The Teaching of Epictetus

4. I, indeed, by the Gods, had rather a young man in his first movement towards philosophy came to me with his hair curled than disheveled and foul. For a certain impression of the beautiful is to be seen in him, and an aim at what is becoming; and to the thing wherein it seemeth to him to lie, there he applies his art. Thenceforth it only needs to show him its true place, and to say, Young man, thou seekest the beautiful, and thou dost well. Know, then, that it flourishes there where thy Reason is; there seek it where are thy likes and dislikes, thy pursuits and avoidances, for this is what thou hast in thyself of choice and precious, but the body is by nature mud. Why dost thou spend thy labor upon it in vain? for that the body is naught, Time shall certainly teach thee, though it teach thee nothing else. But if one come to me foul and filthy, and a mustache down to the knees, what have I to say to him? with what image or likeness can I draw him on? For with what that is like unto Beauty hath he ever busied himself, so as I may set him on another course, and say, Not here is Beauty, but there? Will you have me tell him, Beauty consists not in being befouled, but in the Reason? For doth he even seek Beauty? hath he any impression of it in his mind? Go, and reason with a hog, that he shall not roll himself in the mud.

5. Behold a youth worthy of love – behold an old man worthy to love, and to be loved in return; to whom one may commit his sons, his daughters, to be taught; to whom young men may come, if it please you – that he may deliver lectures to them on a dunghill! God forbid. Every extravagance arises from something in human nature, but this is near to being one that is not human.

CHAPTER XIII

why we should bear with wrong

When some one may do you an injury, or speak ill of you, remember that he either does it or speaks it believing that it is right and meet for him to do so. It is not possible, then, that he can follow the thing that appears to you, but the thing that appears to him. Wherefore, if it appear evil to him, it is he that is injured, being deceived. For also if any one should take a true consequence to be false, it is not the consequence that is injured, but he which is deceived. Setting out, then, from these opinions, you will bear a gentle mind towards any man who may revile you. For, say on each occasion, So it appeared to him.

CHAPTER XIV

that everything hath two handles

Every matter hath two handles – by the one it may be carried; by the other, not. If thy brother do thee wrong, take not this thing by the handle, He wrongs me; for that is the handle whereby it may not be carried. But take it rather by the handle, He is my brother, nourished with me; and thou wilt take it by a handle whereby it may be carried.

CHAPTER XV

on certain false conclusions

There is no true conclusion in these reasonings: I am richer than thou, therefore I am better: I am more eloquent than thou, therefore I am better. But the conclusions are rather these: I am richer than thou, therefore my wealth is better: I am more eloquent than thou, therefore my speech is better. But thou art not wealth, and thou art not speech.

CHAPTER XVI

perception and judgment

1. Doth a man bathe himself quickly? Then, say not, Wrongly, but Quickly. Doth he drink much wine? Then say not, Wrongly, but Much. For whence do you know if it were ill done till you have understood his opinion?

2. Thus it shall not befall you to assent to any other things than those whereof you are truly and directly sensible.117

3. What is the cause of assenting to anything? The appearance that it is so. But if it appear to be not so, it is impossible to assent to it. Wherefore? For that this is the nature of the mind, to receive the true with favor, the false with disfavor, and the uncertain with indifference. The proof of this? Be sure, if you can, at this moment, that it is night. You cannot. Cease to be sure that it is day. You cannot. Be sure that the stars are odd in number, or that they are even. You cannot. When, therefore, any man shall assent to what is false, know that he had no will to consent to falsehood; for, as saith Plato, no soul is willingly deprived of the truth, but the false appeared to it to be true. Come, then, what have we in actions corresponding to this true and false? The seemly and the unseemly, the profitable and the unprofitable, that which concerns me and that which doth not concern me, and such like. Can any man think that a certain thing is for his profit, and not elect to do it? He cannot. How, then, is it with her who saith —

“And will I know the evils I shall do,

But wrath is lord of all my purposes?”

Medea, 1079.

