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

groaned, “Wretch that I am; I must now be miserable here, when I might be sunning myself in the Lyceum?” Why, was this your business, to sun yourself? And is it not your business to be happy, to be free from hindrance, free from impediment? And could he still have been Socrates, if he had lamented in this way: how would he still have been able to write Paeans in his prison?694

In short remember this, that what you shall prize which is beyond your will, so far you have destroyed your will. But these things are out of the power of the will, not only power (authority), but also a private condition: not only occupation (business), but also leisure.⁠—“Now then must I live in this tumult?”⁠—Why do you say tumult?⁠—“I mean among many men.”⁠—Well what is the hardship? Suppose that you are at Olympia: imagine it to be a panegyris (public assembly), where one is calling out one thing, another is doing another thing, and a third is pushing another person; in the baths there is a crowd: and who of us is not pleased with this assembly, and leaves it unwillingly? Be not difficult to please nor fastidious about what happens.⁠—“Vinegar is disagreeable, for it is sharp; honey is disagreeable, for it disturbs my habit of body. I do not like vegetables. So also I do not like leisure; it is a desert: I do not like a crowd; it is confusion.”⁠—But if circumstances make it necessary for you to live alone or with a few, call it quiet, and use the thing as you ought: talk with yourself, exercise the appearances (presented to you), work up your preconceptions.695 If you fall into a crowd, call it a celebration of games, a panegyris, a festival: try to enjoy the festival with other men. For what is a more pleasant sight to him who loves mankind than a number of men? We see with pleasure herds of horses or oxen: we are delighted when we see many ships: who is pained when he sees many men?⁠—“But they deafen me with their cries.”⁠—Then your hearing is impeded. What then is this to you? Is then the power of making use of appearances hindered? And who prevents you from using according to nature inclination to a thing and aversion from it; and movement towards a thing and movement from it? What tumult (confusion) is able to do this?

Do you only bear in mind the general rules: what is mine? what is not mine? what is given (permitted) to me? what does God will that I should do now? what does he not will? A little before he willed you to be at leisure, to talk with yourself, to write about these things, to read, to hear, to prepare yourself. You had sufficient time for this. Now he says to you: Come now to the contest, show us what you have learned, how you have practiced the athletic art. How long will you be exercised alone? Now is the opportunity for you to learn whether you are an athlete worthy of victory, or one of those who go about the world and are defeated. Why then are you vexed? No contest is without confusion. There must be many who exercise themselves for the contest, many who call out to those who exercise themselves, many masters, many spectators.⁠—“But my wish is to live quietly.”⁠—Lament then and groan as you deserve to do. For what other is a greater punishment than this to the untaught man and to him who disobeys the divine commands: to be grieved, to lament, to envy, in a word to be disappointed and to be unhappy? Would you not release yourself from these things?⁠—“And how shall I release myself?”⁠—Have you not often heard that you ought to remove entirely desire, apply aversion (turning away) to those things only which are within your power, that you ought to give up everything: body, property, fame, books, tumult, power, private station? for whatever way you turn, you are a slave, you are subjected, you are hindered, you are compelled, you are entirely in the power of others. But keep the words of Cleanthes in readiness:

Lead me, O Zeus, and thou necessity.696

Is it your will that I should go to Rome? I will go to Rome. To Gyara? I will go to Gyara. To Athens? I will go to Athens. To prison? I will go to prison. If you should once say, “When shall a man go to Athens?” you are undone. It is a necessary consequence that this desire, if it is not accomplished, must make you unhappy; and if it is accomplished, it must make you vain, since you are elated at things at which you ought not to be elated; and on the other hand, if you are impeded, it must make you wretched because you fall into that which you would not fall into. Give up then all these things.⁠—“Athens is a good place.”⁠—But happiness is much better; and to be free from passions, free from disturbance, for your affairs not to depend on any man. “There is tumult at Rome and visits of salutation.”697 But happiness is an equivalent for all troublesome things. If then the time comes for these things, why do you not take away the wish to avoid them? what necessity is there to carry a burden like an ass, and to be beaten with a stick? But if you do not so, consider that you must always be a slave to him who has it in his power to effect your release, and also to impede you, and you must serve him as an evil genius.698

There is only one way to happiness, and let this rule be ready both in the morning and during the day and by night: the rule is not to look towards things which are