by Epictetus
LXXV
IF YOU have given way to anger, be sure that over and above the evil involved therein, you have strengthened the habit, and added fuel to the fire. If overcome by a temptation of the flesh, do not reckon it a single defeat, but that you have also strengthened your dissolute habits. Habits and faculties are necessarily affected by the corresponding acts. Those that were not there before, spring up: the rest gain in strength and extent. This is the account which Philosophers give of the origin of diseases of the mind:— Suppose you have once lusted after money: if reason sufficient to produce a sense of the evil be applied, then the lust is checked and the mind at once regains its original authority; whereas if you have recourse to no remedy, you can no longer look for this return—on the contrary, the next time it is excited by the corresponding object, the flame of desire leaps up more quickly than before. By frequent repetition, the mind in the long run becomes callous; and thus this mental disease produces confirmed Avarice.
One who has had fever, even when it has left him, is not in the same condition of health as before, unless indeed his cure is complete. Something of the same sort is true also of diseases of the mind. Behind, there remains a legacy of traces and of blisters: and unless these are effectually erased, subsequent blows on the same spot will produce no longer mere blisters, but sores. If you do not wish to be prone to anger, do not feed the habit; give it nothing which may tend to its increase. At first, keep quiet and count the days when you were not angry: “I used to be angry every day, then every other day: next every two, next every three days!” and if you succeed in passing thirty days, sacrifice to the Gods in thanksgiving.
LXXVI
HOW THEN may this be attained?—Resolve, now if never before, to approve thyself to thyself; resolve to show thyself fair in God’s sight; long to be pure with thine own pure self and God!
LXXVII
THAT IS the true athlete, that trains himself to resist such outward impressions as these.
“Stay, wretched man! suffer not thyself to be carried away!” Great is the combat, divine the task! you are fighting for Kingship, for Liberty, for Happiness, for Tranquillity. Remember God: call upon Him to aid thee, like a comrade that stands beside thee in the fight.
LXXVIII
WHO THEN is a Stoic—in the sense that we call that a statue of Phidias which is modelled after that masters art? Show me a man in this sense modelled after the doctrines that are ever upon his lips. Show me a man that is sick—and happy; in danger—and happy; on his death-bed—and happy; an exile—and happy; in evil report— and happy! Show me him, I ask again. So help me Heaven, I long to see one Stoic! Nay, if you cannot show me one fully modelled, let me at least see one in whom the process is at work—one whose bent is in that direction. Do me that favour! Grudge it not to an old man, to behold a sight that he has never yet beheld. Think you I wish to see the Zeus or Athena of Phidias, bedecked with gold and ivory?—Nay, show me, one of you, a human soul, desiring to be of one mind with God, no more to lay blame on God or man, to suffer nothing to disappoint, nothing to cross him, to yield neither to anger, envy, nor jealousy—in a word, why disguise the matter? one that from a man would fain become a God; one that while still imprisoned in this dead body makes fellowship with God his aim. Show me him!—Ah, you cannot! Then why mock yourselves and delude others? why stalk about tricked out in other men’s attire, thieves and robbers that you are of names and things to which you can show no title!
LXXIX
IF YOU have assumed a character beyond your strength, you have both played a poor figure in that, and neglected one that is within your powers.
LXXX
FELLOW, YOU have come to blows at home with a slave: you have turned the household upside down, and thrown the neighbourhood into confusion; and do you come to me then with airs of assumed modesty—do you sit down like a sage and criticise my explanation of the readings, and whatever idle babble you say has come into my head? Have you come full of envy, and dejected because nothing is sent you from home; and while the discussion is going on, do you sit brooding on nothing but how your father or your brother are disposed towards you:—“What are they saying about me there? at this moment they imagine I am making progress and saying. He will return perfectly omniscient! I wish I could become omniscient before I return; but that would be very troublesome. No one sends me anything—the baths at Nicopolis are dirty; things are wretched at home and wretched here.” And then they say, “Nobody is any the better for the School.”—Who comes to the School with a sincere wish to learn: to submit his principles to correction and himself to treatment? Who, to gain a sense of his wants? Why then be surprised if you carry home from the School exactly what you bring into it?
