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

id="noteref-513" epub:type="noteref">513⁠—“May it never happen,” he replied, “that this day should come?” Why then are you vexed, if he receives something in return for that which he sells; or how can you consider him happy who acquires those things by such means as you abominate; or what wrong does Providence, if he gives the better things to the better men? Is it not better to be modest than to be rich?⁠—He admitted this⁠—Why are you vexed then, man, when you possess the better thing? Remember then always and have in readiness the truth, that this is a law of nature⁠—that the superior has an advantage over the inferior in that in which he is superior⁠—and you will never be vexed.

“But my wife treats me badly.” Well, if any man asks you what this is, say, “my wife treats me badly.” Is there then nothing more? Nothing.⁠—“My father gives me nothing.”⁠—[What is this? my father gives me nothing⁠—Is there nothing else then?⁠—Nothing]:514 but to say that this is an evil is something which must be added to it externally, and falsely added. For this reason we must not get rid of poverty, but of the opinion about poverty, and then we shall be happy.

XVIII That We Ought Not to Be Disturbed by Any News

When anything shall be reported to you which is of a nature to disturb, have this principle in readiness: that the news is about nothing which is within the power of your will. Can any man report to you that you have formed a bad opinion, or had a bad desire? By no means. But perhaps he will report that some person is dead. What then is that to you? He may report that some person speaks ill of you. What then is that to you? Or that your father is planning something or other. Against whom? Against your will (προαίρεσις)? How can he? But is it against your poor body, against your little property? You are quite safe: it is not against you. But the judge declares that you have committed an act of impiety. And did not the judges (δίκασται) make the same declaration against Socrates? Does it concern you that the judge has made this declaration? No. Why then do you trouble yourself any longer about it? Your father has a certain duty, and if he shall not fulfil it, he loses the character of a father, of a man of natural affection, of gentleness. Do not wish him to lose anything else on this account. For never does a man do wrong in one thing, and suffer in another. On the other side it is your duty to make your defense firmly, modestly, without anger: but if you do not, you also lose the character of a son, of a man of modest behavior, of generous character. Well then, is the judge free from danger? No; but he also is in equal danger. Why then are you still afraid of his decision? What have you to do with that which is another man’s evil? It is your own evil to make a bad defense: be on your guard against this only. But to be condemned or not to be condemned, as that is the act of another person, so it is the evil of another person. A certain person threatens you. Me? No. He blames you. Let him see how he manages his own affairs. He is going to condemn you unjustly. He is a wretched man.

XIX What Is the Condition of a Common Kind of Man and of a Philosopher

The first difference between a common person (ἰδιώτης) and a philosopher is this: the common person says, “Woe to me for my little child, for my brother, for my father.”515 The philosopher, if he shall ever be compelled to say, “Woe to me,” stops and says, “but for myself.” For nothing which is independent of the will can hinder or damage the will, and the will can only hinder or damage itself. If then we ourselves incline in this direction, so as, when we are unlucky, to blame ourselves and to remember that nothing else is the cause of perturbation or loss of tranquillity except our own opinion, I swear to you by all the gods that we have made progress. But in the present state of affairs we have gone another way from the beginning. For example, while we were still children, the nurse, if we ever stumbled through want of care, did not chide us, but would beat the stone. But what did the stone do? Ought the stone to have moved on account of your child’s folly? Again, if we find nothing to eat on coming out of the bath, the pedagogue never checks our appetite, but he flogs the cook. Man, did we make you the pedagogue of the cook and not of the child?516 Correct the child; improve him. In this way even when we are grown up we are like children. For he who is unmusical is a child in music; he who is without letters is a child in learning: he who is untaught, is a child in life.

XX That We Can Derive Advantage from All External Things

In the case of appearances which are objects of the vision,517 nearly all have allowed the good and the evil to be in ourselves, and not in externals. No one gives the name of good to the fact that it is day, nor bad to the fact that it is night, nor the name of the greatest evil to the opinion that three are four. But what do men say? They say that knowledge is good, and that error is bad; so that even in respect to falsehood itself there is a good result, the knowledge that it is falsehood. So it ought