a show is Do me one
You least be a fashioned who favor: has do not so;
but a show ency tendan
at to
one
who
forming, me shown not seen
Stoic.
this
grudge yet. Phidias any
old you the show not man
seeinga that a
sightwhich must I have me Do or think
you work
show
the
Zeus
of
Athena, me a
human
ivory and gold? f Let soul ready to think God as
God
or
of
of you
does, and be to
*Tlie
blamej to either
man,
ready to not be to
disapcon
Peripatetics allowed a many
things
good which that tributed mental
V.
happy life; but was still to they contended all other
the smallest De Fin.
excellence
superior
things. Cicero,
5, 81.
f Seeii., :}:To things,for
"
c.
8, 20.
God
"
blame to means
to blame to
the
constitution to and and
order
of
do this for the
appeared
Epictetus to be absurd
wicked; can as
absurd
as
potter'svessel it liable to
blame out the and potter, if that to be
imagined, for making
wear
break.
186 then do not
EPIGTETtia.
you
finish the work? my fault that
Tell you me
the not reason.
For
it is either
through
do
finish of the
it,or
fault,or through the through your own and the The thing itself is possible, power. in you, are nature
thing. in me
only thing in both.
our or It remains or, what
then nearer we
that the the fault is either
is
truth, in last to take to Well a then, pose purthe of
you
that willing this us begin at a bring such no into
school, and
notice to
past? you Let see. only make
beginning.
Trust
me,
and
will
CHAPTEE
AGAINST
THE EPICUREANS
XX.
AND ACADEMICS.
The
w propositionshich even are
true
and
evident them:
are
of a a
sity necesman
used
by
those
who
contradict the
and
might perhaps consider it to be being evident that it is found who denies if a greatestproof of even same
thing
to be necessary
for him For
it to make man use
of
it at the that he
time. is make
stance, inversally uni-
should
deny
there must anything the true, it is plain that
dictory contra-
negation, that wretch, than do you not to affirm
t nothing is universallyrue. even What, is false? that capable inand lieve be-
admit
this? is
For
what
else is this
that whatever should that can come
affirmed universally and but say:
Again
if
a
man
forward
Know
there is
nothing of sure
be or known, if another a all
things are me evidence; better for
say, Believe
you
will
be the
it,that
man
ought
not
to
me,
anything; or again,if another that it is not to possible man, this and will teach you, if you those? Academics?
should learn choose. Whom
"
say. Learn
from tell
anything; I
Now
shall in
you
what
respect do these differ from
Those who call themselves
I name?
Men,
agree
[with
EPIGTBTU8,
187
that lis] mail no
man
agrees
[with another]:
believe
us
that
no
believes Thus
natural of not that
anybody." he designs to destroy Epicurus* also,when time makes of fellowship mankind, at the same he say? which he destroys. For what does
"
the use Be
deceived, is me. no
men,
nor
be
led
astray,
nor
be
mistaken: lieve beand mit Perrest
there
natural But
fellowship among who say What you rational
animals; you those
otherwise, deceive is tliis to
seduce us you to be are by
false reasons." Will that
you?
deceived.
fare worse, is a if all the
of
us
persuaded and among
us,
Nay, do you
it will be trouble
for us?
Why do fellowship that it ought by all means to be preserved? much better and safer for you ? Man, why yourselfabout us? Why do you keep awake do you light your lamp? Why do you rise you write the no there
natural
early? Why may care
so
many and may
books, that believe suppose
no
one
of
us
be deceived of men; or
about that than
gods one that the
they take nature of
good and to be
other
pleasure?
For
if this is so, lie down of which you and lead the life of a worm, sleep, yourselfworthy: eat and drink, and ease judged and how tlie
eiijoywomen, is it to you,
yourself,and
snore.
f these And
what
rest shall think
*
about
things,whether speaking he with was rightor wrong? letter, whicli
"
Cicero, to de
Fin.
ii. 30, 31, when
of
the
rus Epicu-
wrote
Hermarchus were of were Epicurus confuted inconsistent
that the actions dying, says his sayings," and "his writings
by his probity
Cor.
at
and
morality." after f Paul fought with rise not? "let us says.
i.
15, 32:
"If
the
manner
of it me,
men
I have
beasts us Ephesus, what drink, for etc. are seems
advantageth to morrow a we
if the
dead words
let eat eat
and
die." from The
and
drink,"
The
said to be to quotation not the Thais in the
of Menander. resurrection of
meaning dead, This
be, that
I
if I do not
believe
the
why
should the
enjoy of the
sensual we pleasures of life only? see is not
doctrine
Epictetus, as
in the
text.
188
EPICTETU8.
^j
You
and be a For
what
have
we
to do
with with
you? wool take
care
of
sheep all because
they supply us flesh. Would be lulled and
milk, desirable and
last of
w^ith their could
it not
enchanted to you
by ought the
thing if men Stoics, and sleepand like you say to present themselves and milked? For
and
to those to
to be shorn your brother
this
you
Epicureans: but ought you not to conceal it from others, b and particularlyefore everythingto persuade them, that that temperance we are adapted for fellowship, by nature be secured is a good thing; in order that all things may for with some this fellowship Or ought we to maintain you?* tain whom then ought we to mainWith and not with others? it? with more With as such violate
as
on
their
part
also And
maintain who
it, or it such than
this
fellowship? waked to write
violate
you
who was establish such it that him
doctrines?
What and else was then
Epicurus what he
from did
his
ness, sleepiWhat men, compelled it than that draws
write?
which a man
is the to her
strongest thing in own nature, which
will
though
he
be
unwilling and that there is
complaining? no community it for
For
since, she says, you think write this mankind, among break your
sleepto do condemn practice opinions. your own your own Shall we then say that Orestes was agitatedby the Erinyes and did not more (Furies)and roused from his deep sleep, Erinyes and Pains rouse Epicurus from his sleep savage him allow to rest, but and not compelled him to make known his own opinion and this,and by
leave
others, and
evils,as how madness
and
wine
did
the
Galli
of (the priests Cybele)? nature. So strong and vine be moved of an invincible not is man's manner For
can
a
in the or of
a
vine, but
*
in the
manner
olive tree?
on
the
It would
give security to if other
the men Epicureans, should be is
that
they
would that we joy en-
all that all made for
they value,
persuaded a are
fellowship, and
that
temperance
good thing.
EPIGTETV8.
189
other hand of an
how olive can
an
olive tree in the
be moved manner not in the of a ner man-
tree, but
vine? then
It is is it
be conceived. impossible:it cannot for a man completely to lose possible of a Neither the are movements
fects) (aftheir of man's
man;
and are even
those able to who
deprived of all the
genitalmembers desires. man,
not
deprivethemselves of a
Thus of a Epicurus father not
also mutilated
offices of and he of could
a a
and
of
a
family, and human citizen
friend, but he did not; blind their has not more
mutilate the
for desires, can than own their
senses,
lazy Academics though they a cast
away with a or
have is this?
tried when
all man might
to do
it.
What
shame and
received of
from
nature does not measures
rules for the to ing know-
truth, and to to
strive to add but
these
measures
and
rules and
improve them, away and
deavors just the contrary, en-
take truth? you
destroy whatever
enables
us
to
discern
the say
What you that
what do philosoper?pietyand sanctity, think that they are? If you like,I will demonstrate it,that our they are good things. Well, demonstrate may be be turned and honor the of
citizens
deity and the I
may
no
longer
Have
negligent then Since the then
about
things are no
highest value. have, and I am you
demonstrations? you are thankful. the take us well
pleasedwith them, are, hear
contrary: Tliat there no Gods, and, if there any they is and rifying ter-
care
of
men,
nor
is there this
fellowship
between
and
them; of and
that most talked
among
sophists,or and of certainly checking wrong-doers.*
which pietyand sanctity is the lying of boasters men for of legislators the purpose Well
done, philosostate, of the
*Polybius commends multitude
(vi. 56), when men be
is
speaking of tlie Roman established and in the minds
the
of old
time, who t the opinions abou more the
gods in Hades,
wherein, he would says,
they guch acted
wisely than
those
his
time who
destroy
opinions.
190
EPIGTETU8.
pher, you brought divine. have back What
done all the
something young does men for
our
citizens, you contempt of have
to
things
Learn satisfy your is that justice nothing, that modesty is folly, that a now, father is nothing, a son nothing. Well done, philosopher, p persist,ersuade the young men, that we may have more with the same as opinionsas you and who say the same wellFrom such principles those have as our grown you. constituted Lycurgus Sparta founded: states; by these was fixed these opinionsin the Spartans by his laws and education, not then,
this
that
neither nor is the
servile
condition men more more
base than honorable
honorable, than from the these
the that
condition those who
of free died at base, and
Athenians
opinions;and leave and
through
what
Thermopylae* died other opinions did those who talk
their
citypf
Then
thus, marry in Of consult the
beget children, and make of
and
employ not themselves preters. inter-
public affairs whom? themselves who do
priestsand exist: hear and may
gods to they
t Pythian priestesshat they
lies,and
they repeat the and imposture.
Man every what are oracles
others.
Monstrous
impudence
you
day; you or
and
will you
doing? J are not give up you you
refutingyourself these frigid attempts? hand to? to When mouth you go
eat, where to your
do
carry you
your
your do a eye? you a
when
wash
yourself, what a into? If I
do were ever
call
a
pot of dish,
or
a even
ladle
spit?
*
slave
of any
these
men, at if I
Epictetus alludes
to
the
Spartans who
fought
ThermopylaB
6
.
C. 480
againstXerxes
Xerxes
on was
and
his army. on f When city and
480. See
advancing their vessels
Athens, the Athenians
left the
embarked
before
the battle of Salamis, B. C.
Cicero, De is now
iii. 11. OflBciis, who
X He
^now
attackingthe Academics,
asserted
that
we
caa
nothing.
EPIGTETU8.
191
flayed by him daily, I olive-oil some said, "Boy, throw and pour it down take picklesauce must be this? he would swear would into on
rack the
him.
If he
bath," I would
What
is
his head.
say.
An
apj)earauce
genius,which from oil and was exactlylike drink he (tisane), says. I would filland carry him Did I not ask for the barley drink of sharp sauce. Take it and master; this is the barley drink. by your presented to me, I could be not distinguished it. Here give me the barley was a
dish
?
Yes,
smell; senses take it and deceive same
taste.
How
do three
you or know four to then
if
our
us?
If
I had
fellow-slaves himself
of
the
opinion,I should force passionor to change his mind. using all the things which destroyingthem.
Grateful indeed are men
him
hang now But nature they mock gives, and in if through us by words and
modest, who,
they
do
nothing else,are dailyeating bread and yet are shameless her or enough to say, we do not know if there is a Demeter that daughter Persephone or a Pluto;* not to mention of they are enjoying the night and the day, the seasons the year, and the stars, and the sea, and the
land, and
the
of in co-operation mankind, and yet they are not moved to them; any degree by these things to turn their attention but they only seek to belch out their little problem (matter for discussion), and when they have exercised their stomach But to go off to the bath. what they shall say, and about what things or to what persons, and what their hearers shall learn from do this
talk, they if any suffer any
care
not
even
in
the
least ing hearhe
degree, nor such has suffered
*
they care should generous harm from
youth it,nor of
after
talk should harm is after
lose all the seeds to his generous notions. same
Epictetus
speaking according to eat
the
popular gives which be for
To
deny Demeter in the common and
tlie bread
wliicli as slie
is the
tbing
notions
of the
Greeks, to eat
it would
Epictetus to gives.
deny
the existence
of God
and
the bread
he
192
EPICTETU8.
nature:
nor
if
we
should in of his some give acts; an
adulterer if a being should shameless
nor
help toward public peculator
from these cunning excuse neglectshis parents should doctrines; nor if another who in his audacity by this teaching. What be confirmed This that? then in your or opinion is good or bad? should in reply to such then a man Why say any more listen to any reason or persons as these, or give them any them? from them, or try to convince reasons By Zeus one catamites change their might much sooner expect to make
lay
hold
mind own than
those
who
are
become
so
deaf and
blind to their
evils.*
CHAPTEE
OF INCONSISTEN^CY.
XXI.
Some do not. things men
No
one
confess, and readily then but that will confess that
other he is a things they fool or
out withall
understanding; men quite the contrary you
I had fortune
will hear my are as
saying,I
But
wish men readilyconfess rather find he me equal to that they
standing. under-
timid, to other man and
they
say:
I
am
timid, I confess; but to respects you not will not
be foolish.
A
will he means confess readily unjust, he will not confess that
that
is at confess or he is envious resembles unto
a
intemperate; and all. He will by busybody. Most said to
that no men
is
will rulers: into
*"This
what
our
Savior
the
Jewish go
Verily
I say of
you,
that the
publicans
and
the harlots Mrs.
the To
kingdom an God who
before said not Academic
' '
you." Matthew, he comprehended see even
xxi. 31.
Carter.
nothing, the who "
Stoic
Ariston
replied,
When
Do
you
the person
is
sitting near made you
you?" blind? the
Academic power
denied of
it, Ariston
said,
Who
who
stole your
sight?"
(Diog.Laert.
vii. 163.
Upton.)
194
EPICTETU8,
you
have the turned
family upside down, and to me come neighbors, you and you take your how come the
you as have if you how
ened frightwere a
wise
man,
seat
and have
judge babbled and
I liave
explained some came word, and head. You
I
whatever
into my you
full of envy,
humbled,
because
sit home;* and bring nothing from you during the discussion thinking of nothing else than how father is disposed toward and brother. your you your **What there? now are they saying about me they think that I am improving, and are saying,He will return with all knowledge. I wish I could learn everything before I return: but
much
labor
is necessary, at and
no
one
sends
me
anything, and is bad Then at the baths and no Nicopolisare dirty;everything the home,
bad one here."
they who of
say,
gains any profitfrom the school? who comes school. for the
Why, purpose comes
to
to comes being improved? who present his he is in to learn what opinions to be purified?who comes of? then if you want Why do you wonder carry back from the school the very things which you bring into it? For you come not to layaside (yourprinciples) to correct or them in place of them. to receive other principles or By no nor anything like it. You rather look to this, means,
whether
you to possess
already
that
for
which
you
come.
You not wish become
about prattle
theorems? Do not What your You
then?
Do
you
greater triflers?
little theorems solve
opportunity of display? syllogisms. Do you not examine f the Liar? J Do of the syllogismnamed syllogisms? Why then are hypothetical give you some the you you
tical sophisassumjjtions examine if
not
still vexed to the is you
*
receive
the
'
'
things
for which to you or you for you
come
school? from Literally, because
Perhaps
no
nothing
brought
home." man the at meaning home; is
has
comfort
he
follows. The by what brings nothing by the thought of
explained
which
he is comforted,
f See
i. 7.
X ^^^
""
^'^" 34,
EPIGTETU8.
195
Yes; or but
if
my what for this to cliild
die will for your
or
my these do
brother,
or
if
I me?
must
die
be you
racked, come good this? things you or
do
Well, side? or,
did you you any a this
sit
by awake? my
did when
ever
for out light the that
lamp
keep did went
walking-place, had did and you when? To are you to ever
propose instead discuss Theorems bad who use appearance
been and
presented your Then such as you
of it
syllogism,
and
friends you make to together? are Where
To
say. a useless. For as whom?
of use them. them are eye-salves ought and
not
useless
those
they useless. to some, are
when
*
they are ought. not Fomentations but me not
Dumb-bells useful to useless; you that How did ask
they now are
useless
others. will prove me? you ask ask Will for the And it tell it you
If
if
syllogisms and in are useful,
I
I will to they then you Let
are
useful,
if any
you way
choose, be to
f
will ask if him
they they who I I
useful or Man,
useful
you, from it
did
generally? me is
suffering say say, the the that no. dysentery, is useful.
if then
vinegar be useful to is
useful; to me?
will will and cure Seek to first be
discharge do you, be into
be 0
stopped first in your and
ulcers ulcers it
closed. the
men,
and free what
stop from power
discharge; distraction reason
tranquil the mind, you bring will know
school,
has.
*See
page
16,
note
on
Halteres.
f See
ii.
35.
196
EPICTETUS.
CHAPTER
XXII.
ON
FRIENDSHIP.*
t rally applieshimself to earnestly,hat he natuDo then loves. men apply themselves earnestlyto bad? the things which Well, do they are By no means. in no selves? themto things which apply themselves way concern It remains then that they Not either. to these are earnestlyonly about things which employ themselves good; and if they are earnestly employed about things, then understands Whoever they love such things also. how he who what is good, can also know to love; but cannot distinguishgood from bad, and things which are What a man
neither power
good nor of loving? is this? a bad To
from
both, how is can
he
possess
the
love then
only in
I
am
the power
of the
wise. How love my man may
say;
foolish,and that are
yet I have For use child.
I the
am
surprised indeed admission in? that you you
you
begun by making what your not are
foolish. make
you do
deficient you is not Can
not
of
senses? use food
which
distinguish appearances? do you suitable for your body, and clothing then because do you you are and
habitation?
Why
admit often power the Stoic
that
you
are
foolish? appearances
*
"
It is in truth and
disturbed of
perplexed,and is between
their
by persuasion
He
also
In
tliis dissertation
expounded the principle that this friendship is only possible says which note good." of Schweig. on that there he
was
another some discourse of by Epictetus from of
subject, in
Rufus
words was expressed he the
opinions conclusion Musonius certain (i.1, of in
12). Schweig. of the been non
draws
this that of Stobseus; and one supposes
this
dissertation
Epictetus
last four lost. books
Epictetus' discourses
c.
by Arrian, which
have esse Cicero
Q.
(de Amicit.
19,
5) says
"
nisi in bonis amicitiam
posse,"and
BPIGTETU8.
197
often conquers to you; then
and the
sometimes same you
think be
these
good, and neither good nor are be
thingsto you bad, and
things lastly
bad;
disturbed, you confess in that you But
you
love?
fear, envy, grieve, are why changed. This is the reason foolish. And are are able you not changewealth, and pleasure and in a word you bad? sometimes and do at and
in short
things themselves, good, men
do
think not them the bad
to same be
and one sometimes time at one
you
think time
at
to
be time the
good, a another
? and
have and not
you
not
at another
time
friendlyfeeling toward feelingof an enemy? and
them, do you
at
one
time I
them? think friend? as Yes; that time blame praise them, and at another a "Well then, do you have these feelingslso. has been And a he who
deceived he who
about has
a
man a is his man Certainlynot. friend and is of him? and
selected
his
has changeable disposition, has not. And he
he now man
good-willtoward abuses also has a no
He
who
This
man,
afterward
admires
him?
Well then, did you good-will to the other. little dogs caressing and playingwith one another, never see that you ? so might say, there is nothing more friendly but that you may know what is, friendship throw a bit of flesh among
them, your and son a
you
will
learn.
Throw you soon between will you and know
and yourself how your what to the If a soon son a
little estate, and
he will wish to die. son me. man
to
bury
you
and
how your
wish say, Then
you
will
change
He has
tone
I have Throw
brought up! a long been you; and
wishing do you too. bury old smart
between girl one love her, and intervene
the young or will love her it will be
little fame You
Life *The
dangers,
just the
same.
will utter
the words and of the father
of Admetus!
gives verse you
pleasure: the why
not
your
father.* 691. thinks The
first
is from not Alcestis
of
Euripides, v.
second it has
in
Epictetus is intruded in
Euripides. from a
Schweighaeuser trivial scholium.
that
been
into the text
198
BPICTETU8.
Do when
you he
think was a
that
Admetus he
did was not not love in his
own
child the I had
little? that fever? that of was agony
when
child the
had
he
did
not
often
say, I wish the test fever
instead and
the
child near, ? then see when
(the utter. thing)
Were
came
what
words
they
mother Polynices from the same Were father? the same from and they not brought up together, together, had they not lived together,drunk So that, if another? and often kissed one slepttogether, not Eteocles
and
any the
man,
I
think, had
seen
them, he would
have
ridiculed
for the paradoxes which they utter about philosophers them about friendship. But when a quarrelrose between the royal power, as between dogs about a bit of meat, see what they say
Polynices.
Eteocles. Pol. Et. I will
Where
will do you
you ask me take
your
station
before
the towers?
Why
this?
place myself opposite and to try
to
kill you.
I also wish
do the
same.*
Such
For
are
the
wishes
that
they utter. deceived, every as be universally, not to nothing so much then appears to animal
is attached ever What-
to its
own
interest. to a
it
an or
impediment a this
interest, loved, beis to
whether or this be
a
brother,
father, or curses: child, or is lover, it hates, spurns, much as
for its nature
; this
love and then we nothing so brother the abuse and
its and to own
interest
father,
When
kinsman, to us
country, be an
and
God. to gods them appear and
impediment statues this, burn -^s-
throw
down
their the
and of
their
temples, as Alexander when culapiusto be burned
For
*
ordered his dear
temples died.f friend same this
From
reason
if
a
man
put
in
the
place
his
in-
the
Phoenissae did of
Euripides, v. 723,
etc.
f Alexander of Alexander,
this when
Hephsestion died.
Arrian, Expedition
vii. 14.
EPIGTBTU8.
199
goodness, and terest, sanctity, friends, all these his his borne and kinsmen down the and are country,and but if he
secured his
:
parents,and place puts in one his interest,in another
friends, and
country
and
by
the are Mine inclines:
all these give way being justiceitself, the I weight of interest. For where to placed) that place of necessitythe there flesh, and is the
animal
if in the is there: I am ruling
power:
if in the
will,it
If then a if it is in my to externals, it is is,then son, there.*
there such be as where I
will
only and the
shall I be father ;
friend this
ought
be, and
for of
will
my
interest, to
maintain
of of fidelity, modesty, of patience, abstinence, of observing my of active co-operation, relations (toward place,and honesty in all). But if I put myself in one of Epicurus becomes another, then the doctrine strong, which asserts either that there is no honesty or it is that which opinion holds to be honest (virtuous), f It was and through this ignorance that the Athenians and the Thebans the Lacedaemonians with both; quarreled, and the great king quarreled with donians Hellas, and the Macewith both; and the Eomans with the Gette. | And
character
*
Matthew be vi. 21, "for
where
your
treasure
is, there
will
your
heart
also."
f
"
By
'
self
is here xii. meant
'
the
proper
Good,
The
or,
as
Solomon
presses ex-
it,Eccl. the 13,
the of whole
of man.' in Stoic proves but a
lently excel-
inconvenience
placing this but make that
anything in right choice of and (a right disposition
behavior): to how choice
it is the
interest
each
individual
in every
case
preference to present only from
pleasure doctrine and of a
in defiance future
of
presenf sufferings, appears
Mrs. with
Carter.
the
recompense." of the of
X
The
the
The
quarrels the Athenians
the
Lacedaemonians
appear i.
chieflyin
history of the
the
Peloponnesian the war.
(Thucydides, is 1.) of quarrel
great king,
king
The
of
Persia,
the
subject nians Macedo-
history of with the
Herodotus Persians
(i.1.) is the
great quarrel of Arrian's
of
the
subject
Expedition
of
200
BPIGTETUS.
still earlier
the
Trojan guest war
happened
Menelaus;
would not for these if any have
reasons. man
Alexander seen was
the
of
and
had
their one any was cast
he disposition, friendly who said that they were them between (as between woman, see
not
believed there a friends. bit But of
dogs) a war meat,
And
now
handsome when you do
and
about
her
arose.
brothers conclude even to be friends
mind,
not
from
this
appearing anything swear one
to have about
one
their
not friendship,
if be
they bad rule
say it and
that
it is impossible For is is
for them the
to
separated from a man
another. be
of rulingprinciple no cannot
trusted,it
insecure, has
certain
by men which
it is
directed,and appearances. overpowered
But of the
at not
different what
times
by up different
examine, the same same
other and but
examine, if they are
born under
parents
brought examine in them
together, and
pedagogue; their this
only, wherein or they will. than do not place
If in name name
interest,whether not name
externals
in
the
externals, do them them a friends, no brave or
more
trustworthyor constant, or even free:
men,
if you human one have nature
any
judgment. makes occupy and
For them
that bite
is not one of principle
which
another, and
abuse
another,
deserted
mountains,* and in placesor publicplaces, if they were as the courts of justicedisplay the acts of robbers; nor yet that which makes them intemperate and adulterers and
corrupters,nor men that
which
makes
them this
do one whatever
else
do of
that
againstone another placingthemselves are through and power at war
their
interests will.
Getse
opinion only, in the things
But
or was
which
not
The
within
Romans
we
the were of their with that the
if you in the
Alexander. time then. of
Daci still
Trajan, and
may
assume
Epictetus
living
*Schweig. heasts men, in the not thinks
that
this
is
the for even
plain meaning: men, so men
"as
wild for
mountains in deserted
lie in
wait
lie in wait
only
places,but
in the
forum."
202
EPIGTETUB.
ready to pardon on his being mistaken but account in to of his of
ignorance,on the account
of
things no greatest importance; well convinced of do of truth in is
he will be harsh doctrine man,
being
Plato's
that
every cannot
mind do
deprived you can
unwillingly. other and together, same If you as this,yet drink you but retain
all
respects
friends
do, also as
together, and may be born
lodge of the be
sail
together,and snakes are:
parents; for nor neither these will
they
friends cursed
you,
so
long
you
bestial
and
opinions.
CHAPTER
ON"
THE POWER OF
XXIII.
SPEAKING.
Every with more
man
will read
a
book
with
more
pleasureor
even
ease, man if it is written will also
in fairer characters. more fore There-
every
spoken, words. if
it is must
We
is readilyto what signified by appropriate and becoming is no not say then that there faculty of listen
expression:for this impious and also of because affirmation a is the man. characteristic Of an of
an
timid the
impious
man,
he undervalues if he would or justas of vision,
of
given you infused *The a eyes to
into them word for
from come God, giftswhich take away the commodity of the power then God hearing,or of seeing. Has has he no purpose? and to no purpose a spirit* so strong and of such skillful means a
"spirit"
vital
spirit,an as animal Plutarcli the
spirit, says of
nervous
fluid, as
Scliweigliaeuser explains it,or spirit which chief passage are (De Placit. Philosoph. iv. 15), "the vision, which permeates
"
has
power to from
the
faculty of the of the to same
mind
the
pupil
' '
of the eye; instruments have a and of in another
treatise
(iv. 8), the the
perception from the
said
be
intelligent spirits the mind to which
motion
chief
faculty of
organs."
BPICTETU8.
203
contrivance forms of
as
to
reach
a
long
way
and
to
fashion
the
is so seen? What are things which messenger has he made the to no swift and vigilant? And purpose atmosphere so efficacious and elastic that the interjacent vision penetrates through the atmosphere which is in a has he made And moved? to no manner light, purpose without other the presence of which there would be no use
in any
thing? be neither nor yet forget ungratefulfor these gifts But indeed for the are superiorto them.
Man, the things which and for life itself, of seeingand hearing, and indeed power contribute to support it,for the fruits for the things which which to God: are dry, and for wine and oil give thanks that he has given you something else better but remember the power of using them, proving than all these, I mean For them and estimatingthe value of each. what is that what which about each of these powers, gives information of them is worth?* Ts it each each faculty itself? Did hear the facultyof vision saying anything about you ever itself? or the facultyof hearing? or wheat, or barley, or a horse or a dog? No; but they are appointed as ministers the and slaves to serve has the power of faculty which quire of things. And if you inmaking use of the appearances what is the value of each quire? do you inthing, of whom who be and of more answers
you? and How
then uses can
any
other as faculty
powerful than this, which each what knows pronounces knows of not? them what turns itself when
the rest them
ministers
itself proves them
about what to ? for which own is,and it it which from
is its
value?
which when ought
employ and which
itself and closes it the
faculty is them away
opens
eyes, and not to
Is it
*
and does apply them the facultyof vision?
i. 1.
objectsto apply them to
No;
but it is
ought other objects? the facultyof
See
204
EPICTETUS,
the
facultywhich closes and opens the is that by which ears? what they are curious and inquisitive, the contrary unmoved or on by what is said? is it the of faculty hearing? It is no other than the facultyof the all will. Will this faculty then, seeing that it is amid will. What is that the to
other see faculties
which
are
blind
and
dumb
and
unable
they anything else except the very acts for which and are appointed in order to minister to this (faculty) is it,but this faculty alone sees sharp and sees what serve of the the value of each rest; will this facultydeclare to And that anything else is the best, or that itself is? us else does the eye do when it is opened than see? But what whether we ought to look on the wife of a certain person, who tells us? The and in what facultyof the manner, whether will. And we ought to believe what is said or not and if we do believe, whether to believe it, we ought to be moved by it or not, who tells us? Is it not the facultyof But this faculty of speaking and of ornamenting the will? such words, if there is indeed peculiar faculty, any what else does it do, when there happens to be discourse about a thing,than the words and to ornament arrange them to as hairdressers to be
do
the
hair? better is
But to whether
it is better
speak or way, the the
and silent, this each the
that and than come and season whether for
speak in this way or becoming or not becoming, use, and will?
the
what you
else tells it then
us
of faculty and it
Would
have
to
forward
condemn
itself?
What which can then? ministers the horse or be the
that (the will) says, if the fact is so, can it ministers, be superior to that to which superiorto the rider, or the dog to the instrument What What to the
huntsman, to the
musician, makes of all?
or
the
ants serv-
king? will. is that which takes care use
of the will. rest? What another
The
The
destroysthe whole man, time by hanging, and
at at
one
time
another
by hunger, at time by a preci-
EP1GTETU8.
