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

it is, those must be happy who have been twice and thrice consuls; but they are not. Whom shall we believe in these matters? You who from without see their affairs and are dazzled by an appearance, or the men themselves? What do they say? Hear them when they groan, when they grieve, when on account of these very consulships and glory and splendour they think that they are more wretched and in greater danger. Is it in royal power? It is not: if it were, Nero would have been happy, and Sardanapalus. But neither was Agamemnon happy, though he was a better man than Sardanapalus and Nero; but while others are snoring, what is he doing?

Much from his head he tore his rooted hair:

—⁠Iliad, x 15

and what does he say himself?

“I am perplexed,” he says, “and
Disturb’d I am,” and “my heart out of my bosom
Is leaping.”

—⁠Iliad x 91

Wretch, which of your affairs goes badly? Your possessions? No. Your body? No. But you are rich in gold and copper. What then is the matter with you? That part of you, whatever it is, has been neglected by you and is corrupted, the part with which we desire, with which we avoid, with which we move towards and move from things. How neglected? He knows not the nature of good for which he is made by nature, and the nature of evil; and what is his own, and what belongs to another; and when anything that belongs to others goes badly, he says, “Woe to me, for the Hellenes are in danger.” Wretched is his ruling faculty, and alone neglected and uncared for. “The Hellenes are going to die destroyed by the Trojans.” And if the Trojans do not kill them, will they not die? “Yes; but not all at once.” What difference then does it make? For if death is an evil, whether men die altogether, or if they die singly, it is equally an evil. Is anything else then going to happen than the separation of the soul and the body?538 Nothing. And if the Hellenes perish, is the door closed, and is it not in your power to die? It is. Why then do you lament (and say) “Oh, you who are a king and have the sceptre of Zeus?” An unhappy king does not exist more than an unhappy god. What then art thou? In truth a shepherd: for you weep as shepherds do, when a wolf has carried off one of their sheep: and these who are governed by you are sheep. And why did you come hither? Was your desire in any danger? was your aversion (ἔκκλισις)? was your movement (pursuits)? was your avoidance of things? He replies, “No; but the wife of my brother was carried off.” Was it not then a great gain to be deprived of an adulterous wife? “Shall we be despised then by the Trojans?” What kind of people are the Trojans, wise or foolish? If they are wise, why do you fight with them? If they are fools, why do you care about them?

In what then is the good, since it is not in these things? Tell us, you who are lord, messenger, and spy. Where you do not think that it is, nor choose to seek it: for if you chose to seek it, you would have found it to be in yourselves; nor would you be wandering out of the way, nor seeking what belongs to others as if it were your own. Turn your thoughts into yourselves: observe the preconceptions which you have. What kind of a thing do you imagine the good to be? “That which flows easily, that which is happy, that which is not impeded.” Come, and do you not naturally imagine it to be great, do you not imagine it to be valuable? do you not imagine it to be free from harm? In what material then ought you to seek for that which flows easily, for that which is not impeded? in that which serves or in that which is free? “In that which is free.” Do you possess the body then free or is it in servile condition? “We do not know.” Do you not know that it is the slave of fever, of gout, ophthalmia, dysentery, of a tyrant, of fire, of iron, of everything which is stronger? “Yes, it is a slave.” How then is it possible that anything which belongs to the body can be free from hindrance? and how is a thing great or valuable which is naturally dead, or earth, or mud? Well then, do you possess nothing which is free? “Perhaps nothing.” And who is able to compel you to assent to that which appears false? “No man.” And who can compel you not to assent to that which appears true? “No man.” By this then you see that there is something in you naturally free. But to desire or to be averse from, or to move towards an object or to move from it, or to prepare yourself, or to propose to do anything, which of you can do this, unless he has received an impression of the appearance of that which is profitable or a duty? “No man.” You have then in these things also something which is not hindered and is free. Wretched men, work out this, take care of this, seek for good here.

“And how is it possible that a man who has nothing, who is naked, houseless, without a hearth, squalid, without a slave, without a city, can pass a life that flows easily?” See, God has sent you a man to show you that it is possible.539 Look at me, who am without a city, without a house, without possessions, without a slave; I sleep on the ground; I have no wife, no children, no praetorium, but only the earth and heavens,