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

great is God who has given us hands, the power of swallowing, a stomach, imperceptible growth, and the power of breathing while we sleep.” This is what we ought to sing on every occasion, and to sing the greatest and most divine hymn for giving us the faculty of comprehending these things and using a proper way.103 Well then, since most of you have become blind, ought there not to be some man to fill this office, and on behalf of all to sing104 the hymn to God? For what else can I do, a lame old man, than sing hymns to God? If then I was a nightingale, I would do the part of a nightingale; if I were a swan, I would do like a swan. But now I am a rational creature, and I ought to praise God: this is my work; I do it, nor will I desert this post so long as I am allowed to keep it; and I exhort you to join in this same song. XVII That the Logical Art Is Necessary

Since reason is the faculty which analyses105 and perfects the rest, and it ought itself not to be unanalysed, by what should it be analysed? for it is plain that this should be done either by itself or by another thing. Either then this other thing also is reason, or something else superior to reason; which is impossible. But if it is reason, again who shall analyse that reason? For if that reason does this for itself, our reason also can do it. But if we shall require something else, the thing will go on to infinity and have no end.106 Reason therefore is analysed by itself. Yes: but it is more urgent to cure (our opinions)107 and the like. Will you then hear about those things? Hear. But if you should say, “I know not whether you are arguing truly or falsely,” and if I should express myself in any way ambiguously, and you should say to me, “Distinguish,” I will bear with you no longer, and I shall say to you, “It is more urgent.”108 This is the reason, I suppose, why they (the Stoic teachers) place the logical art first, as in the measuring of corn we place first the examination of the measure. But if we do not determine first what is a modius, and what is a balance, how shall we be able to measure or weigh anything?

In this case then if we have not fully learned and accurately examined the criterion of all other things, by which the other things are learned, shall we be able to examine accurately and to learn fully anything else? How is this possible? Yes; but the modius is only wood, and a thing which produces no fruit.⁠—But it is a thing which can measure corn.⁠—Logic also produces no fruit.⁠—As to this indeed we shall see: but then even if a man should grant this, it is enough that logic has the power of distinguishing and examining other things, and, as we may say, of measuring and weighing them. Who says this? Is it only Chrysippus, and Zeno, and Cleanthes? And does not Antisthenes say so?109 And who is it that has written that the examination of names is the beginning of education? And does not Socrates say so? And of whom does Xenophon write, that he began with the examination of names, what each name signified?110 Is this then the great and wondrous thing to understand or interpret Chrysippus? Who says this?⁠—What then is the wondrous thing?⁠—To understand the will of nature. Well then do you apprehend it yourself by your own power? and what more have you need of? For if it is true that all men err involuntarily, and you have learned the truth, of necessity you must act right.⁠—But in truth I do not apprehend the will of nature. Who then tells us what it is?⁠—They say that it is Chrysippus.⁠—I proceed, and I inquire what this interpreter of nature says. I begin not to understand what he says: I seek an interpreter of Chrysippus.⁠—Well, consider how this is said, just as if it were said in the Roman tongue.111⁠—What then is this superciliousness of the interpreter?112 There is no superciliousness which can justly be charged even to Chrysippus, if he only interprets the will of nature, but does not follow it himself; and much more is this so with his interpreter. For we have no need of Chrysippus for his own sake, but in order that we may understand nature. Nor do we need a diviner (sacrificer) on his own account, but because we think that through him we shall know the future and understand the signs given by the gods; nor do we need the viscera of animals for their own sake, but because through them signs are given; nor do we look with wonder on the crow or raven, but on God, who through them gives signs?113

I go then to the interpreter of these things and the sacrificer, and I say: Inspect the viscera for me, and tell me what signs they give. The man takes the viscera, opens them, and interprets: Man, he says, you have a will free by nature from hindrance and compulsion; this is written here in the viscera. I will show you this first in the matter of assent. Can any man hinder you from assenting to the truth? No man can. Can any man compel you to receive what is false? No man can. You see that in this matter you have the faculty of the will free from hindrance, free from compulsion, unimpeded. Well then, in the matter of desire and pursuit of an object, is it otherwise? And what can