205
pice? this? The and will. how is
anything stronger in men it possible that the things which are
Then is
than ject subWhat
to restraint
are
stronger than do that
which the
is not?
things are
Both of the will
formed naturally and things which It is the same to hinder not
will.
with
of faculty vision? depend on the faculty the facultyof hearing,
with
But what facultyof speaking in like manner. has a natural power of hindering the will? Nothing which is independent of the will; but only the will itself, when it is perverted. Therefore this (the will) is alone vice oi
the
alone virtue.
being so great a facultyand let it (the will) forward and come excellent of all things is the flesh. itself declared bear which that it is the say most Then
set tell Not
over us all the that the
rest, most even
if the
flesh any excellent, would
But
wrote on person
that
it should
this.
what about the
is
it,Epicurus, of pronounces
this,which which the wrote the End Nature
(purpose)of our Things, which which led you that it
Being,* wrote wear
about a Canon
(rule of truth), wrote a
to was beard, which the will? Then this blind
when
it
was
dying
Was you you
spending or last and do
happy day?f admit that are this the possess not flesh
the
you
anything superior to are (the will)?and and deaf? other
mad? then? not. you Does
in fact any man man
so
What I
despisethe say that there
faculties? use or ex-
hope
*
Does
any be is
no
This on appears
to
the
book
"
wbicb summo Cicero
(Tuscul. book iii. 18) as en
titles
the
"
supreme all tbe
good doctrine (de
bono), wbicb,
Tbe de on Cicero
says, contains or as
of
Epicurus. in Cicero on tbe
Canon
i.
c.
Rule
"
is mentioned
by
Velleius of
Nat. Rule
Deorum
16,
that celestial volume also De
Epicurus
tbe
and
Judgment."
See
Fin.
i. 19. a f This in is said in
letter written
x.
by Epicurus,
when ii.
be
c.
was
dying
great pain (Diog. Laert.
23); Cicero
(De Fin.
30) quotes
this letter,
206
EPICTETUS.
cellence would man some
That speaking faculty? I hope not. God. But be foolish,impious,ungrateful toward a there For is renders to each thing its due value. in the use even use some
in in
an a use
ass,
but
not not
so so
much much not so
as
in in much not so a an
ox:
there there
is also is also
dog, but in some a
as
slave: as slave,but use in
citizens: us there
is also
in
b citizens,ut
much
because some magistrates. Not indeed which undervalue the use must we superior, in have. but then There it is not I is so a
certain value
in the
power of
things are other things of speaking, will. When you you to to
great let of nor as no the man power think the
I do
speak thus, power that
ask I ask nor neglect the
speaking,for the ears nor
neither the hands ask
neglectthe eyes, nor clothingnor the most excellent
the
feet, is shoes. of all
But
if you
me
what
then
not things,what must I say? I canof the will, of speaking,but the power say the power when it is right. For it is this which the other uses (the faculties both small of speaking), and all the other power and great. For when this facultyof the will is set right, who is not good becomes a a man good: but when it fails, man
becomes that
bad. we are
It is
through
this we that
we one
are
fortunate, un-
fortunate,that
blame
another,
In a word, it is this which pleasedwith one another. if we neglect it makes unhappiness,and if we carefully look after it makes happiness. But to take away and to say the faculty of sj)eaking is that there is no such facultyin reality, the act not only of an toward those who man it,but also ungrateful gave are of
a
cowardly is any
man:
for such
a
person
seems
to
me
to
fear,
facultyof this kind, that we shall not be able to despise it. Such also are those who say that there is no it difference between beauty and ugliness. Then would would be affected in the same happen that a man way if he g^w Thersjtes and \t ]\^ saw
if there
intbesam^ Acliiilesj
EPICTETUS.
207
way, are if he foolish know
saw
Helen clownish the nature and
any
other
woman.
Bat notions are these men and not see
notions, and of each
the
of
who a man
thing,but he shall But
afraid
if
shall seized
the
difference,that off immediately this is the
be
and to carried
great matter; which the it worth of
has, and of the all
vanquished. leave to each thing the leavingto it this power power, and to learn
power to see
(faculty) what most
is cellent ex-
what
is the
this always, to be things, and to pursue all other things of secondabout ary this, considering diligent value compared with this, but yet, as far as we- can, all those other things. For take not neglecting must we the most excellent of the eyes also, not as if they were care of the account on thing,but we must take care of them excellent most thing, because it will not be in its true the other natural condition, if it does not rightlyuse thiugs to others. faculties,and prefersome is usually done? Men then What generally act as a traveler he enters would a do
on
his and you
way
to
his
own
country,
when
good inn,
Man,
But are remain you were there. not being pleased with have forgotten your this it should purpose:
travelingto this is a inn,
but
you And
were
passing how many are through other it.
pleasant inn.
pleasant? and how many pleasant?yet only for passingthrough. But inns is of
meadows your your
purpose kinsmen to are
this,to return
to your
country, duties to
relieve a anxiety,to dischargethe
of
citizen,to marry,
For you
beget children, to
*Tlie Stoics i.
fillthe usual a man
magistracies* should as
taught that
lead
an
active
life.
ace Hor-
(Ep.
1, 16) represents himself
"
sometimes
following the Stoic undls." principles:
Nunc
agilis fio The
et
niersor
civilibus
but a this
was
only talk
Stoic should even discharge marry all
the
duties
of
citizen, says
Epictetus; he should
and of
beget children. duty: and
J?ut the rafvrrving may
be (lone without
any
sejise
thfj
208
EPICTETUS.
not
but to live in these places, pleasant born and of which where made were a Jrou were you citizen. Something of the kiud takes place in the matter which we are considering. Since by the aid of speech and come to select
more
such to communication
as
you
receive here will and of
you
must
advance
a perfection,nd makes use purge of
your
correct
the
faculty
things; and since it is necessary also for the teaching (delivery)f theorems o to be effected by a certain mode of expressionand with a certain varietyand sharpness, some captivatedby persons these very things abide in them, one pression, captivatedby the exanother another by syllogisms, again by sophisms, and still another other inn of the kind; and there by some Sirens. they stay and waste away as if they were among make to was Man, your yourself (business) purpose tlie appearances capable of using conformably to nature presented to you, in your desires not to be frustrated, in from things not to fall into that which you your aversion luck (as one would to have no avoid, never say),nor may which ever
the appearances
to have
bad
luck,
to be
free, not
hindered,
not
pelled, com-
conforming yourself to
the administration
of one, Zeus,
obeying it,well no satisfied with
this, blaming your whole
no
ing chargto utter
one verses:
with
fault,able
from
soul
these
Lead
me,
0 Zeus, and
thou
too
Destiny.* if some
Then of you
having this purpose pleasesyou, expression abide among of the of
before if some you,
little form do
theorems to pleaseyou, natural them human female censor and race choose is secured
dwell
there, forgetlove of
continuance male and
by the his the
the
for
conjunction. gave to
Still it is
good advice, the best of
which as the Roman not Mettellus women, fellow-citizens,that, make they could
live without
they should
this business
of rest
marriage. of the
i. (Gellius, 6.) verses are
*The
s.
quoted
in
the
Eoclieiridion,
52,
210
EPIGTETU8.
an
speaking,and and he who skillfully, art in
I do
think
so.
He is able
himself, and but to
he who
is rather
others, will he be may find that And
speak has not, will speak unskillfuUy? then who by speaking receives benefit to benefit others, will speak skillfully: damaged by speaking and does damage unskilled in this art of speaking? And are that
he
who
has
the art, will
you
some are
damaged hear among There
and
others
benefited what some by speaking. hear? benefited Or and
all who that
benefited them are by also they are will you some find
damaged? case both who
among hear
these
also, he said. In this are also then who hear then so. those
skillfully damaged
?
benefited,and admitted is in matter those
unskillfuUy are a He
this.
Is there It seems skill in If you
hearing also, as choose, consider to there the whom
speaking? in it a this
way
also. To a The
practiceof music,
And that the it think
does of
belong?
And the
musician. do you
proper
making
To
a
statue, to whom
belongs?
statuary.
this appear the requires business with of
to you
aid of
does lookingat a statue skillfully, art? This also to requirethe aid of no Then if speaking properly is the art. man, the skillful is the
do
you
see
that
to
hear Now
also as benefit
business
of the skillful man?
to
and let us for hearing perfectly, usefully,* the present, if you please, for both of us are more, say no But I think that from a long way everythingof the kind. is going to hear will allow this, that he who every man of practice in hearing. amount some philosophers requires
speaking
and
Is it not
so? me Tell what then are about you us what
I should
talk
to you:
about evil. in matter
*"Tliat
able not to listen? now About whether well Let us good
I
am
and
is, let
consider have a perfect to the real art
of
speaking, and from ears
you
mind
prepared consider derive
advantage your philosophical are a
talk.
this
only,
whether
prepared sufficiently
for
listening,whether Scjweig.
you
can
understand
discussiop," philosophical
EPIGTETU8.
211
Good ox? and No.
evil in what?
What
a man In In a a
horse? man? notion
No. Yes.
Well,
Do
we
in
an
then?
we
know have of this can then
what or is, what our ears
the
is that
him,
have But
we
in any understand understand
degree practicedabout what me
matter? you use even
do
you
nature
is?
or
in any
degree to when
I say, I shall you how understand
demonstration
you?
How?
Do
thing,what demonstrated, or by this very
demonstration wliat means; not or is,or what anything is things are like
Do you know on a
demonstration, what is true or but what
are
demonstration?
What is
is false? to a
consequent not thing,what inconsistent? is
repugnant
But
must
thing,or you consistent,or
and philosophy, Shall I show to you the repugnance in the opinions how? of most through which they differ about things good men, and unprofand evil,and about things which are profitable itable, when know this very not thing,what repugyou nance I shall acis? then what Show me complish (contradiction) with you; excite my inclination to by discoursing when it is presented do this. As the grass which is suitable, its inclination to eat, but if you present to a sheep, moves to to it are a
I excite
stone us or
bread, it will to not
be moved also to when us to
eat;
so
there the shall or in
certain natural be inclinations
speak,when he himself a hearer excite
shall appear us: somebody, sit but can when
he shall a by
like
stone
like Does
grass, how the but vine
he excite the
nuin's
desire Take
(to speak)? care say to
husbandman, if he does
of
me?
No,
the vine
by showing care. in itself that take are care
it will be of
profitable and to the
husbandman, do it,invites him
tc exercise
When
children
attractive and to lively, with whom
they not lispwith to
invite to them?
playwith them,
But
who
crawl
them, and an ass or ass.
is eager it is
play with
bray do with
it? for
though
small, it is still a
little
Why then
you
say
nothing to me?
I
pnn
oiilysay
212
EPICTETUS.
this what
to
you,
that
he
who
knows what what and
not
who
he
is,and
for with
purpose he is
he
exists,and
is this
world, and
whom the associated,and the beautiful discourse nor bad, and what is
things are the good and the ugly,and who neither what is true able to
understands nor demonstration, nor is not
false,and desire who
distinguishthem,
will neither move nor
will
according to nature nor turn away nor dissent upward, nor intend (to act),nor assent, nor suspend his judgment: to say all in a few words, he dumb and body, blind, thinking that he is somego about Is this so now but being nobody. for the first time? the fact that and ever Is it not all errors
since have
the
human
race
existed,
misfortunes did Was
arisen
Why one are
another?
and Agamemnon it not through not
through this ignorance? Achilles quarrel with knowing what things
profitable? Does not the one say it Chryseisto her father, and does not does not the one the other say that it is not profitable? say that he ought to take the prizeof another, and does not Did the other say that lie ought not? they not for these and for what both who reasons forget, they were purpose did you there? for what purpose Oh, man, they had come come? to gain mistresses to fight? To or fight. With the Trojans or the Hellenes? With the Trojans. whom? and not profitable is profitable restore to Do you then own leave
Hector And
alone do
and you,
draw most your excellent
sword
against your neglect the guardian a
king? of such the
Sir,
duties have
king, and warlike care you are who you
and
cares;
people's about quarreling are the
little girl with every
the most means of of
whom your* allies, and
you
ought by you who you
protect? and do become than worse (inferioro) a well-behaved t priest treats you these fine gladiators with all respect? Do what kind of thingsignoranceof what is profitable see am to take
does?
J3ut I also
.
rich.
Are you then richer than
Agamem-
s:pictetu8,
.
^13
non?
But than I
am
also handsome. But I have
Are
you
then
more
some handBut
Achilles? more also beautiful hair and
hair.
had he
not
Achilles not comb you
beautiful nor elegantly
and gold-colored? But as did
it
dress it.
I
am
also or strong.
Can
then
lift
so
great a
stone
Hector
Ajax? But I am also of noble birth. Are you the son of of a father sprung from are a goddess mother? you the son Zeus? What good then do these things do to him, when he And sits and weeps for a girl? But I am orator. an was he not? of the Do you not see
how
he handled
the
most
skillful how he
Hellenes
in
oratory, Odysseus and
*
Phoenix?
stopped their
This
not
mouths?
is all that
I have
to say to you; Because you
and
I say not even
this me. willingly. Why? what must
have
roused as men
For are I look
to in order
to be
roused,
who Must your your would me expert in ridingare to you That That a roused You treat by it To
generous
horses?
I look
body? is the
disgracefully.To behavior, When you to dress? look?
is luxurious. same as
your
nothing.
philosopher,do not say to him, You tell nothing; but only show yourselfworthy of hearing or for hearing; and will move will see how you you speaker.
listen to
fit the
CHAPTER
THAT LOGIC IS
XXV.
NECESSARY,
f me When that this
*
one
of those
who
were
present said.Persuade you wish me Do logicis necessary, he replied. The Yes. to you? answer was,
In the ninth sent to him
to prove nse a
Then
Achilles
I must answers book
of the
Iliad,where
The
the is a sengers meswon"
by Agamemnon. eloquence.
reply of Achilles
i. 17.
derful
example
of
f See
'214
]"PtGfBTUS.
granted. How speech. This was know if I am then will you cheating you by argument? that you The silent. Do you see, said Epictetus, man was yourselfare admitting that logicis necessary, if without it know much cannot sary so as this,whether logic is necesyou not necessary? or demonstrative form of
CHAPTER
WHAT
IS THE
XXVI.
PROPERTY
OF
ERROR.
Every who that thief then which offended errs error
comprehends not not
contradiction: but to be
for
since is does
he
does does
wish do
to err,
right,it what own
plain the If that
he
what
he which
wishes.
For
wish
to do?
That
is for his
interest.* not the theft he at is not
for his But
he interest, rational so does soul
do
wishes.
every
is
by not nature
contradiction, and when long as hindered it does from
stand undertradictory con-
this
contradiction, it is
not
doing the things: but it must avoid when it he as it does
understand the
diction, contra-
of as necessity avoid a a man
contradiction from so and false this as much sees must
dissent
the as that not thing to is
false; but
long to falsehood truth. He then
does
appear
him, he and assents
it
to
is
strong in argument
has the
of faculty man horting ex-
and contradiction how which man so
who confuting,
is able to show he errs to each
the prove that
through not not
which that
and wishes one to clearly
he he
does does
do
which For
he
and
does
wish. withdraw not
if any
shall show he
this,a
will himself
from
that
which be
does; but a long as
*
you
do
show
Mem.
this, do iii. 9, 4.
not
surprisedif
Compare
Xenophon,
MPtCTETUS.
215
man
persists right, also
in he
his
practice; does to what this of
for he
having does. used I
the For to appearance this I I reason of
doing
Socrates
to
trusting other witness him his with
power what I
say,
am
used
call
no
say,
but
am
always
I ask and of all.
satisfied him to with
whom and he what and is
am
discussing, him in as a
and
give he is
opinion one, call sufficient the
witness,
though
For like chooses
only knew the soul is
place moved, whether
Socrates
by
rational it rational must just it a
pair or of not.*
scales,
Show and it
then the
incline,
governing from than
faculty but who if you is do not a
contradiction, not will blame
withdraw
it; him show
it, f is rather
yourself
persuaded,
*
There ut some
deficiency est lancem
in
tlie in text. libra
Cicero
(Acad.
Prior, de- i.
12),
"
enim
necesse
ponderibus to impositis supply the primi; ciency.
sic
animum
perspicuis
cedere,"
v.
appears
defi
f
M.
Antoninus,
28;
x.
4.
218
EPICTETUS.
Ions; and
he
who
is beautiful
It is so for the said he.
Pentathlon, is very
What then makes both then
ugly a a man
for
wrestling.* a beautiful? and a
Is it that
which
It
in its kind
makes
What
dog a horse
beautiful?
The makes of the
is, he horse said. the
makes of
dog
beautiful? And the what
possessionof a a
excellence
dog.
beautiful?
What then
The makes of possession a man a
excellence Is it not do you at horse.
beautiful? man? man,
of possession
the excellence
of
And
young
labor But what you
then, if you wish to be beautiful, this, the acquisitionof human is this? Observe whom you self your-
excellence.
without praise many ality: partipersons do praise the just or the unjust? The just. you the immoderate? Whether do you or praise the moderate the temperate or the intemperate? And The moderate. such a person, The temperate. If then you make yourself that you will make yourself beautiful: but you will know so long as you neglectthese things,you must be ugly,even though you contrive all you can to appear beautiful. when praise, Further to I do what I
not
know I
what shall
to say
to
you: you,
for and
if I say you
you
think, school offend return will
perhaps leave not say what
the I
and
not
to it: and
if I do
acting, if you to me to be improved, and I shall not improve you at come I shall and to me to a philosopher, as all,and if you come how cruel it a as philosopher. And say nothing to you think, see
how
I
shall
be
is
to
3'^ou to you me leave shall and is a
you
uncorrected. sense, If you
at
any with
time
afterward reason *
acquire say, man
will
good in that five
blame
A
What
did
Epictetus observe for the
Pancratiast for who
is trained
Pancratium,
is, both
boxing are and
wrestling. one The Greek
Pentathlon line.
comprised
exercises, which
expressed by the Leaping, running,
quoit, throwing
the
javelin, wrestling.
Compare
Aristotle, Ithet.
i. 5.
BPIGTETU8.
219
me
that a when
he
saw
in such said a scandalous did I not men word? was he
plight coming condition, he neglectedme and much so was despair of me? me a
in such
to
him
never
I
not
young? other hear
able
to listen to
reason? many
and like a how
many I
young that a at this age
commit from
errors? dissolute
certain
Polemon such a being be a
most
youth he did
underwent not great change.
I should
AVell, suppose
that
think set my
that hair
Polemon;*
yet
he
might
right,he might have stripped off from decorations, he might have stopped me plucking my dressed the hair out of my me body; but wlien he saw I do not say like like what shall I say? he kept silent. have " "
what;
If
but
you what
will say it
when
you
come
to use me
your such
senses, a and
shall know you
and is,
what
persons
dress.
bring
this
charge against
Why,
me? and then Was shall Laius drunk reason hereafter, what that the man defense not shall I make?
I say
will
be he
persuaded by not persuaded by Apollo? and show did not no care
Did the to go
away
get
I
for
oracle? tell him
f
Well the
for this indeed
Apollo know, refuse
truth?
do
whether
*Comp.
Horace, Sat.
ii. 3,
v.
253. quod olim Quaero, faciasne
Mutatus Polemon
? etc.
The
story of
Polemon As
is told was by Diogenes Laertius. one He
was
a
lute disso-
youth. was he
passing his drunken
day words man,
the
place where burst the into Xenocrates the
lecturing,he
Polemon he came was
and so companions of and
school, teacher but
affected
Ijy the different excellent
that
out
quite school the
a
ultimately succeeded
Epict.
he iv. 11, 30. have to Xenocrates
in the
of the
Academy. at to
See how t Laius
The them if he
consulted oracle did. told Laius
oracle not so
Delphi
should even dren. chilexpose
him was beget children, and as foolish and to
disobey the god up. was
in both
respects, for he begot children order his child
brought them the He
did
indeed and came be-
CEdipus
to
be
expos"!d,but
boy
saved
the
murderer
of Laius.
220
EPIGTETU8.
you
or not; but Apollo knew persuaded by me would that Laius not be persuaded and most certainly yet I say in reply, But why he spoke. But why did he speak? is he Apollo, and why does he deliver oracles, and why has in this place as a prophet and of he fixed himself source
will
be
truth him? front them? Did
and and of
for
the
inhabitants
of Know
the
world
to
resort
to
why are the words the temple, though no persuade
Not been says, he the
yourselfwritten takes any notice in of
person
Socrates
all his
hearers
to
take But the
care
of
themselves? after he he even thousandth in this
part.
But what on however,
had
placed never '*
position by
deity,as he say tions condinot to himself to left it. If you that
does these
his I
judges? no acquit me which I do I will
that consent longer
I will
do
now,
I will up man
and and and to not to
desist;but
go
both whom
young I meet, most old, and,
I will ask
t speak plainly,o the questionswhich I do this to you my
every 1 ask
now;
and
will particularly you are more
fellow-citizens,
Are how you does you so because
curious, Socrates, and concern nearly related to me."* such a busybody? and act? and what the bad
it
you
how
we
is it that same say? the bad it
Being of the same community and of neglect yourself,and show yourselfa state, and a kin, you to a
citizen and
bad
kinsman
to
your
kinsmen, are neighbor to your neighbors. I am is a great thing to say,
"
Who he
then whose
you? duty and are Here
it is to take which resists you, kind in dares
care
of
men; a for
it is not if the you
every bull
little heifer comes to resist
lion; but bull, if have up who
him, and there in
say what is
to
the
choose, 'And here? which then
' "
business
you
Man, in every oxen, to
produced something
Do
excels; in say c,
dogs,
bees, in horses.
*
not
that
which
excels,
Plato, Apology, i. 9, etc., and
17.
EP1CTETU8.
221
Who some then way
*
are
you? say, I not am
If
you such me do, it will find a a
voice
in a or
and do
thing to as
the the
purple in others, from
garment: blame rest
expect that be me like
my of men. nature
it has
made
different
the
What are then? such But to me nor as a
am man
I
such as can
a
man? listen in beard a Certainly not. to And I wish been you in a you were. the
truth? I have
you
however wear a a
since white
manner
condemned come and not a
cloak, and treat to
cruel
way
philosopher,I will yet as if I despairedof to you I will
you,
but
say, In
Young the first
man,
whom
do who are you you a wish are to
make then
beautiful? adorn and
place,know appropriately. You mortal animal which what
and
yourself this is a human power
being; of has
the
using
AVhat
animal
appearances formably Conyou No. of
rationally. But to is meant and
by ''rationally?" then do it the No.
naturef is of
completely.
Is
possess Is it the
which
peculiar?
No. adorn made
part? power condition
mortality?
You and it as Is it the
using appearances? J as a peculiar thing: your other Man. hair to him
possess
the rational but
faculty leave what
beautify this; he chose. you not as man woman.
who
Come, or appellationshave you? Are then as man, x\dorn yourself note. woman? Woman
*Page 10,
f Cicero, de great principle in the Preface virtue not to
Fin. of ii. 11: to Horace, live Epp.
i. 10, 12. to naturi'.
This
was
the
Butler
Zeno, his according says of
liishop
"a
Sermons in this
philosophicali)rinciple, that it is and manner that
consisted
following nature, hut of
speaking just and
loose and
undeterminate,
clear
distinct, strictly
true."
\ The rational use
bare
use
of is
objects (appearances) belongs
to
all animals;
a
of them
peculiarto
man.
Mrs.
Carter, Introd.
"
7.
222
BPICTETUS,
is
and naturallysmooth hair (on her body), she Eome to have
delicate; and is And has no a
if she and
has
mnch at not
monster
is exhibited
among
monsters.
in
a
man
it is monstrous is a hair; and him? if he
hair, he exhibit I will
monster; but shall we
if he cuts do with name off his hairs and Avhere we plucks them we out, what him? exhibit than who that without you man? and
shall show
under you man. what man shall chooses terrible at him? a woman
to a a
who a to
be
rather is no man
What wonder who
sight! a There
will the
not men such out notice. haira do Man That nature Indeed what
I think
pluck what your was their do.
they do fault you make a ing knowto
they
what it made
have
find What ures creat-
with then?
nature? it fit that and
should
all human case women? have had in
what
advantage in whom that
would you
you have
adorned But upon
"
you
for being adorned? if yourself, all human not are pleasedwith the business. is the cause would were creatures matter:
women? work then
set to
the whole which in all make do man. one
Take of the we away
"
what make be
is its name?
that
hairs: not yourself a do half woman. woman
that respects, half wish to may the
mistaken:
not
man,
and
other
Whom as a
you
please? they if women The
women? men. Please Will in
them you mites, cata-
Well; would but
like
smooth took
not
hang you yourself? you for born
and
delight dissolute such a one
become this
one? purpose, Shall we Is this your that make
business women as
?
were
should a delight in you?
Corinth the and of
you
citizen of chief
or
youth, or and your when hairs
perchance a prefect of the city, generalor superintendentof the you have taken out? you a games? intend and for
Well, to have
wife, do
you
plucked
And when them
To
pleasewhom begotten with
what
purpose? you introduce
have
children, will the habit of also into the state A
plucking
their
hairs?
beautiful
citizen,
EPICTETUS.
233
and young Do when to senator men and
rlietorician. among you heard us We and the
be born
ouglit to pray brought up.
that
such
not you
so, 1 entreat
by
have
once
Gods, young these words, go away
man:
but say
and
''Epictetushas not said this to me; for how yourself, he? could but some propitiousGod through him: for it into his thoughts to say this, since would have come never he is not let accustomed us to talk
thus we with not any be
person.
Come his
then
obey God,
that
may
subject to
But by his anger." You (1 say),if a crow say, No. croaking signifies anything to you, it is not the crow but God which signifies, through the crow; and if he voice, will he not signifies nything through a human a cause the of and
man
to say this to
you, he
that
you
may
know
the
power way,
the to divinity,that others in the that
greatest things and noblest chief
to in this signifies some and concerning the way, he through the signifies
messenger?
For
we
What
else is it which
the
poet
says:
ourselves the
Lave
warned
and liiin,
liave sent
Hermes The
careful not watclier, Argus' slayer, wed husband
to kill nor
the
wife.*
Was him and you
going to (^gisthus)? And send not to
Hermes
descend now from the
heaven say
to say this to this to to
Gods of
you warn the
messenger,
the
slayer
Argus, to man
is well pervert that which busy yourselfabout it,but to allow a and a a woman
arranged, man nor a
to
be to man,
to man, be and
a an
woman,
a man are
beautiful as an
be
as
beautiful not ugly be ugly man, if your up IJut you are for you will is to are
flesh and
hair, but you you will not will; and that beautiful, then present time think that the beautiful.
the
I dare you are tell you to readier where hoar
ugly,for I anything than
From
Odyssey, i. 37,
Zeus
is
speaking of iEgisthus.
224
EPIGTETU8.
this.
But
see
what of does men Socrates
says
to
the
most to beautiful be tiful. beau-
and
blooming
What the
Alcibiades: he say your to Try
then
him?
Dress
your
hair and
pluck
legs? Nothing of that kind. with bad opinions. How adorn But your will, take away has looked Another it as it is by nature. Leave the body? What to him. after tliese things: intrust them then, must be uncleaned? man a Certainlynot; but what you are and should be cleanly made are by nature, cleanse this. A man hairs from as a
man, no: a
woman
as us
a
woman,
a
child
as
a
child.
You
say not
but
let
also
pluck out the as a
the lion's mane, for he the
that he may also lion
be
uncleaned, and
cock's comb
ought as a
to
be cleaned. and
Granted, but as cock, and
lion,
the
hunting dog
a
hunting dog.
CHAPTER
A OUGHT TO BE
II.
EXERCISED WE WHO
IN
WHAT
MADE CHIEF
MAN
HAS
THE
PROFICIENCY THINGS.
;
AND
THAT
NEGLECT
There to exercise concerns are
three
in things (topics) who and would the be wise
which and
a
man
ought
The may first not himself desires he does
good. a man
the
aversions, that that The he may second
fail to that
get
what he
desires,and not not
fall into the from to an
which
desire.*
concerns
movements
and object, that
*
and the (toward an object) in generally doing what a act movements man ought and should
do,
he
may
according to order, to
37,
"as as reason, he notcare-
Antoninus, away from
xi.
to to
sensual avoidance of the
desire
altogether should not in not our
keep show it; and to [aversion]he axe it with
respect
any
things which
power."
226
EPIGTETU8.
if
a
man
come
and
tell you
that Who that
in
a
certain best
conversation a philosopher,
in which man the was questionwas, present said two is the a who
certain was person
was
the
philosopher, your length stretches out to present says, to a
chief
little soul which cubits. But
only a finger's who is while he are if another
You
are
mistaken; for what no it is not worth he then know? you
to listen
certain
person,
does
has
only the him these Do
first you who very you in
and principles, pale,you grow I am, that I am more?
confounded, will is seen show
cry out a immediately, I great philosopher.It wish to
by
things: why not do
you
show
it
by
others?
know way this
Diogenes pointed out one by stretching out his middle the man was
that
of the
sojjhists
And
finger?*
This, he to you. or a
then the man when certain is not but he us wild
with
rage. out said, is
For
a
person: shown when him at not
I have
by any as
the
pointed him as finger, a shows stone
wood:
person a the
man's
piece of principles, plain nally exter-
then
Let that
shows look value
man.
your
principlesalso. own are
For
is it not look
you to at all your
will,but you your and what
thingswhich what will a independent of certain say? person
will?
For will
stance, inple peo-
of learning; a man you? will you be considered have you read Chrysippus or Antipater? for if you have read sire]. Archedemusf also, you have everything [that you can deshow not Why are you still uneasy lest you should us think
of
who man you you
are? have
Would shown to us as you us a
let that mean me
tell you are?
what You
manner
of
you
have
hibited ex-
yourself
fellow, querulous, passionate,
cowardly, finding fault with everything,blaming hibited everybody, never quiet, vain: this is what you have exto us. Go out away man now
and
read
Archedemus; a then
*
To
point
a
with
the middle
finger was to way see ing of showii. 4, 11.
the greatest contempt
for him.
fAs
Archedemus,
EPICTETU8.
