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

do you also dishonor your guardianship? But if God had entrusted an orphan to you, would you thus neglect him? He has delivered yourself to your own care, and says, “I had no one fitter to entrust him to than yourself: keep him for me such as he is by nature, modest, faithful, erect, unterrifled, free from passion and perturbation.” And then you do not keep him such. But some will say, whence has this fellow got the arrogance which he displays and these supercilious looks?⁠—I have not yet so much gravity as befits a philosopher; for I do not yet feel confidence in what I have learned and in what I have assented to: I still fear my own weakness. Let me get confidence and then you shall see a countenance such as I ought to have and an attitude such as I ought to have: then I will show to you the statue, when it is perfected, when it is polished. What do you expect? a supercilious countenance? Does the Zeus at Olympia271 lift up his brow? No, his look is fixed as becomes him who is ready to say

Irrevocable is my word and shall not fail.

—⁠Iliad, i 526.

Such will I show myself to you, faithful, modest, noble, free from perturbation⁠—What, and immortal too, exempt from old age, and from sickness? No, but dying as becomes a god, sickening as becomes a god. This power I possess; this I can do. But the rest I do not possess, nor can I do. I will show the nerves (strength) of a philosopher. What nerves272 are these? A desire never disappointed, an aversion273 which never falls on that which it would avoid, a proper pursuit (ὁρμήν), a diligent purpose, an assent which is not rash. These you shall see.

IX That When We Cannot Fulfil That Which the Character of a Man Promises, We Assume the Character of a Philosopher

It is no common (easy) thing to do this only: to fulfil the promise of a man’s nature. For what is a man? The answer is: a rational and mortal being. Then by the rational faculty from whom are we separated?274 From wild beasts. And from what others? From sheep and like animals. Take care then to do nothing like a wild beast⁠—but if you do, you have lost the character of a man; you have not fulfilled your promise. See that you do nothing like a sheep⁠—but if you do, in this case also the man is lost. What then do we do as sheep? When we act gluttonously, when we act lewdly, when we act rashly, filthily, inconsiderately, to what have we declined? To sheep. What have we lost? The rational faculty. When we act contentiously and harmfully and passionately and violently, to what have we declined? To wild beasts. Consequently some of us are great wild beasts, and others little beasts, of a bad disposition and small, whence we may say, “Let me be eaten by a lion.”275 But in all these ways the promise of a man acting as a man is destroyed. For when is a conjunctive (complex) proposition maintained?276 When it fulfils what its nature promises; so that the preservation of a complex proposition is when it is a conjunction of truths. When is a disjunctive maintained? When it fulfils what it promises. When are flutes, a lyre, a horse, a dog, preserved? (When they severally keep their promise.) What is the wonder then if man also in like manner is preserved, and in like manner is lost? Each man is improved and preserved by corresponding acts: the carpenter by acts of carpentry, the grammarian by acts of grammar. But if a man accustoms himself to write ungrammatically, of necessity his art will be corrupted and destroyed. Thus modest actions preserve the modest man, and immodest actions destroy him; and actions of fidelity preserve the faithful man, and the contrary actions destroy him. And on the other hand contrary actions strengthen contrary characters: shamelessness strengthens the shameless man, faithlessness the faithless man, abusive words the abusive man, anger the man of an angry temper, and unequal receiving and giving make the avaricious man more avaricious.

For this reason philosophers admonish us not to be satisfied with learning only, but also to add study, and then practice.277 For we have long been accustomed to do contrary things, and we put in practice opinions which are contrary to true opinions. If then we shall not also put in practice right opinions, we shall be nothing more than the expositors of the opinions of others. For now who among us is not able to discourse according to the rules of art about good and evil things (in this fashion)? That of things some are good, and some are bad, and some are indifferent: the good then are virtues, and the things which participate in virtues; and the bad are the contrary; and the indifferent are wealth, health, reputation.⁠—Then, if in the midst of our talk there should happen some greater noise than usual, or some of those who are present should laugh at us, we are disturbed. Philosopher, where are the things which you were talking about? Whence did you produce and utter them. From the lips, and thence only. Why then do you corrupt the aids provided by others? Why do you treat the weightiest matters as if you were playing a game of dice? For it is one thing to lay up bread and wine as in a storehouse, and another thing to eat. That which has been eaten, is digested, distributed, and is become sinews, flesh, bones, blood, healthy color, healthy breath. Whatever is stored up, when you choose you can readily take and show it; but you have no other advantage from it except so far