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

by Epictetus

  THE wise and good man neither himself fights with any person, nor does he allow another, so far as he can prevent it. And an example of this as well as of all other things is proposed to us in the life of Socrates, who not only himself on all occasions avoided fights (quarrels), but would not allow even others to quarrel. See in Xenophon’s Symposium how many quarrels he settled, how further he endured Thrasymachus and Polus and Callicles; how he tolerated his wife, and how he tolerated his son who attempted to confute him and to cavil with him. For he remembered well that no man has in his power another man’s ruling principle. He wished therefore for nothing else than that which was his own. And what is this? Not that this or that man may act according to nature; for that is a thing which belongs to another; but that while others are doing their own acts, as they choose, he may never the less be in a condition conformable to nature and live in it, only doing what is his own to the end that others also may be in a state conformable to nature. For this is the object always set before him by the wise and good man. Is it to be commander (a praetor) of an army? No: but if it is permitted him, his object is in this matter to maintain his own ruling principle. Is it to marry? No; but if marriage is allowed to him, in this matter his object is to maintain himself in a condition conformable to nature. But if he would have his son not to do wrong or his wife, he would have what belongs to another not to belong to another: and to be instructed is this, to learn what things are a man’s own and what belongs to another. How then is there left any place for fighting (quarrel- ling) to a man who has this opinion (which he ought to have)? Is he surprised at any thing which happens, and does it appear new to him? Does he not expect that which comes from the bad to be worse and more grievous than what actually befals him? And does he not reckon as pure gain whatever they (the bad) may do which falls short of extreme wickedness? Such a person has reviled you. Great thanks to him for not having struck you. But he has struck me also. Great thanks that he did not wound you. But he wounded me also. Great thanks that he did not kill you. For when did he learn or in what school that man is a tame animal, that men love one another, that an act of injustice is a great harm to him who does it. Since then he has not learned this and is not convinced of it, why shall he not follow that which seems to be for his own interest? Your neighbour has thrown stones. Have you then done any thing wrong? But the things in the house have been broken. Are you then a utensil? No; but a free power of will. What then is given to you (to do) in answer to this? If you are like a wolf, you must bite in return, and throw more stones. But if you consider what is proper for a man, examine your storehouse, see with what faculties you came into the world. Have you the disposition of a wild beast, have you the disposition of revenge for an injury? When is a horse wretched? When he is deprived of his natural faculties, not when he cannot crow like a cock, but when he cannot run. When is a dog wretched? Not when he cannot fly, but when he cannot track his game. Is then a man also unhappy in this way, not because he cannot strangle lions or embrace statues, for he did not come into the world in the possession of certain powers from nature for this purpose, but because he has lost his probity and his fidelity? People ought to meet and lament such a man for the misfortunes into which he has fallen; not indeed to lament because a man has been born or has died, but because it has happened to him in his life time to have lost the things which are his own, not that which he received from his father, not his land and house, and his inn, and his slaves; for not one of these things is a man’s own, but all belong to others, are servile, and subject to account (ὑπεύθυνα), at different times given to different persons by those who have them in their power: but I mean the things which belong to him as a man, the marks (stamps) in his mind with which he came into the world, such as we seek also on coins, and if we find them, we approve of the coins, and if we do not find the marks, we reject them. What is the stamp on this Sestertius? The stamp of Trajan. Present it. It is the stamp of Nero. Throw it away: it cannot be accepted, it is counterfeit. So also in this case: What is the stamp of his opinions? It is gentleness, a sociable disposition, a tolerant temper, a disposition to mutual affection. Produce these qualities. I accept them: I consider this man a citizen, I accept him as a neighbour, a com- panion in my voyages. Only see that he has not Nero’s stamp. Is he passionate, is he full of resentment, is he fault-finding? If the whim seizes him, does he break the heads of those who come in his way? (If so), why then did you say that he is a man? Is every thing judged (determined) by the bare form? If that is so, say that the form in wax is an apple and has the smell and the taste of an apple. But the external figure is not enough: neither then is the nose enough and the eyes to make the man, but he must have the opinions of a man. Here is a man who does not listen to reason, who does not know when he is refuted: he is an ass: in another man the sense of shame is become dead: he is good for nothing, he is any thing rather than a man. This man seeks whom he may meet and kick or bite, so that he is not even a sheep or an ass, but a kind of wild beast.

