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

saw Helen and any other woman. But these are foolish and clownish notions, and the notions of men who know not the nature of each thing, but are afraid, if a man shall see the difference, that he shall immediately be seized and carried off vanquished. But this is the great matter; to leave to each thing the power (faculty) which it has, and leaving to it this power to see what is the worth of the power, and to learn what is the most excellent of all things, and to pursue this always, to be diligent about this, considering all other things of secondary value compared with this, but yet, as far as we can, not neglecting all those other things. For we must take care of the eyes also, not as if they were the most excellent thing, but we must take care of them on account of the most excellent thing, because it will not be in its true natural condition, if it does not rightly use the other faculties, and prefer some things to others.

What then is usually done? Men generally act as a traveller would do on his way to his own country, when he enters a good inn, and being pleased with it should remain there. Man, you have forgotten your purpose: you were not travelling to this inn, but you were passing through it. “But this is a pleasant inn.” And how many other inns are pleasant? and how many meadows are pleasant? yet only for passing through. But your purpose is this, to return to your country, to relieve your kinsmen of anxiety, to discharge the duties of a citizen, to marry, to beget children, to fill the usual magistracies.420 For you are not come to select more pleasant places, but to live in these where you were born and of which you were made a citizen. Something of the kind takes place in the matter which we are considering. Since by the aid of speech and such communication as you receive here you must advance to perfection, and purge your will and correct the faculty which makes use of the appearances of things; and since it is necessary also for the teaching (delivery) of theorems to be effected by a certain mode of expression and with a certain variety and sharpness, some persons captivated by these very things abide in them, one captivated by the expression, another by syllogisms, another again by sophisms, and still another by some other inn (πανδοκείου) of the kind; and there they stay and waste away as if they were among Sirens.

Man, your purpose (business) was to make yourself capable of using comformably to nature the appearances presented to you, in your desires not to be frustrated, in your aversion from things not to fall into that which you would avoid, never to have no luck (as one may say), nor ever to have bad luck, to be free, not hindered, not compelled, conforming yourself to the administration of Zeus, obeying it, well satisfied with this, blaming no one, charging no one with fault, able from your whole soul to utter these verses

Lead me, O Zeus, and thou too Destiny.421

Then having this purpose before you, if some little form of expression pleases you, if some theorems please you, do you abide among them and choose to dwell there, forgetting the things at home, and do you say, “These things are fine?” Who says that they are not fine? but only as being a way home, as inns are. For what hinders you from being an unfortunate man, even if you speak like Demosthenes? and what prevents you, if you can resolve syllogisms like Chrysippus,422 from being wretched, from sorrowing, from envying, in a word, from being disturbed, from being unhappy? Nothing. You see then that these were inns, worth nothing; and that the purpose before you was something else. When I speak thus to some persons, they think that I am rejecting care about speaking or care about theorems. But I am not rejecting this care, but I am rejecting the abiding about these things incessantly423 and putting our hopes in them. If a man by this teaching does harm to those who listen to him, reckon me too among those who do this harm: for I am not able, when I see one thing which is most excellent and supreme, to say that another is so, in order to please you.

XXIV To (Or Against) a Person Who Was One of Those Who Were Not Valued (Esteemed) by Him

A certain person said to him (Epictetus): “Frequently I desired to hear you and came to you, and you never gave me any answer: and now, if it is possible, I entreat you to say something to me.” Do you think, said Epictetus, that as there is an art in anything else, so there is also an art in speaking, and that he who has the art, will speak skillfully, and he who has not, will speak unskillfully? “I do think so.” He then who by speaking receives benefit himself, and is able to benefit others, will speak skillfully: but he who is rather damaged by speaking and does damage to others, will he be unskilled in this art of speaking? And you may find that some are damaged and others benefited by speaking. And are all who hear benefited by what they hear? Or will you find that among them also some are benefited and some damaged? “There are both among these also,” he said. In this case also then those who hear skillfully are benefited, and those who hear unskillfully are damaged? He admitted this. Is there then a skill in hearing also, as there is in speaking? “It seems so.” If you choose, consider the matter in this way also. The practice of music, to whom