227
if dead was a
mouse
should For man's
leap such a
down death
and awaits and
make you lie
a
noise, as you did
"
are
a
man.
it was what cause be-
the he
name?
"
Crinis;*
too
proud,
understood will you at Archedemus. you not Wretch, concern dismiss
these are things suitable that to to
do
not
all? them not These
things
those those to who who I for must are
able say: not to
learn am without
perturbation, to can
"I
subject
I
am
anger,
to
grief,
What
envy:
am
hindered,
I have
not
restrained.
remains how liow be led To to we
me? deal man leisure,
I
am
tranquil: f he
let let shall
us
see
with has
sophistical accepted absurd." an arguments;
us
see
when away those
a
hypothesis
To tliem such
not
to
anything who if the are things to belong. a happy choose, is
it both
is
appropriate to you
light to fire,
But
dine; when sails.
they vessel sing come and to me
dance. and hoist
sinking, a tlie
J
*
Crinis
was
Stoic that he
philosopher was no
mentioned real
by
Diogenes and that
Laertius.
We
may
suppose
philosopher,
he
died
of
fright. t X things those which See this
chapter
above.
The which
philosopher do who not not
is concern represented him, from and
as
being which are
full
of
unxiety
about for proper and are subjects quite to
only is are
free
disturbing condition. passions
He
is to happy, a the at philosopher's this very time
compared be ing sinkin
ship, useless and
he sails.
is
supposed
employed
the
labor
of
hoisting
the
228
EPICTBTU8.
CHAPTER
WHAT BE TO IS THE
III.
WHICH A WE GOOD OUGHT
MATTER
AND OURSELVES.
OlS
MAN
SHOULD
CHIEFLY
EMPLOYED,
PRACTICE
IN
WHAT
The
material
for the wise
and the
good
man
is his for the
own
ing rul-
and
the body is and faculty: who the aliptes (the man for the man material
physician land is the and and to oils The
persons);the business matter
husbandman. use of the
wise
good as is to
appearances of every soul
conformably to to assent to
nature:
it is the from is
nature
the
truth, as dissent which the
the
and false,
to remain
in suspense to be moved
to that
uncertain; so of the that as it is its nature to aversion
toward
desire
good, and which the
from nor the bad
evil;and it feels is not with
respect to to is neither
good the he
indifferent. allowed but must matter attracts
For
money-changer coin, nor
(banker) seller of or reject Caesar's show what the
herbs, not, in he the
if you
coin, whether the evil the
chooses so give up to is sold for the When
coin;
it is also
of the soul.
itself;the never good appears, it immediately itself. But the repels from manifest will appearance of the
soul
will any
reject than good,
On and
more
persons every
reject Caesar's both of
coin. man this God.*
principledepends reason movement
good is preferred to every relationshipobligation).There is no intimate ( between and my For the me For
this
the
intimate ship relationme
and Are
my you
father, but so there
is between
good. reason hard-hearted? coin is which God
Yes, for such is has nature; and this and
i.
this is the if the
given from me.
beautiful
the
good both just,
something is gone
different
the
father
a (neglected),nd
*Comp.
19, H,
EPIGTETJJ8.
229
brother my own and
country, and everything. But have good, in order that you may to shall I overlook
it,and
But
are
shall you not are
I
give it not up
you?
I
we am Why? your I
am
your
father.
But
a
my
good.
But if
brother. in of
you
my
good. of the
place tlie good observance who
right any determination of life is
will, the very and that which But he
the
relations
good, obtains accordinglyhe is does
givesup
Your
external takes away
things, your will have
good. not father
property. have as
injureyou. estate Your
brother Let him
the
greater part of tlie as in land. have a mucli
he
chooses.
Will
he
then
greater share
of
of For who will modesty, of fidelity, brotherlyaffection? Zeus, for neither ejectyou from this possession? Not even has he chosen and he to do so;
but
he
has me made
this
in
my
own
power,
has
himself, free from
When if a just as he possessed it hindrance, compulsion,and impediment. given which another he uses it to
then man the
coin
is
a
different which the
coin, is sold a presents this coin,
receives comes that into
for
it.
thievish Show one Suppose that there proconsul,what coin him, and who is an province
Silver
does
he you
use?
coin.
it to comes carry
off what
please. Suppose coin does sell he me adulterer:
what
use? the you the
girls. Take, a man small thing. Give, says is eager want]. Another coin, and receive a
Little
says, the the to coin, and
seller,and possess buy
Give
[what hiui boys.
what
you or wish. a Another
is fond he
ing: of hunt-
give him laments, he another fine nag sell for him
dog.
Though which you Avho
groans want. and For
will
it that
compels
from
witliin,he
has
fixed
termine (de-
this coin.*
*
Mrs.
Carter
compares says,
the man Epistle either any sees to
the
lionians, vii the 21-23.
.
Schweighaeuser doing is bad or the or that reason thing which he does to "
he
is
unjust, he for
other and
not
do the carried
thing willingly; but away is
compelled, rules allows
himself
be
by the passion which
him.
The
"another
who
compels
230
EPIGTETUa.
Against (or with man respect to) this himself. every man as
kind soon as
of
a thing chiefly
should
exercise
As whom to a
you
go out
in the man morning, whom seen? this Take over examine
you
see, every
you A
hear; handsome answer man independent of it away. the death What of a the
have What question, you woman? or Apply the rule. Is will, or dependent? Independent. you seen? the A man have child.
lamenting
Death Has of is a Apply
rule. it away.
thing independent of the will. Take proconsulmet you? Apply the rule. is a proconsul'soflSce? Independent it? on Independent. Take does not
the
What of the
kind
thing pendent de:
will, or also it is
this
away
it
stand
examination:
cast
it away:
nothing
to you.
If from But
we
practicedthis and exercised ourselves in it daily be done. morning to night, something indeed would forthwith now we are caught half -asleepby every and it is Then He If see appearance, roused a only, if when ever, we that go
in the we school see we a
are man we
little.
out, if
If
we see
lamenting, we say. say, He is happy. miserable. he has We this If we is undone. we a see an
a we consul, say. He
exiled we man,
is
poor
man,
say. He
is wretched:
nothing
to eat. to
ought end we
then
eradicate direct all
these our bad
and opinions, For is bad divided of man
to
should
efforts.
what fortune?
is
weeping and lamenting? Opinion. What Opinion. What is civil sedition, what is is opinion, he God, Scliweig. says, who and he adds, that
God
has
made to do a the that
nature
such, that he
must
postpone everything else it is
thing in it. which
places his in will not Good: that
man's
fault
if he
places his good persons thing, in which this to
has
not
placed man Some
'
consider himself
to be
satisfactory. The away," etc. is
'
compelled and allows
"
be carried with
The
notion
of
compulsion is "
is inconsisten
the exercise
of
the will. Latin the
The
man
unlucky. better He
is like him and approves "who
sees,"
as
the
poet says, "the
"
things
of them,
but
follows
worse.
BPIGTETUS.
231
what
is blame, what
is
accusation, wliat is impiety,what
is
trifling?All these things are opinions,and nothing more, about things independent of the will,as if they and opinions Let a man transfer these oj)inions to were good and bad. thingsdependent on the will,and I engage for him that he will be firm and
constant, whatever
Such
as
may
be
the
state
of
things around soul. such are him. as is
a
dish of water, such falls water on
is the
Such
is the
ray of
lightwhich
When the
the
water, the the appearances. seems is
moved,
And
arts
ray also then the nervous a
to be
moved, yet it is not moved. with are
when and
man
is seized which on giddiness,it confounded, is not but
the
virtues
the
spirit(the
; but
power) restored which
they are
impressed
if the also are be spirit
to its settled
state,those
things
restored.
CHAPTER
AGAINST
IV.
HIS IN A PAIITISAXSHIP THEATER. IJ^
A' PERSO]Sr
A]Sr
UNSEEMLY
WHO
SHOWED WAY
The actor governor in an of
Epirus having way and
shown
his
favor
to
an
unseemly blamed this that
account, and he was
afterward and that
blamed on being publicly having reported to Epictetus he was vexed liarm as at
those
who
blamed
him,
These
Epictetus said, Wliat men liave
tlieybeen you doing? were also governor
were
acting
as partisans,
doing. liis The
Does replied,
tlien any
person
show said and not see partisanshipin tliis way? AVlicn tliey you, Epictetus,who are their governor, a friend of Caesar it in this way, was his deputy, showing partisanship their partishow to be expected that they also should sanship
in tlie in
same
way? do for if it is not not right to
show
tisanship par-
this way,
do
so
yourself;and
if it is
233
EPICTETUS.
why right,
For their whom
are
you the
angry many whose
if to they followed imitate your
example? who are
have
excej)t you, how the
superiors?to to the
they go of Caesar cry out. np. out. as
theater on: example should except yours? See out, and from his
they look
I too then
when
deputy will looks He
he has cried
springs up no as
seat, and
I will
spring call much
His
slaves sit in various
parts of the
theater out and as I have can slaves,but I will myself cry loud as
I
and
all of them enter together.
You
ought enter as
then a to know
when
you
the theater how
that you
example to tiie acting. Why then man one
rule and
hates person hindrance were they ought to look at did they blame you? Because every is a hindrance that which to him. They wished another. to be crowned; you wished They were rest to
the
a
you, to be
and the
you
were
a
hindrance
to what What you And Zeus abuse
them.
You
found
stronger;and they did hindered should do them. what you
they then could; they blamed would and you have? not that That even which
please, what when him? not they should wonder? say what the
they please? abuse sailors the
is the
Do
not
husbandmen do not they are hindered do they ever cease
Zeus then abuse when know? does is not he do?
by him? abusing what he knows have
Caesar?
What
then?
does
is said
reported to Cajsar? that, if he punished to rule over, What all who
him, he would you enter
the
nobody theater, you my W^hat say
tiien?
ought but to you
not. Let to sa}'
Sophron this. Come than (some actor) be crowned, let me
ought so maintain
will in this no man
matter
that to me
it shall be conformable
to nature:
is dearer
myself. It would be ridiculous then for me to be hurt who is an be actor (injured)in order that another may Whom then do I wish to gain the prize? Why crowned. the actor who does gain the prize;and so he will always I wish to gain it. But I wish Sophron gain the prizewhom to be crowned.
Celebrate
as
many
games
as
you
choose
in
234
BPI0TETU8.
something? the the husbandman he is on while his
he is
the tilling ground, would be you be
sailor while when you
voyage?
If
what must doing when death are surprises you, for doing something? than this when you
you
anything better
For I wish to be
are
surprised be doing can you surprised,do it.
I am surprised disease or death when by will,that I may be looking after nothing else than my own that I may free from be free from hindrance, perturbation, free from compulsion, and in a state of liberty. I Avish to be able to say be found these things that I may practicing I in any respect transgressed to God, Have thy commands? have I in any
respectwrongly
I misused I ever used
the powers
which my I ever thou ceptions?* preconfound because to gavest me? fault with it was have have
my
perceptions or thee? I have have been I was blamed
thy
administration? so sick,
thy will, and
I have content have poor have
others, but because not
content
be sick. was been I
it
was a
also. was filled that
thy will, but I magisterialoffice,
I should: for this I have reason because never it
not
thy pleasure thou not ever desired
it. have
Hast I
seen
me
always approached thee with a cheerful and to countenance, ready to do thy commands thy will that I should depart obey thy signals? Is it now I depart. I give thee all from the assemblage of men? that thou hast allowed to thanks me join in this thy and to see thy works, and to comprehend assemblage of men I this thy administration. while May death surpriseme thus writing and am thinking of these things,while I am reading.
But Go your my mother mother held on a
discontented?
will not
hold
my are head a when
I
am
sick. to to your
then; for you you are
fit person at home
have to head
when
sick. Go
But
I nsed
lie down
*
delicious bed.
away
to your
bed:
indeed
On
"preconceptions," see
i. 2.
BPIGTETUS.
235
you
are
fit to do what not lie then on
such
a
bed you can even
when do there man, you
are
in
health: But
lose what
(athome). he says, is
does
Socrates
say?* his As
one
pleasedwith improving his land, another what? that. in In
with
improving
I
am
horse,
so
I
am
daily pleased in observing that
Better
not are growing words? better.
in say
using little nice matters little of I do
Man, what do
what sjseculation? not see
you is on saying? which And
indeed
else Does
there it any seem philosophersemploy to their time. found have out nothing neither the same you God
to
have nor never
fault with blamed
person,
with
man?
to
nobody? in? he
to carry
face
alwaysin going knew, and
and never coming man This knew
is what
Socrates
he But
said that
anything or to yet f taught anything, or if any he
asked carry came for nice him
little words
little speculations, to would man and him
if any to the
to ask
for
Protagoras or he pot-herbs, among you you in if indeed
llippias; carry would
gardener. to Who
then
has this purpose had
(motive would death. both If any
action)?for in you has
it, you in ing charm-
be content among
sickness, and been hunger, and a in love with
he girl,
knows
that I say what
i. 6,
is true.
J does not
*Xenophon
(Memorab.
14); butEpictetus
Antoninus But
quote
"
the ferent Dif-
words, he only gives the meaning.
(viii.43) it is my
says,
things delight different the or
people.
delight to keep from any at man
ruling faculty sound from any of the
without which eyes,
turning happen and away to men,
either but things welcome looking
and to receiving all its value."
with
using everything according
self professed to teach virtue, but by showing himtuous his companions virhe expected to make to be a virtuous man i. 2, 3.) (Xenophon, Memorab. by imitating his example.
f Socrates
never
X Upton explains it is to endure all a this passage love. for
thus: If any
"
He man who then
loves
knows
what
with
love what
for
things for girl would he not
being captivated
her
sake
endure
dangers
and
even
death,
would
endure
if he
possessedthe
love of God, the
Universal, the chief
of beautiful
thingsV"
236
EPICTETU8.
CHAPTER
MISCELLANEOUS.
VI.
When since reason
some
person has been
asked more him
how
it
happened the men
that tlie cultivated in former
by
of
present age,
In what now, the progress
made
times more was
greater. cultivated respect,he in what in which
answered, has
it been
and
respect was it has will now now
the progress been be more greater then? cultivated, in
At
For that has and
in that also been
the
progress
found. of
present it was cultivated is made.
for the purpose But of in
resolving syllogisms, times it vated culti-
progress
former
for the purpose in a maintaining the governing faculty to condition Do not conformable then mix you But
nature, and are progress
was
made. do not progress
expect, when in another. upon nature things which are laboringat see different,and
one
thing among to make us if any
man
when formable con-
he is intent to this,the keeping himself and in
a
state not
living so
always,does a make
progress. The contest want
For man you
will not find such is for invincible,
man.
good where to have
he
does
not
enter
the
he
is not
stronger. all that
If you is on (his adversary) the his
his land
and his
it,take
land; poor which would
take
his
take slaves, you
magisterial office,take make his desire that fall into into which the power
body. it avoid.
But nor will not
fail in that
seeks,
his aversion
which
he
The
only contest are he enters of his
is that about then
things which will he not Some person
within
will; how
be invincible?
having asked him what is Common sense, A Epictetusreplied.s that may be called a certain Common that vocal sounds, and hearing which only distinguishes which but musical sounds is not Common, distinguishes so artificial; there are certain things which men, who are
EPICTETU8.
237
not
see altogether perverted,
by
the
common
notions miud
which
all possess.
Such
a
constitution
of
the
is named
Common
It is not it easy
sense.
easy
to
exhort
weak
young
men;
for
neither
is
cheese with a hook.* But those who (soft) have if you a even good natural disposition, try to turn them to reason. Wherefore aside, cling still more Eufusf and he used generallyattempted to discourage(hispupils), this method and say, down mind as a as a
to hold
test of
those had
who
liad For
a
good was natural his be man position disto
those
who
not.
it
habit
stone, if you the earth
cast
it
upward, nature, you so will the
brought whose the more to is
by
its the
own more
naturally good, toward that
repel him,
he turns
to which
he is
inclined. naturally
CHAPTER
TO THE OF THE
VII.
FREE CITIES WHO "SVAS
ADMINISTEATOR AST
EPICUREAN.
When man was are
the an who
not
the to visit him, and J came Epicurean, Epictetussaid, It is jiropcr for us are i)liiphilosophers to inquire of you who
administrator
losophers,"as
*
those a who
come
to
a
strange city inquire of as This
was was
proverb used and by Bion,
Diogenes used it.
Laertiiis
says.
The
cheese
uew
soft, as the page ancients
fKuf
us
is mentioned
7,
note.
J The elsewhere. Latin
word
is
Corrector, which
occurs
in
inscriptions,and
" The them Natura were Epicureans arrogant i. 8.
are
named ironically See what
Philosoi)hers,for of most
of
men.
is said
them
iu Cicero's
Do
Deorum,
Schweig.
238
EPICTETU8.
the citizens and the best may as are
those the
who
are
acquaintedwith it,what that we
is
thing in go in do
world, in order that which the
also
quiry after inat
quest of which is best and For
look that
it,
.
strangers three with
things relate in cities. to man,
there
things
soul, body, and
It remains AVhat it for for shall this best. and was things external,scarcelyany man what to you philosophers answer we denies. is the
say to men?
*
Is the sailed as flesh the best? far and as tliat Maximus
his son, weather) with in might be gratified the it fit was Cassiope in winter accompanied him
When that the from man (or bad that said he that
flesh? be be
not, and
added.
Far
him.
Is it not
then, Epictetussaid,to
It is do we best? then
of certainly
all
actively employed about the fit. What things the most tlian the flesh? The
possess
which
And the
is better
soul, he
replied. the good things
of the
best,are
The of
they better, or good things of the best within power of the
the
good best. power
things
And
are
of the
the
w^orse?
good things not the will?
of the
will
or
within
the
of the They are within the power the pleasure will. Is then of the soul a thing within the It is,he replied. And of the will? what shall on power this pleasure depend? On that be itself? But cannot conceived: or for of
there
must
first exist
a
certain we substance shall On have what
nature
good, by obtaining
He assented
which
pleasurein then shall
the soul. we to
this also.
depend for this pleasureof the soul? for if it shall depend on thingsof the soul, the substance (nature) of the good is discovered; for good cannot be one thing, that and at which are we delighted another rationally if that which that thing; nor precedes is not good, can
*
Maximus
was
appointed by he or
Trajan lost to
conduct life. a a
campaign
Cassias, ii. near against tlie Partliians, in which
1108, 1126, Reiinarus. the sea, and between his is Dion
Cassiope
Pandosia
Cassope
city in Epirus,
and
where Nicopolis,
Epictetuslived,
EPICTETUS.
239
which which be
comes conies
after
be
good, be not
for
in that
order wliich
that
the
thing in after may But you
good, would and
precedes must are good.
would for you
affirm then
this, if you say what your
your
right mind, both with then
is inconsistent doctrines.
Epicurus that the
the rest of
pleasure of the soul is in the pleasure from things of the body: and again that those be the things which bodilythings must precede and the substance (nature)of the good. For this reason Maximus acted foolishly he made if the voyage that for any other reason It remains
than the
for
the sake And also
of a the man flesh, acts is, for the sake he abstains a of
best. that
if foolishly when he is
from and
which to belongs it. this no to
others, be judge
able
take
But, if you
let us consider this only, how please, done and and that so safely, secretly, it. For not even does Epicurus himself be
thing man may
will know to stealing
declare
bad,* but he admits have he says. Do done
that
detection
is; and
I say to
because for
it is this if be
impossible to reason securityagainst detection, not steal.
But
you shall
that not stealingis detected: both and men no man
cleverlyand also we
we cautiously,
further and
have the to go
women,
and
powerful friends in Konie Hellenes (Greeks) are weak, up to Rome
Avill venture
for tiie purpose from your own me
do you (of complaining). Why good? This is senseless,foolish. that you do to refrain But even if you For
tell as refrain, I will as;sent that that and to not
believe
you.
it is to impossible turn that
which is true,
appears so false,and wealth is
away
from
which
it is But
impossibleto a abstain
from
which
appears
good.
good
thing,
pleasure. Why
*
etlieient in certainly most will you not acquire wealth?
producing
And
why fear Diogenes
Laertius
"is
on
(x. 151), quoted by an rptun.
"Injustice."
says
Epicurus, there is
not account
evil
in
l its""lf,)ut tlui t^vil is in the
wLicli
of suspicion."
340
EP1GTETU8.
do it wife, if we can neiglibor's husband and if the without detection? foolishlyprates If the matter, why not pitch him out of the house? about be a philosopher such as you ought to be, if a you would should we not
corrupt our
if perfectphilosopher, consistent with your [you must act thus]. If you would not, you at all from us we
own
doctrines, differ one
will not also
who do
are
called we Stoics; for talk of the is base.
we
say
thing, but beautiful perverse
another: we things
But is
which
are
(good),but in the is
do
what
you
will be
what
In the
contrary way, teaching what good. of bad, practicing of name
God,* man are
you
thinking do nor
a
city
''
of
Epicureans?
I, for a man nor [One ought engage says],"I to marry;
not
marry." we Kor
not
ought
to
beget will children,
in
public
matters."
What
then
will the citizens come? who will bring happen? whence them of the youth, who up? who will be governor preside over gymnastic exercises? and in what also will the teacher instruct were them?
will he teach what the
them
what
the Lacedsemonians were taught, or a Athenians him up
taught? to a
Come trines. doc-
take
young The to
man,
bring are according of your
doctrines
bad, subversive
state, pernicious
Dismiss becoming to women. You live in a chief city:it is your duty to be them, man. to judge justly, from that which a magistrate, to abstain beautiful to belongs to others; no woman ought to seem not you no families,and
except vessel of are your
own
wife,and with with what
no
youth,
no
vessel of for
silver, them gold (except your you such compares own).
Seek
doctrines
which your which
*
consistent
I say, and
by making from and
guide have pleasure abstain to lead us persuasive power the an were
will
things
overpower of Upton who in
passage
(v. 333)
Not
in to the marry
Cyclops and pides, Eurito gage en-
speaks like public affairs
Epicurean.
not
Epicurean doctrines.
See
i Epictetus,.
33, 3 W)d 6.
242
EPIGTETU8.
give you the use
a
commission
to
judge the of did
music; and you become hand
what a will be
of it to hand ? have
you? you Still how kiss ? whose
whose
did
i\umenius
To whom a Before you is
bedchamber Then do
judge? of Symphorus or have slept?* you you as
sent
gifts? same not
see
that is? So
to be
judge do just into a
of the
value man Numenius I
But you I
I can can
throw with So you us prisonany
But
ass.
whom beat with is not
: :
please. sticks whom
stone.
I
can
please.
may as an
This
a
governing us us
of is is us men.
Govern
rational
animals
show shows it.
what what Make
to profitable us, and we will follow it and will turn we unprofitable, away Socrates made imitators of yourself, as
from men imitators who
of
himself. them
For
he
was
like
a
governor
of
men,
made
subject to toward this: you do Do
him an their
desires, their if you is not do
aversion, their from I will like so movements
objectand do this: This
their turning away not it. throw not
obey, men into
prison.
But
act
governing has rational act: animals. do not
I
(say):As be the
Zeus
ordained,
if you
so, you
will feel the
be
punished. not of
What
will
penalty,you will punishment? Nothing will not
else than
character
having done your duty: you fidelity, modesty, propriety. Do these. "
lose look
the for
greater penaltiesthan and with even for on a
will.
"
Codicilli men were
small a wax,
which is a
wrote or with
tablets,covered writingstylus or pointed metal. a Lastly, codicillus by which only or one
book
writing generally; and any office.
writing to or
ter let-
the emperor which but is a conferred small is Our or word
codicil has a use
sense,
writing added also derived
subjoined the Roman
will
testament; word.
*
this
sense
from
of
the
(Dig. 29, supposes tit.
7, de jure codicillorum.) whose says
Upton and this to mean, But
bedchamber that this who he man's
man
are
you ing mean-
?
and
he compares
i. 19. that the door of
Schweig.
is not
the
here,
meaning a is this: whose
He
before
daybreak is said in
is a waiting
at the
rich man,
favor a seeks,
4erisive way
to be
passing the night
before
chamber.
EPICTETU8.
243
CHAPTER
HOW
WE
VIII.
OURSELVES
MUST
EXERCISE
AGAINST
ANCES. APPEAR-
As we WE
exercise to ourselves
ought these exercise
for
appearances
certain within has
person's son the power a so againstsophistical questions, ourselves daily against appearances; also propose A questionsto us. is dead. Answer thing is not ; the an
of the will: it is not certain the a an
evil. you
A
father of an disinherited a son.
What of do the a think
it?
It is
thing beyond has condemned of the is a power person.
will,not
evil. the
Caesar power
It is The man thing beyond the will
:
will,not
evil.
is afflicted at this. it is an a
Affliction evil. He
thing borne the
which
depends will: we
on
has
the condemnation of the manner, to
bravely. it is shall a That If
is we thing within train for an we
power in this assent good.
ourselves shall never make
progress; not son
appearance What
capable of has anything of which there is being comprehended. Your
Your
son
is dead. more?
happened?
is dead.
ing Noth-
AVhat herein
has hapNothing. Your ship is lost. What pened? Your has been led to prison. ship is lost. A man has happened? He has been led to prison. But that he has But fared
badly, every he has
man
adds not from
his
own
opinion. matters. Zeus, you because he has that
say, does made you
do you Why? because taken because from
right in these durance? capable of enbecause of
made
magnanimous? the power to he
has
which
befalls you be he
being you the out
evils? are it is in your you
power
happy has while
what suffering to you,
suffer; because not opened
Man,
go
door and
do not
things do complain. the Romans
when
pleaseyou?
Hear
how
feel
toward
i philosophers,f
you
244
EPIGTETV8.
would of the with
like to know.
who Italicus,
was
the
most
in
repute
once philosophers,
when as 1
was was present
his
own
friends
and cannot if he bear man being vexed sufiferiug something are me: killing me.
intolerable said, "I will make me it,you
you
such
as
that
to is;" pointing
CHAPTER
TO A CEBTAIIf EHETORICIAN
EOME WHO
IX.
WAS
GOING
UP
TO
01^
A
SUIT.
When to Rome
a
certain person account of the a came
to
him, who had his
was
going
up
on
suit which reason regard
to his
rank,
Epictetus inquired the man
then
asked
what you ask or he me going to Rome, and thought about the matter. what you no can
of
I Epictetusreplied.f whether But have you is you
will do
in
Rome, this. if you
will succeed ask me fail,I have will will
rule about tell you
:
if you
how
you
fare, I fare man
right opinions, you will fare ill. For For what of
well; if they are the cause
false,
to every
of his desired
acting to opinion. reason is the
reason
why
Your up
you
be
elected is the
governor that And
the Cnossians? are opinion. to Rome?
What Your
you
now
going
opinion.
Then has the and you think if bad
going go. in
winter, and tells you of cause with this? all
danger
Your
and
pense. ex-
I must
What
opinion. a man
opinionsare the causes such the as opinions,
Have
we
actions, and be, such
But
may
also
is
effect. your
then
all sound how your do you
opinions,both differ? adversary? And sounder opinionsthan so. you have
And so so
does
he
You adversary? Why? think that his opinions are is a better; and show to me do
madmen. you
This
bad
criterion.
But
that
have
made
some
inquiry into
your
SPIOTETUB.
^45
and opinions now have
taken
some
pains about in order to not
them. become to
And governor home
as
you
are
to sailing
Rome you you
of the with
Cnossians,and which are
content you
stay at ever the honors more had, but
desire you own something make greater and a voyage
for the
so conspicuous, when of examining purpose
did your
opinions,
and
bad? out, if you have any that are casting them Whom have you approached for this purpose? What time have you fixed for it? the times of What age? Go over if ashamed of me (knowing your life by yourself, you are the fact)when a boy, did you were you examine your own opinions? and did you not then, as you do all things now, do as you did do? and when become a youth and you were attended the rhetoricians,nd a rhetoric, yourselfpracticed And what did you deficient in? imagine that you were when and ters, a man engaged in publicmatyou were young and pleaded causes a gaining reputation, yourself,nd were when would who then seemed your equal? And you have submitted to any man examining and showing that What then do you wish me to say your opinionsare bad? in this matter. I have theorem to you? no Help me Nor for this. have for this to me (rule) you, if you came but as to a seller of to me come a as philosopher, purpose, For what then have or vegetables a shoemaker. purpose For this purpose, that whatever philosopherstheorems? happen, our rulingfacultymay be and continue to be may conformable to nature.
Does
this
seem
to
you does as a
small
thing? No; only a short by? If you
Then
meet more. but time? can, the and
greatest. What is it to possible
then? seize it
it need pass
you
seize it. say, or a
you a will stone I
met
with
Epictetus as saw a
I
should
with But
statue: with turn a
for you man as
me,
and
nothing learns he meets in me man, own. who
his
opinions, and
his
shows and
his
Learn that you
opinions:show
yours;
then
say
my have
246 visited bad Let
BPIGTETUS.
me.
us
examine
one
another: have a
if I have show it.
any
This
so, we us
opinion, take meaning the
it away; of
if you with
any,
is the
meeting is (you say): but are see
this
only a can hiring what he
vessel, we
Then used
philosopher. Not passing visit,and while also see Epictetus. Let away and come says. he
you solecisms
go
and
say: in a Epictetus barbarous was
nothing:
For
a man
spoke as way. but you
of may
what
else
do
you
judges? such matters none;
Well,
say to me, have no as answer
if I attend
to
(as as do), I no shall
land, you to
as
you none, have nor I shall
have you silver cups none. have
fine beasts
have
In no this it is
perhaps if you
sufficient possess you
to say:
I have
need
of
such need
things: but of I others: am. many choose I need mind
things, or you are have
whether What then
not, you
Of
poorer which
than you to have a of? which
that
have
not:
of
firmness, of free from
is conformable Whether it is
nature, a of
being or perturbation. that you: this to me?