LXXXI
“EPICTETUS, I have often come desiring to hear you speak, and you have never given me any answer; now if possible, I entreat you, say something to me.”
“Is there, do you think,” replied Epictetus, “an art of speaking as of other things, if it is to be done skilfully and with profit to the hearer?”
“Yes.”
“And are all profited by what they hear, or only some among them? So that it seems there is an art of hearing as well as of speaking. . . . To make a statue needs skill: to view a statue aright needs skill also.”
“Admitted.”
“And I think all will allow that one who proposes to hear philosophers speak needs a considerable training in hearing. Is that not so? Then tell me on what subject you are able to hear me.”
“Why, on good and evil.”
“The good and evil of what? a horse, an ox?”
“No; of a man.”
“Do we know then what Man is? what his nature is? what is the idea we have of him? And are our ears practised in any degree on the subject? Nay, do you understand what Nature is? can you follow me in any degree when I say that I shall have to use demonstration? Do you understand what Demonstration is? what True or False is? . . . must I drive you to Philosophy? . . . Show me what good I am to do by discoursing with you. Rouse my desire to do so. The sight of the pasture it loves stirs in a sheep the desire to feed: show it a stone or a bit of bread and it remains unmoved. Thus we also have certain natural desires, aye, and one that moves us to speak when we find a listener that is worth his salt: one that himself stirs the spirit. But if he sits by like a stone or a tuft of grass, how can he rouse a man’s desire?”
“Then you will say nothing to me?”
“I can only tell you this: that one who knows not who he is and to what end he was born; what kind of world this is and with whom he is associated therein; one who cannot distinguish Good and Evil, Beauty and Foulness, . . . Truth and Falsehood, will never follow Reason in shaping his desires and impulses and repulsions, nor yet in assent, denial, or suspension of judgment; but will in one word go about deaf and blind, thinking himself to be somewhat, when he is in truth of no account. Is there anything new in all this? Is not this ignorance the cause of all the mistakes and mischances of men since the human race began? . . .”
“This is all I have to say to you, and even this against the grain. Why? Because you have not stirred my spirit. For what can I see in you to stir me, as a spirited horse will stir a judge of horses? Your body? That you maltreat. Your dress? That is luxurious. Your behaviour, your look?—Nothing whatever. When you want to hear a philosopher, do not say, ‘You say nothing to me’; only show yourself worthy or fit to hear, and then you will see how you will move the speaker.”
LXXXII
AND NOW, when you see brothers apparently good friends and living in concord, do not immediately pronounce anything upon their friendship, though they should affirm it with an oath, though they should declare, “For us to live apart is a thing impossible!” For the heart of a bad man is faithless, unprincipled, inconstant: now overpowered by one impression, now by another. Ask not the usual questions, Were they born of the same parents, reared together, and under the same tutor; but ask this only, in what they place their r
eal interest—whether in outward things or in the Will. If in outward things, call them not friends, any more than faithful, constant, brave or free: call them not even human beings, if you have any sense. . . . But should you hear that these men hold the Good to lie only in the Will, only in rightly dealing with the things of sense, take no more trouble to inquire whether they are father and son or brothers, or comrades of long standing; but, sure of this one thing, pronounce as boldly that they are friends as that they are faithful and just: for where else can Friendship be found than where Modesty is, where there is an interchange of things fair and honest, and of such only?
LXXXIII
NO MAN can rob us of our Will—no man can lord it over that!
LXXXIV
WHEN DISEASE and death overtake me, I would fain be found engaged in the task of liberating mine own Will from the assaults of passion, from hindrance, from resentment, from slavery.
Thus would I fain be found employed, so that I may say to God, “Have I in aught transgressed Thy commands? Have I in aught perverted the faculties, the senses, the natural principles that Thou didst give me? Have I ever blamed Thee or found fault with Thine administration? When it was Thy good pleasure, I fell sick—and so did other men: but my will consented. Because it was Thy pleasure, I became poor,—but my heart rejoiced. No power in the State was mine, because Thou wouldst not: such power I never desired! Hast Thou ever seen me of more doleful countenance on that account? Have I not ever drawn nigh unto Thee with cheerful look, waiting upon Thy commands, attentive to Thy signals? Wilt Thou that I now depart from the great Assembly of men? I go: I give Thee all thanks, that Thou hast deemed me worthy to take part with Thee in this Assembly: to behold Thy works, to comprehend this Thine administration.”
