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

(judgment), and at the same time sees the better, but has not the strength to follow it, one might consider him still more worthy of excuse as being held by a certain violent and in a manner a divine power.664 But who could endure you who are in love with old women and old men, and wipe the old women’s noses, and wash them and give them presents, and also wait on them like a slave when they are sick, and at the same time wish them dead, and question the physicians whether they are sick unto death? And again, when in order to obtain these great and much admired magistracies and honors, you kiss the hands of these slaves of others, and so you are not the slave even of free men. Then you walk about before me in stately fashion a praetor or a consul. Do I not know how you became a praetor, by what means you got your consulship, who gave it to you? I would not even choose to live, if I must live by help of Felicion665 and endure his arrogance and servile insolence: for I know what a slave is, who is fortunate, as he thinks, and puffed up by pride.

“You then,” a man may say, “are you free?” I wish, by the Gods, and pray to be free; but I am not yet able to face my masters, I still value my poor body, I value greatly the preservation of it entire, though I do not possess it entire.666 But I can point out to you a free man, that you may no longer seek an example. Diogenes was free. How was he free?⁠—not because he was born of free parents,667 but because he was himself free, because he had cast off all the handles of slavery, and it was not possible for any man to approach him, nor had any man the means of laying hold of him to enslave him. He had everything easily loosed, everything only hanging to him. If you laid hold of his property, he would have rather let it go and be yours, than he would have followed you for it: if you had laid hold of his leg, he would have let go his leg; if of all his body, all his poor body; his intimates, friends, country, just the same. For he knew from whence he had them, and from whom, and on what conditions. His true parents indeed, the Gods, and his real country he would never have deserted, nor would he have yielded to any man in obedience to them and to their orders, nor would any man have died for his country more readily. For he was not used to inquire when he should be considered to have done anything on behalf of the whole of things (the universe, or all the world), but he remembered that everything which is done comes from thence and is done on behalf of that country and is commanded by him who administers it.668 Therefore see what Diogenes himself says and writes:⁠—“For this reason, he says, Diogenes, it is in your power to speak both with the King of the Persians and with Archidamus the king of the Lacedaemonians, as you please.” Was it because he was born of free parents? I suppose all the Athenians and all the Lacedaemonians because they were born of slaves, could not talk with them (these kings) as they wished, but feared and paid court to them. Why then does he say that it is in his power? Because I do not consider the poor body to be my own, because I want nothing, because law669 is everything to me, and nothing else is. These were the things which permitted him to be free.

And that you may not think that I show you the example of a man who is a solitary person,670 who has neither wife nor children, nor country, nor friends, nor kinsmen, by whom he could be bent and drawn in various directions, take Socrates and observe that he had a wife and children, but he did not consider them as his own; that he had a country, so long as it was fit to have one, and in such a manner as was fit; friends and kinsmen also, but he held all in subjection to law and to the obedience due to it. For this reason he was the first to go out as a soldier, when it was necessary, and in war he exposed himself to danger most unsparingly;671 and when he was sent by the tyrants to seize Leon, he did not even deliberate about the matter, because he thought that it was a base action, and he knew that he must die (for his refusal), if it so happened.672 And what difference did that make to him? for he intended to preserve something else, not his poor flesh, but his fidelity, his honorable character. These are things which could not be assailed nor brought into subjection. Then when he was obliged to speak in defense of his life, did he behave like a man who had children, who had a wife? No, but he behaved like a man who has neither. And what did he do when he was (ordered) to drink the poison,673 and when he had the power of escaping from prison, and when Crito said to him, “Escape for the sake of your children,” what did Socrates say?674 did he consider the power of escape as an unexpected gain? By no means: he considered what was fit and proper; but the rest he did not even look at or take into the reckoning. For he did not choose, he said, to save his poor body, but