I have
patron*
I will This
not, what richer of I me: is
but not something what no man.
to you.
am
than for
I
am
anxious I flatter of
Caesar
think is what
reason,
possess
have utensils gold. You of gold; but your discourse, your opinions, your assents, desires movements of earthen are (pursuits), your your But I have when these to ware. things conformable I not nature, why should employ my studies also upon and reason? What for shall I to to a instead
of vessels
silver
I have
leisure:
my no mind
is not
distracted. What you more do, since I have man distraction? this? go .When to the
suitable
have are I
than
have or nothing you the
do,
you
disturbed, you a theater should
wander
about
without
purpose.
Why his not
philosopher
*Tbe Roman a labor
to
improve which reason?
You bad the
word
"patronus,"
at
that
time
sense
of
protector.
EPiGTErXTS.
247
I employ myself crystalvessels: named the lying:* the syllogism about you about myrrhinef the syllogism named the. vessels;I employ myself about everything a2)pears small that you denying. To you
employ yourself about
possess:
to
me
all that mine a I have
appears To
great.
Your
desire
is insatiable: their hand out into
is
satisfied.
(children)who vessel and
put
narrow-necked
earthen
bring few of
figsand take and your what
nuts, this happens; if they fillthe it out, you will do and draw not hand, they a cannot
then
them with
desires: you they cry. Drop And do things out. desire many things and
you you
part will have
want.
CHAPTER
I]Sr WHAT MANNER
WE OUGHT
X.
TO BEAR
SICKNESS.
When
the
need
of each on opinion comes, of the
we
ought
to have
it in readiness: as J
the occasion
breakfast, such that opinions the relate to in
breakfast; in that bath, those bed. see
concern
bath;
*0n
bed, those
concern
"
the
syllogism named vasa" were
lying"
Epict. ii. 17, 34. precious by the Romans, terial ma-
f and "
Murrliina
reckoned
very
It is not certain of what they gave great prices for them. made. they were Pliny (xxxvii. c. 2) has something
about
them.
XM.. Antoninus, and knives
iii. 13.
"As
physicians have cases always their understanding the divine
struments in-
ready for and of for which for suddenly require the their of
skill,so
do
thou and have
principles ready the bond neither at things divine with a
human,
doing everj'thing,even which wilt same est, smalland well
recollection one unites
the do human which to to
another. to man nor
For
thou time anything a pertains
without the
the
having
reference
things divine;
contrary."
248
Let
EPIGTETUS.
sleep not each done
come
upon
tliylanguid eyes thou hast
Before What's From Blame
daily action amiss, what
scann'd; left undone
;
done, what all, and is first to last examine what is wrong,
then
in what
right rejoice.* in such them way that as And we we use we
ought exclaim to retain
these we verses
may
them, not that
*'Paean
may
utter
aloud,
when should we have
ready such soon as
ought not, as who all. (A man any care
has I be
a
Apollo."f Again in fever we a fever; and opinions as concern the fever begins, to lose and forget fever)may say: If I philosophize wherever fever it not Do this you may a longer, may of the poor
hanged: a I go, not I
must
take But
body, that is philosophizing? Is what which events happen? may you are saying something of prepare come.
preparation against not understand "If I shall that still
kind?
myself should our
to bear
with
patience what as be hanged." blows it is in in the we But
this is
just
if
a
man
happens, may I after receiving
Pancratium blows. But shall
give up power matter
the Pancratium. not In the to receive
to desist and
other
if
we
give
up
philosophy,what
then should of the occasion a man gain? What say on each painfulthing? It was for this that I exercised self, myfor this I disciplined myself. God says to you, Give t a proof that me athletics,hat you you have duly practiced have eaten what ought, that you have been exercised, you that you have obeyed the aliptes (the oiler and rubber). Then do you show yourself weak when the time for action comes? well.
*
Now Now
These See
is the
time
for the
fever. it
Let
it be
borne is the
is the time verses are
for the thirst,bear
Golden
verses
welll; now attributed to
from
goras. Pytha-
iv.
6, 32. of prayer, ita as f The
"
namque Paean."
beginning of a form Vestales Virgines
in
Macrobius,
Sat. i. 17:
indigitant:Apollo Msedice, Apollo
250
EPIGTETU8.
Why
do
you
give proud;
him or an
opportunity his do a of
raising
his
Do
brows eyeyou he is
(being not showing as importance)? shoemaker when as vahie
a
physician, your and but
you a when he the has these is
measuring your is not an foot, so or
carpenter
building wliich has he of wine power. to a
house, yours, treat nature the
physician dead? He if he it is
to
body a by of who does not fever
opportunity what doing to this: For
things, business his
has
belongs to nor
him. after
the
philosopher nor look his
these
externals, but he then for his act? own neither
his as oil to poor how
body, must ruling far reason as
But
externals them. then to to
so
not
be
careless where what For we about is there
Where still reason
is there anger, which
for of of fear no fear? about
and are belongs ought the lead have will
others, have about two things
value? that these is to principles nor in and
readiness, that brother he will we except not not to to
nothing but good follow to me. bad; them.* ought ought see
events, behaved however as My but will own thus he may
No;
I is my
to
that: toward
and, him to can behave,
For
man
conduct business:
myself that other
I
ought. no this can belongs
another; be hindered.
prevent
this,
the
thing
*To
this
Stoic
precept
Horace
(Epict.
i. 1,
19)
opposes
that
of
Aristippus.
Et mihi res, non me
rebus,
subjungere
conor.
Both
wisely
said,
if
they
are
rightly
taken.
BPICTETU8.
251
CHAPTER
XI.
CERTAIN
MISCELLANEOUS
MATTERS.
There who any
are
certain the divine to penalties
fixed
as
by
law
for
those thinks disobey other on
administration.*
Whoever those let him
thing the him
be
good him except envy, whoever
things
which let
pend dehim
will, let be desire,
flatter, let else weep, to perturbed: him considers him
anything let liini
be let him we evil, let be grieve,
And
let
lament, so unhappy. desist. the
yet, though
severely
punished,
Remember
cannot
what
poet f not, e'en
says if about
the
stranger: come. Stranger,
This
even
I must
a
worse
man
then if a worse
may man be
applied than are
even
to
a
father: come, I treat must a not, father the who of
you
should
unworthily; same for of
all a from
paternal for so
Zeus. from the other
And the
(let
Zeus
be
said) over brother,
And
to
all in
are
presides life we
kindred. find Zeus
relations
shall
be
an
inspector. iii. *"
As iv.
to
the
divine etc. law,
see
24,
82,
and
Xenophon's
rabilia, Memo-
4, 21," poet etc. Upton.
The
f xiv. v.
The
is Homer.
complete
passage
is
in
the
Odyssey,
55,
Stranger,
I'll treat a I must
not,
e'en
if all
a
worse
man
come,
stranger, and poor. for
come
from
Zeus,
Strangers
252
EPICTETUS.
CHAPTER
ABOUT EXERCISE.
XII.
We
ought so, at we not
to
make
our
exercises to cause
consist in
means
contrary we to nature
and call
adapted
admiration, for
if
do
who
ourselves
shall philosophers,
not
differ
to jugglers. For it is difficult even b gerous. not walk on a rope; and only difficult,ut it is also danto practicewalking on Ought we for this reason or settingup a palm tree,* or embracing statues? a rope, ous Everything which is difficult and dangerBy no means. but that is suitable which is not suitable for practice; is proposed to of that which conduces to the working out
all from
us
as
a
thing
to
be worked
out.
To
live with
desire
and
aversion
things) free from restraint. Neither to be disappointed in that is this? what And fall into anything which which to desire, nor you you this object then exercise (practice) Toward would avoid. For since it is not possible to have ought to tend. your aversion free from ing falldesire not disappointed and your of (avoidance into constant
*
"
certain
that which
you
would know
He
avoid, without that not
great allow real
and your
practice,ou y
To
set up a must
if you mean a
palm tree." and Dea he wood
does The
palm tree, trees are
but
something by
high
upright. says climbers
of
palm ha.s mentioned true Lucian, de
Syria (c. 29). Schweigh. that on
given in the the the when interpretation a certain
feast and
days
In
to
country most we
high piece of what this
is fixed in the
earth and
climbed
by
active know
youths by using only their hands is. It is said with
feet.
England embrace of cising exer-
that snow Diogenes used for the not statues
when himself.
they
were
covered bronze would purpose
I suppose The man statues, not marble
which
might of I have on a
be a easilybroken. metal of statue a
remain
long
in the embrace
in winter.
heard cannon; general,not it was as a
but
perhaps the story is not true. an English general, settinga soldier punishment.
But
cold
EPIGTETU8.
253
desire and the power
aversion of the
to turn
to
things which your you
are
not your
within desire free avoid.
will,you
will neither nor object,
have
capable of attaining your from And the since to are
aversion would
power
of
avoiding leads and of
that
which
strong habit
employ a desire
not
within habit
the power
and tomed (prevails), we are accusaversion only to things which our will, we ought to oppose where there is
to
this
contrary habit,and the appearances,
great
in slipperiness of exercise. I am there
to oppose
the habit
rather side to inclined above
to
pleasure:I for rub the and
will sake
incline
to
the I
contrary am averse
measure
of exercise.
pain: which I will are exercise me against this thing. to
the appearances of presented to every He
for the purpose For
withdrawing my aversion from who is a practitioner in exercise? using his desire, and applieshis which in reason such who
practices not only things this aversion
are
within
the power which must are
of his
will,and to practicesmost
For
the
things one man
difficult
conquer.
thing and to the
another to purpose
tent of if you vexed make
skins, or are practicehimself more against one then is it againstanother thing. What to carry about set up a palm tree, or a and mortar a a pestle? Practice, man, endure if you are to irritable, are abused,
Then
not
to
be will you a
if you so treated
with
dishonor. if a man
you
much to progress
that, even that strikes you have wine embraced
will say statue: as
yourself.Imagine also exercise
you use then
to yourself
properly so are men
not
to drink
much,
for in this but
also
there
who should
foolishlyracticethemselves; p abstain cakes. from Then
first of a all you
it,and at abstain
from
young
girl and
dainty
last, if occasion
for the presents itself,
of tryingyourselfat a proper time you will descend purpose into the arena if appearances to know as overpower you far from that which is theydid formerly. But at first
lly
254
EPIGTETU8.
a yourself: the contest is unequal between charming young girland a beginner in philosojihy. The earthen pitcher, as the saying is, and the rock do not
stronger
than
agree.*
After the
desire and the the aversion toward may or comes
the
second the reason, topic witlithat (matter)of drawals you do from
movements
action
and to it; that out you season be obedient
nothing
of
propriety of assents, which and a
the
kind.
The to the Socrates
is related For as attractive.
life without
examination,! so without see
place,or contrary to any the third topic concerns things which are persuasive said, we ought not to live we ought not to accept an but whence we appearance
examination, you are
should you come; say. like
Wait, the let
me
what
and
the me night (who says) Show pass (the which Roman tessera). Have you the signal from nature And the appearance that may be accepted ought to have? whatever means are finally applied to the body by those who exercise it, if they tend in any way toward desire and watch at aversion, they also
may
be are fit
means
of
exercise;but of and one if
they are has for
display, they himself towai-d
the
indications external looks this exercise
who is
turned for
something and man.
who
hunting who lonius your a something
Oh the
else
who For to for
spectators
will say. said own great you reason,
well. When
intend are Apolyourself for nobody. | the advantage, and of cold is a
you and
mouthful
*
water, fable in
from thirsty spitit out and of the earthen
heat, take in tell There
like
-^sop
pitcher and
brazen.
Upton.
See
i.
t
26, 18, and
iii. 2, 5. refers of to Arrian's
X Schweighaeuser 26) for such of an
Expedition abstinence. of
Alexander There was (vi. an instance
Alexander's life was ApoUonius
Tyana, not whose the man written
by
Philostratus:
but
it
va"j be that this is
who
is mentioned
here.
EPIGTETUS.
255
CHAPTER
XIII.
^V1IAT
SOLITUDE
IS, AND
WHAT
KIND
OF
PERSON
A
TARY SOLI-
MAN
IS.
Solitude because a man
is a certain is condition not of
a
man. helpless reason
For
alone, he is
for that
also
tary; soliis not a is justas though a man therefore not solitary. When
among then whom we numbers, have we were
he
lost
either
brother, to repose,
or we
a
son,
or
a
friend we are
on
accustomed
say that
left a often many
in
Rome,
though the same
such
though we are solitary, crowd meet us, though so and man a
live in
place,
For
sometimes who is
we
have
a
great number it is to of slaves.
the to be
as solitary,
conceived, is those considered wish to helpless person him. For we and reason posed ex-
who
harm we this are when when
we we
travel,then fall among creature one
do especially
say that
lonely of a
robbers, for it is not removes us
the
sight
human
which
from
but solitude, and
the us. sightof
For that if even who alone
is faithful is
and
modest
helpful to
being
himself
Ilera, nor descendant *Tliis from enough to make solitude, say you may * Zeus is solitary the conflagration and bewails in who have neither saying, Unhappy that I am Athena, nor brother, nor son, nor Apollo, nor nor kinsman. doctrine This
is what
"tliat
were
some
say that were tilings
he
was
the
of Heraclitus
all
posed com-
(had
their
origin in) fire,and the Stoics. to resolved so into
it," an
opinion afterward as adopted by to a some
It is not that the
extravagant, had a
it may
appear is in some persons, of
suppose
earth will ginning, be-
state
continual
change, new and
finally be
Seneca, Ep. cessante destroyed
9
"
in
way,
and
have in a
beginning.
See
cum
resoluto
mundo,
diis
unum
confusis, paulisper traditus,"
natura,
sibi s adquiescit Jupiter,cogitationibusuis
256
EPICTETV8.
docs not when
he is alone at the how out a man
conflagration.* For his life when natural mutual men. they do alone, from the
understand
passes a he is
because
they set of from
certain and
from principle, love and But none the natural the loss
desire of
community
pleasure a man
conversation
among
for this also ought to be prepared in a manner (beingalone),to be able to be sufficient for himself and to be his own companion. For as Zeus dwells with himself, tration adminisand is tranquilby himself, and thinks of his own able and of its nature, and is employed in thoughts suitto himself; so ought we also to be able to talk with
ourselves, not with the
to feel the
want of
of
others
also,not
to be to provided un-
the
means
passing our the relation
time; of observe to
divine administration, and
ourselves
affected everythingelse; to consider how we formerly were toward thingsthat happen and how at present; what are still the things which give us pain; how these also can be how cured and removed; if any things require improvement, to improve them according to reason. For peace, you that see that
Caesar are appears
to furnish enemies of east nor us
with battles we
great nor can
there
no
longer nor great associations travel at every Caesar hour
of
robbers and
but pirates, to west.
sail from
But
can
I will
*
he from from fever also,can give us security wreck, shipfrom from fire, earthquake or from lightning?well, he give us security againstlove? He cannot. say, can
Latin translation
....
The
is:
"
hoc
etiam aiunt."
nonnulli But
facturum
eiim
in
conflagratione mundi mean the and word will hero
may
that
the
conflagration has philosophers in happened, their Even
happen not again. troubled his was The^ with Greek
speculations
Herodotus that
were
the consideration the
of time.
(ii. 11), in
speculations on once, or
gulf, which
he supposes it the Nile up in
valley
20,000
bold in
speaks of the less. Modern aside of possibility
being and filled
years,
speculators have the notion as only recently become the other
enough
to throw
of the
earth
bodies
space being limited
by time,
the
ignorant ha,ve conceived
it.
358
EPICTETU8.
to
fire;of earth, to earth; no of air
to (spirit), air; of nor water
to water:
Hades,
nor
Acheron,
Gods
Cocytus,
Demons. the
nor
PyriWhen the phlegethon, but a man
all is full of
and
has and even moon nor things to think on, and sees stars, and enjoys earth and sea, he man helpless. Well then, if some such when I alone poor and murder
sun,
is not should
solitary come upon
me
me?
Fool, not
? what want murder
"You, but your
What
do we body. then kind make do
of solitude ourselves when worse remains than ? what why do children
? and
children and and means They take up shells they are left alone? ashes, and they build something, then pull it down, the build want something else, and so they never Shall I then, if you sail away, of passingthe time. and Aveep, because I then have I have no sit down
been
left alone ashes?
and But
solitary? Shall children do what
shells, no
of thought (or they do through want in deficiency knowledge), and we through knowledge are unhappy. is Every great power (faculty) dangerous to beginners. You then bear such things as you must formably able, but conare to nature: a but a a
not
. . .
Practice out of health that
sometimes you from may at way
of time
livinglike live like
person man some
in
health.
Abstain
food,
drink order reason water, abstain that ; and
you if
altogetherfrom desire,in time desire consistently with some may when have with consistently reason, you sometimes you, you men anything good we in
will desire
well.
Not to be
so;
but
wish to live like wise
immediately and universe will
useful
into
something else, which
It the is the
require that so more:
for
some
use
or
purpose. studied
strange, observes
Schweig., speaks say of no Epictetus, the who
philosophy his of Socrates, and
eloquently but of man's
capacity and may sense
duty he to
God, no should doctrine
tion explanathe
be
that
had
man's
i immortality,n
in which
that word
is
now
used.
EPIGTETJJ8.
259
to
men.
Useful to how?
what I
are
you
doing? you have
you to been
useful them. Show
yourself? But, exhort in
suppose, You wish
wish
exhort
You to them! your own
to be useful what kind
to them.
them
example
of
men
are eating, philosophy makes, and don't trifle. When you when eat with you; do good to those who you are drinking, to those who are drinking with you ; by yielding to all, giving way, bearing with them, thus do them good, and do not spiton them your phlegm (bad humors).
CHAPTER
CERTAIN MISCELLANEOUS
XIV.
MATTERS.
As with
BAD
tragicactors so are some
cannot
sing alone, cannot but
in company about alone. talk Examine you may to many: if you
persons
walk
anything, both walk alone and and do not hide yourself in the chorus. yourself, a little at last,look around, stir yourself up, that
Man,
know When sake of who a you man are.
drinks
water,
or
does
anything there is Is an for
the
whenever practice(discipline), tells it to all: "I drink drink
tunity opporthis
he that you
water." of
it for
water, for the
purpose
drinking
water? you you
Man, are good for yon to drink, drink; but if not, acting ridiculously.But if it is good for you and about What it to those who you are if it is
do
drink, say nothing water-drinkers. very men?
displeased to with these Of
then, do
wish
please
are things that are done some some according to occasion,
done others
with with
a
final purpose, a certain of com- reference to circumstances, others
for
tlie
purpose
260
EPIGTETUS.
plying of with
others,
and
some
according
to
a
fixed
scheme
life.
You
must
root distrust.
out
of
men
these
two then is
things, the arrogance that
(pride) you is the want and
Arrogance
opinion
:
nothing that surround and
(are you deficient cannot in be
nothing) when is who
but
distrust cumstances cir-
opinion
happy
so
many
you. was Arrogance the is first not removed
by
futation; con-
Socrates that the will to practiced inquire in a manner
this. and
And seek. this desire I rank. not. (to know)
This is
thing do you seek
impossible harm; it is and
search
no
philosophizing, and aversion to
how
possible
to
employ
without for I
impediment. my been father is a man
am
superior
Another
If we you,
of but
consular have
says, were have
a
tribune, say. or
you father
horses, much then
would and
you
My
was
swifter? ornaments. I
have If
barley while you
fodder, were elegant this, I
neck Be
saying there which Is
said. in a man
it such
so:
let
us
run
then. in
Well, a is
nothing it there in will not as
running is horse, inferior? by
be
known
which
superior
Show
as
and
modesty, that you can fidelty, justice? may kick that be
yourself a superior you you, tell
these, that superior
I
man.
If to me
you
violently, which also act will
say an ass.
that
you
are
proud
of
is the
of
EPIGTETU8.
261
CHAPTER
THAT WE OUGHT TO
PROCEED
XV.
WITH
CIECUMSPECTION
TO
EVERYTHING.*
In" every and then
act
consider to the
what act. precedes
If you do you
and not what
follows,
proceed the consider, you not will at first begin with at some
since spirit, which shown you
have
thought when all of
things that which
follow; but have afterward will
consequences
have
themselves, you
basely
desist
(from at the
it is what the
a
fine
quer begun). I wish to conOlympic games. [And I too, by the gods: for thing.] But consider here what precedes and
follows; and
then, if it is for must act
your
good,
undertake strict pulsion com-
thing. at You
diet, abstain water, In you a from fixed
according to rules, follow exercise delicacies, yourself by in times,
heat, in is cold; to drink
no
cold
nor
wine, when you a
there
opportunity of drinking it.f yourself the
word do to
must
surrender Next
trainer, as must physician.
in
the
contest, you a be
covered
with
sand, sometimes
Encheiridion
xiv.
dislocate
"This
hand, sprain an a *
Compare to 29. But
chapter has observed great
formity con-
Luke and 28,
etc.
it is to be some that
Epictetus,
both
here
elsewhere,
supposes
persons men: incapable of being but quires Christianity re-
philosophers; that and Luke of enables a is, virtuous all to
and such."
pious
Mrs.
so
be
Carter. is the same The as passage the
in
contains
practical lesson, and but far
v. v.
ing teachto
Epictetus:
the
conclusion
in
33 does 28-32.
not
appear
be
helped by what gives to immediately all to
"
precedes such" The
remark
Mrs.
see.
that Carter
Christianity "enables the word
'
be a is not
true, unless I do not '
enables
meaning us which
f The
commentators
refer
to
Paul, 1 Cor.
c.
9, 25.
Compare
Horace, Ars
Poetica, 39:
Versate diu
quid ferre recusent.
Quid
valeant
humeri.
262
EPIGTETU8.
quantity of dust, be scourged with the sometimes whip; and after undergoing all this,you must After be conquered. reckoning all these things, if you If have still an inclination, to the athletic practice. you go ankle, swallow a do who
not at a
reckon one them, observe
you
will
behave
like children
blow "and time
play as wrestlers,then as trumpet, then act a tragedy,when time such
then gladiators,
they you have are a
seen one admired a things.
So
you a also do:
at
wrestler then a then (athlete),
then gladiator, your whole
pher, philosoyou are but rhetorician;
with
soul
ways nothing: like the ape you imitate all that you see; and althat which one pleases thing after another you, but taken underFor you have never becomes familiar displeases you. nor anything after consideration, after having explored the you Thus whole have some matter
and
put it it at
to
a
strict and
examination; with a
but
undertaken persons
hazard
cold
desire.
having seen a philosopher and having heard and yet who can one speak speak like Euphrates * like him ? wish to be philosoj^hers themselves. is (which you first what the matter Man, consider pose proit is able to to do), then your own nature also, what
" "
bear.
If you
are
a
wrestler, look men at
your are shoulders, your
thighs,your for different you think and must are
loins: for different you can things. Do doing daily), you can think be do a naturallyformed that, if you do (what philosopher? Do you drink out as that you in the same eat
as
you
now,
you
do
now,
way
be
angry
and
of humor? must You
watch, labor,conquer your certain
desires, you
depart
despised by your slave, laughed at be in an must by those who meet you, in everythingyou inferior condition, as to magisterialoffice, in honors, in courts of justice. When have all these considered you be *The merits "who and younger attractive
from
kinsmen,
Pliny (i.Ep. 10) speaks eloquence
M. of this
in
high
terms
of
the
Syrian philosopher Euphrates^ by others. is mentioned
by
Antoninus
(x. 31) and
BPIGTETUS.
263
then, if you think things completely, proper, approach to if philosopliy, you would gain in exchange for these things freedom from t perturbations, iberty, ranquillity.If you l these things, do not have not considered ophy: approach philostime a philosopher, do not act like children, at one then a
tax
then collector,
a
then rhetorician,
a
procurator
You labor must of (officer) must Caesar. man These
things are or not
consistent. must be
one own either
good
bad:
you
either
at your either you of A the
labor
rulingfacultyor at things within occupy the
at or external at external a things: you
must one either the
place of when that is, tilings: philosopheror that
of
vulgar.
Rufus* Galba was person
said to now murdered.
But Rufus from
Is plied, re-
world Did
governed by
Providence?
I
ever
that
the world
form an incidentally argument is governed by Providence?
Galba
CHAPTER
THAT
WE
XVI.
TO WITH
OUGHT
WITH
CAUTION"
EXTER MEN.
INTO
IAR FAMIL-
INTERCOURSE
frequent intercourse wifch others either for for social purposes, or talk, or drinking together, generally he must either become like them, or change them to his For if a man fashion. own places a piece of quenched charcoal close to a piece that is burning, either the quenched charcoal will quench the other, or the burning a man
*
If
has
Rufus
was was
a
philosopher.
The that that to See
i. 1, i. 9. of
(Jalba the
is the
emperor
Galba, who obscure, Lord and
murdered.
meaning it does not passage
is rather
it is evident
Shaftesbury or remarks
this
belong to this chapter. perhaps belongs to passage of chapter 11
14,
or
perhaps
the end
chapter 17.
2G4
EPIGTETU8.
charcoal the will is
light that so which must danger it is who
great,we those of
quenched. enter cautiously sort, and can is
Since
then
intp such remember intimacies that one with
the a common man impossible that is covered For with what
soot
without do
soot
himself.
will you
with keep company o being j)artakerf the if a man speaks about what person is is worse about gladiators, about this was horses, about a athletes,or bad, such a men? well Such
person was is
good:
done, this
scoff,or any takes he man a
ridicule,or among us
lute, so that which a
badly. Further, if he ill-natured show an disposition? Is when he prepared like a lute-player the strings, he has touched as soon as done discovers such
are
discordant, and
Socrates had
tunes
the
ment? instru-
power
as
who
in all his social own intercourse How
could you
lead his have that
should
companions It this power? you are
to his
purpose? a is therefore about
necesmon com-
safy consequence kind of
carried
by
the
Why they but this nauseous then utter people. are they more useless your
powerful words from
than their
you? real your
Because
these
you
utter
reason
elegantwords only from they are without strength and your of exhortations and is talked
opinions: lips;for it is miserable In
dead, and your and
to listen to
virtue, which this way the is
everywhere (up the down). the vulgar have strong are
advantage and you
over
you: then
for every
opinion sentiments certain in your every
and
invincible.
Until shall
fixed in you, for your
have you good acquireda are power
I security, common advise
to be careful
association with like you wax persons: sun if you
not, away draw With-
day then in
the on there minds the this sun will be
melted
whatever
inscribe
your from For
in the school. so yourselvesfar sentiments. to leave
these advise
waxen
reason
long as you have also philosophers ancient to
men
their and
native do not
country, because allow a
habits distract them
beginning
be
266
BPICTETUS.
once
saitl
to
a
man
who
was
vexed choose
because to Philostorgus with Sura?* should
was
fortunate: it never AVould
you he you he those does
lie this receives can May come? in him
happen, then that are replied, vexed, sells; if or
that he how
day
Why for who or something you means
return
which
consider as happy
acquires what to
things
by
such
you the be you member Rethat
abominate; better modest vexed
wrong the better
Providence,
Is it not if
he
gives to things than to
men? He admitted possess in the which
better
be
rich? when and you
this. the better the has
Why
are
then, then man,
thing? truth, always of have that in
readiness
this over is
a
law
nature, in that
superior he is
an
advantage and you
the never inferior be my wife
superior;
will
But what
vexed. treats me
badly. treats Well, me if
any
man
asks there you then
this
is, say, more? my
wife
badly. gives Is me nothing [What else is
Nothing. my father
My gives but added we me
father
nothing there ing nothevil is
this?
nothing. say to
Is this
then? which For
Nothing]: must to
that
is
an
something added. but of
be
ft not externally, get then rid
and of we falsely poverty, shall be
this
reason
must
the
opinion
about
poverty,
and
happy*
Upton
suggests
Sura
that
Sura
may
be
Palfurius
(Juvenal,
iv.
53),
or
PaJfurius
(Suetonius,
Domitian,
c.
13).
BPIGTETJJ8.
261'
CHAPTER
THAT WE OUGHT NOT
TO BE
XVIII.
DISTURBED BY
ANY
NEWS.
When nature news
anything to shall be this disturb, have
reported to you which is of a principlein readiness,that the is within you that the you no is about Can any
nothing man which
power have
of your formed But a will. bad
report to a opinion,or he will to had
bad
desire?
By
means.
haps perthen
report that
He then may
some
person
is dead. some What
is that of you.
you?
What
report that to person
speaks ill
you? Or that your father is planning something or other. Against Against whom? will? How he? But is it against your can poor your body, againstyour little property? You are quite safe: it is not againstyou. have But the judge declares that you committed did the judges act of impiety. And not an it conmake the same declaration Does cern against Socrates? No. this declaration? you that the judge has made AVhy then do you trouble yourself any longer about it? is that Your father has a certain
duty, of a
and
if he a shall man not
fulfill natural
it,he else one
loses the character
father, of wish does On him a of
affection,of gentleness.Do on not never to lose man anything wrong side in it is
this
account.
For
do other
your
thing, and suffer in duty to make your but a man
another. defense
the
firmly, modestly, without also lose the character of a anger: son, if you of
do
not, you
of
modest
behavior, of then to do
generous
character. but he also of his
Well is in
then, is the judge free from
danger? No; are equal danger.
What
have evil?