Such I would were the subject of my thoughts, my pen, my study, when death overtakes me.
LXXXV
SEEMETH IT nothing to you, never to accuse, never to blame either God or Man? to wear ever the same countenance in going forth as in coming in? This was the secret of Socrates: yet he never said that he knew or taught anything. . . . Who amongst you makes this his aim? Were it indeed so, you would gladly endure sickness, hunger, aye, death itself.
LXXXVI
HOW ARE we constituted by Nature? To be free, to be noble, to be modest (for what other living thing is capable of blushing, or of feeling the impression of shame?) and to subordinate pleasure to the ends for which Nature designed us, as a handmaid and a minister, in order to call forth our activity; in order to keep us constant to the path prescribed by Nature.
LXXXVII
THE HUSBANDMAN deals with land; physicians and trainers with the body; the wise man with his own Mind.
LXXXVIII
WHICH OF us does not admire what Lycurgus the Spartan did? A young citizen had put out his eye, and been handed over to him by the people to be punished at his own discretion. Lycurgus abstained from all vengeance, but on the contrary instructed and made a good man of him. Producing him in public in the theatre, he said to the astonished Spartans:—“I received this young man at your hands full of violence and wanton insolence; I restore him to you in his right mind and fit to serve his country.”
LXXXIX
A MONEY-CHANGER may not reject Cæsar’s coin, nor may the seller of herbs, but must when once the coin is shown, deliver what is sold for it, whether he will or no. So is it also with the Soul. Once the Good appears, it attracts towards itself; evil repels. But a clear and certain impression of the Good the Soul will never reject, any more than men do Cæsar’s coin. On this hangs every impulse alike of Man and God.
XC
ASKED WHAT Common Sense was, Epictetus replied:—
As that may be called a Common Ear which distinguishes only sounds, while that which distinguishes musical notes is not common but produced by training; so there are certain things which men not entirely perverted see by the natural principles common to all. Such a constitution of the Mind is called Common Sense.
XCI
CANST THOU judge men? . . . then make us imitators of thyself, as Socrates did. Do this, do not do that, else will I cast thee into prison; this is not governing men like reasonable creatures. Say rather, As God hath ordained, so do; else thou wilt suffer chastisement and loss. Askest thou what loss? None other than this: To have left undone what thou shouldst have done: to have lost the faithfulness, the reverence, the modesty that is in thee! Greater loss than this seek not to find!
XCII
“HIS SON is dead.”
What has happened?
“His son is dead.”
Nothing more?
“Nothing.”
“His ship is lost.”
What has happened?
“His ship is lost.”
“He has been haled to prison.”
What has happened?
“He has been haled to prison.”
But that any of these things are misfortunes to him, is an addition which every one makes of his own. But (you say) God is unjust in this.—Why? For having given thee endurance and greatness of soul? For having made such things to be no evils? For placing happiness within thy reach, even when enduring them? For opening unto thee a door, when things make not for thy good?—Depart, my friend, and find fault no more!
XCIII
YOU ARE sailing to Rome (you tell me) to obtain the post of Governor of Cnossus. You are not content to stay at home with the honours you had before; you want something on a larger scale, and more conspicuous. But when did you ever undertake a voyage for the purpose of reviewing your own principles and getting rid of any of them that proved unsound? Whom did you ever visit for that object? What time did you ever set yourself for that? What age? Run over the times of your life—by yourself, if you are ashamed before me. Did you examine your principles when a boy? Did you not do everything just as you do now? Or when you were a stripling, attending the school of oratory and practising the art yourself, what did you ever imagine you lacked? And when you were a young man, entered upon public life, and were pleading causes and making a name, who any longer seemed equal to you? And at what moment would you have endured another examining your principles and proving that they were unsound? What then am I to say to you? “Help me in this matter!” you cry. Ah, for that I have no rule! And neither did you, if that was your object, come to me as a philosopher, but as you might have gone to a herb-seller or a cobbler.—“What do philosophers have rules for, then?”—Why, that whatever may betide, our ruling faculty may be as Nature would have it, and so remain. Think you this a small matter? Not so! but the greatest thing there is. Well, does it need but a short time? Can it be grasped by a passer-by?—grasp it, if you can!