  What then? would you have me to be despised? — By whom? by those who know you? and how shall those who know you despise a man who is gentle and modest? Perhaps you mean by those who do not know you? What is that to you? For no other artisan cares for the opinion of those who know not his art. — But they will be more hostile to me for this reason. — Why do you say ‘me’? Can any man injure your will, or prevent you from using in a natural way the appearances which are presented to you? In no way can he. Why then are you still dis- turbed and why do you choose to show yourself afraid? And why do you not come forth and proclaim that you are at peace with all men whatever they may do, and laugh at those chiefly who think that they can harm you? These slaves, you can say, know not either who I am, nor where lies my good or my evil, because they have no access to the things which are mine.

  In this way also those who occupy a strong city mock the besiegers, (and say): What trouble these men are now taking for nothing: our wall is secure, we have food for a very long time, and all other resources. These are the things which make a city strong and impregnable: but nothing else than his opinions makes a man’s soul impregnable. For what wall is so strong, or what body is so hard, or what possession is so safe, or what honour (rank, character) so free from assault (as a man’s opinions)? All (other) things every where are perishable, easily taken by assault, and if any man in any way is attached to them, he must be disturbed, expect what is bad, he must fear, lament, find his desires disappointed, and fall into things which he would avoid. Then do we not choose to make secure the only means of safety which are offered to us, and do we not choose to withdraw ourselves from that which is perishable and servile and to labour at the things which are imperishable and by nature free; and do we not remember that no man either hurts another or does good to another, but that a man’s opinion about each thing, is that which hurts him, is that which overturns him; this is fighting, this is civil discord, this is war? That which made Eteocles and Polynices enemies was nothing else than this opinion which they had about royal power, their opinion about exile, that the one is the extreme of evils, the other the greatest good. Now this is the nature of every man to seek the good, to avoid the bad; to con- sider him who deprives us of the one and involves us in the other an enemy and treacherous, even if he be a brother, or a son or a father. For nothing is more akin to us than the good: therefore if these things (externals) are good and evil, neither is a father a friend to sons, nor a brother to a brother, but all the world is every where full of enemies, treacherous men, and sycophants. But if the will (προαίρεσις, the purpose, the intention) being what it ought to be, is the only good; and if the will being such as it ought not to be, is the only evil, where is there any strife, where is there reviling? about what? about the things which do not concern us? and strife with whom? with the ignorant, the unhappy, with those who are deceived about the chief things?

  Remembering this Socrates managed his own house and endured a very ill tempered wife and a foolish (
ungrateful?) son. For in what did she show her bad temper? In pouring water on his head as much as she liked, and in trampling on the cake (sent to Socrates). And what is this to me, if I think that these things are nothing to me? But this is my business; and neither tyrant shall check my will nor a master; nor shall the many check me who am only one, nor shall the stronger check me who am the weaker; for this power of being free from check (hindrance) is given by God to every man. For these opinions make love in a house (family), concord in a state, among nations peace, and gratitude to God; they make a man in all things cheerful (confident) in externals as about things which belong to others, as about things which are of no value. We indeed are able to write and to read these things, and to praise them when they are read, but we do not even come near to being convinced of them. Therefore what is said of the Lacedaemonians, “Lions at home, but in Ephesus foxes,” will fit in our case also, “Lions in the school, but out of it foxes.”

  Against those who lament over being pitied.

