Discourses, Epictetus [the beginning after the end read novel TXT] 📗

solemnity. But those who can bear no trouble, and the cowardly, he will not unwillingly see absent from the great assembly (πανήγυρις); for they did not when they were present behave as they ought to do at a festival nor fill up their place properly, but they lamented, found fault with the deity, fortune, their companions; not seeing both what they had, and their own powers, which they received for contrary purposes, the powers of magnanimity, of a generous mind, manly spirit, and what we are now inquiring about, freedom.⁠—“For what purpose then have I received these things?”⁠—To use them.⁠—“How long?”⁠—So long as he who has lent them chooses.⁠—“What if they are necessary to me?”⁠—Do not attach yourself to them and they will not be necessary: do not say to yourself that they are necessary, and then they are not necessary.

This study you ought to practice from morning to evening, beginning with the smallest things and those most liable to damage: with an earthen pot, with a cup. Then proceed in this way to a tunic, to a little dog, to a horse, to a small estate in land; then to yourself, to your body, to the parts of your body, to your children, to your wife, to your brothers. Look all round and throw these things from you (which are not yours). Purge your opinions, so that nothing cleave to you of the things which are not your own, that nothing grow to you, that nothing give you pain when it is torn from you;650 and say, while you are daily exercising yourself as you do there (in the school), not that you are philosophizing, for this is an arrogant (offensive) expression, but that you are presenting an asserter of freedom:651 for this is really freedom. To this freedom Diogenes was called by Antisthenes, and he said that he could no longer be enslaved by any man. For this reason when he was taken prisoner,652 how did he behave to the pirates? Did he call any of them master? and I do not speak of the name, for I am not afraid of the word, but of the state of mind, by which the word is produced. How did he reprove them for feeding badly their captives? How was he sold? Did he seek a master? no; but a slave. And when he was sold how did he behave to his master?653 Immediately he disputed with him and said to his master that he ought not to be dressed as he was, nor shaved in such a manner; and about the children he told them how he ought to bring them up. And what was strange in this? for if his master had bought an exercise master, would he have employed him in the exercises of the palaestra as a servant or as a master? and so if he had bought a physician or an architect. And so in every matter, it is absolutely necessary that he who has skill must be the superior of him who has not. Whoever then generally possesses the science of life, what else must he be than master? For who is master in a ship? The man who governs the helm. Why? Because he who will not obey him suffers for it. “But a master can give me stripes.” Can he do it then without suffering for it? So I also used to think. But because he cannot do it without suffering for it, for this reason it is not in his power: and no man can do what is unjust without suffering for it. And what is the penalty for him who puts his own slave in chains?654 what do you think that is? The fact of putting the slave in chains:⁠—and you also will admit this, if you choose to maintain the truth, that man is not a wild beast, but a tame animal. For when is a vine doing badly? When it is in a condition contrary to its nature. When is a cock? Just the same. Therefore a man also is so. What then is a man’s nature? To bite, to kick, and to throw into prison and to behead? No; but to do good, to cooperate with others, to wish them well. At that time then he is in a bad condition, whether you chose to admit it or not, when he is acting foolishly.

“Socrates then did not fare badly?”⁠—No; but his judges and his accusers did.⁠—“Nor did Helvidius655 at Rome fare badly?”⁠—No; but his murderer did. “How do you mean?”⁠—The same as you do when you say that a cock has not fared badly when he has gained the victory and been severely wounded; but that the cock has fared badly when he has been defeated and is unhurt; nor do you call a dog fortunate, who neither pursues game nor labors, but when you see him sweating,656 when you see him in pain and panting violently after running. What paradox (unusual thing) do we utter if we say that the evil in everything is that which is contrary to the nature of the thing? Is this a paradox? for do you not say this in the case of all other things? Why then in the case of man only do you think differently? But because we say that the nature of man is tame (gentle) and social and faithful, you will not say that this is a paradox?657 It is not⁠—What then is it a paradox to say that a man is not hurt when he is whipped, or put in chains, or beheaded? does he not, if he suffers nobly, come off even with increased advantage and profit? But is he not hurt, who suffers in a most pitiful and disgraceful way, who in place of a man becomes