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Part VI
Part VI
CLXI
Keep death and exile daily before thine eyes, with all else that men deem
terrible, but more especially Death. Then wilt thou never think a mean
thought, nor covet anything beyond measure.
CLXII
As a mark is not set up in order to be missed, so neither is such a thing
as natural evil produced in the World.
CLXIII
Piety towards the Gods, be sure, consists chiefly in thinking rightly
concerning them - that they are, and that they govern the Universe with
goodness and justice; and that thou thyself art appointed to obey them, and to
submit under all circumstances that arise; acquiescing cheerfully in whatever
may happen, sure that it is brought to pass and accomplished by the most
Perfect Understanding. Thus thou wilt never find fault with the Gods, nor
charge them with neglecting thee,
CLXIV
Lose no time in setting before you a certain stamp of character and
behaviour to observe both when by yourself and in company with others. Let
silence be your general rule; or say only what is necessary and in few words.
We shall, however, when occasion demands, enter into discourse sparingly,
avoiding such common topics as gladiators, horse - races, athletes; and the
perpetual talk about food and drink. Above all avoid speaking of persons,
either in the way of praise or blame, or comparison.
If you can, win over the conversation of your company to what it should
be by your own. But if you should find yourself cut off without escape among
strangers and aliens, be silent.
CLXV
Laughter should not be much, nor frequent, nor unrestrained.
CLXVI
Refuse altogether to take an oath if you can, if not, as far as may be.
CLXVII
Banquets of the unlearned and of them that are without, avoid. But if you
have occasion to take part in them, let not your attention be relaxed for a
moment, lest you slip after all into evil ways. For you may rest assured that
be a man ever so pure himself, he cannot escape defilement if his associates
are impure.
CLXVIII
Take what relates to the body as far as the bare use warrants - as meat,
drink, raiment, house and servants. But all that makes for show and luxury
reject.
CLXIX
If you are told that such an one speaks ill of you, make no defence
against what was said, but answer, He surely knew not my other faults, else he
would not have mentioned these only!
CLXX
When you visit any of those in power, bethink yourself that you will not
find him in: that you may not be admitted: that the door may be shut in your
face: that he may not concern himself about you. If with all this, it is your
duty to go, bear what happens, and never say to yourself, It was not worth the
trouble! For that would smack of the foolish and unlearned who suffer outward
things to touch them.
CLXXI
In company avoid frequent and undue talk about your own actions and
dangers. However pleasant it may be to you to enlarge upon the risks you have
run, others may not find such pleasure in listening to your adventures. Avoid
provoking laughter also: it is a habit from which one easily slides into the
ways of the foolish, and apt to diminish the respect which your neighbours
feel for you. To border on coarse talk is also dangerous. On such occasions,
if a convenient opportunity offer, rebuke the speaker. If not, at least by
relapsing into silence, colouring, and looking annoyed, show that you are
displeased with the subject.
CLXXII
When you have decided that a thing ought to be done, and are doing it,
never shun being seen doing it, even though the multitude should be likely to
judge the matter amiss. For if you are not acting rightly, shun the act
itself; if rightly, however, why fear misplaced censure?
CLXXIII
It stamps a man of mean capacity to spend much time on the things of the
body, as to be long over bodily exercises, long over eating, long over
drinking, long over other bodily functions. Rather should these things take
the second place, while all your care is directed to the understanding.
CLXXIV
Everything has two handles, one by which it may be borne, the other by
which it may not. If your brother sin against you lay not hold of it by the
handle of his injustice, for by that it may not be borne: but rather by this,
that he is your brother, the comrade of your youth; and thus you will lay hold
on it so that it may be borne.
CLXXV
Never call yourself a Philosopher nor talk much among the unlearned about
Principles, but do that which follows from them. Thus at a banquet, do not
discuss how people ought to eat; but eat as you ought. Remember that Socrates
thus entirely avoided ostentation. Men would come to him desiring to be
recommended to philosophers, and he would conduct them thither himself - so
well did he bear being overlooked. Accordingly if any talk concerning
principles should arise among the unlearned, be you for the most part silent.
For you run great risk of spewing up what you have ill digested. And when a
man tells you that you know nothing and you are not nettled at it, then you
may be sure that you have begun the work.
