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Part II
Part II
XXXIV
Asked how a man might eat acceptably to the Gods, Epictetus replied: - If
when he eats, he can be just, cheerful, equable, temperate, and orderly, can
he not thus eat acceptably to the Gods? But when you call for warm water, and
your slave does not answer, or when he answers brings it lukewarm, or is not
even found to be in the house at all, then not to be vexed nor burst with
anger, is not that acceptable to the Gods?
"But how can one endure such people?"
Slave, will you not endure your own brother, that has God to his
forefather, even as a son sprung from the same stock, and of the same high
descent as yourself? And if you are stationed in a high position, are you
therefore forthwith to set up for a tyrant? Remember who you are, and whom you
rule, that they are by nature your kinsmen, your brothers, the offspring of
God.
"But I paid a price for them, not they for me."
Do you see whither you are looking - down to the earth, to the pit, to
those despicable laws of the dead? But to the laws of the Gods you do not
look.
XXXV
When we are invited to a banquet, we take what is set before us; and were
one to call upon his host to set fish upon the table or sweet things, he would
be deemed absurd. Yet in a word, we ask the Gods for what they do not give;
and that, although they have given us so many things!
XXXVI
Asked how a man might convince himself that every single act of his was
under the eye of God, Epictetus answered: -
"Do you not hold that all things are bound together in one?"
"I do."
"Well, and do you not hold that things on earth and things in heaven are
continuous and in unison with each other?"
"I do," was the reply.
"Else how should the trees so regularly, as though by God`s command, at
His bidding flower; at His bidding send forth shoots, bear fruit and ripen it;
at His bidding let it fall and shed their leaves, and folded up upon
themselves lie in quietness and rest? How else, as the Moon waxes and wanes,
as the Sun approaches and recedes, can it be that such vicissitude and
alternation is seen in earthly things?
"If then all things that grow, nay, our own bodies, are thus bound up
with the whole, is not this still truer of our souls? And if our souls are
bound up and in contact with God, as being very parts and fragments plucked
from Himself, shall He not feel every movement of theirs as though it were His
own, and belonging to His own nature?"
XXXVII
"But" you say, "I cannot comprehend all this at once."
Why, who told you that your powers were equal to God`s?"
Yet God hath placed by the side of each a man`s own Guardian Spirit,^4
who is charged to watch over him - a Guardian who sleeps not nor is deceived.
For to what better or more watchful Guardian could He have committed each of
us? So when you have shut the doors and made a darkness within, remember never
to say that you are alone; for you are not alone, but God is within, and your
Guardian Spirit, and what light do they need to behold what you do? To this
God you also should have sworn allegiance, even as soldiers unto Caesar. They,
when their service is hired, swear to hold the life of Caesar dearer than all
else: and will you not swear your oath, that are deemed worthy of so many and
great gifts? And will you not keep your oath when you have sworn it? And what
oath will you swear? Never to disobey, never to arraign or murmur at aught
that comes to you from His hand: never unwillingly to do or suffer aught that
necessity lays upon you.
[Footnote 4: To the Stoics the Guardian Spirit was each man`s Reason.]
"Is this oath like theirs?"
They swear to hold no other dearer than Caesar: you, to hold our true
selves dearer than all else beside.
XXXVIII
"How shall my brother cease to be wroth with me?"
Bring him to me, and I will tell him. But to thee I have nothing to say
about his anger.
XXXIX
When one took counsel of Epictetus, saying, "What I seek is this, how
even though my brother be not reconciled to me, I may still remain as Nature
would have me to be," he replied: "All great things are slow of growth; nay,
this is true even of a grape or of a fig. If then you say to me now, I desire
a fig, I shall answer, It needs time: wait till it first flower, then cast its
blossom, then ripen. Whereas then the fruit of the fig - tree reaches not
maturity suddenly nor yet in a single hour, do you nevertheless desire so
quickly and easily to reap the fruit of the mind of man? - Nay, expect it not,
even though I bade you!"
XL
Epaphroditus^5 had a shoemaker whom he sold as being good - for -
nothing. This fellow, by some accident, was afterwards purchased by one of
Caesar`s men, and became shoemaker to Caesar. You should have seen what
respect Epaphroditus paid him then. "How does the good Felicion? Kindly let me
know!" And if any of us inquired, "What is Epaphroditus doing?" the answer
was, "He is consulting about so and so with Felicion." - Had he not sold him
as good - for - nothing? Who had in a trice converted him into a wiseacre?