AVhy you own
you that
still afraid which a decision? man's on
with
is another defense:
It is your
evil to make But
bad
be or your to be
guard againstthis only. condemned, as
to be condemned
not
that
is the act of
anocher
person.
268 it is the you.
BPIGTETU8.
so
evil of
Me? his
another No. own a
person. He blames He man. A you.
certain
Let
person him see
tlireatens how you he
manages
affairs.
is going to condemn
unjustly.
He
is
wretched
CHAPTER
WHAT IS
THE
XIX.
OF A
CONDITION AND
OF A
COMMON
KIND
OF
MAN
PHILOSOPHER.
The
first difference this: the
between common a
common
person says. Woe
and to me
a
philosopheris for my little
person
child, for my
brother, for my
father.*
The
be compelled to say, Woe philosopher,if he shall ever for m3'self." For to me, nothing stops and says, "but which is independent of the will can hinder or damage the will, and the will can only hinder or damage itself. If then we are we
ourselves
incline blame cause in this
direction, so and to
as, when
unlucky, to nothing else is the except our gods that we have state ourselves of
remember
that
own
quillity perturbation or loss of tranto you opinion, I swear by all the
made have
progress. gone another
But way
in
the from
present the ginning. be-
of
affairs For
we
nurse,
if
we
ever
example, while we were stumbled through want beat the stone. But
still of what
children, the care, did
not
chide
us, but
would
did the stone of your
on Ought the stone to have moved child's folly? Again, if we find nothing to of the bath, the pedagogue never checks he flogs the cook. Man, did we make you
do?
account eat our on
the
coming out but appetite, pedagogue of child, im-
the
*
cook
and
not iii. 5, 4.
of
the
child?
Correct
the
Compare
EPIGTETTJ8.
269
prove are him.
In this way For
even
when
we
are
grown is in a up child
we
like children. he who
he
who
is unmusical a in he
music; who is
is without a letters is
child
learning:
untaught, is
child in life.
CHAPTER
THAT WE
XX.
FROM ALL EXTERNAL
CAN
DERIVE
ADVANTAGE THINGS.
In
the
case
of
appearances allowed
which the
are
objects of the evil to name the be
vision, nearly all have in of it
good
No
and one ourselves, and
not
in externals. it is
givesthe to good to the is night, nor three are
fact that the four. is name day, nor do error
bad
the
fact
that
of the But and what
greatestevil men to the
that that in
say? is opinion They say that even
knowledge to good,
that
bad;
so
respect
falsehood
itself there So
is it
a
good result,the to a
knowledge also. that
it is falsehood. a ought
be bad
in
life ?
Is health man. good thing, and is it? To be
is sickness
thing
No, a But is
what
healthy, and
healthy
in
is bad ; good: to be healthy in a bad way that it is possible gain advantage even from to so sickness, I declare. For is it not possibleto gain advantage even from death, and is it not possibleto gain advantage froni mutilation? Do think that Meii03ceu8 gained little you Could who much as man a by death?* says so, gain so
right way,
*
Menoeceus, save the
son
of as Creon, it was
gave declared up
bis
life
by
wbicb
he
would Tuscul.
his
c.
country,
by
an
oracle.
(Cicero,
i.
48.) Juvenal
Quantus
Dilexit erat (Sat. xiv.
Quarum
Amor
338) says in te in
patrias si Deciorum
pei-tore; quantum
Thebas,
v.
Grajcia,vera,
Menoeceus.
Euripides, Phceniss"e,
913.
270
EPIGTETUS.
Menceceus character
gained? Come, man, did he not of being a lover of his country, a
? And if he had he not maintain man the
of
great to not
mind, have faithful,generous have continued would he
live, would
lost all these
things?
he not have gained the gained the opposite? would of his country, a man of coward, ignoble,a hater name that he death? feared who Well, do you think gained I suppose But did the father of little by dying? not. Admetus* gain much by prolonging his life so ignobly and Cease, I adjure miserably? Did he not die afterward? material things. Cease to make you by the gods, to admire of things slaves,first of things,then on account yourselves slaves of those Can From the who are able to be who
give them derived abuses the
or
take
them
away.
advantage all;and from who
then him
from you. combat
these Wherein
things? does man
exercises
before This man profit the my exerciser
athlete? before my hold does does and But not Very greatly. the combat: he
becomes in say
exercises
me
endurance, in keeping no: temper, neck in mildness. and
You
but and
he, who
lays
of my me disciplines my master loins
shoulders, both good; and he he heavier a me man
the exercise says:
or (thealiptes, oiler)
right when the if do
Eaise
him the more up
with is my
hands, he vantage ad-
is,so much me advantage.
exercises
in
good? men. me:
This
is not
keeping knowing my my how
temper, does to gain an to from but
Is my he exercises father
neighbor
Bad
bad ?
Bad
himself, eration. modto me good
to
good disposition, my to Is
my
bad? of
himself, but with of
good.
This the is the rod
Hermes:
touch
it what
you
as saying please, but bring what so: you
is,and
it will be
gold. make I say not it
and please, was I will
good, f
*
The
father
of Admetus
Pheres
(Euripides, Alcestis).
28): "and (viii. to we
f Mrs. Carter quotes the epistle to the Romans know that all things work together for good
them
that love
EPIGTETU8.
271
Bring disease, bring death, bring poverty, bring abuse, bring trial on capitalcharges: all these tilings through the shall be made will you do rod of Hermes profitable. What with death? or AVhy, it shall
what show
else you
than
that act it shall
do
you a honor, man that
by
through
What be not it, what will you
is who
follows
the
will of
nature?
do
with in
disease?
I will show
its Jiature, I will
conspicuous flatter you the
it, I will be firm, I will be will not
happy, die. I will a man
I will
physician, I
Whatever you
wish
to me,
What make shall you do
else it
do
seek? nate, fortu-
shall a give
happy,
honored,
You
a
thing take which care seek. not say
No:
but This never that as fall sick: say.
it is Take
bad
thing. that three you are is the
same
if you
should
care
receive that I
the
impression (appearance)
Man,
shall me that think
four: it as is bad. how do
how
is it bad? do me If I any
about and
ought, even it then
damage? about shall as it not
good? me? If then
I think not poverty
I not ought that then
to
do, about for disease, about will it to not
having oflice,is advantage? evil and are enough ought
be
an
IIow
I any
longer
look
to
seek
good
in externals?
What no man
happens? carries war
these
doctrines
maintained
here, but every those one them his at away
home; his tliose
but
immediately with have
is at have Good
with
slave, with hiin, with who neighbors, who proves
(Jod;
"
who
sneered luck to ridiculed I know quotes to
him.
Lesbius,*
daily
that but nothing, only who the are she
"
first
part of called to some tlie
verse
and to omits
tbe
conclusion,
*
them
the
according of the as his
purpose." of Some
abusive
fellow, known to hearers if it were Epictetus.
"
We of
ought you perhaps
understand say to the
words
said, Lesbius,"
each etc. ought note. to
himself.
Good
luck
to
Schweig.'s
2TZ
HPICTETVS.
CHAPTER
AGAINST THOSE
WHO READILY OF SOPHISTS.
XXI.
COME
TO
THE
PROFESSION
They wish
who
have them food.
taken
up
bare
theorems whose the
immediately stomach is diseased
to vomit
forth, as persons
First
do vomit
with
digest and in
it up
thus: a if you crude some do not food
thing, then do not digestit,the thing becomes unfit your to eat.
truly an athletes exercised taken up
emetic, us But
after
show digestion show and
change shoulders have
as ruling faculty,
in
their
by
what as they those have who
been have The the
what arts they show eaten; what certain does
by and they
Hear
have me learned. talk a carpenter makes not
come
say.
about
a carpenter'srt; but having it, and to do man, undertaken he knows
to build
house, he
You also drink a proves
that of
the eat art. a ought like a
something
the
kind;
like
man,
dress, marry,
beget children,do an the office of
citizen,endure bear with your
abuse, bear with father, bear
Show truth say, us unreasonable your we brother,
with
son,
neighbor, see companion.* you have in You
these
learned
things that something come may from me that
the read
losophe phi-
No;
but Go
and
hear
commentaries. vomit to you
*
away,
and
seek
osophica (philsomebody to
them the
A indeed 1 will expound (He replies)nd I writingsof Chrysippus as no other man can: on. The
practicalteaching of the and our
Stoics
is contained of modern
in iii.
c.
7, and
"
it is we good
wise. eyes A
modern if we writer will
says
practice: to If
open we and we honestly acknowledge to ourselves the view life
what and the
discover,
shall be
compelled of our
confess
that
all on a
efforts of the civilized
people alte und
times
is founded view of
of
world,
which
"
is
directlyopposed
to
the neue the p.
world
whicli
Jesu3
had
Der (Strauss,
der
Glaube,
74),
374
EPICTETUS.
which in those work and {oi M^raniTtTovrei), has a school; why should by questions? But such a man These not I also have a school? things are not done, man, in a careless happen; but there just as it may way, nor You be a (fit)ge and life and God must as a guide. say. a without ficed sacrisails from No. But a port no man having invoked their help; nor do men and to the Gods sow who without Demeter; and shall a man having called on
arguments
has the to undertaken Gods? it with and
so
great a they
What
work who else
undertake undertake are it
safelywithout come shall
this work
success?
divulging the
Eleusis, and Eleusis,* and herald, and at than doing, man, is a temple at mysteries? You say, there is an here also. There one Hierophant at I also will make an Hierophant: there is a you a I will establish
herald; there a is
a
torch-bearer are Eleusis, and at are
I also will establish I will do Most
torch-bearer;there torches here. here
torches words from
Eleusis, and the same:
have the
The differ no how
those
done these
there?
things done impious man,
is there
things are done both in due place and in due time; and when accompanied with sacrifice and prayers, when is first purified, when he is disposed in and a man his mind to the thought that he is going to approach sacred rites and ancient rites. In this way the mysteries are difference? useful, in this way
we
come
to
the
notion
that
all these
things were and out
established of life. of
by
But
the you
ancients
for the
instruction
correction of
publish and
time, not out
place,without which the
you
have nor the
garments
divulge them without sacrifices, purity; the hierophant ought to nor as
have, the the nor hair, nor have you
head-dress,
the he
voice, but nor
age;
*
yourself purified of Demeter an has:
you in Attica,
There and
was
a
great temple
(Ceres) or at
Eleusis
solemn
mysteries, and
Hierophant
conductor
of
the
ceremoniesj
EPIGTETUS.
275
have committed
Sacred
You are to words
memory
the
words
only, and
you
say:
the
by
themselves.*
in another ought to approach these matters way, the thing is great, it is mystical,not a common thing, But not is it given to every man. even wisdomf nor of youths: to take care perhaps is enough to enable a man a man
must
have and
also a a
certain
readiness
and and
fitness above
for all this one this purpose,
certain God
qualityof body, to things he who must
have advised error, advise
him
to the
occupy
as office, God
Socrates
to occupy
place of
confutes
and the reproof, a doctor's shop, though you have nothing except physic: but where not and how they should be applied, you know
*
Diogenes the office of royalty and office of teaching precepts. But you open
The and reader, who modern, of is
has may are
an
inclination
to
compare
religiousforms practiceto which
ancient
find
something
in modern
the
words
Epictetus a applicable. the f This know, vague of fitness is notion
view new; of and
fitness
of
a
teacher
which, there as was
far
as
I
quite
it is also
true.
Perhaps at was
some
of this Itind in modern were Europe when secured it
the time
when that ers teachtheir the
youths for the
only
priests, and teacher was
"
supposed
"
office of
by their fitness
Deacons
a
for
office of of
priest. In the present person, who
Ordering of proposed as
in the to Church a England, the is asked
is
fit person
"
be trust con, dea-
the
following question by the bishop: by to serve
Do
you upon of
that this
you
are
inwardly moved ministration the
Holy Ghost
God
"
to
take
you his
office and
for
the
promotion
glory this and
the
edifying
of his and of
people?" another In the
ordering is think of our of
Priests"
(juestion is omitted, also you etc. question only
"Do you will to put, which in your
is used
in the be
ordering teacher Deacons; to heart
that
"
truly called, according ought as the
God
Lord him say
Jesus to Christ
The
to
have
advise does advice received not
occupy God
the will in office of advise:
teacher, in which
Epictetus supposed
Socrates
"
says.
He this he to how be
perhaps he is not
that that man might it. of
' '
given ever Whathave
the
way
said a Wisdom
haps per-
enough may to
enable
take a care
yoyths. should "wisdom"
mean,
it is true
that
If he
teacher
a
fitness and
liking for the
business.
has
not, he
will find it dis-
276
EPICTETUS.
nor
have I
you too taken have
any salves
trouble for Do to about eyes. know
it. Have both will tlie do Leave Do own See, that you when do also and
man
says, power
the you
the how
of will do
using do you
them? and
they then good, act are
whom in
they things why you? of
good?
Why tance? impora
at
hazard you
greatest
why thing are careless? fit for to you
undertake those who
that to on
is in do
no
way
it to not able
it, and
do
it well. your a yourself
bring be But not disgrace one philosophy who load you, say
through it sit with
acts, and
of
those
bad turn a
reputation. them over
if
theorems but another my
please never still, and you are
by nor self; yourallow are that but say: from other use philosopher, mistaken, were
to
say
it;
He what
is
for
neither nor desires
different to they nor before,
I
assent
is to my
activity things, from my
directed nor objects, appearances This think you are do have
other at in former
the
of
I
altered think and
all say not condition. if you do would what
you as must
about act at
yourself, hazard, you
ought: for it
if
and
doing;
becomes
you.
agreeable, reasonable he is on
and
he
will
not
do labor: and or it well. if
He seeks like may
and
ought and to
gain wealth, in
a
living the wrong a by his track, butcher and a
he
only a common
money
he a is
only
dealer a ing buy-
and members selling, of shoemaker, necessary or
tailor, all several as
useful kinds.
society has into or a
all
of
them
in
their as But
the
teacher
priestly office, the men making,
Should
is even more
far
it is
ble, possi-
children like of the a good
and for
women.
he
be
"ordered"
Deacon or Priest,
? Some so. his will
office
useful ridiculous.
than
that
Priest wise
Deacon not say
that
this
is
Perhaps
will
think
BPtCTETm.
%ii
CHAPTER
ABOUT
XXIL
CYNISM.
When was a
kind notion at pupils inquired of Epictetus, and he who appeared to be inclined to Cynism, what person of person the a Cynic ought to be and what was of the thing, we will inquire, said Epictetus, one of his
leisure: but without I have
so
much so to
say
to
you
that
he
who to God has For no attempts other gi'eata matter, than to act no
is hateful
God, and
purpose
indecently man comes
in
public. liouse. in any to forward, and the says If he
well-managed house himself, I ought to so, be
manager
of
does
the
master
turns
round, and
seeinghim flogshim. for here
insolentlyiving orders, drags him forth and g So it is also in this great city (the world); there is a also
master
of are the the
house sun; who you
orders can everything. (He going round make fruits make go, grow them travel and
says) the nourish warm You year
by the and
and
seasons,
and the men make winds
them, the so
and
stir of
remit, and round, the least. proper suffer. and
bodies
properly: from the
administer are a
things a greatestto do You
calf;when run lion shall appear, if you and you do
your will
business You are {i.e. a away): advance and
not, you it. You can bull:
fight, can for this is your can business,and the army
becomes
you,
do
lead
You
But he
fightin
*
against Ilium; be Agamemnon. combat single againstHector: be Achilles. came if Thersites would either would
forward have
and
claimed
the
command, did many obtain nesses. wit-
not
obtained
it; or if he before it, he
Do
*
have
disgraced himself about the matter in the
you
See the
also think
it carefully: Iliad, ii. 213.
is not
descriptionof Thersites
278
^PICTBTUS.
what
it
seems
to you. it then: I will I
I shall hard
wear
(You say) I wear sleep hard now, in addition and if I a a
cloak
now
and
and
I shall
sleep
then:
take
and staff, those hair his the whom out I will I
go
about
meet; and
and a bag now begin to beg and to abuse man see plucking the any
little
of his
body, I
will rebuke about in
him,
or
if he has dressed If you
hair, or if he walks
purple.
imagine
thing to be such as this,keep far away from it: do not But if you imagine approach it: it is not at all for you. and do not think yourself to be unfit for it to be what it is, it,consider what a great thing you undertake. relate to yourself, In the first place in the thingswhich you must must not not
be in any God must or
respectlike man: what must you take
do
now:
you
blame
you
away the desire
altogether, you which anger appear nor transfer power nor avoidance
only to must things feel not
are nor
within
the
of the envy nor will: you
not
resentment
pity; a girl must you a
handsome be that and have
to you,
nor a men
must
love
a
little reputation, you them
pleased with the rest of
boy
or
cake^
For
ought and to know
throw
walls around do any such A chamber: at man
houses
darkness many means when of
they
things,and shuts if a they
concealment. before the is not
the
door, he comes, sets
somebody he of all these he does
say that
is out, he
leisure. use person But the as (Jynicinstead i protection:f and this is the For and he under
things must
This
modesty house, that
his
not, he will be indecent
in his nakedness his door:
the open
sky. to is his
slave before not to
his bedchamber: wish hide has
this is his darkness. he does: of a a
ought a man
anything lost the the open
if he
does, he is gone, who he
character
Cynic, of man: lives under to fear some sky, of he he
free
he has to have
begun need of
external nor can
thing, he get hide has begun ment concealhimself
concealment,
For chance where this
when and
he And
chooses. if
shall
how?
by
public instructor
shall
kPlCTETUS.
2^0
be be detected, this pedagogue, what
kind
of
things will
he
fears these then man a compelled to suffer? when things, is it possiblefor him to be bold with his whole It cannot be: it is impossible. soul to superintend men? make In the first place then you must your rulingfaculty Now this mode of life also. (you should say), pure, and is my the matter to work to me on understanding,as wood is to the
carpenter, is the to me: as
hides of
to the
shoemaker;
But the me. and
my is
business
rightuse the it
appearances. it are body
Death? whole
nothing
Let of me a
parts of say. He
nothing to death can
it
come
when
chooses, either
And cannot. moon, of
the any
or
part. Fly, you out whither;
man
eject
I go,
of
the world? sun, But there with true wherever are there
is the
there and the
is the
the
stars,
dreams, Then, satisfied messenger to show
omens,
conversation
Gods.
if he is thus with from tliem of
prepared,the he men
Cynic that and are cannot
be a this; but
Zeus that to must
know
he bad
is sent
about wandered
good
they have and and that
and
things,* seeking the where it
substance
they spy. are
never
good think; to evil where he the is are a
it is not, but is a is,
spy,
as
Diogenes f
Chjieroneia
was as a
carried
off For
in for men after Pliilip fact a Cynic and which to come
battle spy
of of
the
things which duty to
good be evil, and and to
it is his
examine to carefullyand struck who are with not terror
so nor as
report truly,and not point out as enemies other way to be
those
enemies, nor in any
turbed per-
by
It is his occasion say are appearances
confounded. be able with a duty
then
to
loud the
voice, if the
should
and arise,
appearing on whither are
tragicstage
to
like you *
Socrates:
Men,
doing,
wretches?
like blind
hurrying, what people you are wanyou to The
oflSce which
in of
our a
times
corresponds of this
descriptionof
77,
note.
the
Cynic, is the office
teacher
religion.
fSee page
280
BPICTETXfS.
dering up have and
down: true you
are
left the
road:
you
road, and going by another seek for prosperity and liap-
piness where they are not, and if another shows you where Why do you seek it they are, you do not believe him. It is not there. If you doubt, 'In the body? without?* at Ophellius.f In possessions? It is look at Myro, look not there. at But who
if you are do now not
believe
me,
look
at Croesus:
look their those
those
rich, with have Whom without been
what
lamentations If it thrice
life is JSlled. must but be
In
power?
It is not twice we there. and
is,
happy who they are not.
You who from
suls; con-
shall see believe
in these are matters? dazzled
their
affairs and
the men What themselves? or by an appearance, them when do they groan, when they they say? Hear when account of these on grieve, consulships and very wretched glory and splendorthey think that they are more It is not: and in greater danger. Is it in royalpower? if would it were, Nero have been happy, and Sardanapalus. neither But was a Agamemnon happy, though he was better man than Sardanapalus and Kero; but while others are snoring,what is he doing?
Much from his head he tore his rooted
hair.
Iliad, X. 15. *Quod
Est
petis hie est,
Ulubris,
animus
si te
non
deficit aequus.
Horace, Ep.
Willst du immer
Gute das weiter
i.
11, 30.
schweifen? nah.
Sieh, das
Leme Denn nur liegt so
Gliick
ergreifen, da. das
Gliick
ist immer
Goethe, Gedichte.
fThese
CrcBSus the is the
men
are
supposed of to
have was been taken
strong
gladiators.
rich
king
Lydia,
who
prisoner by Cyrus
Persian.
282
EPICTETU8.
hither?
Wjis
your your He
desire
in any
was (exKAi^rs)?
movement
danger? was your aversion ance was (pursuits)? your avoidbut a of was things? off. of an No; replies. it not wife? then
the wife
of my to brother be prived de-
carried
Was
great gain we despised then kind of people are the Trojans, by the Trojans? What If they are wise or foolish? wise, why do you fight with If they are fools, them? Avhy do you care about them. In what then is the good, since it is not in these things? adulterous Shall
be
Tell you you
us,
you
who
are
do
not
think to seek
that
lord, messenger it is,nor choose would have be to and to spy. seek
Where it: for if
chose nor it,you you found out it to be in yourselves; of were would
wandering others as
the
way, your
nor
seeking
Turn
what
belongs
if it
own.
your
thoughts you into
observe yourselves: What kind of a the
ceptions precon-
thing do you That which flows easily,hat t imagine the good to be? which is happy, that which is not impeded. Come, and do imagine it to be great,do you not imagine you not naturally it to be valuable? do you not imagine it to be free from which have.
harm? which which free.
In what flows serves material
then
ought
you
to
seek
for
that
f easily,or or that
which
is not
impeded?
In
or
in that is
in that possess do not which the
is free? then Do free you
that
which
Do
you We
body
is it in know
servile that it
condition? is the a know.
not
slave
tyrant, of a fever, of gout, ophthalmia, dysentery, of is stronger? of fire, iron, of everything which of How then is it can Yes, it is which and
slave.
that possible free from
anything hindrance? belongs to the body how is a thing great or or be
valuable
which
is
naturally ing nothis able to
dead,
earth, to or
mud?
Well
then, do you
And which you not possess who
which
is free? you
Perhaps nothing. to compel man. assent can that
appears to false? to see
No that that
And appears
who
compel
No
man.
assent
which
true?
By
this then
you
EPIGTETU8.
283
there to be
is
something from, to
in you or free. naturally toward an But
to desire to move or
averse
to
move
objector propose he has is to from
it,or which prepare of you can or yourself,
to
do
thing, anyan
do
this, unless of that then and have in
received
impressionof a duty? No something men,
the appearance man. which
You is not
these free. for
or profitable things also
which out hindered care a a
is
Wretched
work how
this, take
of man this,seek who good
here.
And is
is it
that possible
naked, houseless, without a slave, without
city,can you me, a man
pass to am
nothing, who without a hearth, squalid, life that flows a easily? show without you a has
See, God house,
has Look
sent at
that
it is possible.*
without I have earth
ground;
without a city, without the a slave; I sleepon possessions, but no wife, no children, no praetoi'ium, who and Am I not
only what the
heavens, and
I not free? my did that one
poor am cloak. I not you see And out withme
do I want?
without When desire? I ever sorrow? did or fear? in failing which
*
"
Am the
any ever of
object of avoid? into falling God to or
that did
I would
blame seems man?f a It is observable a Epictetus from tliink it
necessary of kind man-
in qualification to teaclier sent of all
God
for
the instruction a be
destitute
external man, advantages and who to
acter. suffering charhuman that reason Thus to so
doth a this excellent bear had
carried
great
height,
testimony hath the
propriety of follow method of
which the
the divine
wisdom
thought fit to had not
in the
scheme
Gospel; whose some great author have ichere to
lay his head; and as an
which
in later ages
inconsideratelyurged infinite in
argument the deemer Reof
against the in Christian
religion. The of disparity between our proposal of the the Mrs.
example
New
Diogenes is too
Epictetus and to Testament
obvious
need
any
ment." enlarge-
Carter.
f Some blame who the do God
of the and same ancients, who administration If a man
called of
themselves the philosophers, did and his
world;
there
are
men
the
now.
is dissatisfied
with
the condition
of
world, he and has
the
power as of
going
out
of
it,as he Epictetus often cannot says;
if he
knows,
he
mu.st
know,
that
alter the
284
EPICTETU8,
I
ever
accuse
any
man?
did And
any
of you how do
ever
see
me
with tliose them that
sorrowful whom you
countenance? are I meet Do does not not
with I treat think
afraid
of and he
admire? sees like slaves? he sees Who,
when
me,
his
king
and
master? of the You
This this
is the
language purpose. Cynics,this say No:
their
character, teristic charac-
is their
but
their
is the little
wallet, aud
staff, and
devouring of all that you give them, or the abusing unseasonably all whom they meet, fine thing. Do their shoulder a as you nature great jaws: the storing it up, or or see
playing dishow it of to man
and
the from
conditions a of
human
life,he which is at
may
think
wise
withdraw
state
of is
things with no he is not
fied. satis-
If he believes he he thinks may best for
that
there and God,
he
libertyto do what that there is is a a
himself; that his when are if he
does believe
God,
still think
power he
of
quitting
Many
with
the
world
power cide, sui-
which
he may not exercise
chooses.
persons state commit of
because reasons. they
dissatisfied not the of a
the
world,
but
for other found from I have the
yet heard of human live and as modern
philosopher they and who
fault with life. take condition
things,and voluntarily long whom as retired some Our care philosophers of can,
of them even themselves comfort seems
of
all that
they
provide
The
to
well
for the
of those to they posse"s; hind they leave bethat
them. this world
conclusion
be
that are they prefer living in idle talk; and assume leaving it, that their complaints minds, while to being
men
of weak
and
great vanity they to are can. as
the
pher's philosoas
name,
and
they try be, they as make
others
as
dissatisfied
they after may
profess themselves their have human make as reallyenjoying themselves
These much men, as
fashion the means as
much of they
though they
living with are as
comfort
the conditions
of
life permit, dissatisfied
and dissatisfied,
they would, if they could, who not
themselves
those are have the
less men means
ing of mak-
life tolerable. money mankind but or
These or grumblers their lives
who
their and find
labor
for
increasing the
give their happiness of life; or
diminishing the unavoidable it easier to as
they not blame
God, are, when
sufferingsof human they believe in him; is more
to
find fault with do things in God,
they under which
absurd, make when
they that believe
and
when
they ought which we
to
the best
they can
of the conditions
live.
EPlCTETUFj.
285
you take your
are a
going mirror: to look
undertake at your are so
great
a
business? your enrolled
First
shoulders; observe my man, no a man
loins, as a
thighs.
You
going,
to be
combatant contest. in the In the
Olympic games, Olympic games
frigid and miserable is not permitted to
conquered only and to take his departure; but first he be disgracedin the sightof all the world, not in the must of Nicoor only, or of Lacedgemoniaus sightof Athenians he must be whipped also if he has entered next politans; into the contests rashly: and before being whipped, he be must suffer thirst and more heat, and
swallow
much
dust.
Reflect
without you you very
(to do
know ity, consult the divincarefully, thyself,* God attempt nothing; for if he shall advise this or anything), bo assured that he intends
to become
great
or
to
receive
many
blows.
For
this be love the you, do I
amusing qualityis conjoined to a Cynic: he must floggedlike an ass, and when he is flogged, he must those who the father of all,and floghim, as if he were brother stand of all.f You say
No; under but
if
a
man
flogs
in the
publicplace and of peace
call out,
''Caesar,what
thy protection?" Let us is bring the offender before the proconsul. But what Caesar to a Cynic, or what is a proconsul, or what is any other the Cynic down sent hitlier,and. except him who
*
suffer in this state
The and expression "Know to thyself" tliem. is attributed
to
several is one
sons, perthe
Socrates kinds of among
Self-knowledge and no man
of
most
difficult
knowledge; powers or
lias it
completely. ity, van-
Men
either
estimate or their
too
highly,
and too this is named
self conceit powers
arrogance;
they think
meanly
of if
their
and
do not
accomplish
what
they might accomplish, of they
had
reasonable
self-confidence. this with Matthew the Christian v, f love "
Compare enemies, precepts
The reader
forbearance observe
and that
to
39-44.
will than
Christ and specifies higher injuriesand of (illhis followers,
provocations
Epictetus doth; only as requires one what
Epictetus as describes
the
of dutj'
or
two
extruordiuari/persons,
such."
Mrs.
Ca,rtef,
28^ whom other he than serves, EPICTETU8.
namely
Is he who is
Zeus? not Does
he
call upon whatever
any he when
Zeus?
convinced
that
it suffers, is Zeus he was exercised
Hercules exercisinghim? by Eurystheus did not think that hesitation And he
he
was
wretched, but without all that contest attempted
to
execute to he had and
in hand.
is he who
is trained
the
by Zeus going to call out and to be vexed, he who is worthy to bear the scepter of Diogenes? when he is in a Hear what Diogenes says to the passers-by wretches, will you not stay? but are you fever. Miserable going so long a journey to Olympia to see the destruction the and will you not choose to see the fight of athletes; or exercised combat accuse between God who
a
fever
and
a
man? as Would if God his who
such were a
man
sent man an
him who
down
treating
him and
unworthily,a claimed For a to be
gloriedin example to those accuse circumstances, were passing he tains mainvirtue say compare of
by? more what
shall he of
him
of? he what How
because
decency
behavior, because and displayshis does did he he
conspicuously? Well, death, about own poverty, about his pain?
happiness with that of the great king (the king of Persia)?or rather he thought that there was no comparison between a them. For where there are perturbations,nd and fears, and desires not satisfied, and aversions of griefs, things which you cannot avoid, and envies and jealousies, how is there a road to happiness there? where there But there these things must of necessity are corrupt principles, be. When and care a the friend
young asks him
man
asked, if when to come
a
Cynic and is
sick,
to
his
house
be taken
of in his
tion, sickness, shall the Cynic accept the invitahe replied. And where shall you find, I ask, a Cynic's For the that man friend? as the
Cynic
he He
Cynic'sfriend.
ought to be such another be worthy of being reckoned the may ought to be a partner in the Cynic's
who
invites
EPICTETUS.
