Delphi Complete Works of Epictetus (Illustrated) (Delphi Ancient Classics Book 86)

by Epictetus

  How then shall this be done? Be willing at length to be approved by yourself, be willing to appear beautiful to God, desire to be in purity with your own pure self and with God. Then when any such appearance visits you, Plato says, Have recourse to expiations, go a suppliant to the temples of the averting deities. It is even sufficient if you resort to the society of noble and just men, and compare yourself with them, whether you find one who is living or dead. Go to Socrates and see him lying down with Alcibiades, and mocking his beauty: consider what a victory he at last found that he had gained over himself; what an Olympian victory; in what number he stood from Hercules; so that, by the Gods, one may justly salute him, Hail, wondrous man, you who have conquered not these sorry boxers and pancratiasts, nor yet those who are like them, the gladiators. By placing these objects on the other side you will conquer the appearance: you will not be drawn away by it. But in the first place be not hurried away by the rapidity of the appearance, but say, Appearances, wait for me a little: let me see who you are, and what you are about: let me put you to the test. And then do not allow the appearance to lead you on and draw lively pictures of the things which will follow; for if you do, it will carry you off wherever it pleases. But rather bring in to oppose it some other beautiful and noble appearance and cast out this base appearance. And if you are accustomed to be exercised in this way, you will see what shoulders, what sinews, what strength you have. But now it is only trifling words, and nothing more.

  This is the true athlete, the man who exercises himself against such appearances. Stay, wretch, do not be carried way. Great is the combat, divine is the work; it is for kingship, for freedom, for happiness, for freedom from perturbation. Remember God: call on him as a helper and protector, as men at sea call on the Dioscur in a storm. For what is a greater storm than that which comes from appearances which are violent and drive away the reason? For the storm itself, what else is it but an appearance? For take away the fear of death, and suppose as many thunders and lightnings as you please, and you will know what calm and serenity there is in the ruling faculty. But if you have once been defeated and say that you will conquer hereafter, and then say the same again, be assured that you will at last be in so wretched a condition and so weak that you will not even know afterwards that you are doing wrong, but you will even begin to make apologies (defences) for your wrong doing, and then you will confirm the saying of Hesiod to be true,

  With constant ills the dilatory strives.

  Against those who embrace philosophical opinions only in words.

  THE argument called the ruling argument (ὁ κυριεύων λόγος） appears to have been proposed from such principles as these: there is in fact a common contradiction between one another in these three propositions, each two being in contradiction to the third. The propositions are, that every thing past must of necessity be true; that an impossibility does not follow a possibility; and that a thing is possible which neither is nor will be true. Diodorus observing this contradiction employed the probative force of the first two for the demonstration of this proposition, That nothing is possible which is not tine and never will be. Now another will hold these two: That something is possible. which is neither true nor ever will be: and That an impossibility does not follow a possibility. But he will not allow that every thing which is past is necessarily true, as the followers of Cleanthes seem to think, and Antipater copiously defended them. But others maintain the other two propositions, That a thing is possible which is neither true nor will be true: and That everything which is past is necessarily true; but then they will maintain that an impossibility can follow a possibility. But it is impossible to maintain these three propositions, because of their common contradiction.

  If then any man should ask me, which of these propositions do you maintain? I will answer him, that I do not know; but I have received this story, that Diodorus maintained one opinion, the followers of Panthoides, I think, and Cleanthes maintained another opinion, and those of Chrysippus a third. What then is your opinion? I was not made for this purpose, to examine the appearances that occur to me, and to compare what others say and to form an opinion of my own on the thing. Therefore I differ not at all from the grammarian. Who was Hector’s father? Priam. Who were his brothers? Alexander and Deiphobus. Who was their mother? Hecuba. — I have heard this story. From whom? From Homer. And Hellanicus also, I think, writes about the same things, and perhaps others like him. And what further have I about the ruling argument? Nothing. But, if I am a vain man, especially at a banquet I surprise the guests by enumerating those who have written on these matters. Both Chrysippus has written wonderfully in his first book about Possibilities, and Cleanthes has written specially on the subject, and Archedemus. Antipater also has written not only in his work about Possibilities, but also separately in his work on the ruling argument. Have you not read the work? I have not read it. Read. And what profit will ‘a man have from it? he will be more trifling and impertinent than he is now; for what else have you gained by reading it? What opinion have you formed on this subject? none; but you will tell us of Helen and Priam, and the island of Calypso which never was and never will be. And in this matter indeed it is of no great importance if you retain the story, but have formed no opinion of your own. But in matters of morality (Ethic) this happens to us much more than in these things of which we are speaking.

  Speak to me about good and evil. Listen:

  The wind from Ilium to Ciconian shores Brought me. — Odyssey, ix. 39.

