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

your mind in obedience to your inclinations.

To what things then ought I to attend? First to those general (principles) and to have them in readiness, and without them not to sleep, not to rise, not to drink, not to eat, not to converse (associate) with men: that no man is master of another man’s will, but that in the will alone is the good and the bad. No man then has the power either to procure for me any good or to involve me in any evil, but I alone myself over myself have power in these things. When then these things are secured to me, why need I be disturbed about external things? What tyrant is formidable, what disease, what poverty, what offense (from any man)? Well, I have not pleased a certain person. Is he then (the pleasing of him) my work, my judgment? No. Why then should I trouble myself about him?⁠—But he is supposed to be someone (of importance).⁠—He will look to that himself; and those who think so will also. But I have one whom I ought to please, to whom I ought to subject myself, whom I ought to obey, God and those who are next to him.786 He has placed me with myself, and has put my will in obedience to myself alone, and has given me rules for the right use of it; and when I follow these rules in syllogisms, I do not care for any man who says anything else (different): in sophistical argument, I care for no man. Why then in greater matters do those annoy me who blame me? What is the cause of this perturbation? Nothing else than because in this matter (topic) I am not disciplined. For all knowledge (science) despises ignorance and the ignorant; and not only the sciences, but even the arts. Produce any shoemaker that you please, and he ridicules the many in respect to his own work787 (business). Produce any carpenter.

First then we ought to have these (rules) in readiness, and to do nothing without them, and we ought to keep the soul directed to this mark, to pursue nothing external, and nothing which belongs to others (or is in the power of others), but to do as he has appointed who has the power; we ought to pursue altogether the things which are in the power of the will, and all other things as it is permitted. Next to this we ought to remember who we are,788 and what is our name, and to endeavor to direct our duties towards the character (nature) of our several relations (in life) in this manner: what is the season for singing, what is the season for play, and in whose presence; what will be the consequence of the act;789 whether our associates will despise us, whether we shall despise them;790 when to jeer (σκῶψαι), and whom to ridicule; and on what occasion to comply and with whom; and finally, in complying how to maintain our own character.791 But wherever you have deviated from any of these rules, there is damage immediately, not from anything external, but from the action itself.

What then? is it possible to be free from faults, (if you do all this)? It is not possible; but this is possible: to direct your efforts incessantly to being faultless. For we must be content if by never remitting this attention we shall escape at least a few errors. But now when you have said, “Tomorrow I will begin to attend,” you must be told that you are saying this, “Today I will be shameless, disregardful of time and place, mean; it will be in the power of others to give me pain; today I will be passionate, and envious.” See how many evil things you are permitting yourself to do. If it is good to use attention tomorrow, how much better is it to do so today? if tomorrow it is in your interest to attend, much more is it today, that you may be able to do so tomorrow also, and may not defer it again to the third day.792

XIII Against or to Those Who Readily Tell Their Own Affairs

When a man has seemed to us to have talked with simplicity (candor) about his own affairs, how is it that at last we are ourselves also induced to discover to him793 our own secrets and we think this to be candid behavior? In the first place because it seems unfair for a man to have listened to the affairs of his neighbour, and not to communicate to him also in turn our own affairs: next, because we think that we shall not present to them the appearance of candid men when we are silent about our own affairs. Indeed men are often accustomed to say, “I have told you all my affairs, will you tell me nothing of your own? where is this done?”⁠—Besides, we have also this opinion that we can safely trust him who has already told us his own affairs; for the notion rises in our mind that this man could never divulge our affairs because he would be cautious that we also should not divulge his. In this way also the incautious are caught by the soldiers at Rome. A soldier sits by you in a common dress and begins to speak ill of Caesar; then you, as if you had received a pledge of his fidelity by his having begun the abuse, utter yourself also what you think, and then you are carried off in chains.794

Something of this kind happens to us also generally. Now as this man has confidently entrusted his affairs to me, shall I also do so to any man whom I meet? (No), for when I have heard, I keep silence,