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

will seek another bed. If then you shall not find one, you will sleep on the ground: only sleep with a good will and snore, and remember that tragedies have their place among the rich and kings and tyrants, but no poor man fills a part in a tragedy, except as one of the Chorus. Kings indeed commence with prosperity: “ornament the palace with garlands”: then about the third or fourth act they call out, “Oh Cithaeron,155 why didst thou receive me?” Slave, where are the crowns, where the diadem? The guards help thee not at all. When then you approach any of these persons, remember this that you are approaching a tragedian, not the actor, but Oedipus himself. But you say: Such a man is happy, for he walks about with many, and I also place myself with the many and walk about with many. In sum remember this: the door is open;156 be not more timid than little children, but as they say when the thing does not please them, “I will play no longer,” so do you, when things seem to you of such a kind, say I will no longer play, and be gone: but if you stay, do not complain. XXV On the Same

If these things are true, and if we are not silly, and are not acting hypocritically when we say that the good of man is in the will, and the evil too, and that everything else does not concern us, why are we still disturbed, why are we still afraid? The things about which we have been busied are in no man’s power: and the things which are in the power of others, we care not for. What kind of trouble have we still?

“But give me directions.” Why should I give you directions? has not Zeus given you directions? Has he not given to you what is your own, free from hindrance and free from impediment, and what is not your own, subject to hindrance and impediment? What directions then, what kind of orders did you bring when you came from him? Keep by every means what is your own; do not desire what belongs to others. Fidelity (integrity) is your own, virtuous shame is your own; who then can take these things from you? who else than yourself will hinder you from using them? But how do you act? When you seek what is not your own, you lose that which is your own. Having such promptings and commands from Zeus, what kind do you still ask from me? Am I more powerful than he, am I more worthy of confidence? But if you observe these, do you want any others besides? “Well, but he has not given these orders,” you will say. Produce your precognitions (προλήψεις), produce the proofs of philosophers, produce what you have often heard, and produce what you have said yourself, produce what you have read, produce what you have meditated on; and you will then see that all these things are from God.157 How long then is it fit to observe these precepts from God, and not to break up the play?158 As long as the play is continued with propriety. In the Saturnalia159 a king is chosen by lot, for it has been the custom to play at this game. The king commands: Do you drink, Do you mix the wine, Do you sing, Do you go, Do you come. I obey that the game may not be broken up through me.⁠—But if he says, “think that you are in evil plight,” I answer, “I do not think so; and who will compel me to think so?” Further, we agreed to play Agamemnon and Achilles. He who is appointed to play Agamemnon says to me, “Go to Achilles and tear from him Briseis.” I go. He says, “Come,” and I come.

For as we behave in the matter of hypothetical arguments, so ought we to do in life. “Suppose it to be night.” I suppose that it is night. “Well then; is it day?” No, for I admitted the hypothesis that it was night. “Suppose that you think that it is night?” Suppose that I do. “But also think that it is night.” That is not consistent with the hypothesis. So in this case also: “Suppose that you are unfortunate.” Well, suppose so. “Are you then unhappy?” Yes. “Well then are you troubled with an unfavorable daemon (fortune)?” Yes. “But think also that you are in misery.” This is not consistent with the hypothesis; and another (Zeus) forbids me to think so.

How long then must we obey such orders? As long as it is profitable; and this means as long as I maintain that which is becoming and consistent. Further, some men are sour and of bad temper, and they say, “I cannot sup with this man to be obliged to hear him telling daily how he fought in Mysia”: “I told you, brother, how I ascended the hill: then I began to be besieged again.” But another says, “I prefer to get my supper and to hear him talk as much as he likes.” And do you compare these estimates (judgments): only do nothing in a depressed mood, nor as one afflicted, nor as thinking that you are in misery, for no man compels you to that.⁠—Has it smoked in the chamber? If the smoke is moderate, I will stay; if it is excessive, I go out: for you must always remember this and hold it fast, that the door is open.⁠—Well, but you say to me, “Do not live in Nicopolis.” I will not live there. “Nor in Athens.” I will not live in Athens. “Nor in Rome.” I will not live in Rome. “Live in Gyarus.”160 I will live in Gyarus, but it seems like a great smoke to live in