  Of things some are good, some are bad, and others are indifferent. The good then are the virtues and the things which partake of the virtues: the bad are the vices, and the things which partake of them; and the indifferent are the things which lie between the virtues and the vices, wealth, health, life, death, pleasure, pain. Whence do you know this? Hellanicus says it in his Egyptian history; for what difference does it make to say this, or to say that Diogenes has it in his Ethic, or Chrysippus or Cleanthes? Have you then examined any of these things and formed an opinion of your own? Show how you are used to behave in a storm on shipboard? Do you remember this division (distinction of things), when the sail rattles and a man, who knows nothing of times and seasons, stands by you when you are screaming and says, Tell me, I ask you by the Gods, what you were saying just now, Is it a vice to suffer shipwreck: does it participate in vice? Will you not take up a stick and lay it on his head? What have we to do with you, man? we are perishing and you come to mock us? But if Caesar send for you to answer a charge, do you remember the distinction? If when you are going in pale and trembling, a person should come up to you and say, Why do you tremble, man? what is the matter about which you are engaged? Does Caesar who sits within give virtue and vice to those who go in to him? You reply, Why do you also mock me and add to my present sorrows? — Still tell me, philosopher, tell me why you tremble? Is it not death of which you run the risk, or a prison, or pain of the body, or banishment, or disgrace? What else is there? Is there any vice or anything which partakes of vice? What then did you use to say of these things?— ‘What have you to do with me, man? my own evils are enough for me.’ And you say right. Your own evils are enough for you, your baseness, your cowardice, your boasting which you showed when you sat in the school. Why did you decorate yourself with what belonged to others? Why did you call yourself a Stoic?

  Observe yourselves thus in your actions, and you will find to what sect you belong. You will find that most of you are Epicureans, a few Peripatetics, and those feeble. For wherein will you show that you really consider virtue equal to everything else or even superior? But show me a Stoic, if you can. Where or how? But you can show me an endless number who utter small arguments of the Stoics. For do the same persons repeat the Epicurean opinions any worse? And the Peripatetic, do they not handle them also with equal accuracy? who then is a Stoic? As we call a statue Phidiac, which is fashioned according to the art of Phidias; so show me a man who is fashioned according to the doctrines which he utters. Show me a
man who is sick and happy, in danger and happy, dying and happy, in exile and happy, in disgrace and happy. Show him: I desire, by the gods, to see a Stoic. You cannot show me one fashioned so; but show me at least one who is forming, who has shown a tendency to be a Stoic. Do me this favour: do not grudge an old man seeing a sight which I have not seen yet. Do you think that you must show me the Zeus of Phidias or the Athena, a work of ivory and gold? Let any of you show me a human soul ready to think as God does, and not to blame either God or man, ready not to be disappointed about any thing, not to consider himself damaged by any thing, not to be angry, not to be envious, not to be jealous; and why should I not say it direct? desirous from a man to become a god, and in this poor mortal body thinking of his fellowship with Zeus. Show me the man. But you cannot. Why then do you delude yourselves and cheat others? and why do you put on a guise which does not belong to you, and walk about being thieves and pilferers of these names and things which do not belong to you?

  And now I am your teacher, and you are instructed in my school. And I have this purpose, to make you free from restraint, compulsion, hindrance, to make you free, prosperous, happy, looking to God in everything small and great. And you are here to learn and practise these things. Why then do you not finish the work, if you also have such a purpose as you ought to have, and if I in addition to the purpose also have such qualification as I ought to have? What is that which is wanting? When I see an artificer and material lying by him, I expect the work. Here then is the artificer, here the material; what is it that we want? Is not the thing one that can be taught? It is. Is it not then in our power? The only thing of all that is in our power. Neither wealth is in our power, nor health, nor reputation, nor in a word any thing else except the right use of appearances. This (right use) is by nature free from restraint, this alone is free from impediment. Why then do you not finish the work? Tell me the reason. For it is either through my fault that you do not finish it, or through your own fault, or through the nature of the thing. The thing itself is possible, and the only thing in our power. It remains then that the fault is either in me or in you, or, what is nearer the truth, in both. Well then, are you willing that we begin at last to bring such a purpose into this school, and to take no notice of the past? Let us only make a beginning. Trust to me, and you will see.

  Against the Epicureans and Academics.

  THE propositions which are true and evident are of necessity used even by those who contradict them: and a man might perhaps consider it to be the greatest proof of a thing being evident that it is found to be necessary even for him who denies it to make use of it at the same time. For instance, if a man should deny that there is anything universally true, it is plain that he must make the contradictory negation, that nothing is universally true. What, wretch, do you not admit even this? For what else is this than to affirm that whatever is universally affirmed is false? Again if a man should come forward and say: Know that there is nothing that can be known, but all things are incapable of sure evidence; or if another say, Believe me and you will be the better for it, that a man ought not to believe any thing; or again, if another should say, Learn from me, man, that it is not possible to learn any thing; I tell you this and will teach you, if you choose. Now in what respect do these differ from those? Whom shall I name? Those who call themselves Academics? ‘Men, agree [with us] that no man agrees [with another]: believe us that no man believes anybody.’