CLXXVI
When you have brought yourself to supply the needs of the body at small
cost, do not pique yourself on that, nor if you drink only water, keep saying
on each occasion, I drink water! And if you ever want to practise endurance
and toil, do so unto yourself and not unto others - do not embrace statues!^18
[Footnote 18: As Diogenes is said to have done in winter.]
CLXXVII
When a man prides himself on being able to understand and interpret the
writings of Chrysippus,^19 say to yourself: -
[Footnote 19: The so-called "Second Founder" of the Stoics.]
If Chrysippus had not written obscurely, this fellow would have had
nothing to be proud of. But what is it that I desire? To understand Nature,
and to follow her! Accordingly I ask who is the Interpreter. On hearing that
it is Chrysippus, I go to him. But it seems I do not understand what he wrote.
So I seek one to interpret that. So far there is nothing to pride myself upon.
But when I have found my interpreter, what remains is to put in practice his
instructions. This itself is the only thing to be proud of. But if I admire
the interpretation and that alone, what else have I turned out but a mere
commentator instead of a lover of wisdom? - except indeed that I happen to be
interpreting Chrysippus instead of Homer. So when any one says to me, Prithee,
read me Chrysippus, I am more inclined to blush, when I cannot show my deeds
to be in harmony and accordance with his sayings.
CLXXVIII
At feasts, remember that you are entertaining two guests, body and soul.
What you give to the body, you presently lose; what you give to the soul, you
keep for ever.
CLXXIX
At meals see to it that those who serve be not more in number that those
who are served. It is absurd for a crowd of persons to be dancing attendance
on half a dozen chairs.
CLXXX
It is best to share with your attendants what is going forward, both in
the labour of preparation and in the enjoyment of the feast itself. If such a
thing be difficult at the time, recollect that you who are not weary are being
served by those that are; you who are eating and drinking by those who do
neither; you who are talking by those who are silent; you who are at ease by
those who are under constraint. Thus no sudden wrath will betray you into
unreasonable conduct, nor will you behave harshly by irritating another.
CLXXXI
When Xanthippe was chiding Socrates for making scanty preparation for
entertaining his friends, he answered: - "If they are friends of ours, they
will not care for that; if they are not, we shall care nothing for them!"
CLXXXII
Asked, Who is the rich man? Epictetus replied, "He who is content."
CLXXXIII
Favorinus^20 tells us how Epictetus would also say that there were two
faults far graver and fouler than any others - inability to bear, and
inability to forbear, when we neither patiently bear the blows that must be
borne, nor abstain from the things and the pleasures we ought to abstain from.
"So, he went on, "if a man will only have these two words at heart, and heed
them carefully by ruling and watching over himself, he will for the most part
fall into no sin, and his life will be tranquil and serene." He meant the
words `Avexou kai anexou - "Bear and Forbear."
[Footnote 20: A Roman orator and sophist.]
CLXXXIV
On all occasions these thoughts should be at hand: -
Lead me, O God, and Thou, O Destiny,^21
Be what it may the goal appointed me,
Bravely I`ll follow; nay, and if I would not,
I`d prove a coward, yet must follow still!
[Footnote 21: These verses are by Cleanthes, the successor of Zeno as leader
of the Stoics, and author of the Hymn printed in Appendix B.]
Again:
Who to Necessity doth bow aright,
Is learn`d in wisdom and the things of God.
Once more:
Crito, if this be God`s will, so let it be. As for me, Anytus and Meletus
can indeed put me to death, but injure me, never!
CLXXXV
We shall then be like Socrates, when we can indite hymns of praise to the
Gods in prison.
CLXXXVI
It is hard to combine and unite these two qualities, the carefulness of
one who is affected by circumstances, and the intrepidity of one who heeds
them not. But it is not impossible: else were happiness also impossible. We
should act as we do in seafaring.
"What can I do?" - Choose the master, the crew, the day, the opportunity.
Then comes a sudden storm. What matters it to me? my part has been fully done.
The matter is in the hands of another - the Master of the ship. The ship is
foundering. What then have I to do? I do the only thing that remains to me -
to be drowned without fear, without a cry, without upbraiding God, but knowing
that what has been born must likewise perish. For I am not Eternity, but a
human being - a part of the whole, as an hour is part of the day. I must come
like the hour, and like the hour must pass!
CLXXXVII
And now we are sending you to Rome to spy out the land; but none send a
coward as such a spy, that, if her hear but a noise and see a shadow moving
anywhere, loses his wits and comes flying to say, The enemy are upon us!
