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

not.⁠—If then the things which are independent of the will are neither good nor bad, and all things which do depend on the will are within our power, and no man can either take them from us or give them to us, if we do not choose, where is room left for anxiety? But we are anxious about our poor body, our little property, about the will of Caesar; but not anxious about things internal. Are we anxious about not forming a false opinion?⁠—No, for this is in my power.⁠—About not exerting our movements contrary to nature?⁠—No, not even about this.⁠—When then you see a man pale, as the physician says, judging from the complexion, this man’s spleen is disordered, that man’s liver; so also say, this man’s desire and aversion are disordered, he is not in the right way, he is in a fever. For nothing else changes the color, or causes trembling or chattering of the teeth, or causes a man to

Sink in his knees and shift from foot to foot.

—⁠Iliad, xiii 281.

For this reason when Zeno was going to meet Antigonus,306 he was not anxious, for Antigonus had no power over any of the things which Zeno admired; and Zeno did not care for those things over which Antigonus had power. But Antigonus was anxious when he was going to meet Zeno, for he wished to please Zeno; but this was a thing external (out of his power). But Zeno did not want to please Antigonus; for no man who is skilled in any art wishes to please one who has no such skill.

Should I try to please you? Why? I suppose, you know the measure by which one man is estimated by another. Have you taken pains to learn what is a good man and what is a bad man, and how a man becomes one or the other? Why then are you not good yourself? “How,” he replies, “am I not good?” Because no good man laments or groans or weeps, no good man is pale and trembles, or says, “How will he receive me, how will he listen to me?” Slave, just as it pleases him. Why do you care about what belongs to others? Is it now his fault if he receives badly what proceeds from you? “Certainly.” And is it possible that a fault should be one man’s, and the evil in another? “No.” Why then are you anxious about that which belongs to others? “Your question is reasonable; but I am anxious how I shall speak to him.” Cannot you then speak to him as you choose? “But I fear that I may be disconcerted?” If you are going to write the name of Dion, are you afraid that you would be disconcerted? “By no means.” Why? is it not because you have practiced writing the name? “Certainly.” Well, if you were going to read the name, would you not feel the same? and why? Because every art has a certain strength and confidence in the things which belong to it.⁠—Have you then not practiced speaking? and what else did you learn in the school? Syllogisms and sophistical propositions?307 For what purpose? was it not for the purpose of discoursing skillfully? and is not discoursing skillfully the same as discoursing seasonably and cautiously and with intelligence, and also without making mistakes and without hindrance, and besides all this with confidence? “Yes.” When then you are mounted on a horse and go into a plain, are you anxious at being matched against a man who is on foot, and anxious in a matter in which you are practiced, and he is not? “Yes, but that person (to whom I am going to speak) has power to kill me.”308 Speak the truth then, unhappy man, and do not brag, nor claim to be a philosopher, nor refuse to acknowledge your masters, but so long as you present this handle in your body, follow every man who is stronger than yourself. Socrates used to practice speaking, he who talked as he did to the tyrants,309 to the dicasts (judges), he who talked in his prison. Diogenes had practiced speaking, he who spoke as he did to Alexander, to the pirates, to the person who bought him. These men were confident in the things which they practiced.310 But do you walk off to your own affairs and never leave them: go and sit in a corner, and weave syllogisms, and propose them to another. There is not in you the man who can rule a state.

XIV To Naso

When a certain Roman entered with his son and listened to one reading, Epictetus said: This is the method of instruction; and he stopped. When the Roman asked him to go on, Epictetus said: Every art when it is taught causes labor to him who is unacquainted with it and is unskilled in it, and indeed the things which proceed from the arts immediately show their use in the purpose for which they were made; and most of them contain something attractive and pleasing. For indeed to be present and to observe how a shoemaker learns is not a pleasant thing; but the shoe is useful and also not disagreeable to look at. And the discipline of a smith when he is learning is very disagreeable to one who chances to be present and is a stranger to the art: but the work shows the use of the art. But you will see this much more in music; for if you are present while a person is learning, the discipline will appear most disagreeable; and yet the results of music are pleasing and delightful to those who know nothing of music. And here we conceive the work of a philosopher to be something of this kind: he must adapt his wish (βούλησιν) to what