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

you at all, is this shameful to you? Is this what you learned with the philosophers? Did you never hear that the thing which is shameful ought to be blamed, and that which is blameable is worthy of blame? Whom do you blame for an act which is not his own, which he did not do himself? Did you then make your father such as he is, or is it in your power to improve him? Is this power given to you? Well then, ought you to wish the things which are not given to you, or to be ashamed if you do not obtain them? And have you also been accustomed while you were studying philosophy to look to others and to hope for nothing from yourself? Lament then and groan and eat with fear that you may not have food tomorrow. Tremble about your poor slaves lest they steal, lest they run away, lest they die. So live, and continue to live, you who in name only have approached philosophy, and have disgraced its theorems as far as you can by showing them to be useless and unprofitable to those who take them up; you who have never sought constancy, freedom from perturbation, and from passions: you who have not sought any person for the sake of this object, but many for the sake of syllogisms; you who have never thoroughly examined any of these appearances by yourself, “Am I able to bear, or am I not able to bear? What remains for me to do?” But as if all your affairs were well and secure, you have been resting on the third topic,603 that of things being unchanged, in order that you may possess unchanged⁠—what? cowardice, mean spirit, the admiration of the rich, desire without attaining any end, and avoidance (ἔκκλισιν) which fails in the attempt? About security in these things you have been anxious.

Ought you not to have gained something in addition from reason, and then to have protected this with security? And whom did you ever see building a battlement all round and not encircling it with a wall?604 And what doorkeeper is placed with no door to watch? But you practice in order to be able to prove⁠—what? You practice that you may not be tossed as on the sea through sophisms,605 and tossed about from what? Show me first what you hold, what you measure, or what you weigh; and show me the scales or the medimnus (the measure); or how long will you go on measuring the dust?606 Ought you not to demonstrate those things which make men happy, which make things go on for them in the way as they wish, and why we ought to blame no man, accuse no man, and acquiesce in the administration of the universe? Show me these. “See, I show them: I will resolve syllogisms for you.”⁠—This is the measure, slave; but it is not the thing measured. Therefore you are now paying the penalty for what you neglected, philosophy: you tremble, you lie awake, you advise with all persons; and if your deliberations are not likely to please all, you think that you have deliberated ill. Then you fear hunger, as you suppose: but it is not hunger that you fear, but you are afraid that you will not have a cook, that you will not have another to purchase provisions for the table, a third to take off your shoes, a fourth to dress you, others to rub you, and to follow you, in order that in the bath, when you have taken off your clothes and stretched yourself out like those who are crucified you may be rubbed on this side and on that, and then the aliptes (rubber) may say (to the slave), “Change his position, present the side, take hold of his head, show the shoulder;” and then when you have left the bath and gone home, you may call out, “Does no one bring something to eat?” And then, “Take away the tables, sponge them:” you are afraid of this, that you may not be able to lead the life of a sick man. But learn the life of those who are in health, how slaves live, how laborers, how those live who are genuine philosophers; how Socrates lived, who had a wife and children; how Diogenes lived, and how Cleanthes607 who attended to the school and drew water. If you choose to have these things, you will have them everywhere, and you will live in full confidence. Confiding in what? In that alone in which a man can confide, in that which is secure, in that which is not subject to hindrance, in that which cannot be taken away: that is, in your own will. And why have you made yourself so useless and good for nothing that no man will choose to receive you into his house, no man to take care of you? but if a utensil entire and useful were cast abroad, every man who found it would take it up and think it a gain; but no man will take you up, and every man will consider you a loss. So cannot you discharge the office even of a dog, or of a cock? Why then do you choose to live any longer, when you are what you are?

Does any good man fear that he shall fail to have food? To the blind it does not fail, to the lame it does not: shall it fail to a good man? And to a good soldier there does not fail to be one who gives him pay, nor to a laborer, nor to a shoemaker: and to the good man shall there be wanting such a person?608 Does God thus neglect the things that he has established, his ministers, his witnesses, whom alone he employs