287
and scepter to be
his
and royalty,
considered a tends worthy minister, if he inas worthy of a Cynic's friendship, a Diogenes was of friend you that
of
Antisthenes, that if a as man
Crates comes was
a
friend
Cynic'sfriend, and that the Cynic will think him worthy of receiving a Cynic into his reflect on this also: rather house? So that if you please, convenient look round for some dunghillon which you shall bear wind wish for a a
Diogenes. Do and salutes him,
think
to
a
Cynic
he is the
your that to go
fever you into
and may some which not will
shelter you
But and of to you
from seem the to fed
north me be chilled. house you
to
man's then a be well
there
time.
AVhy
do
think
attempting so great ation procre-
thing (asthe of life of
Cynic)? shall chief a man
But, said the young cliildren as
man, a marriage and the duty be undertaken community will on by
the
Cynic?* If you grant me Epictetus replies, perhaps no to the Cynic practice. he of
Avise
men,
readily apply account self him-
For
whose
should we undertake that and he
this
manner
of life?
However
if from be
pose suping marry-
does, nothing will prevent him for his wife another up his father-in-law be
begetting children; children the will
will
another
like and But of an himself, and his in
like like is
himself, himself. like that the
brought
army should
present state of things Avhich placed in battle order, is it not without of any distraction able to go the fit that
Cynic on be
employed only among men,
the ministration
*
God,f
about
The
Stoics
recommended
marriage,
procreation duties of
of children,
the
and discharge of magisterial offices,
the
social
life generally.
f
"
It is remarkable 1 Cor. to the
that
Epictetus here urges uses
the
same
word of with
St. Paul,
vii. 35, and service of
the to same
consideration, from one
ing applyFrom to wholly this and think God, of dissuade
marriage.
many
other was passages
Epictetus with would
l)e inclined
that he heard
not
acquainted of the
St. Paul's
Epistles or that he
Mrs. Carter. I do
had
something
Christian
doctrine."
288
EPIGTETU8.
not
tiea down in the he
to
the
common
duties of
of
mankind, of he
nor
tangled en-
ordinaryrelations maintain if he the and observes and
life,which an if he neglects, honorable
will not
character them spy and
and
good
man? of the
will lose the of
character For
messenger,
herald
God. his consider
that it is his
duty to the
to do
something kinsfolk toward
father-in-law, omething s something to other
of his
wife,
(if he has one). He is also excluded by being a Cynic from looking after the sickness of his own family,and from providingfor their support. have a vessel for And to say nothing of the rest, he must his wife also
heating water for the child bath; wool for his wife when oil,a bed,
I say a that she
he
may
wash
it in of a the
is delivered of the house of
child,
cup:
so
the furniture
is increased. his distraction. self him-
nothing of
Where
to the
The
his other now then
is
and occupations, that king, he who
devotes
public interests. people'sguardian and so full of
cares.
Homer, not Iliad,ii. 25. with the
find any Paul.
evidence
of
Epictetus being acquainted heard Epistle tus Epictefor Paul to of
It is possible that he had
I have not not cannot something of about marry:
of the Christian fact. doctrine, but and says marry Paul
"
observed
any
evidence
the
have
the
same
opinion let them
marriage, for is "to avoid
that
if to they burn." man
contain,
it is better
than
Accordingly his own
his doctrine
tion fornica-
let every own have
He
wife, and
let every what but of a woman man
have should is her do husband." he is not
does to not
directly say a when what that
able
maintain
wife; view the inference
plain from he will of "
do (1 Cor. vii.
2).
Paul's
marriage
Paul
differs not: Epictetus, who
I say
recommends to the as marriage. and not
does It is
he for writes, them and if therefore abide even unmarried
widows,
good
they
I." as a
He
does
the
begetting of not children world present condition
(^od
"
of the marry, unable
"
duty; which Epictetus says the cares
acltnowledge marriage In the Epictetus did. that a
the
"minister
of
should make
because to of
family
would
distract is sound
him sense and
him
A
discharge
"
his
duties. not There
in this.
minister
of God
should
be distracted
by the
cares
of
a
especiallyif family,
he is poor.
290
EPIGTETU8.
to the Thebans
do them And or more
good
Priamus
than who
died
childless? sons or
did ^olus then
Ej)aminondas who less worthbegat fifty more Danaus Homer? of a contribute shall the a man
to the a munity comor or
than the the business
duty
of
general
writer exclude
from
marriage
shall not be begetting of children,and such a man judged to have accepted the condition of childlessness for nothing; and shall not the royaltyof a Cynic be considered for the want of children? Do we not perceive an equivalent his grandeur and do we not justly ter contemplate the characof Diogenes; and do we instead of this turn our eyes to the present Cynics who are dogs that wait at tables,and in no respectimitate the Cynics of old except perchance in breaking wind, but in nothing else? For such matters would not have
moved should
us
at all
nor
should
we
have
dered won-
if the the well idle He
a
Cynic are not
marry
or
beget children. the men are
Man,
Cynic women is the father his care of all men; so his sons,
daughters: he for all. he a visits all,so carefully think that it is from he meets? of
does
he
Do
you
impertinencethat does it as a
rebukes
those
whom as father, as
brother, and of Zeus. a the minister
the father
If you
of
all,the minister me ask please,
also if
Cynic do shall
engage seek he is a in the
administration form Do say who with nor of the state. than appear
Eool, that you'
greater and of administration you ask if he shall
in which
engaged?
among and with
the Athenians the
something must about
the
revenues
supplies, he supplies, but and man talk with
all men, with nor alike
Athenians, alike about or
Corinthians, alike yet about revenues, Eomans, about not
peace
war,
about bad has ask
happiness and fortune, about undertaken me
unhappiness, about good fortune When a slavery and freedom? of such a the administration
state, do of a
you
if he shall engage
in the administration
state? ask
ine
also if he shall govern
(holda magisterial again office):
EPICTETUS.
291
I will say to you.
Fool, what which also for such
greater government now? a man
shall
he
exercise than
that
he exercises
(the Cynic) to have a to be consumptive, certain habit of body: for if he appears thin and pale,his testimony has not then the same weight. o For not only by showing the qualitiesf the soul he must to the vulgar that it is in his power independent of prove but he to be a good man, the things which they admire also show must by his body that his simple and frugal way air does of livingin the open not injure even the body. body also See, he says, I am a proof of this, and my own freshSo Diogenes used to do, for he used to go about is. the notice of the many by his looking, and he attracted But if a Cynic is an objectof compassion, personal appearance. he seems turn to be a beggar: all persons away from him, all are offended with him; for neither ought he to appear dirtyso that he shall not also in this respect drive away but his very roughness ought to be clean men;
It is necessary and attractive. natural ought also to belong to the Cynic much and sharpness; and if this is not so, he is a stupid grace have these qualities fellow,and nothing else;and he must that he may be able readily and to for all fitly be a match circumstances that may So Diogenes repliedto happen. who one said. Are you the Diogenes who does not believe that there are gods? And, how, replied Diogenes, can this be when I think that you are odious to the gods? On occasion in reply to Alexander, who another stood by him when he was and line (Iliad, ii. sleeping, quoted Homer's U)
A
man a
There
councilor
should
not
sleep all niglit,
he
answered, when
The
he
was
half-asleep. so people's guardian and
full of caresi.
292
EPIGTETUa.
But than
before the sun;
all the and and
cunning himself For see knave is how
Cynic'sruling facultymust be purer be a if it is not, he must necessarily of no principle, since while he a fellow in some
entangled the matter
vice
he
will reprove
others.*
kings and tyrants their guards and arms give the power of reproving some do of being able even to punish those who persons, and stead bad; but to a Cynic inthough they are themselves wrong which and of arms gives this guards it is conscience stands: to these
power. for
When
he and
knows has
that
he
has
watched
and
labored
mankind, friend power
still purer, as a
the say
slept pure, and sleep has left him he has thought that he and thought whatever o of the gods, as a minister,as a participatorf that on all occasions he is ready to of Zeus, and
Lead
me,
O
Zeus,
and
thou, 0 Destiny;
and
also. If have he not to his
the gods, so let pleases confidence to speak freely to so it
it
be; why own should
his
brothers, this he the reason children, in of mind: he
a
word
to his kinsmen? nor a a
For when with
he
is neither
overcurious
busybody meddler is in
this state of is others
for he is not is
affairs he may
when
superintendinghuman affairs. a
but affairs, so, you
looking
after his the
own
If that
is not when
also say that his
general is examines busybody, them and if while
he
inspects and cake a soldiers, and the watches you
them have
punishes under you which of not disorderly. But you go rebuke away into
your
arm,
others, I will say a to you. eat Will that rather have For
corner
and with
you
stolen;what who are
have are you you minister to do
the affairs
others?
*
you?
the bull of the
herd, must The
Cynic
is in
Epictetus the how can
of vice religion. He
? This is a be pure,
for otherwise
he
reprove
useful
lesson
to
those whose
hasiness
it is to correct
th^ vices of mankind.
EPICTETUS.
293
or
the queen
of such
the as bees?
Show
me
the
tokens But
of if you
your are supremacy, a drone
they have from nature. claiming the sovereigntyover the that your
bees, do you down as
not
suppose bees do
fellow-citizens will put you
the
the drones?
The as man
Cynic seem also
ought to man no
to
have common such
power sort of a endurance s^'^ne: no
to
insensible
the
and man reviles he
him,
strikes that For eny
him, man no
insults may him, do but with
gives his body he likes. be
who in mind
chooses that that the
it what must he bears the
rior the infein which
overpowered by the in superior to
it is weaker a inferior;and to the
body
He be can is inferior never many,
the
stronger. he from
then
descends
into such
contest
in which
withdraws claims not ately overpowered; but he immedithings which belong to others, he are the the he
things which use servile. there may say,
But you
where will see there how blind
is will and many eyes
of appearances, so has
that
you
Argus
was
Is his assent ever ment hasty, his movecompared with him. (toward an object)rash, does his desire ever fail its object, he would avoid befall him, does that which his purpose find fault, is unaccomplished, does he ever ever in is he
humiliated, is attention and
he
ever
envious? but there what as To to no
these
he
directs he
all his snores energy; is peace; But
everything else robber as
supine. All his is
who to his
takes
away
will,no is. for
tyrant.
And
as
say you
body?
What would
I say there does he
to
and magistracies When he then says to to honors? person
care
them?
any
frightenhim for that children:
through them, masks made are formidable
him. Begone, look them; but I know have they
are
of
shell, and this you you in
they are nothing
side. in-
About
such
a
matter
as
fore, T deliberating.herename,
if you
I please,
urge
God's
defer
the see matter, and
first consider
your
preparationfor
it.
For
294
EPICTETUS.
what into
Hector the house
says and
to
Andromache,
Eetire
rather,he
says,
weave:
War Of
is tlie work
of
men
all indeed, but
specially 'tis mine.
II. vi. 490.
So he
was
conscious
of his
own
and qualification,
knew
her
weakness.
CHAPTER
TO
XXIII.
DISCUSS
FOR
THOSE
WHO
READ
AND
THE
SAKE
OF
OSTENTATIOlf.*
First say to what wo see
yourselfWho you doing; for you are so. wish in
to
be:
then other
do
cordingly ac-
nearlyall do things
this to be
Those
who to follow
athletic
exercises
first determine what there follows. is a a
what If a they man certain man kind is he a of
if are runner
accordingly is a runner in the long course, diet, of walking, rubbing and exercise: in the stadium, all these things are wish
be, then
if different; So you
is
a
Pentathlete, they the still
more
ferent. difare a will find it also in
arts.
If you
carpenter, you will have such and such to things: if a we worker we in
metal, such things. For everythingthat no do, if if we
refer it
end,
we
shall do we it to
no
purpose; the and man. and
refer it to there
the wrong is a
end,
shall or miss
mark. a Further,
general end
purpose, act as a
First of all,we
*
must in an
particularpurpose. What is comprehended touclies made or on
Epictetus
This
in the
amusing and of
manner
the
practice
of
Sophists, Rhetoricians, praise. common
others, who
addresses verse only the to
get was practice time of
reciting prose we compositions from author of the
Epictetus, as
may
learn the
letters treatise
of the
younger
Pliny, Juvenal,
Martial, and
de Causis
corruptse eloquentiae. Upton.
BPICTETUS.
295
in nor this?
We
must
not a be wild
like beast.
a
mischievous, like reference to each
sheep, though gentle; But the particular end
his will. of life and person's mode The t acts as a lute-player,he carpenter as a lute-player t carpenter, the philosopheras a philosopher,he rhetorician has as a
rhetorician. to you: take a When care then first of then
you
say. Come you
and are hear not me
read
all that if you
doing that this without you are purpose;
have
discovered
doing this with reference to a purpose, consider if it is the rightpurpose. Do you wish to do good or to be what praised? Immediately your hear him saying, To me is the value of praise from the many? and he says well, for it is of nor no a
value
to
a
musician,
Do may you run so
far
as
he to is
a
musician, useful? in
to
geometrician. us man
then to to
wish your
be
what? Now can tell a that do
we
audience-room. has can anything useful
others, who
not a received man a
do
No, for neither something useful himself? a anything useful in the carpenter'srt, unless nor he is
is a carpenter;
Do
in
the
shoemaker's
art, unless have he
shoemaker. you wish to know your then if you
received
any
advantage? is the thing object. What that which
Produce which does you opinions, philosopher. What desire promises? Not to fail in the aversion promise? Not to fall into avoid. would
Well;
do
we
fulfill their
promise? Tell me the truth; but if you lie,I will tell you. and Lately when your hearers came togetherrather coldly, did humbled. not give you applause, you went away about Latelyagain when you had been praised, yout went and said to
all.What
did
you
think to of me. me? But The
Wonderful, how did I in
master, I treat swear
of that
by all that is dear matter? particular
Pan and the
Which?
passage
which
*
I described
Such in. were nymplis?* Excellently. literarymen of the lighted day de-
the
subjects winch
the
206 tell EPICTETUS.
Then
do you
me
that
in desire and
in aversion
you
are
Begone; try to persuade acting according to nature? trary somebody else. Did you not praise a certain person conto your opinion? and did you not flatter a certain person your then own who
was
the
son
of
a
senator?
Would I
you not. wish
children to be such
persons?
He
hope is an
and did you praise youth and listens well admires you me. flatter him? to Why ingenuous
He
discourses. your
How
is this?
You do a have these who ever a
stated very
think? then any
not man nor
proof. Then what do people secretly despiseyou? that he a When done who
is conscious thinks of
has
neither
good
it, finds else some
philosopher you have a says, You and
have
great natural
talent,and do you need
candid he says tell me what good disposition, has except this,This man what he act that
think of
that
me?
Or
indicates in your
a
great mind a has
he shown?
Observe; listened he become
has
been
company
to your more discourses,he has heard modest? has he been what a long time; he has reading; has you to turned bad look
reflect he
on
has himself?. he cast he
perceivedin does. to
state for a is? has to away
self-conceit? He A
does man he who
person
teach
him?
will teach
him
to live?
No, fool, but how you with also. Listen
talk; for hear what
it is for this that he admires he says: This man and
writes gether is alto-
better than Dion,* perfectart, much another thing. Does he say. This and faithful,free from perturbations? even
This man is if he
modest, did say me it,I should what say to
him. Since man this
man
is
faithful,tell not this faithful
is.
And
if he could what you
tell me,
I
should add
You
*
this,First understand are then, who
Dion of Prusa because term in
a
wretched named He was say, then plight and
speak. gaping
(goldensopbsame
in
Bithynia was eloquence. of bis then
Chrysostomus a was
moutbed) ist, as time as
of his was rbetorician
and tbe are tbe
understood, and orations fifteen.
living at in Greek
Epictetus. Eigbty some written
still
extant, and
fragments of
298
BPICTETU8.
show them me
that you
put words and do
together, man; What me. only praise me, together cleverly? You put what good will it do you? But by praising? Say to you mean
Well, I say so. admirable, wonderful.
But
if that
is
praisewhatever it is which philosophersmean by the name If it is good to of good, what have I to praise in you? then? speak well, teach me, and I will praise yoii. What to listen to such things without pleasure? I ought a man For listen even to a lutehope not. my part I do not stand playerwithout pleasure.Must I then for this reason Hear what Socrates says. Nor it and play the lute? would be seemly for a man of my age, like a young man ing composbefore Like a young addresses, to appear you.* man, he says. For in truth this small art is an elegantthing,to select words, and and to come ward forto put them together, to speak, and while he and gracefully read them to or
"
is
reading
Does
a
to say,
There
are
not
many
who
can
do
these
things,I sun swear
by draws all that you
value. hear food
philosopher invite people to men him?
As
the not
himself
to
him,
or
as
does, does will be treated
philosopheralso draw to him benefit? What physician invites the him? Rome Indeed do I now those a man
who to receive
by
hear
that
even
the I
physicians in there, the
invite
but patients,
when
lived
hear invited. I invite you and to come were physicians in a bad way for you, and that you that things are are taking care of everything except that of which you ought to take care, and that you are ignorant of the good and the bad and are unfortunate and unhappy. A fine kind of inbetween would would find not Socrates do on so:
and but
Quadratus. he would
The as a
man man come
says,
No. do me. Socrates now. do, you might to hear
He
say
the road; I the notes
hope on will
I don't
anything in
this passage;
but
it
tion. requires explana-
*
From
Plato's
Apology
of Socrates.
EPIGTETU8.
299
philosopher do not produce this effect on you, he is dead, and so is the speaker. I leisure to praiseme, used to say: If you have Kufus was am purpose.* Accordingly he used to speaking to no sitting speak in such a way that every one of us who were had him before accused there one supposed that some what Rufus: he so touched on was doing, he so placed hevitation: and
yet
if the words
of
the
fore the The
eyes
every
man's
faults. ye men,
philosopher's school, not not to go out
is
a
surgery:
you For located disa
ought you are
of it with health
but pleasure, when you has an with one pain. has a
in sound
enter:
his and fistula, you me a
shoulder, another fourth a
abscess,
third utter headache.
Then
do I sit and that in with you the his may same to
little and go thoughts away, which a and
exclamations witli his
praise dition con-
one
shoulder
in
he
entered, another with his fistula that or head
still as aching, and they were? and
third
his
abscess men just
Is it for this then leave their
young their say to shall and
quit men kins-
home, when do
parents and
friends you,
and you
property, that they may are AVonderful! Did Socrates
uttering your or exclamations.
this, or
What it?
Zeno,
Cleanthes? there not
then? as is
the
hortatory style? fourth Who
denies
there is the
styleof refutation,and a the didactic
style. AVho then ever the style of display? able in to reckoned What one style with
these,
is the
show
both
to
person
hortatorystyle? To be and to many the struggle more they are engaged, and that they think about anything than about what they really wish. lead to happiness,but they wish the things which look be for them a which
For
they be fine
in the wrong seats place. must must
In order
that
this may
done,
thousand and listen,
Qellius
be
invited
to
you
1.
must placed and men ascend the pulpit in a
*Aulus
v.
Seneca, Ep. 52.
Upton.
300
BPIGTETUS.
robe
or
cloak and you as
describe
the
death
of Achilles. and more
Cease, I
entreat as by you the
much
exhortation that you turns than need or gods, to spoilgood words can. Northing can have the speaker shows when of them. But tell me good power the
acts
in
to
hearers he hears or he
has
who
when
reading
discoursing is on anxious when he
about has no himself out to reflect
himself?
or
gone
says. these
well: philosopherhit me things. But does he not, even person? He say to some The and another says,
1
must if you
longer a do
No, but a great reputation, about Xerxes;* spoke finely about the battle of Thermopylas.
have
Is this
to listening
philosopher?
CHAPTER
THAT WE THOSE
XXIV.
BE ARE MOVED NOT IN BY
OUGHT THINGS
NOT WHICH
TO
A OUR
DESIRE POWER.
OF
Let an not
that
which for 3'ou nor in another are evil to you: with
not
contrary to formed by nature with is fault: from
is
nature to
be pressed deto
be
others
to be
unhappy
others, but remember has God
If a man happy with them. that his unhappiness is his own all men to be happy, to be free he has given means this purpose be each some unhappy, for made
person
as
his own,
and
other
things subject to hindrance and these things are not a man's things which are not subject to hindrances,
*
perturbations. For to them, some things to things not as his own: privatio and compulsion and deown: are
but his
the own; excelHinc
i. Cicero, de Officiis, 18:
"Quae
magno
animo
et
fortiter
lenterque gesta
Rbetorum Leuctris.
"
sunt,
ea
nescio
quomodo
pleniore ore
laudamus.
campus
de
Maratlione,
Siilamine,
Plataeis, Thermopylis,
EPICTETUS.
301
and
the nature him has who made
of
good care and of us evil,as and you
it
was
fit to like a be
done
by he takes our protects us say, I have
father, from a
own.
But he is
parted he certain person, as and
grieved. Why to did
consider when he that him sequences con-
his
own on that you
which and was belongs
another? he not to why, part looked you for are a
did rejoiced,
also reckon from the
mortal, that it is natural
for you he
foreign country? of his own Therefore
suffers
folly. But why do you or for what bewail yourself? Is it that you also have not purpose who are thought of these things? but like poor women good for nothing, you have enjoyed all thingsin which you took as always enjoy them, both pleasure, if you would sit and and conversation; and now places and men you weep because the you same do
not
see
the
same
persons deserve who have
and
do
not
live in more places. than crows
Indeed and ravens you
this, to the be
wretched
power
of
flyingwhere they please and changing their nests for without others, and crossingthe seas lamenting or regretting their former condition. Yes, but this happens to them because Was then reason they are irrational creatures. of unhappiness given to us by the gods for the purpose and misery,that we lives in wretchedness our may pass and no
lamentation? man Must
all persons must we
be immortal not and go our on
must
go
abroad, and rooted like must ourselves if any weep; and
abroad, familiar the trary, con-
but
remain go when
plants;and we of and
friends
abroad, he sit and we returns, must
dance
clap our
hands
like children? Shall have them is one we
not
now
wean
ourselves
and
remember did not what
we
heard as from
the were if
they
philosophers?if we jugglers:they tell us substance out of
listen to
that
this world it has been
and city,* t3ee ii. 5, 36.
the
which
*
302 and
FPICTETUS.
formed and must remain that then and all of some is one, some that
there
must
be to a
certain
period, some that be
things must others same
give way come others, that
dissolved, and in the
in their
place; some
to
thingsare men who must place,and others to be moved; and full of friendship,irst of the gods,* and f made to be of one are by nature family; with one
be
another, and are others
must
be not man in those who rejoicing separated, grievingfor those who are removed of in addition to being by nature a contempt of all things which his be
with
them, and
from a them; temper
and and
noble are ing havof to not
in the power nor will,also possesses
naturallyfixed
to
property the earth, but
this
not to go
to be rooted at different
times
to different
sometimes from places, occasions, and at others merely for with Ulysses, who it was saw
Of
many men the
urgency
of certain
the sake of
seeing.
So
the states, and was learned
their
ways.f to visit all
And the still earlier it inhabited world
the
fortune
of Hercules
Seeing men's
lawless
deeds
and
their
good
rules
of
law:;}: and ducing introhow
castingout in many many you
clearing away their place good do you think many in how he
and
their rules that
lawlessness of he law. had and And in
yet many friends in think
Thebes, how do Argos, that it
Athens?
how
also, when
gained by going about? And he married seemed to him a proper occasion,and begot left them without or lamenting or regretting
children, and
leaving them as orphans; for he knew that no man takes care of orphan; but it is the father who always and continuously. For it was not as mere that *
is all men an
report for he
he had
See
heard
that
Zeus
is the
father
of men,
iii. 13, 15.
f Homer,
Odyssey i. 3.
i: Odyssey,xvii. 487.
EPIGTETUS.
303
thought so, that
Zeus he was was
his
own
father, and he was
he
called he
him did.
and
to him
looked enabled
when
doing
what
Therefore it is never he
present have to
happily in all places.And desire of what is not for happiness and possible come together. For that which is happy must it to live
all * that
desires,must must resemble neither and
a
person nor as
who
is
filled with But a food, and a have for
thirst
hunger. he sat on Ulysses felt
Do Or you if
desire
his wife
wept was rock.
attend
to Homer
and what man his stories in everything? he else than In not an
unhappy the care
Ulysses reallywept, what man? and good is own
is if may
unhappy?
Zeus be nor truth take
whole of his But
badly administered, citizens that are does
they not himself. think a these if
things is he
lawful
happy like right to was of: and man. Ulyssesdid who weep
and
lament, he knows not
not
good who For
good
if he
who
he
is?
and have for
knows made
what are is, if he forgetsthat that be with another
things
which
been one a perishable,nd to are
it is not
possible
To
a
human
being which always? to a
sire de-
then
things
impossible is it is the
have
slavish a character, and man is foolish:
part of the stranger, of that he can,
who his But
fightsagainst mother she not we
Grod
in
only she way
by
opinions. my laments learned should we when these
does
not
see
me.
Why say has
and principles? care I do may
not not
this, that is not sorrow: not
take not that
she
lament, but I say that what our own. ought
And the sorrow to desire
in every another I then
way is other's an-
sorrow
of own. but sorrow my
is my means, will
stop and my the
own
by not every
for it is in my to power: as sorrow
of another will
I will endeavor to stop every far means; as
I can;
but
I
attempt
do
it
by
for if I
do, I shall be fighting against God, I shall iii. 2, 13. Paul to be op-
*See
the
Philippians, iv. 18.
304
EPICTETUS.
posing Zeus
placingmyself against him in the the reward of the universe; and administration (the punishment) and bedience of this disoof this fightingagainst God of my children pay, not only will the children but I also shall myself,both by day and by night, startled by dreams, perturbed,trembling at every piece of news, and d having my tranquillityepending on the letters of I onlyhope Eome. Some others. person has arrived from and shall be that where come: there you I
is
no
harm. not? that the
But From there
what
harm
can
happen some to you, one are
Hellas is no (Greece)
In
to
is
hope be you be
harm.
this way you. you the are every
place may enough for must cause
of
misfortune there sea, Is it not are, to be so even
unfortunate
where
and of
you
beyond way in which suppose far from is the at and
by
report in a
letters? of Is this the Well
your that me. affairs my
state
security? than you the you time a then are friends
have
died
in the
placeswhich that What of
else have mortals?
they
Or
suffered how and are which
condition time
desirous same the to same see to live to old age,
at
time Know and
not
the death that of a of any course person of a whom
love? many
you
not
in the
long that third us, various
kinds one, things must of happen; a fever shall overpower a robber
another, and
tyrant? are Such
is the
condition us things around cold and
such
those who
live with ways of
in the world:
heat, and and which and
unsuitable
and journeysby land, living, various and another
voyages
by one sea,
and
winds, and one circumstances banish into
surround throw
us,
destroy an man,
another, an upon in a embassy
and
army.
Sit down
then
flutter at all these on unhappy, unfortunate, dependent not on one or things,lamenting, another, and dependent thousands upon ten two, but
on
ten
thousands.
Did you hear this when you were with
the
philosophers? hum^il lil^is
did ^ou iQ^ru this? do
you
not
know
that
306
EPICTETUS.
you do
are
doing what
they the away
do words as and of far
holding their opinions,
Zeno
as
you
speak not to
us
and can of
Socrates?
Will
you
throw
you
the
things
decorate yourself, belonging to others with which you though they do not fit you at all? For what else do they hindrance and free from desire than to sleepwithout pulsion, comand when they have risen to yawn at their leisure, and and their a to wash
the
face, then write and some read
what
they choose,
then
talk about whatever
friends
matter being praised by trifling they may say, then to go forth for
walk, and and need do you
having
walked
about
a
little to fashion can bathe, and of such
then men?
eat
such sleep, we sleep as how? for tell your who are is the one own an
why
Come,
which
say also
you
way
of
easilyconjecture. passingthe time of truth and of to do in Athens?
desire,you
admirer wish
Socrates the do same and
Diogenes. "What (that others do), or yourself Roman who a do you
something
Well, but
else?
Why
then
you
call
Stoic?
call themselves should
citizens,*are
they who falsely severely punished; and reverend not a those, name, thing and but exacts
claim so falsely great and get off unpunished? or is this and
possible, commit the law the
divine severest strong
For what
and
inevitable from those
is
this, which
punishments do who
the who
greatestcrimes?
does
this law not pretends to things which boaster,a vaingloriousraan:f divine administration be let grief, him be envious, let him be unhappy and lament.
*
let a him
say? Let him belong to him be a who disobeys the him a
base, and him slave; let and in
suffer word let
pity; J
Suetonius usurpare (Claudius, 25) says:
Romana
in campo
"
conditionis Peregrinae
homines
Ro-
vetuit manam nomina,
duntaxat securi gentilia.
Civitatem
usurpantes
This "| is
"
Esquilino of the
percussit." Upton.
a
denunciation
hypocrite. he will
\
"
Pity
perhaps means
that
suffer the
of perturbation
EPICTETU8.