Then you will say, “Yes, I met Epictetus!”
Ay, just as you might a statue or a monument. You saw me! and that is all. But a man who meets a man is one who learns the other’s mind, and lets him see his in turn. Learn my mind—show me yours; and then go and say that you met me. Let us try each other; if I have any wrong principle, rid me of it; if you have, out with it. That is what meeting a philosopher means. Not so, you think; this is only a flying visit; while we are hiring the ship, we can see Epictetus too! Let us see what he has to say. Then on leaving you cry, “Out on Epictetus for a worthless fellow, provincial and barbarous of speech!” What else indeed did you come to judge of?
XCIV
WHETHER YOU will or no, you are poorer than I!
“What then do I lack?”
What you have not: Constancy of mind, such as Nature would have it to be: Tranquillity. Patron or no patron, what care I? but you do care. I am richer than you: I am not racked with anxiety as to what Cæsar may think of me; I flatter none on that account. This is what I have, instead of vessels of gold and silver! your vessels may be of gold, but your reason, your principles, your accepted views, your inclinations, your desires are of earthenware.
XCV
TO YOU, all you have seems small: to me, all I have seems great. Your desire is insa
tiable, mine is satisfied. See children thrusting their hands into a narrow-necked jar, and striving to pull out the nuts and figs it contains: if they fill the hand, they cannot pull it out again, and then they fall to tears.—“Let go a few of them, and then you can draw out the rest!”—You, too, let your desire go! covet not many things, and you will obtain.
XCVI
PITTACUS, wronged by one whom he had it in his power to punish, let him go free, saying, Forgiveness is better than revenge. The one shows native gentleness, the other savagery.
XCVII
“MY BROTHER ought not to have treated me thus.”
True: but he must see to that. However he may treat me, I must deal rightly by him. This is what lies with me, what none can hinder.
XCVIII
NEVERTHELESS A man should also be prepared to be sufficient unto himself—to dwell with himself alone, even as God dwells with Himself alone, shares His repose with none, and considers the nature of His own administration, intent upon such thoughts as are meet unto Himself. So should we also be able to converse with ourselves, to need none else beside, to sigh for no distraction, to bend our thoughts upon the Divine Administration, and how we stand related to all else; to observe how human accidents touched us of old, and how they touch us now; what things they are that still have power to hurt us, and how they may be cured or removed; to perfect what needs perfecting as Reason would direct.
XCIX
IF A man has frequent intercourse with others, either in the way of conversation, entertainment, or simple familiarity, he must either become like them, or change them to his own fashion. A live coal placed next a dead one will either kindle that or be quenched by it. Such being the risk, it is well to be cautious in admitting intimacies of this sort, remembering that one cannot rub shoulders with a soot-stained man without sharing the soot oneself. What will you do, supposing the talk turns on gladiators, of horses or prizefighters, or (what is worse) on persons, condemning this and that, approving the other? Or suppose a man sneers or jeers or shows a malignant temper? Has any among us the skill of the lute-player, who knows at the first touch which strings are out of tune and sets the instrument right: has any of you such a power as Socrates had, in all his intercourse with men, of winning them over to his own convictions? Nay, but you must needs be swayed hither and thither by the uninstructed. How comes it then that they prove so much stronger than you? Because they speak from the fulness of the heart—their low, corrupt views are their real convictions: whereas your fine sentiments are but from the lips, outwards; that is why they are so nerveless and dead. It turns one’s stomach to listen to your exhortations, and hear of your miserable Virtue, that you prate of up and down. Thus it is that the Vulgar prove too strong for you. Everywhere strength, everywhere victory waits your conviction!