[Footnote 5: A freedman of Nero, and at one time owner of Epictetus.]
This is what comes of holding of importance anything but the things that
depend on the Will.
XLI
What you shun enduring yourself, attempt not to impose on others. You
shun slavery - beware of enslaving others! If you can endure to do that, one
would think you had been once upon a time a slave yourself. For Vice has
nothing in common with virtue, nor Freedom with slavery.
XLII
Has a man been raised to the tribuneship? Every one that he meets
congratulates him. One kisses him on the eyes, another on the neck, while the
slaves kiss his hands. He goes home to find torches burning; he ascends to the
Capitol to sacrifice. - Who ever sacrificed for having had right desires; for
having conceived such inclinations as Nature would have him? In truth we thank
the Gods for that wherein we place our happiness.
XLIII
A man was talking to me to - day about the priesthood of Augustus. I said
to him, "Let the thing go, my good Sir; you will spend a great deal to no
purpose."
"Well, but my name will be inserted in all documents and contracts."
`Will you be standing there to tell those that read them, That is my name
written there? And even though you could now be there in every case, what will
you do when you are dead?"
"At all events my name will remain."
"Inscribe it on a stone and it will remain just as well. And think,
beyond Nicopolis what memory of you will there be?"
"But I shall have a golden wreath to wear."
"If you must have a wreath, get a wreath of roses and put it on; you will
look more elegant!"
XLIV
Above all, remember that the door stands open. Be not more fearful than
children; but as they, when they weary of the game, cry, "I will play no
more," even so, when thou art in the like case, cry, "I will play no more,"
and depart. But if thou stayest, make no lamentation.
XLV
Is there smoke in the room? If it be slight, I remain; if grievous, I
quit it. For you must remember this and hold it fast, that the door stands
open.
"You shall not dwell at Nicopolis!"
Well and good.
"Nor at Athens."
Then I will not dwell at Athens either.
"Nor at Rome."
Nor at Rome either.
"You shall dwell in Gyara!"^6
[Footnote 6: An island in the Aegean, used as a place of banishment.]
Well: but to dwell in Gyara seems to me like a grievous smoke; I depart
to a place where none can forbid me to dwell: that habitation is open unto
all! As for the last garment of all, that is the poor body; beyond that, none
can do aught unto me. This is why Demetrius^7 said to Nero: "You threaten me
with death; it is Nature who threatens you!"
[Footnote 7: A well-known Cynic philosopher.]
XLVI
The beginning of philosophy is to know the condition of one`s own mind.
If a man recognises that this is in a weakly state, he will not then want to
apply it to questions of the greatest moment. As it is, men who are not fit to
swallow even a morsel, buy whole treatises and try to devour them. Accordingly
they either vomit them up again, or suffer from indigestion, whence come
gripings, fluxions, and fevers. Whereas they should have stopped to consider
their capacity.
XLVII
In theory it is easy to convince an ignorant person: in actual life, men
not only object to offer themselves to be convinced, but hate the man who has
convinced them. Whereas Socrates used to say that we should never lead a life
not subjected to examination.
XLVIII
This is the reason why Socrates, when reminded that he should prepare for
his trial, answered: "Thinkest thou not that I have been preparing for it all
my life?"
"In what way?"
"I have maintained that which in me lay."
"How so?"
"I have never, secretly or openly, done a wrong unto any."
XLIX
In what character dost thou now come forward?
As a witness summoned by God. "Come thou," saith God, "and testify for
Me, for thou art worthy of being brought forward as a witness by Me. Is aught
that is outside thy will either good or bad? Do I hurt any man? Have I placed
the good of each in the power of any other than himself? What witness dost
thou bear to God?"
"I am in evil state, Master, I am undone! None careth for me, none giveth
me aught: all men blame, all speak evil of me."
Is this the witness thou wilt bear, and do dishonour to the calling
wherewith He hath called thee, because He hath done thee so great honour, and
deemed thee worthy of being summoned to bear witness in so great a cause?
L
Wouldst thou have men speak good of thee? speak good of them. And when
thou hast learned to speak good of them, try to do good unto them, and thus
thou wilt reap in return their speaking good of thee.
