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

with one another, so that you might say, there is nothing more friendly? but that you may know what friendship is, throw a bit of flesh among them, and you will learn. Throw between yourself and your son a little estate, and you will know how soon he will wish to bury you and how soon you wish your son to die. Then you will change your tone and say, what a son I have brought up! He has long been wishing to bury me. Throw a smart girl between you; and do you the old man love her, and the young one will love her too. If a little fame intervene or dangers, it will be just the same. You will utter the words of the father of Admetus!

Life gives you pleasure: and why not your father?399

Do you think that Admetus did not love his own child when he was little? that he was not in agony when the child had a fever? that he did not often say, “I wish I had the fever instead of the child?” then when the test (the thing) came and was near, see what words they utter. Were not Eteocles and Polynices from the same mother and from the same father? Were they not brought up together; had they not lived together, drunk together, slept together, and often kissed one another? So that if any man, I think, had seen them, he would have ridiculed the philosophers for the paradoxes which they utter about friendship. But when a quarrel rose between them about the royal power, as between dogs about a bit of meat, see what they say:

Polynices Where will you take your station before the towers? Eteocles Why do you ask me this? Polynices I will place myself opposite and try to kill you. Eteocles I also wish to do the same.400

Such are the wishes that they utter.

For universally, be not deceived, every animal is attached to nothing so much as to its own interest.401 Whatever then appears to it an impediment to this interest, whether this be a brother, or a father, or a child, or beloved, or lover, it hates, spurns, curses: for its nature is to love nothing so much as its own interest; this is father, and brother and kinsman, and country, and God. When then the gods appear to us to be an impediment to this, we abuse them and throw down their statues and burn their temples, as Alexander ordered the temples of Aesculapius to be burned when his dear friend died.402

For this reason if a man put in the same place his interest, sanctity, goodness, and country, and parents, and friends, all these are secured: but if he puts in one place his interest, in another his friends, and his country and his kinsmen and justice itself, all these give way being borne down by the weight of interest. For where the I and the Mine are placed, to that place of necessity the animal inclines: if in the flesh, there is the ruling power: if in the will, it is there: and if it is in externals, it is there.403 If then I am there where my will is, then only shall I be a friend such as I ought to be, and son, and father; for this will be my interest, to maintain the character of fidelity, of modesty, of patience, of abstinence, of active cooperation, of observing my relations (towards all). But if I put myself in one place, and honesty in another, then the doctrine of Epicurus becomes strong, which asserts either that there is no honesty or it is that which opinion holds to be honest (virtuous).404

It was through this ignorance that the Athenians and the Lacedaemonians quarrelled, and the Thebans with both; and the great king quarrelled with Hellas, and the Macedonians with both; and the Romans with the Getae.405 And still earlier the Trojan war happened for these reasons. Alexander was the guest of Menelaus; and if any man had seen their friendly disposition, he would not have believed anyone who said that they were not friends. But there was cast between them (as between dogs) a bit of meat, a handsome woman, and about her war arose. And now when you see brothers to be friends appearing to have one mind, do not conclude from this anything about their friendship, not even if they swear it and say that it is impossible for them to be separated from one another. For the ruling principle of a bad man cannot be trusted; it is insecure, has no certain rule by which it is directed, and is overpowered at different times by different appearances.406 But examine, not what other men examine⁠—if they are born of the same parents and brought up together, and under the same pedagogue⁠—but examine this only, wherein they place their interest, whether in externals or in the will. If in externals, do not name them friends, no more than name them trustworthy or constant, or brave or free: do not name them even men, if you have any judgment. For that is not a principle of human nature which makes them bite one another, and abuse one another, and occupy deserted places or public places, as if they were mountains,407 and in the courts of justice display the acts of robbers; nor yet that which makes them intemperate and adulterers and corrupters, nor that which makes them do whatever else men do against one another through this one opinion only, that of placing themselves and their interests in the things which are not within the power of their will. But if you hear that in truth these men think the good to be only there, where will is, and where there is a right use of