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

Hippocrates speaks. Does Hippocrates then speak thus in respect of being a physician? Why do you mingle things which have been accidentally united in the same men? And if Plato was handsome and strong, ought I also to set to work and endeavor to become handsome or strong, as if this was necessary for philosophy, because a certain philosopher was at the same time handsome and a philosopher? Will you not choose to see and to distinguish in respect to what men become philosophers, and what things belong to them in other respects? And if I were a philosopher, ought you also to be made lame?62 What then? Do I take away these faculties which you possess? By no means; for neither do I take away the faculty of seeing. But if you ask me what is the good of man, I cannot mention to you anything else than that it is a certain disposition of the will with respect to appearances.63 IX How from the Fact That We Are Akin to God a Man May Proceed to the Consequences

If the things are true which are said by the philosophers about the kinship between God and man, what else remains for men to do than what Socrates did? Never in reply to the question, to what country you belong, say that you are an Athenian or a Corinthian, but that you are a citizen of the world (κόσμιος).64 For why do you say that you are an Athenian, and why do you not say that you belong to the small nook only into which your poor body was cast at birth? Is it not plain that you call yourself an Athenian or Corinthian from the place which has a greater authority and comprises not only that small nook itself and all your family, but even the whole country from which the stock of your progenitors is derived down to you? He then who has observed with intelligence the administration of the world, and has learned that the greatest and supreme and the most comprehensive community is that which is composed of men and God, and that from God have descended the seeds not only to my father and grandfather, but to all beings which are generated on the earth and are produced, and particularly to rational beings⁠—for these only are by their nature formed to have communion with God, being by means of reason conjoined with him65⁠—why should not such a man call himself a citizen of the world, why not a son of God,66 and why should he be afraid of anything which happens among men? Is kinship with Caesar (the emperor) or with any other of the powerful in Rome sufficient to enable us to live in safety, and above contempt and without any fear at all? and to have God for your maker (ποιητήν) and father and guardian, shall not this release us from sorrows and fears?

But a man may say, “Whence shall I get bread to eat when I have nothing?”

And how do slaves and runaways⁠—on what do they rely when they leave their masters? Do they rely on their lands or slaves, or their vessels of silver? They rely on nothing but themselves; and food does not fail them.67 And shall it be necessary for one among us who is a philosopher to travel into foreign parts, and trust to and rely on others, and not to take care of himself, and shall he be inferior to irrational animals and more cowardly, each of which being self-sufficient, neither fails to get its proper food, nor to find a suitable way of living, and one conformable to nature?

I indeed think that the old man68 ought to be sitting here, not to contrive how you may have no mean thoughts nor mean and ignoble talk about yourselves, but to take care that there be not among us any young men of such a mind, that when they have recognised their kinship to God, and that we are fettered by these bonds⁠—the body, I mean, and its possessions, and whatever else on account of them is necessary to us for the economy and commerce of life⁠—they should intend to throw off these things as if they were burdens painful and intolerable, and to depart to their kinsmen. But this is the labor that your teacher and instructor ought to be employed upon, if he really were what he should be. You should come to him and say, “Epictetus, we can no longer endure being bound to this poor body, and feeding it and giving it drink, and rest, and cleaning it, and for the sake of the body complying with the wishes of these and of those.69 Are not these things indifferent and nothing to us; and is not death no evil? And are we not in a manner kinsmen of God, and did we not come from him? Allow us to depart to the place from which we came; allow us to be released at last from these bonds by which we are bound and weighed down. Here there are robbers and thieves and courts of justice, and those who are named tyrants, and think that they have some power over us by means of the body and its possessions. Permit us to show them that they have no power over any man.” And I on my part would say, “Friends, wait for God: when He shall give the signal70 and release you from this service, then go to Him; but for the present endure to dwell in this place where He has put you: short indeed is this time of your dwelling here, and easy to bear for those who are so disposed: for what tyrant or what thief, or what courts of