  I am grieved, a man says, at being pitied. Whether then is the fact of your being pitied a thing which concerns you or those who pity you? Well, is it in your power to stop this pity? — It is in my power, if I show them that I do not require pity. — And whether then are you in the condition of not deserving (requiring) pity, or are you not in that condition? — I think that I am not: but these persons do not pity me, for the things for which, if they ought to pity me, it would be proper, I mean, for my faults; but they pity me for my poverty, for not pos- sessing honourable offices, for diseases and deaths and other such things — Whether then are you prepared to convince the many, that not one of these things is an evil, but that it is possible for a man who is poor and has no office (ἀνάρχοντι) and enjoys no honour to be happy; or to shew yourself to them as rich and in power? For the second of these things belong to a man who is boastful, silly and good for nothing. And consider by what means the pre- tence must be supported. It will be necessary for you to hire slaves an I to possess a few silver vessels, and to exhibit them in public, if it is possible, though they are often the same, and to attempt to conceal the fact that they are the same, and to have splendid garments, and all other things for display, and to show that you are a man honoured by the great, and to try to sup at their houses, or to be supposed to sup there, and as to your person to employ some mean arts, that you may appear to be more handsome and nobler than you are. These things you must contrive, if you choose to go by the second path in order not to be pitied. But the first way is both impracticable and long, to attempt the very thing which Zeus has not been able to do, to convince all men what things are good and bad. Is this power given to you? This only is given to you, to convince yourself; and you have not convinced yourself. Then I ask you, do you attempt to persuade other men? and who has lived so long with you as you with yourself? and who has so much power of convincing you as you have of convincing yourself; and who is better disposed and nearer to you than you are to yourself? How then have you not yet convinced yourself in order to learn? At present are not things upside down? Is this what you have been earnest about doing, to learn to be free from grief and free from disturbance, and not to be humbled (abject), and to be free? Have you not heard then that there is only one way which leads to this end, to give up (dismiss) the things which do not depend on the will, to withdraw from them, and to admit that they belong to others? For another man then to have an opinion about you, of what kind is it? — It is a thing independent of the will — Then is it nothing to you? — It is nothing- When then you are still vexed at this and disturbed, do you think that you are convinced about good and evil?

  Will you not then letting others alone be to yourself both scholar and teacher? — The rest of mankind will look after this, whether it is to their interest to be and to pass their lives in a state contrary to nature: but to me no man is nearer than myself. What then is the meaning of this, that I have listened to the words of the philosophers and I assent to them, but in fact I am no way made easier (more content)? Am I so stupid? And yet in all other things such as I have chosen, I have not been found very stupid; but I learned letters quickly, and to wrestle, and geometry, and to resolve syllogisms. Has not then reason convinced me? and indeed no other things have I from the beginning so approved and chosen (as the things which are rational): and now I read about these things, hear about them, write about them; I have so far discovered no reason stronger than this (living according to nature). In what then am I deficient? Have the contrary opinions not been eradicated from me? Have the notions (opinions) themselves not been exercised nor used to be applied to action, but as armour are laid aside and rusted and cannot fit me? And yet neither in the exercises of the palaestra, nor in writing or reading am I satisfied with learning, but I turn up and down the syllogisms which are proposed, and I make others, and sophistical syllogisms also. But the necessary theorems by proceeding from which a man can become free from grief, fear, passions (affects), hindrance, and a free man, these I do not exercise myself in nor do I practise in these the proper practice (study). Then I care about what others will say of me, whether I shall appear to them worth notice, whether I shall appear happy. —