So if you go now, and come and tell us: "Everything at Rome is terrible:
Death is terrible, Exile is terrible, Slander is terrible, Want is terrible;
fly, comrades! the enemy are upon us!" we shall reply, Get you gone, and
prophesy to yourself! we have but erred in sending such a spy as you.
Diogenes, who was sent as a spy long before you, brought us back another
report than this. He says that Death is no evil; for it need not even bring
shame with it. He says that Fame is but the empty noise of madmen. And what
report did this spy bring us of Pain, what of Pleasure, what of Want? That to
be clothed in sackcloth is better than any purple robe; that sleeping on the
bare ground is the softest couch; and in proof of each assertion he points to
his own courage, constancy, and freedom; to his own healthy and muscular
frame. "There is no enemy near," he cries, "all is perfect peace!"
CLXXXVIII
If a man has this peace - not the peace proclaimed by Caesar (how indeed
should he have it to proclaim?), nay, but the peace proclaimed by God through
reason, will not that suffice him when alone, when he beholds and reflects: -
Now can no evil happen unto me; for me there is no robber, for me no
earthquake; all things are full of peace, full of tranquillity; neither
highway nor city nor gathering of men, neither neighbour nor comrade can do me
hurt. Another supplies my food, whose care it is; another my raiment; another
hath given me perceptions of sense and primary conceptions. And when He
supplies my necessities no more, it is that He is sounding the retreat, that
He hath opened the door, and is saying to thee, Come! - Whither? To nought
that thou needest fear, but to the friendly kindred elements whence thou didst
spring. Whatsoever of fire is in thee, unto fire shall return; whatsoever of
earth, unto earth; of spirit, unto spirit; of water, unto water. There is no
Hades, no fabled rivers of Sighs, of Lamentation, or of Fire: but all things
are full of Beings spiritual and divine. With thoughts like these, beholding
the Sun, Moon, and Stars, enjoying earth and sea, a man is neither helpless
nor alone!
CLXXXIX
What wouldst thou be found doing when overtaken by Death? If I might
choose, I would be found doing some deed of true humanity, of wide import,
beneficent and noble. But if I may not be found engaged in aught so lofty, let
me hope at least for this - what none may hinder, what is surely in my power -
that I may be found raising up in myself that which had fallen; learning to
deal more wisely with the things of sense; working out my own tranquillity,
and thus rendering that which is its due to every relation of life. . . .
If death surprise me thus employed, it is enough if I can stretch forth
my hands to God and say, "The faculties which I received at Thy hands for
apprehending this thine Administration, I have not neglected. As far as in me
lay, I have done Thee no dishonour. Behold how I have used the senses, the
primary conceptions which Thou gavest me. Have I ever laid anything to Thy
charge? Have I ever murmured at aught that came to pass, or wished it
otherwise? Have I in anything transgressed the relations of life? For that
Thou didst beget me, I thank Thee for that Thou hast given: for the time
during which I have used the things that were Thine, it suffices me. Take them
back and place them wherever Thou wilt! They were all Thine, and Thou gavest
them me." - If a man depart thus minded, is it not enough? What life is fairer
or more noble, what end happier than his?
(Appendix A) Fragments Attributed To Epictetus
I
A Life entangled with Fortune is like a torrent. It is turbulent and
muddy; hard to pass and masterful of mood: noisy and of brief continuance.
II
The soul that companies with Virtue is like an ever - flowing source. It
is a pure, clear, and wholesome draught; sweet, rich, and generous of its
store; that injures not, neither destroys.
III
It is a shame that one who sweetens his drink with the gifts of the bee,
should embitter God`s gift Reason with vice.
IV
Crows pick out the eyes of the dead, when the dead have no longer need of
them; but flatterers mar the soul of the living, and her eyes they blind.
V
Keep neither a blunt knife nor an ill - disciplined looseness of tongue.
VI
Nature hath given men one tongue but two ears, that we may hear from
others twice as much as we speak.
VII
Do not give sentence in another tribunal till you have been yourself
judged in the tribunal of Justice.
VIII
It is shameful for a Judge to be judged by others.
IX
Give me by all means the shorter and nobler life, instead of one that is
longer but of less account!
X
Freedom is the name of virtue: Slavery, of vice. . . . None is a slave
whose acts are free.