LI
When thou goest in to any of the great, remember that Another from above
sees what is passing, and that thou shouldst please Him rather than man. He
therefore asks thee: -
"In the Schools, what didst thou call exile, imprisonment, bonds, death
and shame?"
"I called them things indifferent."
"What then dost thou call them now? Are they at all changed?"
"No."
"Is it then thou that art changed?"
"No."
"Say then, what are things indifferent?"
"Things that are not in our power."
"Say then, what follows?"
"That things which are not in our power are nothing to me."
"Say also what things you hold to be good."
"A will such as it ought to be, and a right use of the things of sense."
"And what is the end?"
"To follow Thee!"
LII
"That Socrates should ever have been so treated by the Athenians!"
Slave! why say "Socrates"? Speak of the thing as it is: That ever then
the poor body of Socrates should have been dragged away and haled by main
force to prison! That ever hemlock should have been given to the body of
Socrates; that that should have breathed its life away! - Do you marvel at
this? Do you hold this unjust? Is it for this that you accuse God? Had
Socrates no compensation for this? Where then for him was the ideal Good? Whom
shall we hearken to, you or him? And what says he?
"Anytus and Meletus^8 may put me to death: to injure me is beyond their
power."
[Footnote 8: The accusers of Socrates. See Plato`s Apology.]
And again: -
"If such be the will of God, so let it be."
LIII
Nay, young man, for heaven`s sake; but once thou hast heard these words,
go home and say to thyself: - "It is not Epictetus that has told me these
things: how indeed should he? No, it is some gracious God through him. Else it
would never have entered his head to tell me them - he that is not used to
speak to any one thus. Well, then, let us not lie under the wrath of God, but
be obedient unto Him." - Nay, indeed; but if a raven by its croaking bears
thee any sign, it is not the raven but God that sends the sign through the
raven; and if He signifies anything to thee through human voice, will He not
cause the man to say these words to thee, that thou mayest know the power of
the Divine - how He sends a sign to some in one way and to others in another,
and on the greatest and highest matters of all signifies His will through the
noblest messenger?
What else does the poet mean: -
I spake unto him erst Myself, and sent
Hermes the shining One, to check and warn him,
The husband not to slay, nor woo the wife!
LIV
In the same way my friend Heraclitus, who had a trifling suit about a
petty farm at Rhodes, first showed the judges that his cause was just, and
then at the finish cried, "I will not entreat you; nor do I care what sentence
you pass. It is you who are on your trial, not I!" - And so he ended the
case.^9
[Footnote 9: Or, "And so he lost his case" (Long).]
LV
As for us, we behave like a herd of deer. When they flee from the
huntsman`s feathers^10 in affright, which way do they turn? What haven of
safety do they make for? Why, they rush upon the nets! And thus they perish by
confounding what they should fear with that wherein no danger lies. . . . Not
death or pain is to be feared, but the fear of death or pain. Well said the
poet therefore: -
[Footnote 10: Colored feathers fixed to ropes partly surrounding the cover.]
Death has no terror; only a Death of shame!
LVI
How is it then that certain external things are said to be natural, and
others contrary to Nature?
Why, just as it might be said if we stood alone and apart from others. A
foot, for instance, I will allow it is natural should be clean. But if you
take it as a foot, and as a thing which does not stand by itself, it will
beseem it (if need be) to walk in the mud, to tread on thorns, and sometimes
even to be cut off, for the benefit of the whole body; else it is no longer a
foot. In some such way we should conceive of ourselves also. What art thou? -
A man. - Looked at as standing by thyself and separate, it is natural for thee
in health and wealth long to live. But looked at as a Man, and only as a part
of a Whole, it is for that Whole`s sake that thou shouldst at one time fall
sick, at another brave the perils of the sea, again, know the meaning of want
and perhaps die an early death. Why then repine? Knowest thou not that as the
foot is no more a foot if detached from the body, so thou in like case art no
longer a Man? For what is a Man? A part of a City: - first, of the City of
Gods and Men; next, of that which ranks nearest it, a miniature of the
universal City. . . . In such a body, in such a world enveloping us, among
lives like these, such things must happen to one or another. Thy part, then,
being here, is to speak of these things as is meet, and to order them as
befits the matter.