307
Well to then; go to
do
you
wish
me
to pay
court
to
a
certain
son? perto
his
doors?* of
If
reason
requiresthis sake of
be for are done the not are
for the sake sake ashamed in want want country, for the
kinsmen,
of
mankind, to go to why
should of a you
not
go?
You when
the doors nor shoemaker, of a
you
of
shoes,
to the are door ashamed
gardener, when to you
lettuces; and when you shoemaker. the
you
to go
the
doors no of the awe rich a want
anything? feel any And awe Yes, for of the not I have rich.
of
Don't
Nor rich. go not as
will How if you
I flatter then were gardener. get what to do Do
flatter the
shall I
I want? what do still you what
I say to you, And do
certain that
get may I
want? is
I
only
tell you,
you should have
becoming you of
to yourself?
Why gone, of a then you
go? further That the
may a have
that
may a discharged
And
duty
citizen, that you
brother, of gone no
friend.
remember
have have
to the
shoemaker,
to the seller of or power You
in go a anything great to who vegetables, noble, though he may
sell dear.
buy rich lettuces: So
they
cost
an
obolus matter (penny), but is worth It is worth him. But
not
talent.
it is here man's door.
also.
The
going
for to the
Well, I will go.
I will talk with with flatter him
talkingabout. you must
Let
it be
so;
also kiss his hand
and
it is not praise. Away with that, it is a talent's worth: to profitable me, nor to the state nor to my friends, to have But done that which a spoils good citizen and a friend. you will seem not
to have not to
been feel eager
I
am
about not sure
the about matter, if the exact
pity, wlien
lie
ouglit
it.
meaning.
*
"
What
follows
hath to no
connection
with
what
immediately
Mrs.
preceded; but belongs
Carter.
the
general subject of the chapter." whom "The seems person to with been man
Epictetus chiefly held by his friends to this pay course, dishis iii,
have
instructed at respects
to to
some
great
Nicopolis (perhaps the procurator,
4, 1) and
visit his house."
Schweig.
308
EPICTETU8.
you went? the What what Dion
do
not Know
succeed. you not
Have that but to a a
you
sake
of
appearance, is it then is it to as advantage advantage to write
again forgotten why you does nothing for good man for the sake of doing right? him done to have right? And who The writes the name man
of
it
he no ought? reward advantage
Do
is to have seek is a written reward and seems seem
it. for a Is there
then?*
you
just? to you
At
good man Olympia enough to
greater than you wish for be crowned worthless a doing what nothing more, games. good it it and
but Does
to you
at the
so
small these
and
thing to
be
good the happy? into this undertake and move a
being introduced city(the world),and it being now
For purposes the work and make foolish a by your gods duty to also of
a
man,
do
you women still want
nurses
mamma,
do you
foolish
by
Will
not
their you
weeping never you to be acts
and a effeminate? know older he you
thus he who
cease
child?
that more does
the he
of
child, the did is, the
ridiculous
is? In Athens you that whom with see no one
by going
to his house?
I
visited any and you
man see
I
will
pleased. Here also be ready to see, please:only let it be without you desire nor
meanness,
neither
with
aversion, and not your deStoics
affairs will be well
*The reward virtue of is
managed. virtue its own But in this result does acts is
the
of
virtue.
The a taught written now
that
reward. not When know I
was
boy I have
I know
this in
copies, but people believe shall
I did
what the man it meant.
that few reward
it; and for no
like as here, they inquire to what of
they sense have
doing other they ought than heathens when thou seek thou hast to or
do.
A
man
common
would will give not answer
what must Epictetus give the done a
gives. answer: man a
But 'For
that
satisfyall. dost not
The want what
Art
more
thou
hast
service? to thou
content
that thou for
done
something for itV
ctmformable as thy nature, a and
dost
be
paid feet ju.=t
9.
if the
eye
demanded
recompense
seeing
the
ing." for walkc.
M.
Antoninus,
ix. 43.
Compare Seneca, de Vita Beata,
EPICTEWS.
309
pend on on
what
learned
standing at the doors, but it depends have is within, on opinions. When you your external and not pendent denot to value things which are
going nor
on
on
the
will, and that to consider
that
not
one
of them
things only are your own, to opinions, to move judgment well, to form to toward an object, desire, to turn from a thing, where is where for flattery, for meanness? there any longer room why do you still long for the quiet there (atAthens), and is your own, exercise the but for the and are these
accustomed? Wait a little placesto which you are then, if you you will again find these places familiar: of so ignoble a nature, again if you leave these also, and lament. shall I become of an weep How
then of a affectionate
temper?
For
By
being to noble to be on reasonable
a disposition,nd nor mean-spirited nor happy. to lament
it is not
yourself,nor or man.
depend
another, become an
even
to
blame person
God
I
entreat
you,
affectionate But if to in this way,
observing you there you as name
these
rules. are through be a
this
by affection, as wretched, prevents love as
it,you no going as a
slave And
and what
is from
profitin being
affectionate. person you. but must loving may children?
another away He
subject to mortality,
Did
not as a a
one own
who
go
from
Socrates free friend man, to
his one did; he he
it
was
who
remembered For to a
that
first be
the coming benor
gods.
this
reason
violated in
good
man, on neither
nothing which was making his defense even or
by fixing a penalty part *
himself,* he was a nor
in when
the he
former was a
of
It
his was life when the custom an senator when at
Athens
the court in some
(the dicasts) had cases on
determined ask him
to
convict
accused
person, to at
least, to but what refused name penalty to he
proposed or be
inflicted to himself;
Socrates that to do
this
to
allow same his friends as do it, for he
said
the
penalty
was
the
admitting his guilt (Xenoif he did name a
phon, Apologia, 23).
Socrates
said
that
proper
310
EPICTETUS.
soldier.
But
we
are
fullysuppliedwith some every
pretext for of a
being some of a ignoble temper, mother, and us for
the
sake
child,
But person, it
for
others
for brethren's on sake. of any
is not but
fit for
to be on unhappy of us
account
to be
happy has who
account
all,but and on chiefly
account
of God
who
made was for this end. kind so Well, did Diogenes* much a
love that much but
nobody, for labor how?
so
lover
of all
mankind and As men, so general he willinglyundertook bodilysufferings? He did love mankind, a in
became and
minister also his taken and
of
God,
at the
same
time this
caring for reason being was was
subject to prisoner he friends God. no For
all the when his
earth he country, and
particular not place; and
Athens became nor did
regret even associates with the
there, but tried to
he
familiar and
pirates and he have of the reason improve as them; at being sold and the to afterward he would
lived in behaved
Corinth the
fore beif is
Athens; gone same,
he
had
country
For this me Perrhaebi.f he used not to
Thus
freedom since
acquired.
Antisthenes
say, Ever a Antisthenes did
made
free, I have him is my own, been what what
slave. says: my
How
make what not free? own, nor
Hear and
he is not
Antisthenes own; taught me
possessionsare nor my nor kinsmen,
What he
domestics, nor friends, of your me, reputation, these The use places familiar, to mode then is to corn-
life; own? that for in
all
belong of it free from be others. This
appearances.
showed from be I possess himself, the hindrance, and he should
c.
penalty to it would
that
daily
allowed Ora-
dine
Prytaneium
(Plato,Apology,
26; Cicero, De
tore, i. 54).
*
The from
character that
of
Diogenes we is described common very books.
differentlyy Epicb
tetus
which in read
in
f A people
Olympus.
country.
Thessaly same between as the
river
Peneius said to '
and any
Mount remote It is the
if
Epictetus had
EPIGTETU8.
311
no pulsion,
person force then or me
can
put use an
obstacle
in
my
way, than
no
person wish.
can
to
appearances power the is over otherwise me? How
I or Who
has
any or Philip have Alexander, this a
Perdiccas
For if a man
great king?
they
power? he must
man,
long before not then
pleasureis nor able to he in a overpowered by be overpowered by things. If subdue a nor pain, nor man, going to
be
fame, out wealth, but
is
able, when face and But
he
chooses,
to
spit life, life, the How
all his poor slave can body was man's
depart manner from
whose in
he still be?
if he dwelt this man's of
with
pleasure of Athens, and
overpowered by been had at his affairs would
have have that
every
command;
stronger would do you think
the power
him. grieving
the flattered have Diogenes would Athenian, that piratesthat they might sell him to some time he some might see that beautiful Piraeus, and the would Long Walls and the Acropolis? In what condition them? what As a captive, slave and and see mean: a you would be the use of it for you? Not so: but I should see them as a
free
man.
Show has
me,
how you, abode to to on you who and
would leads says. you from
be you You
free. away are Observe, some from my as person
caught of your
accustomed
place power power
slave, for it is in my you it please, you: and is in my I when go elated as a
hinder treat living to are
you
gently,and you humble cheerful who one choose, to the What means contrary do you have you
Athens.
What
say to him of
treats you who him will in
slave? you from
finding even rescue
look
the set face, but free? slavery? Or cannot without saying more you you do
you to entreat
to be
Man, before ought who to
go
gladly you Kome you
prison,hastening,going
Then,
I ask you, are those
lead in
there. and must
you
desire to
live in
Hellas also not see
unwilling to (Greece)? And fill us
live
when your walk
die, will you because you
then will
with nor lamentations, about in
Athens
the
31^
iJPIGTBTUS.
Lyceion? reasou Have have
you
gone to abroad find
for this? some was
it for from this
you
sought
person
whom
you
That What benefit? might receive benefit? you may solve hypothetical syllogisms more readily, or handle leave did you brother, arguments? and for this reason when country, friends,your family, that you might return these things? So you did not go abroad you had learned from perturbation, freedom to obtain constancy of mind, nor nor in order
that
being person, thus
secure accuse
from no harm person, maintain
you and no may man never
complain wrong of any and
may
you,
you
may
your fine
relative
positionwithout you have gone
impediment? abroad for in
This
is
a
traffic that
sophistical arguments and hypothetical: if you like, take your place in the agora (market or public place) and proclaim them for sale like dealers in physic* Will not deny even you syllogismsand all that name on
you
have
learned as that
you
may What
not
bring has a
bad
your
theorems
useless? has your you the not done that you
you? the Wherein
osophy philCluysippus injured you harm acts
should
prove
by were that there of his
labors
are
useless?
Were those even
evils that
had cause enough, added which
(athome) pain your
Have have causes not
and you
lamentation, more if you the
had
gone if you will
abroad?
to
list?
And
again more an
other for for
acquaintancesand lamentation; another and
friends, you the same
have take
also if you then upon do
affection to country. with is
Why sorrows you sorrows live
surround which
yourself
*
other old through
This
Cicero who seen a
and sell physic to people. practice,to go about (Pro Cluentio, c. 14) speaks of such a quack (pharmacopola), an would a do
a
poisoning job for in France
a
proper went came
sum
of in money. a I have rang who
traveling doctor sound of
who
about
cart, and Some money, bell, at the deaf way
which
people into round
him.
were
had for stuff others
poured who had
their
ears,
paid their
and
made
other
complaints.
314
EPICTETU8.
in^ will or
your
child and
to say to a with
a
lispingvoice, To-morrow you another some you away But also care die;
friend
also, To-morrow we see one
will go
I
shall,and are never
shall omen. again? don't call
these are words omen; of bad but them
And
incantations
of bad
because
they are useful, I
But which of bad do are for
this; only let omen be useful. those word and
you
to be of bad some except is sorrow, a things of significant and ness mean-
evil? of Cowardice
omen,
and spirit, are grief and and we sliamelessness.
These hesitate the
words
of them you
bad
omen:
yet
ought
not
to
to utter
in order tell me to a protect ourselves name things. of Do
that
which say that
against is significant even of any ears natural corn to
thing is of evil be reaped is of ears, omen? bad
for
the
omen,
for it world. omen, destruction the of the the
but also
not
of
the
the signifies Say that and for for the
fallingof
leaves the
is of the
bad
dried to be
figto made from
take from a a
place of state green For
fig,and all these
raisins are the former certain from
grapes.
things a changes
Such is a into
other and a states; not
structio de-
but
fixed economy home not administration.
going which away
and from
small state change: which now.*
such now is is
death, to that
greater change, is not, but
the which not to that
is not
Shall you will
:
I then be you no
longer exist? came You
will the not exist,but now something else, of also world
*
which
world when
has
need
for
into existence need of
you
chose, but
when
the
had
you.f xi. 35.
Marcus
Antoninus,
Compare
Epict. iii. 13, 14, and
iv.
7,75.
flam
"Universe,"
uses
not
sure
"
if
Epictetus of sense
ever
uses
xodjuoi
I
in
the
sense
of
the it in
universum" common philosophers. of think earth man he
times some-
the
the
world, the when into a and
all
that
is
on
it.
Epictetus
appears
to
teach
that
dies, his elements of
existence
is terminated.
The these
body
is resolved are the for
which
it is
formed, and
elements
employed
other
pur-
EPI0TETU8.
315
Wherefore is and whence
the wise and he came,
good and by
only to this, how he and obediently to God. regularity attentive to exist
remembering who he whom he was produced, is due fill his place with may man, Dost to exist
thou as still wish
me
(live)? I as will hast
continue
free, as for thou is my
noble hast own. in
nature, me thou
wished
me
to
exist: which
made But so free from thou no hindrance further for need
in of
that me? and
hast
I thank
thee;
and no far I have person, thou
remained and now thy sake,
I say, who so me as
for the sake I
of
other dost
in obedience
to thee
depart.
How
depart? Again, free, as thy servant, as one and thy prohibitions. And whom service, man, poses. the a thou known I
hast
pleased, as commands has
thy shall A
long as to be?
stay in thy a dost senator thou or will a prince or a vate prior a
common
person, lie may
soldier
Consistently with which of the we tliis doctrine and liave
supposed that in man
powers,
call rational
intellectual,exist brain name an
by ence exist-
virtue
only
organization of his that what we was
which the old is
superior to that has no
of all other
animals; and of the
soul
independent at death
body. to It
Greek
hypothesis that and the soul I cannot discover that the of
the to body returned the in
earth from from
which it came.
it came,
returned any regions above, Epictetus this in
which the of are
passage
which
doctrine
is
taught
The his book,
A
soul
Marcus
has
an
existence on independent matter the
body. in opinions
Antoninus
contained are iv. 14, recent 21,
and
perhaps elsewhere: has but
they the can
rather of obscure. the
writer
attempted in to
settle we question find no
existence
of
de in parted souls by affirming that heaven it must or a or
place
for them as a
either
hell; for does the not modern admit Alte
scientific notion, the und of was I suppose
that
be named,
conception der Neue
of
place heaven
p.
place hell (Strauss, Der name Glaube,
129).
We
may may
Paul
a
contemporary younger, it is
Epictetus, for though living from at
Epictetus not, I do
have
been
D.
the
he
Rome
during Nero's his D. first reign (A. not to
54-68); and to say,
affirmed, whether wrote correctlyor of A.
undertake
that
Paul
Ephesus of to
epistle
the Corinthians it is
(Cor. in i. 16,
8)
in the till the he
beginning time 56.
tetus, Epicof the mau said, lived
Rome when the
expulsion an philosophersby
Domitian.
retired
NicoDolis
old
316
BPICTETUS.
a general, teacher or a master of thou mayest assign to position
a
family?whatever as and place says, I will
me,
Socrates desert Rome me or
(lie ten where Thebes If thou men thousand dost or
times
rather to than in
them.
And or thou
will
me
be?
Athens, where no means
Gyara. me sendest
Only remember to a placewhere
there are I
am.
there
for
living according to nature, I shall not depart (from wast to thee, but as if thou in giving me life) disobedience the signal to retreat: I do not leave thee, let this be far from intention,but I perceivethat thou hast no need my of me, me. If
means no of
livingaccording
to
nature
be allowed I am, or I will seek men other
place than whom that I am. in
which
other Let
than
tho^e
among be
these these
thoughts you should
Paul's
of
day: and ready to write, these first epistle to
hand you the by night should Corinthians is and
by
read:
about tains con-
taught there. his doctrine
(c. 15)
the
resurrection, which are accepted, I believe, who by all, or
Christian Paul rose seen
nearly all, if there faith: that the but it is not died Christ
any
exceptions,
profess the same understood for our
by
all
in
the was way.
teaches
sins, that after his
he
buried he the
and was again
on
third
day;
Then there
and
that
resurrection rose by many can some
persons.
he is no
asks,
if Christ
from
dead,
"
how
say no that
resurrection
of
the
dead? not But
if there
be
resurrection
"
of
the
dead, then
is Christ
risen" we (v. 13); and are "
(v. 19), men if in this life miserable."
only
But
we
have affirms of them
hope that in
Christ,
of Christ
all
most
he
again (v. 20) that slept."
In
is risen
and
become
the
first fruits
v.
"
32, he asks if the dead seems what
advantages he let us
has
from
his for struggles in Ephesus, to-morrow we
rise not: to eat
and
drink,
die." of
He
not
admit seems the value to sense,
of life, if there we is
no or we
resurrection
the dead; and
he
say that because
shall
seek
ought do not
to
seek
only the pleasures of in any a life is short, if be added
believe is not
resurrection direct
of
the
dead.
It may
that ascended in How
there to assertion or in this
chapter that he some
Christ to heaven He dead this
in
a
bodily form, says up ? and
that
ascended man heaven say, come
any are way.
then raised
(v. 35), "But with what
will
the
body do they which ?"
He
answers
question (v. 36),"Thou
fool, that
thou
sowest
is not
quick-
EPIGTETUS.
317
these you man, should you
talk me to
yourself,and
Then
to
others.
Ask
a
Can
help and to
at all for this
go
to another
to
another.
purpose? and further, if anything that is reflection said be
contrary
your
wish, this it is not to say,
mediatel first will imFor a relieve you, a that
unexpected. that I
it is son am
great thing in all is mortal. For that
cases so
I knew
begot that knew
who
you
also will say, I knew leave my
I
mortal, I knew may Then be if you
I may
home,
I may
I
that
I
ejectedfrom turn it,I knew and that it
that to be led to
prison. the will you
round comes look which
yourself,and has seek
place from forthwith which are are
which
happened, the recollect out own.
that
comes
from
of the What and power then he of the
will, and
place of things of things which you Avillask, a not
my
is it to me? tliat to
"
Then,
ened
except as it die:"
adds and is
God seed from givetli it (the seed) his the seed would
"
body body does from
it hath that that pleased him, body, which and we
every
own
bod}'." seed, which be sown
We
all know
"
the
produced know is not is
the sown shall be:" that His a also
that the no not
die, and seed. if the
seed
died, is that I
body dead produced a such
conclusion
the
is
natural
body; do that same it is raised not spiritual body." about teach this that the
believe
that but the it tors commentaseems
agree did not "spiritual body:" body
He
of
"
plain be the and
Paul as which says God."
will
rise will
the body
which the our is buried.
(v. 50) that "flesh
Yet in
blood Creed but in cannot we inherit
kingdom belief it is is a the of the
Apostles' body: tion resurrec"
pronounce the
in the
resurrection look "for or Nicene
Creed
said
we
the may of
the
dead,"
which from different
thing of have
In person
a
different ministration meaning of "the to resurrection as are
the
body." the the to baptism asked such
of
riper
years, in
be
baptized resurrection is
"Dost of or
thou the
believe Church
God but the in
Father
Almighty," the "in
etc., in the terms of the of on Creeds, is asked
place
of
body the of the
dead, he
The
if he
believes
the
resurrection
flesh."
various of tlie
opinions
of divines
of the A. E.
English church in the
"
the
resurrection
the
body
are
stated
by of Clissold
Practical a Nature to of
Theological Writings
Swedenborg
in
letter
Whately, Archbishop of Dublin, 1859,
3ad ed,"
318
EPICTETU8.
and
thing: And who is it that sent it? The the state, the law of the state. leader, or the general, Give it me then, for I must always obey the law in everything. the appearance Then, when (of things)pains you, this is the chief for it is not in your power to prevent this, contend it: do the not against it to
by the aid strength nor it of reason, to lead as conquer you to allow
gain be in and
consequences it
by raising
images how and Kome:
such
Gyara, do many how but
pleasesand as not imagine the mode pleasures there were it there would on pleases. If you of living at Home, him him who who
for for
lived there returned a man
many
be
to
fix your
mind to this
matter, how like a
who coui-- lives in age. Gyara ought if you
live in
Gyara not man
of
And
be in
Rome,
do
imagine
what
the life
in Athens Then that in and of in
is,but think the only of that are
the life in Rome.
place of you all other
being conscious man. word, but in deed
good
For
what
substitute this, delights obeying God, that not you are performing the acts of a wise to be a thing it is for a man whatever and
able to say solemn manner to
himself. Now in the
the rest may may be
say in
saying
in
a
way
strange way), this
discoursing of my ceive praisingme; and of this Zeus has willed that I shall refrom myself a demonstration, and shall myself know if he has a soldier such as he ought to have, a citizen such to produce me to he ought to have, and if he has chosen as the rest
judged to be opinion (or in a contrai-y to common and are I am doing; and they are sitting and and virtues inquiring about me schools of
mankind
as
a
v^^itness of you
the
things
which
arc
independent of the will: See that that you foolishly desire what you good in things external; seek it not, you one fear without seek
reason, not
do desire: in
the do at if yourselves: purpose he leads
you me will not
find it.
For
this time
time
hither, at another as sends
me
thither, shows me me
to
men
poor, without
and authority, sickjsends
EPI0TETU8.
319
to far his
Gyara, from leads him be nor me
into a prison, meaning, he the
not
because who hates not he
hates tlie best me, me,
such
for
of he he use servants? not yet any because of of others. about
cares
for
for but
does does of me neglect for a
even
smallest me things;* and this as the
purpose to care
exercising Being the say to making to witness I still I am, my
appointed in which and
such am, a
service, do with whom
place about and
I
or
or
what
men
me? to do
I not
entirely direct and commands?
thoughts
God
his
instructions
Having exercising you these
things (or thoughts) by never always
in
hand, in you be
and
them will yourself, and be in it not want
keeping one them
ness, readiand
of not to
comfort to strengthen something keeping gained longer on you. to For
is
shameful
without for have
eat, but fear and from for
to
have
But and a reason
sufficient once away
sorrow. sorrow
if
you there or exemption be a
fear,
will
any
tyrant
you, shall or or
tyrant's guard,
ants attendoffices in at Caesar cause on
?f you Or
any shall of
appointment those who named received a to
court
pain, occasion to
sacrifice to so
the
Capitol from nor
the
being have make
certain
tions, funcity authorof man cause
pain
Zeus? of
you
who do not great
Only it; but satisfied
proud
display if in a no
it,
boast
show
it that
by you your are acts; and
perceives it, be state *
yourself
healthy
and
happy.
i. of
Compare
12, 2, the on
ii.
14, 11, care iii.
26, of 28.
"Compare
this
x.
with
the
description the universal
Providence,
Matthew,
Mrs. Carter.
29,
80, and
occasion
which
it
was
produced."
i See
i. 19, 19.
320
EPIGTETU8.
CHAPTER
TO THOSE WHO FALL
OFF
XXV.
(DESIST)FROM you THEIR
PURPOSE.
Consider at as
to the you are things which have proposed which to yourself have
which first, how and are secured, and you you
not; and the one, recover you
pleasedwhen
recall to memory
the when even
shrink we pained about the other; and if it is possible, things wherein you failed. For we must not are we engaged in the greatest combat, but take blows.* the For the combat in which the before both us must
is the
not
in
wrestling and and may the have
Pancration, may in truth the
successful
unsuccessful a little,nd but
have may greatest nate fortuune fortwe
merit, or or be very is for
very
unfortunate; the contest
combat "Well
good
and have
happiness
themselves.
then,
even
if
(forgood fortune hinders from and us happiness),no man renewing the combat again,and we are not compelled to wait for another four at Olympia may come again;f years that the games have restored but as soon recovered and as yourself, you the combat and renew zeal, you employ the same may it,you may again renew again; and if again you renounce like him who it; and if you once gain the victory, yon are the combat. has never renounced Only do not through a habit of doing the same thing (renouncing the combat) and then like a bad athlete go begin to do it with pleasure, about after being conquered in all the circuit of the games like quails who have run away. % renounced *
in this matter
Compare
iii.
15, 4. were \ These X
"
games
celebrated
"
once
in four
years.
All the circuit of the games and means
the circuit of the
A
man
Pythian,
Perio-
Isthmian, Nemean, in these four
Olympic
games. named to who
had
contended or games The
victoriouslywas
Qjreelcsused
Periodonices, a deutes.
Upton.
put
quailsin
as cockpit, those
322
EPICTETU8,
CHAPTER
TO THOSE WHO
XXVI.
FEAR
WANT.* more cowardly and more How than fugitive slaves? do mean they when they run Avhat estates do they depend, leave their masters? on away do they relyon? Do and what domestics they not after a stealing little which is enough for the first days, then afterward move on through land or through sea, contriving method after another for maintainingtheir lives? And one died of hunger? f But what are fugitiveslave ever you afraid lest necessary less things should fail you, and are sleepby night. Wretch, are you so blind, and don't you see you not
Are
ashamed
at
being
the where
road
to which
the To
want
of same necessaries
leads? which Have have a Well, fever not not
does a it lead? stone the on place to to death.
leads, or often read have much you
that
falls
you,
you you
said this
yourselfto that you and
your
companions? much? as
of this boasted my
kind, and were written easy
and
how
often
to death?
Yes:
but
wife this Savior Mrs. for children
also suffer the beautiful
hunger.J and vi.
Well
"'"Compare of Luke
"
chapter with on courses affectingdis-
our
the
same
subject, Matthew first verse ye 25-34;
xii. 23-30." no "
Carter. your The
of Matthew or begins, ye Take
thought
No
verses,
life,what
shall eat
what
shall the
drink
etc.
Christian and f literallyollows would be condemned
the advice
of this and
following men he
by the judgment of all
if he
did. very f It is
absurd could
to
suppose
that
no
slave fugitive
ever
died
of
hunger. X He and How
Epictetus know man that? is same supposes
that the will who the
dying of hunger dreadful end. and has The
also wife tion, consolawill also
children, who if it is any,
suffer
is that the
rich
and
luxurious all.
kings a die.
The
fact
is true. be Death alleviated as is the lot of
But
painful death all must die eveu by hunger in some
cannot
by
a
man
knowing
that
way.
It
seems
if the
philosopherexpected that
EPICTETU8.
323
then, not does same their
hunger to state
lead some to any
other
place? also? you
Is there Is not choose
the
descent
place for for them?
them Do
there then want the to and those
same
below
not
look
and
place full of boldness against every to deficiency, that place to which both the richest held who have the highest offices,and kings and to that
themselves descend
tyrants must
descend? so or
to which
you
will
hungry, if it should and drunkenness. indigestion ever see
happen, but they burst by What beggar did you hardly and even
who
was
not
an
old man,
of
extreme
old
age? But chilled with cold day and night, and lying on the ground, and eating only what is absolutelynecessary of to the impossibility dying.* Cannot they approach near Cannot not Canof) children? you write? you teach (take care at another person'sdoor? But it is you be a watchman shameful Learn then first what to come to such a necessity. the things which are are shameful, and then tell us that if any at present do not, even a philosopher:but you are other man
call you shameful you are so,
allow you the
it. is not that a Is that of you were to not as a
which cause, as
your which
own
act, that come which
has If your
to
by accident, poor, and
headache,
fever? to parents if while husband wife
and
left
their
property be others, and that death the of women
cliildren
should
and pliilosopliers,
in his
philosophy should by wise starvation. man caliulycontemplate the
This his is an
and
children even a
example
of the
absurdity to which un carried
philosophy;
and
it is
worth}' of the
teacher's
*
general good see sense.
We
many
old
beggars sooner. who
endure would what have in others
could
not
endure;
but
they about and
all die at
last, and
The
to
died
earlier if their open air
beggar cold a
life had
begun help to living
the the
and to wandering and wet
them want last food
longer; but
exposure The as the
of so ha*;tens their end. nor so
life of of a
poor
old
beggar has a
is neither
long
comfortable
that
man,
who
good
home
and
sufficient food, and
lives with
eration, mod-
324
EPIGTETU8.
they live,they do you? Is this what you be never not ypu
help
you
at
all,is this shameful the to
learned
with
hear
that that blame
the
thing which is blamable act an
blamed, and do not
which for
philosophers? Did is shameful ought to is worthy of blame? is not make his own, your him? to Whom he did as you do
which
which father Is this
himself?
Did
you power
then to such power
he
is,or to are
is it in your
improve
given which obtain you were you? not Well
then, ought you you, or
wish
the
things do not
given to
And
to be ashamed
if you
them?
have
you
also been
accustomed and groan
while to hope eat for with
studying philosophy to look nothing from yourself? Lament fear that your you poor may not to others
then
and
and
have
food
to-morrow.
Tremble run about lest
slaves
lest
they steal,lest they
they die. So live,and continue to live,you who in name only have approached philosophy,and have far as you can as disgracedits theorems by showing them to be useless and to unprofitable those who take them up; away, you who have and person for the never sought constancy,
freedom
from
turbation per-
from sake who
syllogisms;ou y of these I not
appearances
passions: you who have not sought any of this object, but many for the sake of have never thoroughly examined any Am I able to bear, or am by yourself.
What remains for me able to bear? affairs third you were to do?
Bnt
as
if
all your on well and of
secure,
you
have
been
resting
the
topic,* that may possess admiration and
order mean that
things being unchanged, in what? cowardice, unchanged
"
the spirit, any
of
the
rich, desire without
taining at-
end,
avoidance in security
the
attempt? you About
fails in which {exxXtoiv) these things you have been
anxious.