  Wretched man, will you not see what you are saying about yourself? What do you appear to yourself to be? in your opinions, in your desires, in your aversions from things (ἐν τῷ ἐκκλίνειν), in your movements (purposes, ἐν ὁρμῇ) in your preparation (for anything), in your de- signs (plans), and in other acts suitable to a man? But do you trouble yourself about this, whether others pity you? — Yes, but I am pitied not as I ought to be. — Are you then pained at this? and is he who is pained, an object of pity? — Yes — How then are you pitied not as you ought to be? For by the very act that you feel (suffer) about being pitied, you make yourself deserving of pity. What then says Antisthenes? Have you not heard? ‘It is a royal thing, O Cyrus, to do right (well) and to be ill spoken of. My head is sound, and all think that I have the head ache. What do I care for that? I am free from fever, and people sympathize with me as if I had a fever, (and say), Poor man, for so long a time you have not ceased to have fever. I also say with a sorrowful countenance, In truth it is now a long time that I have been ill. What will happen then? As God may please: and at the same time I secretly laugh at those who are pitying me. What then hinders the same being done in this case also? I am poor, but I have a right opinion about poverty. Why then do I care if they pity me for my poverty? I am not in power (not a magistrate); but others are: and I have the opinion which I ought to have about having and not having power. Let them look to it who pity me: but I am neither hungry nor thirsty nor do I suffer cold; but because they are hungry or thirsty they think that I too am. What then shall I do for them? Shall I go about and proclaim and say, Be not mistaken, men, I am very well, I do not trouble myself about poverty, nor want of power, nor in a word about anything else than right opinions. These I have free from restraint, I care for nothing at all. — What foolish talk is this? How do I possess right opinions when I am not content with being what I am, but am uneasy about what I am supposed to be?

  But you say, others will get more and be preferred to me — What then is more reasonable than for those who have laboured about any thing to have more in that thing in which they have laboured? They have laboured for power, you have laboured about opinions; and they have laboured for wealth, you for the proper use of appearances. See if they have more than you in this about which you have laboured, and which they neglect; if they assent better than you with respect to the natural rules (measures) of things; if they are less disappointed than you in their desires; if they fall less into things which they would avoid than you do; if in their intentions, if in the things which they propose to themselves, if in their purposes, if in their motions towards an object they take a better aim; if they better observe a proper behaviour, as men, as sons, as parents, and so on as to the other names by which we express the relations of life. But if they exercise power, and you do not
, will you not choose to tell yourself the truth, that you do nothing for the sake of this (power), and they do all? But it is most unreasonable that he who looks after anything should obtain less than he who does not look after it.

  Not so: but since I care about right opinions, it is more reasonable for me to have power. — Yes in the matter about which you do care, in opinions. But in a matter in which they have cared more than you, give way to them. The case is just the same as if because you have right opinions, you thought that in using the bow you should hit the mark better than an archer, and in working in metal you should succeed better than a smith. Give up then your earnestness about opinions and employ yourself about the things which you wish to acquire; and then lament, if you do not succeed; for you deserve to lament. But now you say that you are occupied with other things, that you are looking after other things; but the many say this truly, that one act has no community with another. He who has risen in the morning seeks whom (of the house of Caesar) he shall salute, to whom he shall say something agreeable, to whom he shall send a present, how he shall please the dancing man, how by bad behaviour to one he may please another. When he prays, he prays about these things; when he sacrifices, he sacrifices for these things: the saying of Pythagoras

  Let sleep not come upon thy languid eyes

  he transfers to these things. Where have I failed in the matters pertaining to flattery? What have I done? Any thing like a free man, any thing like a noble minded man? And if he finds any thing of the kind, he blames and accuses himself: “Why did you say this? Was it not in your power to lie? Even the philosophers say that nothing hinders us from telling a lie.” But do you, if indeed you have cared about nothing else except the proper use of appearances, as soon as you have risen in the morning reflect, “What do I want in order to be free from passion (affects), and free from perturbation? What am I? Am I a poor body, a piece of property, a thing of which something is said? 1 am none of these. But what am I? I am a rational animal. What then is required of me?” Reflect on your acts. Where have I omitted the things which conduce to happiness (εὔροιαν)? What have I done which is either unfriendly or unsocial? what have I not done as to these things which I ought to have done?