  Thus Epicurus also, when he designs to destroy the natural fellowship of mankind, at the same time makes use of that which he destroys. For what does he say? ‘Be not deceived, men, nor be led astray, nor be mistaken: there is no natural fellowship among rational animals; believe me. But those who say otherwise, deceive you and seduce you by false reasons.’ — What is this to you? Permit us to be deceived. Will you fare worse, if all the rest of us are persuaded that there is a natural fellowship among us, and that it ought by all means to be preserved? Nay, it will be much better and safer for you. Man, why do you trouble yourself about us? Why do you keep awake for us? Why do you light your lamp? Why do you rise early? Why do you write so many books, that no one of us may be deceived about the gods and believe that they take care of men; or that no one may suppose the nature of good to be other than pleasure? For if this is so, lie down and sleep, and lead the life of a worm, of which you judged yourself worthy: eat and drink, and enjoy women, and ease yourself, and snore. And what is it to you, how the rest shall think about these things, whether right or wrong? For what have we to do with you? You take care of sheep because they supply us with wool and milk, and last of all with their flesh. Would it not be a desirable thing if men could be lulled and enchanted by the Stoics, and sleep and present themselves to you and to those like you to be shorn and milked? For this you ought to say to your brother Epicureans: but ought you not to conceal it from others, and particularly before every thing to persuade them, that we are by nature adapted for fellowship, that temperance is a good thing; in order that all things may be secured for you? Or ought we to maintain this fellowship with some and not with others? With whom then ought we to maintain it? With such as on their part also maintain it, or with such as violate this fellowship? And who violate it more than you who establish such doctrines?

  What then was it that waked Epicurus from his sleepiness, and compelled him to write what he did write? What else was it than that which is the strongest thing in men, nature, which draws a man to her own will though he be unwilling and complaining? For since, she says, you think that there is no community among mankind, write this opinion and leave it for others, and break your sleep to do this, and by your own practice condemn your own opinions. Shall we then say that Orestes was agitated by the Erinyes (Furies) and roused from his deep sleep, and did not more savage Erinyes and Pains rouse Epicurus from his sleep and not allow him to rest, but compelled him to make known his own evils, as madness and wine did the Galli (the priests of Cybele)? So strong and invincible is man’s nature, For how can a vine be moved not in the manner of a vine, but in the manner of an olive tree? or on the other hand how can an olive tree be moved not in the manner of an olive tree, but in the manner of a vine? It is impossible: it cannot be conceived. Neither then is it possible for a man completely to lose the movements (affects) of a man; and even those who are deprived of their genital members are not able to deprive themselves of man’s desires. Thus Epicurus also mutilated all the offices of a man, and of a father of a family, and of a citizen and of a friend, but he did not mutilate human desires, for he could not; not more than the lazy Academics can cast away or blind their own senses, though they have tried with all their might to do it. What a shame is this? when a man has received from nature measures and rules for the knowing of truth, and does not strive to add to these measures and rules and to improve them, but just the contrary, endeavours to take away and destroy whatever enables us to discern the truth?

  What say you philosopher? piety and sanctity, what do you think that they are? If you like, I will demonstrate that they are good things. Well, demonstrate it that our citizens may be turned and honour the deity and may no longer be negligent about things of the highest value. Have you then the demonstrations? — I have, and I am thankful. — Since then you are well pleased with them, hear the contrary: That there are no Gods, and, if there are, they take no care of men, nor is there any fellowship between us and them; and that this piety and sanctity which is talked of among most men is the lying of boasters and sophists, or certainly of legislators for the purpose of terrifying and checking wrong doers. — Well done, philosopher, you have done something for our citizens, you have brought back all the young men to contempt of things divine. — What then, does not this satisfy you? Learn now, that justice is nothing, that modesty is folly, that a father is nothing, a son nothing. — Well done, philosopher, persist, persuade the young men, that we may have more with the same opinions as you and who say the same as you. From such principles as these have grown our well constituted states; by thes
e was Sparta founded: Lycurgus fixed these opinions in the Spartans by his laws and education, that neither is the servile condition more base than honourable, nor the condition of free men more honourable than base, and that those who died at Thermopylae died from these opinions; and through what other opinions did the Athenians leave their city? Then those who talk thus, marry and beget children, and employ themselves in public affairs and make themselves priests and interpreters. Of whom? of gods who do not exist: and they consult the Pythian priestess that they may hear lies, and they report the oracles to others. Monstrous impudence and imposture.

  Man what are you doing? are you refuting yourself every day; and will you not give up these frigid attempts? When you eat, where do you carry your hand to? to your mouth or to your eye? when you wash yourself, what do you go into? do you ever call a pot a dish, or a ladle a spit? If I were a slave of any of these men, even if I must be flayed by him daily, I would rack him. If he said, ‘Boy, throw some olive oil into the bath,’ I would take pickle sauce and pour it down on his head. What is this? he would say — An appearance was presented to me, I swear by your genius, which could not be distinguished from oil and was exactly like it — Here give me the barley- drink (tisane), he says — I would fill and carry him a dish of sharp sauce — Did I not ask for the barley drink? Yes, mister: this is the barley drink? Take it and smell; take it and taste. How do you know then if our senses deceive us? — If I had three or four fellow — slaves of the same opinion, I should force him to hang himself through passion or to change his mind. But now they mock us by using all the things which nature gives, and in words destroying them.