Ought reason, *
not then
to have to have
and
gained something in addition from protectedthis with security? And
See iii. c, 3.
EPICTETITS.
325
whom not did you
ever
see
building a a battlement And what
all round
and
encirclingit with placed with no door to to be
able
to prove as on
"
be
tossed
the Show you
door-keeper is watch? But you practicein order what? You that you may not practice sea through sophisms, and tossed about me wall?*
from
what? or first what and
you show
hold, what me you
ure, measor
what
weigh;
the
scales
the
uring (the measure); or how long will you goon measthose the dust?f Ought you not to demonstrate make things which make men happy, which things go on in the way for them as they wish, and why we ought to in the administration blame and acquiesce no accuse no man, man,
medimnus
of the them: I will
universe? resolve
Show
me
these.
''
See, I show
This is the syllogismsfor you." fore Thereslave; but it is not the thing measured. measure, paying the penaltyfor what you neglected, you are now philosophy:you tremble, you lie awake, you advise with all if your deliberations and to not are likely please persons;
all,you
think as that
you
have but you to deliberated it is not will not ill.
Then that
you you
fear
hunger, but you will not a you
suppose: that
hunger have a
fear, you are
afraid
cook, that the have
another off your
purchase provisionsfor shoes, you, a table, others third
to take
fourth in order
to dress
you, in the
to rub
you, you
and have
to follow
that
bath, this when out taken who are off your
clothes you
and may
stretched be rubbed
yourself on like those on crucified then the
side and the of
that, and his the
slave), Change his *
"
aliptes (rubber) may say (to position, present the side, take hold and then when you have
head, show
Plato
shoulder; simile using the to same
teaches
that last of all
disciplines
dialectic
ought
be learned." When
Schweighaeuser. you us
f This is good advice. things,you should attempt use.
propose
to
measure,
to
mate estiyou
first tell and what
what is the
the measure things are or before
to
fix their value;
scales that you
326
EPICTETUB.
left the one batli and
gone to home, eat? are
you And
may
call
out. Does away you learn
no
bring something them: be able to lead who
then, Take of the may the
tables,sponge not you
afraid a this,that
But
the life of in
sick
man.
life of those how are
health, how are slaves
live,how
ers, labor-
those
live who had a lived, who lived, and drew have water. rates h genuine philosophers;ow Socwife and children; how Diogenes attended have these to how
Cleanthes,* who
If you choose to the school
and will
things,you a man can them
everywhere,and in what? which In is secure,
you
will live in full confidence. in which that which be taken you no man fide, con-
Confiding to that alone in
in that
is not away,
subject that hindrance, in that which own cannot
is, to in your useless receive but man will.
And for
and you a good
why have nothing that no man
made
yourselfso will choose care into his
house,
to were take cast of
you?
if
utensil found
entire and it would you you
useful take up,
abroad, every it a
who no a
it up and
and
think man gain; of a
but you
man
will take
every
will office to consider even loss.
So
cannot
dischargethe do are? you you
dog, or of a longer,when
Does To any the blind a cock? you are man Why what then
choose
live any
good good be
fear that not he shall fail to it does soldier nor have not: food? shall does
it does man?
fail,to the lame
And
to a it fail to not nor
good pay, there a fail to to a
one
who and person successor gives him to to
laborer, there be the ample ex-
shoemaker: a the Does
good
God
in
man
shall thus
"wanting such
*
?f
neglect was a
Cleanthes, the of the
of Zeno
his school,
great
pursuit of knowledge to under the wells
difficulties: for the in use during the of the He
night he used
draw
water
from
dens: garwas
during the author of
the a day
he
employed to himself
his studies.
noble
hymn they man Zeus, which
is extant. make
f It when we
seems
strange that that of the
Epictetus should are such after assertions he himself know
not
true.
Shortly with speaks even
good
not
being supplied
food
by
God,
EPICTETU8.
327
things that whom both does there alone that not he he he
has
established, his ministers, his witnesses, as employs and exists,
examples administers to
the
uninstructed, the well that whole, and
neglect human no a affairs,nd when he is
to
a
good
man
or living when he is dead? with food? he does when not then What supply him he do than* like a good general he has What else does I obey, I follow, assenting given me the signalto retreat? of the commander, to the words praising his acts: for I it when when it pleasedhim, and I will also go away came him; and while I lived,it was duty to praise pleases my and to God both by myself,and to each severally person with things,nor many.f He does not supply me many with abundance, he does not will me to live luxuriously; his own who for neither did he supply Hercules was son; but another (Eurystheus)was king of Argos and Mycenae, and Hercules obeyed orders, and labored, and was exercised. And Eurystheus was what he was, neither king of Argos of Mycense, for he was not even nor king of himself; but
is
evil either
Hercules who
was
ruler
and
leader
of the
whole
earth
and
sea,
justiceand purged away lawlessness, and introduced alone. and he did these tilings both naked and holiness;! And when out cast Ulysses was shipwrecked, did want humiliate how did he go but him, did it break his spirit? is conoff to the virgins to ask for necessaries, beg which to sidered shameful most ?"
As
a
lion bred
in the
mountains
trusting in his strength.
Od. vi. 130.
*
See
"
i. 29, 29. Hebrews in xi. and
f nearly the superior Mrs.
See
i.
16, 15. which the and :j: Compare Philosopher same reason
xii., in same Apostle and even use
manner
the
terms; Hercules
but
how
is the
example
urged by the Apostle
to
and
Ulysses!"
Carter. and her maids for " The when he
story of Ulysses asking Nausicaa was help
cast
naked
on
the land
is in the
Odyssey,
vi. 127.
328
EPIGTETU8.
Eelying on on
what? of a
Not
on
reputation but on
nor
on own
wealth
nor
the
power
magistrate, about are men
his
strength, are that power is, on and his
opinions which make which which
the not.
things
For
which these are in the
our
those
only escape who on things from are
which
free, which raise the them And you head look this will was make
them of those
hindrance,
(neck) with depressed, rich the and on make
steady forth eyes
the to tyrants.
But
(is)the come gift given bold, but vessels.
philosopher. about man,
not
trembling Unhappy
What
a
your have
trifling garments you be thus sick? wasted You will on and your will take a silver time be
till in of bed.
now? such me? But
then, as if I shall
sick care way
you
ought like to
be.
Who lie down I be for also. be you and the
God; you your will lie
friends. down
I shall a hard not an
man.
shall in the You end
have
a
venient con-
chamber.
You will for
will
sick me inconvenient food?
chamber.
Those Manes.* who
Who
provide others will Do man necessary will of be the
provide
And than what
sick
like
also
sickness? that of this mean Any the other chief
death? to then the
consider
of all evils of cowardice
chief but advise
mark the to spiritand death? is not fear
death, then I
rather you your
fear
of
Against to this
exercise
yourself: and made
*
this and
let all your you will
reasoning tend, know that thus
exercises, are reading; free. Manes is only
men
a
slave's ran name.
Diogenes and had
a
slave
named was Manes, infonned his where
only the slave, who slave was,
away, did it not
though it a
Diogenes worth if
he
think
while Manes
to
have could
him live
brought without back.
He
said, and would
Jje could shame live
Diogenes,
Diogenes
not
without
Manes.
330
SPIGTBTVS.
and
say, You as differ not to at
all from a those
who
have else I a been
thrice sold you to
being yourselfnot blows? For he was slave,what says, ought slave, whom and I own a
expect than father can
What, was I whose no man
free, whose am mother
free,I rank, and purchase: I
CaBsar, and
In the I
also of senatorial
friend many man, of
have
been
a
consul, excellent in the
slaves.
first
place,most was a
senatorial same perhaps your servitude, and
father your
also
slave your
kind
of
all your were as
grandfatherand But even if they ancestors in an ascending series. it is possible, what is this to you? What free as of a
mother, and
if if
they they
And
were were noble
nature, and you you has to a
you
of
a
mean
nature; the and fearless,
coward; not to
if
they had to exercise with
power
of
and self-restraint, may to are
able do
it. a what, you
Does it seem say, you
this be
being a slave?
nothing
to
do
thing
has this nothwith compulsion, with ing unwillingly, groans, to do with being a slave? It is something, you say: but who is able to compel me, except the lord of all,Ctesar; that yon Then have one even you yourselfhave admitted master. But
that this in a he
is the you
common
master
of know the
all,as that you you of
say, let not are a
console
at
all: but So also
slave
great family. to people of Nicopolis are we used
exclaim. By the fortune not never
Ca3sar,*
Csesar
at
are
free. if you tell me However,
please,let
us
speak love then you
of any
present. a But
this: did you
person,
or girl, slave,or free? respect to being a slave or free?
young
What Were
is this with never manded com-
by did *
the
person to beloved have oath. to do never something flattered which your compares you little the not
A
wish usual do? of you
See
as
form
ii.
20, 29.
Upton
Roman
expression "Per
Quod
Obsecro te per
Genium,"
Genium,
in Horace
Epp. i. 7, 94:
Penates
dextramque,
Deosque
et obtestor.
SPICTETUS.
331
slave? man have
you
never
kissed
her
feet?
And
yet would else
if any think
compelled an you
to
kiss Caesar's
feet, you
What
it
insult Did
and you did wish
excessive never tyranny. go out
then
is
slavery? whither you did
by night did you submit to to
some
place what with to be own you not not to wish
to go,
you not not utter
expend words and your
expend, did you are did not sighs and excluded?* groans, But what
to abuse
if you
ashamed says
confess
acts, seen see so
Thrasonidesf
and
does, who not even
having you much
have, first of does not
military service as perhaps all went out by night, when out, but cried out
Geta
(a slave) his gone Thrahave
venture
if
he
were
compelled by would what does
master, would
have
much
and
lamenting sonides say? A out no
his bitter worthless
slavery. Next,
enemy a ever
of
girl,and
Then
free? yourself
whom me girlhas enslaved me, did. the slave even who are Unhappy man, a worthless girl. Why then do you still call service in the and why do you talk of your he calls for a army? who out
sword
and and and he
is angry sends weeps, he
with
him to of kindness hates
refuses
it;
presents and on
her who other even
him, and had a
entreats
the But nor hand then
having how? was
little
success
is elated. to he free
enough of neither
desire
to fear?
Now the feed
*
consider of
in
the
case
animals, how tame we
employ up, will and say a notion
liberty. some Men
keep them mistress
lions
shut who
them, and
A
take
about; and was a common
lover's cause exclusion
by Ms
topic, and
serious
of
complaint
At lacrimans
(Lucretius, iv. exclusiis amator
1172): limina saepe
Floribus
et sertis
operit.
See
also Horace,
Odes, i. 25. was a
f
Tlirasonides "The Hated."
character
in
one
of
Menander's
titled plays, en-
332 this lion is free?* ease, so
EPICTETU8.
that he
Is it not much the
the more fact he
that is in reason the a more
lives at his and one slavish would when
condition? wish to are who of and
if he had these are perceptionand
Well, these up, how some be
lions? shut birds do them
they of as
caught rather kept submit much of
they die And
suffer in their
attempts than as
to escape to ?f
and a hunger many and
such
kind
of life.
of them if So
live,hardly live and with suffering ine p find any
away; escape. to be
they ever do and
opening, they their natural hindrance. do to make
their
much
they desire free this? I from in
a liberty,nd And what I am independent is there to you
harm formed
What
you
say?
by
nature
to
flywhere you choose, this live in the of all we open
air, to sing when say, I choose: is it to
deprive me
For
reason
this, and shall say endure from
what those
harm
you? are that
animals as soon
only as free, which are cannot
capture, but
they
caught, that is to cannot can
escape
captivity by there and is he one death. way to So
Diogenes and also somewhere die
says that content: freedom,
Persian
more
writes
to the
king, You than you them?
enslave
the
Athenian How says
state
any
enslave catch you, as men
fishes.
is that?
cannot
I catch will a If you leave
them, fishes that
Diogenes,they for if you catch
immediately use do; are it fish, dies; and to you
if these is the free as was a man
caught
shall
die, of what are preparation who had
for war?
These
the the if you
words
of
a
carefullyexamined discovered from
*
thing, and, look for if you
natural, had different find it?
it. it
But
it in never place
where
is,what been wonder rather the
It must of such
have
difficult to manage Romans.
a
tame
lion;
but
we
read
things among of birds
Seneca, Epp. 41. and f The common keeping among the the
in
cages,
parrots ii. others, written was a
also tiful beau-
Romans. of a Ovid
(Amor. parrot. 6)
has
elegy on
death
favorite
EPICTETUS.
333
The Do you
slave think wishes that he
to
be
set to
free pay
immediately. Why? money he to wishes
the
ors collectthat
of twentieths?* hitherto and all and
No;
but
because
imagines
through
not
having for no
obtained
this, he all come
is hindered
unfortunate.
If I shall be set care free, immediately it is
happiness,I like to
man,
I
speak to
as
an
equal any is set
them, I go where place I choose, and go where
I I
choose, I choose. from he can Then he with
free; and looks shall for sup: the manger,
forthwith some man
having to no
place where one eat, he whom and obtain he dures ena
some flatter,
then most he
either
works
with
his
body can dreadful a he falls into even things;! ^^^^ i^ worse slaverymuch is ^^^
than a man
his former without little
slavery;or any and in his
if he of what
is become
rich, being loves and desires suffer
knowledge
good, he did I
some
girl, slave of
happiness what laments evil
to
be my
a
again. He says, slavery? Another shoes, another and man,
in
state
clothed me, me,
another looked
supplied me me now
with
fed
another services
after But slave
in a sickness; wretched instead
I did what one. only a
But
few I
for him. a things
suffer,being
of
many
of to then order is
however, he says, if I shall acquire rings, J I shall live most prosperouslyand happily. First, in to lie to that which acquire tliese rings, he submits worthy of; then when he lias acquired them, it is again the
*
all
same.
Then
The
of a he
says, were If I men shall who vahie
be
engaged this slave
in and See ii. 1, 26. taxes. Publicani twentieth at an
farmed of a other
A was tax
of
the
when
It appears tax out
manumitted from of his
established
early time
1,
note
(Livy slave vii.
16).
this passage
that
the
manumitted 7.
paid the
savings (peculium). reader See the
ii.
f The
may
guess worn same
meaning. E"iuites;and desire to
sire
J A gold ring was the gold ring is the class, by the as accordingly raised to
to
de
to
be
the
trian Eques-
334
EPICTETU8.
I militaryservice,
am
free from as all evils. as a
He
obtains
tary mili-
service. nevertheless he he
He
suffers for a much
flogged slave, and and a
asks has
second
service
third.
After
this, when slave and what
stroke put the finishing is become the a (the colophon) * he serves
to his career,
and
senator, then he to be nature
becomes the to a
by enteringinto most assembly, then
"
finer learn
splendid slavery not what is the Socrates tauglit, that a man
a
fool, but of each
thing that
rashlyadapt preconceptions to the several thingswhich are.f For this is the cause of all their evils,the not being able to adapt the to men generalpreconceptionsto the several things. But we have of our different opinions(about the cause evils).One man exists,and sliould not thinks he
that
he
is sick:
not
so
however, but the fact is that
Another father favorable not does
not
adapt is poor;
his
preconceptions right. that that and he has Caesar a severe
thinks or that
he and
another
mother;
another
again is one
is not
to him.
But how
all this to knowing not a
adapt
the
thing, the only one preconceptions. For who
has
preconceptionof that which is bad, that it is hurtful, to that it ought to be avoided, that it ought in every way be guarded against? One preconceptionis not repugnant it comes of adaptato another, J only where to the matter tion.
What then is this He the
evil, which answers is both to be
hurtful, and the a
thing to
He
be avoided? far from
not
Caesar's friend.
is gone he is
mark, he has the missed
tion, adaptaare
embarrassed, he seeks
things which
not
pertinentto the matter; for when he has succeeded in being CaBsar's friend, nevertheless ing he has failed in findwhat he sought. For what is that which man every seeks? To live secure, to be happy, to do everything as he then he wishes, not to be hindered, nor compelled. When at all
*The
colophon.
"
See
page
159, that note. some After words
the have
words
"most
splendid slavery been omitted
it is
probable
accidentally
i. 22.
in the MSS.
f Compare
i.
2, 6,
X Compare
EPICTETU8.
335
is become free whom have Come now or we
the friend
of
Caesar, is he free from
hindrance?
from shall
compulsion, is he tranquil, is he happy? Of more we inquire? What trustworthy witness this very and you tell man us
than
who when
is become
Cesar's
friend?
forward before
became
did you sleep more quietly, Csesar's friend? Immediately entreat you me: hear you come the answer. know to me; not
Stop, I what one comes
you, I
and
do
not
mock
miseries and
suffer,and says, Caesar come more
sleepdoes is not
but
already and awake, cares. or
he
is
now
going did what he
forth: sup says
then with about
troubles
Well, when
Hear if he is not like that a you
now pleasure,
before?
this
also. if he is
He
says
that
invited, he is pained: and his say he can a or
invited,
he sups anxious
slave with not master, do all the
while
being
And be
he does suppose
anything of; foolish.
Avhat do you lashed like as a
that How
is afraid he
lest he should
slave? befits he may so expect anything so good?
Cesar's
And take kind I
No, but afraid bathe
great lose man,
friend, he when did
is you
that more his
head.
free
from
trouble, and
In your so your
gymnastic swear exercise
more
quietly? present or so
fine,which former of life did you can as
prefer? your no man
life? of he
that to is own stupidor misfortunes ignorant the nearer
truth is in
not
wail be-
his Caesar. Since
friendshipto kings live as
then
neither nor those
who of
are
called
they choose, who from able that are the friends
kings, who will are finally
those aids not free?
Seek, and
you
find; for you
have are But if you discoveryof truth. yourself by going along these ways only to nature for the
discover the inquiry. to which What
follows, listen do The the
to
those Docs
who
have
made seem they say?
freedom Is it can you
a
good thing? he who obtains
greatest good. greatest good then then possible
that fare
be
unha})py see or
badly?
No.
AVhomsoever
you
shall
unhappy,
336
EPICTETTJ8.
unfortunate, lamenting, confidentlydeclare not that then
they are got away about
free.
I
do and
declare
it.
We from
have such
now
from matters buying of and selling
arrangements
these
property; for if you have matters, if the great king (the he cannot be nor free, nor one can
a
rightly assented to Persian happy, king) is unlittle king, nor a man twice consul. Be
of it
consular so. rank, then who
has
been
Further seem answer
me
this
questionalso,does and it noble and Is
freedom valuable? when a to you
to be
something great seem How man should obtains
it not
so?
possiblethen
anything so great and valuable and noble to be mean? It is not possible. When then you see any man him or subject to another flattering contrary to his own also is not free; affirm that this man opinion,confidently and not only if he do this for a bit of supper, but also if he does it for a government (province) or a consulship:and call these do these men little slaves those
who who
for the do so sake
of little matters of
things,and
Do you
for the sake to be.
great is admitted
things
call also.
great slaves, as they deserve think that
This a freedom
is
pendent thing inde-
and then it is in that
self-governing? Certainly. the he power is not of another And to hinder
Whomsoever and compel, entreat declare you,
free.
do
not
look, I if you
after his about
grandfathers and his being bought or his heart and with him
"
or great-grandfathers,
quire inhim if
sold; but
"
hear even a
saying from the And
twelve if you
fasces hear him
precede him a
feeling, Master," (asconsul),call him that I am, see slave. I
say,
Wretch If
how
much
call suffer,"
slave.
finallyou y a him
lamenting, he wears a
complaining,unhappy, praetexta.* If then he
*
call him
slave
though of is
doing nothing
Artaxata
mores."
this ii,170. kind, do
SIo
praetextatos referunt
J
uv.
See
page JO,note
338
EPIGTETU8.
nor
royalpower; then is that and What
but
something when we
else
must
be
discovered. us What
which
write
makes
free from the art hindrance
unimpeded? then lute. have
The
writing. science science but of
is it in
knowledge of playing the heard the any in a of
lute?
The
playing the
You the
Therefore then in
in life also it is the
of life.
general way: parts. Is it which Is it he
examine
thing who can
also desires
several of
possible that he depend on others possiblefor him cannot the
things
No.
be free from be
hindrance?
No.
we
to
unimpeded? then: whether or Therefore have we be free. is in our Consider own nothing have all and
which
power some things,or others When power to whether the wish not?
only, things are others. to
whether in our own
power, you
in you or power the
of
What
do
mean?
body
be entire power. in my is
(sound),is
When power. this. Life then
it in your wish it
It is not Neither
in my is this Nor
you When or be
healthy? it to be
you death?
wish
handsome? power. who is
Neither
is this in my every man Your
body to is another's, It is. you
subjectto
But your and please, No. And these to stronger than yourself? power have as estate, is it in your as it when you
long as
you
and please, No. And wish And your
such your horses? means or
please?
No.
one
And your
your house? And
slaves? No. if you or clothes? Not your
of
things. your by
all
children it
live,or
Whether
wife,
This
your
brother, in my
your
friends,is
in your
power? then also is not you
power. own power, taken know Is any false?*
*
"
nothing which is in your which depends on yourself only and cannot from have anything of the kind? you, or you Look at the thing then not. thus, and examine man have
be I
it. is free
able man. to
make
you
assent
to
that then
which are No means In the matter wbicli seems
"
of assent you to
you
See
He
that of
to
be
false.
"
iii. 22, 42.
"
In the matter
assent
then;
this is the
third
locus
or
divis-
EPICTETUS.
339
from
.
hindrance a man
and you
obstruction. to Granted. to move
Well; that he
and to can
force do not or
desire He
toward
which me you
choose?
can,
for when me threatens to move
with
death it. any an bonds, he compels to to
desire
toward still pay of death act. a
If
then, you of your own despisedeath
No.
or
and
bonds, do the you
regard act him? own Is then
despising
It is my toward to is it not
yours? to move
It is your
act
then
also to desire own thing: or move is it not from What should a so?
It is my
act.
But
desire also to
away act. thing,whose if I have me. act
is that? to This
is your
then
attempted
What
walk, suppose does but he my No:
another hinder? poor but your I does
hinder the he
part assent? a
of you
he hinder
facultyof do who
body. no Yes,
as
would And
with
stone.
Granted;
longer walk. free from
told you
that
walking only was there is
act
hindrance?
for I said that move: this
free from need of
hindrance,
to desire to
but
where
is
body
and
its
co-operation, you to have heard
long ago
i.
to to same ion
in
2, philosophy (iii. 1-5). As affirms to to
the
Will, be compare
17,
note
10. that
Epictetus is to
that
a
man
cannot
compelled woi*d, the to assent, believe admit, seems allow, him to
or,
to
use
another use in that
which to be
false, or, he does
-Aord the
' '
again,
believe uses in
that
in which
not
believe. the
When
Christian
the
two
creeds, which or begin with to words, cannot I believe,"
etc., he knows an he
ought same some
know,
He
that he may to
compel alties pen-
unbeliever of various
to
accept the kinds but their be case belief.
by pains and or compel as no
persons or profess
to
express some are
the
same
belief: to pains so penalties could that this the
compel when Christians men deny
The
belief,
I suppose to perhaps there belief who
could
not
compelled of express
they belief if he
have are it not. not the
believer may and be unbeliever in
however his
the
same.
The will believer in some
strengthened be by the belief that he denies same
way The
punished will to assent
by God, not that motive not which or reason
he
believes. for not
unbeliever
have
the he to expressing his that it is and he
that which the to same
does
believe.
He to
believes
will
be. all
him
with
respect
God, whether
gives his assent
that which
340
EPIGTETUS.
that can is nothirig compel you to propose
your
own.
Granted what or
this do not to can
also. wish? make any
And No use man me
who man. to desire or you in
And
intend, do short
of the pel com-
appearances
which He cannot present themselves, this: but he 1 desire. one you? which be any
will hinder If you
when thing any-
I desire from
obtainingwhat is your own, desire
and
of the
hindered, how
Who then
will he tells you
hinder that he
way.
not things which canin you? He cannot who desires the things
that belong to another
Must I then else that power to to
is free from
hindrance?
not
desire
health?
By you it
no
means,
nor
thing any-
belongs to to another:
for what
is not
in your
acquireor another. Keep more keep far when from
then even this belongs please, not only your hands, If you do
but have your
than
that,
your
desires.
not, you
surrendered
neck, if that is
yourselfas a slave; you have subjected admire anything not your own, to everything you dependent on the power of others and perishor
he
does to not
believe him
refuses
his
assent.
There to remains
nothing he does does not then not trouble
if he
expresses
his assent who
that which that he
believe, except the opinion of those or know
believe, he may some his
own
reflections or on
expressing words man
his assent
to that a which
does
not
believe; no in other to his or some
publication of in any way.
which lie, that to probably do men are
harm
any
I believe at strong enough, uuder assent to
circumstances
least, but refuse do not
their
anything which do they do under man as
not
believe;
I To
affirm that to they would under this
all circumstances. cannot return
the matter to consideration, a
be
compelled he believes ter mat-
by
any
power
accept voluntarily a thing this act of his is is well Yet
"
true, when
that it is not whether because he
true; and his unbelief cannot as
quite independent or of the not founded it not.
He
does
believe
believe. it now is said
(Mark believeth xvi.
16)
in
the
ceived re-
text, shall stands, he as
He
that
and
is
baptized
"
be saved; but The cause, that it is men believeth
not, shall this be
damned is demned). (conto be
called, of do not
unbelief the
explained by
some
theologians;but it does
all not
admit
explanation
and sufficient;
concern-
the
present snbject.
epicts:tus.
341
liking. Is not my It is a part of your own own? hand body; but it is by my nature earth, subject to hindrance, compulsion, and the is stronger. And slave of everythingwhich why do I say You hand? ought to possess your whole body as a your are as poor ass loaded, as long as it is possible, long as you and a soldier should But if there be a press,* allowed. lay able,to which you have conceived a hold you the
of
it,let it go, do
not
nor resist,
murmur;
if you will also
do, lose to
will receive ass. blows, you and
nevertheless to feel
you thus
But
when
ought
with
respect
the
body, consider what remains to be done about all the is provided for the sake of the body. When rest,which the body is an ass, all the other thing are bits belonging to these fodder. Let the ass, pack-saddles, shoes,f barley, than of also go: get rid of them readily quicker and more the ass.
have and preparation, ticed practhis discipline, distinguish that which to belongs to another that which the things which from is your own, are from those which are not, to consider subjectto hindrance the things free from hindrance and to concern yourself, those which not free not to concern to are yourself, keep do concern fixed to the things which your desire steadily from do not concern and turned the things which yourself, do No For about one. yourself; you still fear any man? what will you be afraid? about the things which are your in which consists the nature of good and evil? and own, who these things?who take them has power over can away? who No than he can can man more impede them? can, no
When
you
have
made
this
*
The
Greek
word
is of
Persian
origin (Herodotus, viii. 98). It for means
here
the seizure
of animals
military purposes
when
it is
necessary.
f Here the word
he in speaks of
asses
"
being shod. calces." The
Latin
translation
of use Epictetus is iron. ferreae
I suppose
they
could
nothing but
342
EPIGTBTUS.
But will you be afraid about impede God. your body and about thingswhich not are yours, about your possessions, you? and what else have things which in no way concern the beginning than to distinguish you been studying from the things which and not your own, between are your own and not in your power, the things subjectto in your power and not subject? and why have you come hindrance to the nate was pliilosophers? it that you may nevertheless be unfortuwill then in this wa}, as 1 have You and unhappy? supposed you to have done, be without fear and disturbance. And what is grief to you? for fear comes from what you is present. But what expect, but grieffrom that which within further will you desire? For of the things which are of the will,as being good and present, you have the power and regulateddesire: but of the things which a proper are not so
in the power you do not of the any
will you
do
not
desire which
any is
one,
and
allow
place to measure that
irrational,
and
impatient,and then any you can above are hasty. toward you ?
AVhen man a man or more
thus
affected to things, what
For what you has see longer be him one or
formidable to which
is formidable
another, either when conversant to
him Not one speak to than to
are finally
with
him? or horse or has with one respect and another,
dog are another, these too
bee
to another
bee. any take then of
Things man indeed able away, to formidable
to every
man;
when or is
confer he
things on
another
to
them is an then
becomes
formidable.
How seat acropolis(a stronghold or demolished? For if we fortress,the not Not abolish
by the the
sword,
but by fire, is in the
which acropolis that
tyranny) by opinion. we can city, women? us
abolish
Can
cast us, we
also in a that word
of fever, and abolish the of beautiful
which acropolis us, is in
and
out
the
tyrants the same
within
whom
we
have times
dailyover different this we sometimes But
tyrants, at other we tyrants?
with
this
must
begin, and
with
SlPIGTETUS.
343
must
demolish
the
acropolisand
eject the
tyrants, by
giving up the body, the parts of it,the faculties of it,the the reputation,magisterialoffices,honors, possessions, all these things children, brothers, friends, by considering And if tyrants have been ejected as belonging to others. from in the acropolisby a wall of us, why do I still shut circumvallation,* stands, what does at
least to on
my me? do
account; for if it still
it do For their
why
I
do
I still
tyrant's) uards? g others they have swords. But
where
perceive them? their spears in my is this hindered
eject(the against and their
fasces, and been will. And
I have I did
never
will,nor
compelled when I have placed my God. f Is it his also. It is my
not
how action
possible? to movements
toward I shall have move in obedience It is my
will that
fever? toward
will
Is it his will that
I should
anything? obtain I do thing? anynot
will also.
It is my
Is it his will tliat I should wish also. I
Does
he
not
will?
wish. to the to be
Is it his will that rack? It is my
die, is it his will that I be put then then to die:
will Who
it is my
will then me put to the rack. to is still able to hinder me?
contrary