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

best part? the silver or the workmanship? The substance of the hand is the flesh; but the work of the hand is the principal part (that which precedes and leads the rest). The duties then are also three:466 those which are directed towards the existence of a thing; those which are directed towards its existence in a particular kind; and third, the chief or leading things themselves. So also in man we ought not to value the material, the poor flesh, but the principal (leading things, τὰ προηγούμενα). What are these? Engaging in public business, marrying, begetting children, venerating God, taking care of parents, and generally, having desires, aversions (ἐκκλίνειν), pursuits of things, and avoidances, in the way in which we ought to do these things, and according to our nature. And how are we constituted by nature? Free, noble, modest: for what other animal blushes? what other is capable of receiving the appearance (the impression) of shame? and we are so constituted by nature as to subject pleasure to these things, as a minister, a servant, in order that it may call forth our activity, in order that it may keep us constant in acts which are conformable to nature.467

“But I am rich and I want nothing.” Why then do you pretend to be a philosopher? Your golden and your silver vessels are enough for you. What need have you of principles (opinions)? “But I am also a judge (κριτής) of the Greeks.” Do you know how to judge? Who taught you to know? “Caesar wrote to me a codicil.”468 Let him write and give you a commission to judge of music; and what will be the use of it to you? Still how did you become a judge? whose hand did you kiss? the hand of Symphorus or Numenius? Before whose bedchamber have you slept?469 To whom have you sent gifts? Then do you not see that to be a judge is just of the same value as Numenius is? “But I can throw into prison any man whom I please.” So you can do with a stone. “But I can beat with sticks whom I please.” So you may an ass. This is not a governing of men. Govern us as rational animals: show us what is profitable to us, and we will follow it: show us what is unprofitable, and we will turn away from it. Make us imitators of yourself, as Socrates made men imitators of himself. For he was like a governor of men, who made them subject to him their desires, their aversion, their movements towards an object and their turning away from it.⁠—Do this: do not do this: if you do not obey, I will throw you into prison.⁠—This is not governing men like rational animals. But I (say): As Zeus has ordained, so act: if you do not act so, you will feel the penalty, you will be punished.⁠—What will be the punishment? Nothing else than not having done your duty: you will lose the character of fidelity, modesty, propriety. Do not look for greater penalties than these.

VIII How We Must Exercise Ourselves Against Appearances (Φαντασίας)

As we exercise ourselves against sophistical questions, so we ought to exercise ourselves daily against appearances; for these appearances also propose questions to us. A certain person’s son is dead. Answer: the thing is not within the power of the will; it is not an evil. A father has disinherited a certain son. What do you think of it? It is a thing beyond the power of the will, not an evil. Caesar has condemned a person. It is a thing beyond the power of the will, not an evil. The man is afflicted at this. Affliction is a thing which depends on the will: it is an evil. He has borne the condemnation bravely. That is a thing within the power of the will: it is a good. If we train ourselves in this manner, we shall make progress, for we shall never assent to anything of which there is not an appearance capable of being comprehended. Your son is dead. What has happened? Your son is dead. Nothing more? Nothing. Your ship is lost. What has happened? Your ship is lost. A man has been led to prison. What has happened? He has been led to prison. But that herein he has fared badly, every man adds from his own opinion. But Zeus, you say, does not do right in these matters. Why? because he has made you capable of endurance? because he has made you magnanimous? because he has taken, from that which befalls you, the power of being evils? because it is in your power to be happy while you are suffering what you suffer; because he has opened the door to you,470 when things do not please you?471 Man, go out and do not complain.

Hear how the Romans feel towards philosophers, if you would like to know. Italicus, who was the most in repute of the philosophers, once when I was present being vexed with his own friends and as if he was suffering something intolerable said, “I cannot bear it, you are killing me: you will make me such as that man is;” pointing to me.472

IX To a Certain Rhetorician Who Was Going Up to Rome on a Suit

When a certain person came to him, who was going up to Rome on account of a suit which had regard to his rank, Epictetus enquired the reason of his going to Rome, and the man then asked what he thought about the matter. Epictetus replied: If you ask me what you will do in Rome, whether you will succeed or fail, I have no rule (θεώρημα) about this. But if you ask me how