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

must of necessity pay regard to tyrants; for I wish that men would pay regard to tyrants only, and not also to the bedchamber men.129 How is it that the man becomes all at once wise, when Caesar has made him superintendent of the close stool? How is it that we say immediately, “Felicion spoke sensibly to me.” I wish he were ejected from the bedchamber, that he might again appear to you to be a fool.

Epaphroditus130 had a shoemaker whom he sold because he was good for nothing. This fellow by some good luck was bought by one of Caesar’s men, and became Caesar’s shoemaker. You should have seen what respect Epaphroditus paid to him: “How does the good Felicion do, I pray?” Then if any of us asked, “What is master (Epaphroditus) doing?” the answer was, “He is consulting about something with Felicion.” Had he not sold the man as good for nothing? Who then made him wise all at once? This is an instance of valuing something else than the things which depend on the will.

Has a man been exalted to the tribuneship? All who meet him offer their congratulations: one kisses his eyes, another the neck, and the slaves kiss his hands.131 He goes to his house, he finds torches lighted. He ascends the Capitol: he offers a sacrifice on the occasion. Now who ever sacrificed for having had good desires? for having acted conformably to nature? For in fact we thank the gods for those things in which we place our good.132 A person was talking to me today about the priesthood of Augustus.133 I say to him: “Man, let the thing alone: you will spend much for no purpose.” But he replies, “Those who draw up agreements will write my name.” Do you then stand by those who read them, and say to such persons “It is I whose name is written there”? And if you can now be present on all such occasions, what will you do when you are dead? “My name will remain.” Write it on a stone, and it will remain. But come, what remembrance of you will there be beyond Nicopolis? “But I shall wear a crown of gold.” If you desire a crown at all, take a crown of roses and put it on, for it will be more elegant in appearance.

XX About Reason, How It Contemplates Itself134

Every art and faculty contemplates certain things especially.135 When then it is itself of the same kind with the objects which it contemplates, it must of necessity contemplate itself also: but when it is of an unlike kind, it cannot contemplate itself. For instance, the shoemaker’s art is employed on skins, but itself is entirely distinct from the material of skins: for this reason it does not contemplate itself. Again, the grammarian’s art is employed about articulate speech;136 is then the art also articulate speech? By no means. For this reason it is not able to contemplate itself. Now reason, for what purpose has it been given by nature? For the right use of appearances. What is it then itself? A system (combination) of certain appearances. So by its nature it has the faculty of contemplating itself also. Again, sound sense⁠—for the contemplation of what things does it belong to us? Good and evil, and things which are neither. What is it then itself? Good. And want of sense, what is it? Evil. Do you see then that good sense necessarily contemplates both itself and the opposite? For this reason it is the chief and the first work of a philosopher to examine appearances, and to distinguish them, and to admit none without examination. You see even in the matter of coin, in which our interest appears to be somewhat concerned, how we have invented an art, and how many means the assayer uses to try the value of coin, the sight, the touch, the smell, and lastly the hearing. He throws the coin (denarius) down, and observes the sound, and he is not content with its sounding once, but through his great attention he becomes a musician. In like manner, where we think that to be mistaken and not to be mistaken make a great difference, there we apply great attention to discovering the things which can deceive. But in the matter of our miserable ruling faculty, yawning and sleeping, we carelessly admit every appearance, for the harm is not noticed.

When then you would know how careless you are with respect to good and evil, and how active with respect to things which are indifferent137 (neither good nor evil), observe how you feel with respect to being deprived of the sight of the eyes, and how with respect to being deceived, and you will discover that you are far from feeling as you ought to do in relation to good and evil. But this is a matter which requires much preparation, and much labor and study. Well then do you expect to acquire the greatest of arts with small labor? And yet the chief doctrine of philosophers is very brief. If you would know, read Zeno’s138 writings and you will see. For how few words it requires to say that man’s end (or object) is to follow139 the gods, and that the nature of good is a proper use of appearances. But if you say “What is God, what is appearance, and what is particular and what is universal140 nature?” then indeed many words are necessary. If then Epicurus should come and say that the good must be in the body; in this case also many words become necessary, and we must be taught what is the leading principle in us, and the fundamental and the substantial; and as it is