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

denies. It remains for you philosophers to answer what is the best. What shall we say to men? Is the flesh the best? and was it for this that Maximus460 sailed as far as Cassiope in winter (or bad weather) with his son, and accompanied him that he might be gratified in the flesh? When the man said that it was not, and added, “Far be that from him.” Is it not fit then, Epictetus said, to be actively employed about the best? “It is certainly of all things the most fit.” What then do we possess which is better than the flesh? “The soul,” he replied. And the good things of the best, are they better, or the good things of the worse? “The good things of the best.” And are the good things of the best within the power of the will or not within the power of the will? “They are within the power of the will.” Is then the pleasure of the soul a thing within the power of the will? “It is,” he replied. And on what shall this pleasure depend? On itself? But that cannot be conceived: for there must first exist a certain substance or nature (οὐσία) of good, by obtaining which we shall have pleasure in the soul. He assented to this also. On what then shall we depend for this pleasure of the soul? for if it shall depend on things of the soul,461 the substance (nature) of the good is discovered; for good cannot be one thing, and that at which we are rationally delighted another thing; nor if that which precedes is not good, can that which comes after be good, for in order that the thing which comes after may be good, that which precedes must be good. But you would not affirm this, if you are in your right mind, for you would then say what is inconsistent both with Epicurus and the rest of your doctrines. It remains then that the pleasure of the soul is in the pleasure from things of the body: and again that those bodily things must be the things which precede and the substance (nature) of the good.

For this reason Maximus acted foolishly if he made the voyage for any other reason than for the sake of the flesh, that is, for the sake of the best. And also a man acts foolishly if he abstains from that which belongs to others, when he is a judge (δικαστής) and able to take it. But, if you please, let us consider this only: how this thing may be done secretly, and safely, and so that no man will know it. For not even does Epicurus himself declare stealing to be bad,462 but he admits that detection is; and because it is impossible to have security against detection, for this reason he says, “Do not steal.” But I say to you that if stealing is done cleverly and cautiously, we shall not be detected: further also we have powerful friends in Rome both men and women, and the Hellenes (Greeks) are weak, and no man will venture to go up to Rome for the purpose (of complaining). Why do you refrain from your own good? This is senseless, foolish. But even if you tell me that you do refrain, I will not believe you. For as it is impossible to assent to that which appears false, and to turn away from that which is true, so it is impossible to abstain from that which appears good. But wealth is a good thing, and certainly most efficient in producing pleasure. Why will you not acquire wealth? And why should we not corrupt our neighbor’s wife, if we can do it without detection? and if the husband foolishly prates about the matter, why not pitch him out of the house? If you would be a philosopher such as you ought to be, if a perfect philosopher, if consistent with your own doctrines, [you must act thus]. If you would not, you will not differ at all from us who are called Stoics; for we also say one thing, but we do another: we talk of the things which are beautiful (good), but we do what is base. But you will be perverse in the contrary way, teaching what is bad, practicing what is good.463

In the name of God,464 are you thinking of a city of Epicureans? [One man says], “I do not marry.”⁠—“Nor I, for a man ought not to marry; nor ought we to beget children, nor engage in public matters.” What then will happen? whence will the citizens come? who will bring them up? who will be governor of the youth, who preside over gymnastic exercises? and in what also will the teacher instruct them? will he teach them what the Lacedaemonians were taught, or what the Athenians were taught? Come take a young man, bring him up according to your doctrines. The doctrines are bad, subversive of a state, pernicious to families, and not becoming to women. Dismiss them, man. You live in a chief city: it is your duty to be a magistrate, to judge justly, to abstain from that which belongs to others; no woman ought to seem beautiful to you except your own wife, and no youth, no vessel of silver, no vessel of gold (except your own). Seek for doctrines which are consistent with what I say, and by making them your guide you will with pleasure abstain from things which have such persuasive power to lead us and overpower us. But if to the persuasive power of these things, we also devise such a philosophy as this which helps to push us on towards them and strengthens us to this end, what will be the conesquence? In a piece of toreutic465 art which is the