LVII
That was a good reply which Diogenes made to a man who asked him for
letters of recommendation. - "That you are a man, he will know when he sees
you; - whether a good or bad one, he will know if he has any skill in
discerning the good and the bad. But if he has none, he will never know,
though I write to him a thousand times." - It is as though a piece of silver
money desired to be recommended to some one to be tested. If the man be a good
judge of silver, he will know: the coin will tell its own tale.
LVIII
Even as the traveller asks his way of him that he meets, inclined in no
wise to bear to the right rather than to the left (for he desires only the way
leading whither he would go), so should we come unto God as to a guide; even
as we use our eyes without admonishing them to show us some things rather than
others, but content to receive the images of such things as they present unto
us. But as it is we stand anxiously watching the victim, and with the voice of
supplication call upon the augur: - "Master, have mercy on me: vouchsafe unto
me a way of escape!" Slave, would you then have aught else than what is best?
is there anything better than what is God`s good pleasure? Why, as far as in
you lies, would you corrupt your Judge, and lead your Counsellor astray?
LIX
God is beneficent. But the Good also is beneficent. It should seem then
that where the real nature of God is, there too is to be found the real nature
of the Good. What then is the real nature of God? - Intelligence, Knowledge,
Right Reason. Here then without more ado seek the real nature of the Good. For
surely thou dost not seek it in a plant or in an animal that reasoneth not.
LX
Seek then the real nature of the Good in that without whose presence thou
wilt not admit the Good to exist in aught else. - What then? Are not these
other things also works of God? - They are; but not preferred to honour, nor
are they portions of God. But thou art a thing preferred to honour: thou art
thyself a fragment torn from God: - thou hast a portion of Him within thyself.
How is it then that thou dost not know thy high descent - dost not know whence
thou comest? When thou eatest, wilt thou not remember who thou art that eatest
and whom thou feedest? In intercourse, in exercise, in discussion knowest thou
not that it is a God whom thou feedest, a God whom thou exercisest, a God whom
thou bearest about with thee, O miserable! and thou perceivest it not.
Thinkest thou that I speak of a God of silver or gold, that is without thee?
Nay, thou bearest Him within thee! all unconscious of polluting Him with
thoughts impure and unclean deeds. Were an image of God present, thou wouldst
not dare to act as thou dost, yet, when God Himself is present within thee,
beholding and hearing all, thou dost not blush to think such thoughts and do
such deeds, O thou that art insensible of thine own nature and liest under the
wrath of God!
LXI
Why then are we afraid when we send a young man from the Schools into
active life, lest he should indulge his appetites intemperately, lest he
should debase himself by ragged clothing, or be puffed up by fine raiment?
Knows he not the God within him; knows he not with whom he is starting on his
way? Have we patience to hear him say to us, Would I had thee with me! - Hast
thou not God where thou art, and having Him dost thou still seek for any
other? Would He tell thee aught else than these things? Why, wert thou a
statue of Phidias, an Athena or a Zeus, thou wouldst bethink thee both of
thyself and thine artificer; and hadst thou any sense, thou wouldst strive to
do no dishonour to thyself or him that fashioned thee, nor appear to beholders
in unbefitting guise. But now, because God is thy Maker, is that why thou
carest not of what sort thou shalt show thyself to be? Yet how different the
artists and their workmanship! What human artist`s work, for example, has in
if the faculties that are displayed in fashioning it? Is it aught but marble,
bronze, gold, or ivory? Nay, when the Athena of Phidias has put forth her hand
and received therein a Victory, in that attitude she stands for evermore. But
God`s works move and breathe; they use and judge the things of sense. The
workmanship of such an Artist, wilt thou dishonour Him? Aye, when he not only
fashioned thee, but placed thee, like a ward, in the care and guardianship of
thyself alone, wilt thou not only forget this, but also do dishonour to what
is committed to thy care! If God had entrusted thee with an orphan, wouldst
thou have thus neglected him? He hath delivered thee to thine own care,
saying, I had none more faithful than myself: keep this man for me such as
Nature hath made him - modest, faithful, high - minded, a stranger to fear, to
passion, to perturbation. . . .
Such will I show myself to you all. - "What, exempt from sickness also:
from age, from death?" - Nay, but accepting sickness, accepting death as
becomes a God!
