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

Is it then for this that young men shall leave their country and their parents, that they may come to this place, and hear you explain words? Ought they not to return with a capacity to endure, to be active in association with others, free from passions, free from perturbation, with such a provision for the journey of life with which they shall be able to bear well the things that happen and derive honor from them?528 And how can you give them any of these things which you do not possess? Have you done from the beginning anything else than employ yourself about the resolution of Syllogisms, of sophistical arguments (οἱ μεταπίπτοντες), and in those which work by questions? “But such a man has a school; why should not I also have a school?” These things are not done, man, in a careless way, nor just as it may happen; but there must be a (fit) age and life and God as a guide. You say, “No.” But no man sails from a port without having sacrificed to the Gods and invoked their help; nor do men sow without having called on Demeter; and shall a man who has undertaken so great a work undertake it safely without the Gods? and shall they who undertake this work come to it with success? What else are you doing, man, than divulging the mysteries? You say, “there is a temple at Eleusis, and one here also. There is an Hierophant at Eleusis,529 and I also will make an Hierophant: there is a herald, and I will establish a herald: there is a torchbearer at Eleusis, and I also will establish a torchbearer; there are torches at Eleusis, and I will have torches here. The words are the same: how do the things done here differ from those done there?” Most impious man, is there no difference? these things are done both in due place and in due time; and when accompanied with sacrifice and prayers, when a man is first purified, and when he is disposed in his mind to the thought that he is going to approach sacred rites and ancient rites. In this way the mysteries are useful, in this way we come to the notion that all these things were established by the ancients for the instruction and correction of life.530 But you publish and divulge them out of time, out of place, without sacrifices, without purity; you have not the garments which the hierophant ought to have, nor the hair, nor the headdress, nor the voice, nor the age; nor have you purified yourself as he has: but you have committed to memory the words only, and you say, “Sacred are the words by themselves.”531 You ought to approach these matters in another way: the thing is great, it is mystical, not a common thing, nor is it given to every man. But not even wisdom532 perhaps is enough to enable a man to take care of youths: a man must have also a certain readiness and fitness for this purpose, and a certain quality of body, and above all things he must have God to advise him to occupy this office, as God advised Socrates to occupy the place of one who confutes error, Diogenes the office of royalty and reproof, and the office of teaching precepts. But you open a doctor’s shop, though you have nothing except physic: but where and how they should be applied, you know not nor have you taken any trouble about it. “See,” that man says, “I too have salves for the eyes.” Have you also the power of using them? Do you know both when and how they will do good, and to whom they will do good? Why then do you act at hazard in things of the greatest importance? why are you careless? why do you undertake a thing that is in no way fit for you? Leave it to those who are able to do it, and to do it well. Do not yourself bring disgrace on philosophy through your own acts, and be not one of those who load it with a bad reputation. But if theorems please you, sit still, and turn them over by yourself; but never say that you are a philosopher, nor allow another to say it; but say: “He is mistaken, for neither are my desires different from what they were before, nor is my activity directed to other objects, nor do I assent to other things, nor in the use of appearances have I altered at all from my former condition.” This you must think and say about yourself, if you would think as you ought: if not act at hazard, and do what you are doing; for it becomes you.

When one of his pupils inquired of Epictetus, and he was a person who appeared to be inclined to Cynism, what kind of person a Cynic ought to be and what was the notion (πρόληψις) of the thing⁠—we will inquire, said Epictetus, at leisure: but I have so much to say to you that he who without God attempts so great a matter, is hateful to God, and has no other purpose than to act indecently in public. For in any well-managed house no man comes forward, and says to himself, I ought to be manager of the house. If he does so, the master turns round, and seeing him insolently giving orders, drags him forth and flogs him. So it is also in this great city (the world); for here also there is a master of the house who orders everything. (He says) “You are the sun; you can by going round make the year and seasons, and make the fruits grow and nourish them, and stir the winds and make them remit,