XI
Of pleasures, those which occur most rarely give the most delight.
XII
Exceed due measure, and the most delightful things become the least
delightful.
XIII
The anger of an ape - the threat of a flatterer: - these deserve equal
regard.
XIV
Chastise thy passions that they avenge not themselves upon thee.
XV
No man is free who is not master of himself.
XVI
A ship should not ride on a single anchor, nor life on a single hope.
XVII
Fortify thyself with contentment: that is an impregnable stronghold.
XVIII
No man who is a lover of money, of pleasure, of glory, is likewise a
lover of Men; but only he that is a lover of whatsoever things are fair and
good.
XIX
Think of God more often than thou breathest.
XX
Choose the life that is noblest, for custom can make it sweet to thee.
XXI
Let thy speech of God be renewed day by day, aye, rather than thy meat
and drink.
XXII
Even as the Sun doth not wait for prayers and incantations to rise, but
shines forth and is welcomed by all: so thou also wait not for clapping of
hands and shouts and praise to do thy duty; nay, do good of thine own accord,
and thou wilt be loved like the Sun.
XXIII
Let no man think that he is loved by any who loveth none.
XXIV
If thou rememberest that God standeth by to behold and visit all that
thou doest; whether in the body or in the soul, thou surely wilt not err in
any prayer or deed; and thou shalt have God to dwell with thee.
Note. - Schweighauser`s great edition collects 181 fragments attributed
to Epictetus, of which but a few are certainly genuine. Some (as xxi., xxiv.,
above) bear the stamp of Pythagorean origin; others, though changed in form,
may well be based upon Epictetean sayings. Most have been preserved in the
Anthology of John of Stobi (Stobaeus), a Byzantine collector, of whom scarcely
anything is known but that he probably wrote towards the end of the fifth
century, and made his vast body of extracts from more than five hundred
authors for his son`s use. The best examination of the authenticity of the
Fragments is Quaestiones Epicteteae, by R. Asmus, 1888. The above selection
includes some of doubtful origin but intrinsic interest. - Crossley.
(Appendix B) The Hymn Of Cleanthes
Chiefest glory of deathless Gods, Almighty for ever,
Sovereign of Nature that rulest by law, what Name shall we give Thee? -
Blessed be Thou! for on Thee should call all things that are mortal.
For that we are Thine offspring; nay, all that in myriad motion
Lives for its day on the earth bears one impress - Thy likeness - upon it.
Wherefore my song is of Thee, and I hymn Thy power for ever.
Lo, the vast orb of the Worlds, round the Earth evermore as it rolleth,
Feels Thee its Ruler and Guide, and owns Thy lordship rejoicing.
Aye, for Thy conquering hands have a servant of living fire -
Sharp is the bolt! - where it falls, Nature shrinks at the shock and doth
shudder.
Thus Thou directest the Word universal that pulses through all things,
Mingling its life with Lights that are great and Lights that are lesser,
E`en as besemeth its birth, High King through ages unending.
Nought is done that is done without Thee in the earth or the waters
Or in the heights of heaven, save the deed of the fool and the sinner.
Thou canst make rough things smooth; at Thy Voice, lo, jarring disorder
Moveth to music, and Love is born where hatred abounded.
Thus hast Thou fitted alike things good and things evil together,
That over all might reign one Reason, supreme and eternal;
Though thereunto the hearts of the wicked be hardened and headless -
Woe unto them! - for while ever their hands are grasping at good things,
Blind are their eyes, yea, stopped are their ears to God`s Law universal,
Calling through wise obedience to live the life that is noble.
This they mark not, but heedless of right, turn each to his own way,
Here, a heart fired with ambition, in strife and straining unhallowed;
There, thrusting honour aside, fast set upon getting and gaining;
Others again given over to lusts and dissolute softness,
Working never God`s Law, but that which warreth upon it.
Nay, but, O Giver of all things good, whose home is the dark cloud,
Thou that wieldest Heaven`s bolt, save men from their ignorance grievous;
Scatter its night from their souls, and grant them to come to that Wisdom
Wherewithal, sistered with Justice, Thou rulest and governest all things;
That we, honoured by Thee, may requite Thee with worship and honour,
Evermore praising thy works, as is meet for men that shall perish;
Seeing that none, be he mortal or God, hath privilege nobler
Than without stint, without stay, to extol Thy Law universal.
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