LXII
No labour, according to Diogenes, is good but that which aims at
producing courage and strength of soul rather than of body.
LXIII
A guide, on finding a man who has lost his way, brings him back to the
right path - he does not mock and jeer at him and then take himself off. You
also must show the unlearned man the truth, and you will see that he will
follow. But so long as you do not show it him, you should not mock, but rather
feel your own incapacity.
LXIV
It was the first and most striking characteristic of Socrates never to
become heated in discourse, never to utter an injurious or insulting word - on
the contrary, he persistently bore insult from others and thus put an end to
the fray. If you care to know the extent of his power in this direction, read
Xenophon`s Banquet, and you will see how many quarrels he put an end to. That
is why the Poets are right in so highly commending this faculty: -
Quickly and wisely withal even bitter feuds would he settle.
Nevertheless the practice is not very safe at present, especially in
Rome. One who adopts it, I need not say, ought not to carry it out in an
obscure corner, but boldly accost, if occasion serve, some personage of rank
or wealth.
"Can you tell me, sir, to whose care you entrust your horses?"
"I can."
"Is it to the first comer, who knows nothing about them?"
"Certainly not."
"Well, what of the man who takes care of your gold, your silver or your
raiment?"
"He must be experienced also."
"And your body - have you ever considered about entrusting it to any
one`s care?"
"Of course I have."
"And no doubt to a person of experience as a trainer, a physician?"
"Surely."
"Are these things the best you possess, or have you anything more
precious?"
"What can you mean?"
"I mean that which employs these; which weighs all things; which takes
counsel and resolve."
"Oh, you mean the soul."
"You take me rightly; I do mean the soul. By Heaven, I hold that far more
precious than all else I possess. Can you show me then what care you bestow on
the soul? For it can scarcely be thought that a man of your wisdom and
consideration in the city would suffer your most precious possession to go to
ruin through carelessness and neglect."
"Certainly not."
"Well, do you take care of it yourself? Did any one teach you the right
method, or did you discover it yourself?"
Now here comes in the danger: first, that the great man may answer, "Why,
what is that to you, my good fellow? are you my master?" And then, if you
persist in troubling him, may raise his hand to strike you. It is a practice
of which I was myself a warm admirer until such experiences as these befell
me.
LXV
When a youth was giving himself airs in the Theatre and saying, "I am
wise, for I have conversed with many wise men," Epictetus replied, "I too have
conversed with many rich men, yet I am not rich!"
LXVI
We see that a carpenter becomes a carpenter by learning certain things:
that a pilot, by learning certain things, becomes a pilot. Possibly also in
the present case the mere desire to be wise and good is not enough. It is
necessary to learn certain things. This is then the object of our search. The
Philosophers would have us first learn that there is a God, and that His
Providence directs the Universe; further, that to hide from Him not only one`s
acts but even one`s thoughts and intentions is impossible; secondly, what the
nature of God is. Whatever that nature is discovered to be, the man who would
please and obey Him must strive with all his might to be made like unto Him.
If the Divine is faithful, he also must be faithful; if free, he also must be
free; if beneficent, he also must be beneficent; if magnanimous, he also must
be magnanimous. Thus as an imitator of God must he follow Him in every deed
and word.
LXVII
If I show you, that you lack just what is most important and necessary to
happiness, that hitherto your attention has been bestowed on everything rather
than that which claims it most; and, to crown all, that you know neither what
God nor Man is - neither what Good nor Evil is: why, that you are ignorant of
everything else, perhaps you may bear to be told; but to hear that you know
nothing of yourself, how could you submit to that? How could you stand your
ground and suffer that to be proved? Clearly not at all. You instantly turn
away in wrath. Yet what harm have I done you? Unless indeed the mirror harms
the ill - favoured man by showing him to himself just as he is; unless the
physician can be thought to insult his patient, when he tells him: - "Friend,
do you suppose there is nothing wrong with you? why, you have a fever. Eat
nothing to - day, and drink only water." Yet no one says, "What an
insufferable insult!" Whereas, if you say to a man, "Your desires are
inflamed, your instincts of rejection are weak and low, your aims are
inconsistent, your impulses are not in harmony with Nature, your opinions are
rash and false," he forthwith goes away and complains that you have insulted
him.
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