For, did she hold this very thing, to gratify her wrath and avenge herself on her husband more profitable than to spare her children? Even so: but she was deceived. Show her clearly that she was deceived, and she will not do it; but so long as you show it not, what else hath she to follow than the thing as it appears to her? Nothing. Wherefore, then, have you indignation with her, that the unhappy wretch has gone astray concerning the greatest things, and has become a viper instead of a human being? If anything, will you not rather pity, as we pity the blind and the lame, those that are blinded and lamed in the chiefest of their faculties?

4. – “So that all these great and dreadful deeds have this same origin in the appearance of the thing?”

The same, and no other. The Iliad is nought but appearance, and the use of appearances. The thing that appeared to Paris was the carrying off of the wife of Menelaus; the thing that appeared to Helen was to accompany him. Had it, then, appeared to Menelaus to be sensible that it was a gain to be deprived of such a wife, what would have happened? Not only had there been no Iliad, but no Odyssey neither.

– “On such a little thing do such great ones hang?”

But what talk is this of great things? Wars and seditions and destructions of many men, and overthrow of cities? And what is there of great in these? Nothing. For what is there of greatness in the deaths of many oxen and sheep, and the burning or overthrow of many nests of swallows or storks?

– “But are these things like unto those?”

They are most like. The bodies of men are destroyed, and the bodies of oxen and of sheep. The dwellings of men are burned, and the nests of storks. What is there great, what is there awful in this? Or show me wherein differeth the dwelling of a man, as a dwelling, from the nest of a stork, save that the one buildeth his little houses of planks and tiles and bricks, and the other of sticks and mud?

– “Are a stork and a man, then, alike?”

What say you? In body they are most like.

– “Doth a man, then, differ in no respect from a stork?”

God forbid; but in these matters there is no difference.

– “Wherein, then, doth he differ?”

Seek, and you shall find that in another thing there is a difference. Look if it be not in the observing and studying of what he doth; look if it be not in his social instinct, in his faith, his reverence, his steadfastness, his understanding. Where, then, is the great Good or Evil for man? There, where the difference is. If this be saved, and abide, as it were, in a fortress, and reverence be not depraved, nor faith, nor understanding, then is the man also saved. But if one of these things perish, or be taken by storm, then doth the man also perish. And in this it is that great actions are done. It was a mighty downfall, they say, for Paris, when the Greeks came, and when they sacked Troy, and when his brothers perished. Not so: for through another’s act can no man fall – that was the sacking of the storks’ nests. But the downfall was then when he lost reverence and faith, when he betrayed hospitality and violated decorum. When was the fall of Achilles? When Patroclus died? God forbid; but when he was wrathful, when he bewept the loss of his girl, when he forgot that he was there not to win mistresses but to make war. These, for men, are downfall and storming and overthrow, when right opinions are demolished or depraved.

CHAPTER XVII

that the philosopher shall exhibit to the vulgar deeds, not words

1. Thou shalt never proclaim thyself a philosopher, nor speak much among the vulgar of the philosophic maxims; but do the things that follow from the maxims. For example, do not discourse at a feast upon how one ought to eat, but eat as one ought. For remember that even so Socrates everywhere banished ostentation, so that men used to come to him desiring that he would recommend them to teachers of philosophy, and he brought them away and did so, so well did he bear to be overlooked.

2. And if among the vulgar discourse should arise concerning some maxim of thy philosophy, do thou, for the most part, keep silence, for there is great risk that thou straightway vomit up what thou hast not digested. And when some one shall say to thee, Thou knowest naught, and it bites thee not, then know that thou hast begun the work.

3. And as sheep do not bring their food to the shepherds to show how much they have eaten, but digesting inwardly their provender, bear outwardly wool and milk, even so do not thou, for the most part, display the maxims before the vulgar, but rather the works which follow from them when they are digested.

CHAPTER XVIII

ascesis

When you have adapted the body to a frugal way of living, do not flatter yourself on that, nor if you drink only water, say, on every opportunity, I drink only water. And if you desire at any time to inure yourself to labor and endurance, do it to yourself and not unto the world. And do not embrace the statues; but some time when you are exceedingly thirsty take a mouthful of cold water, and spit it out, and say nothing about it.

CHAPTER XIX

tokens

1. The position and token of the vulgar: he looks never to himself for benefit or hurt, but always to outward things. The position and character of the philosopher: he looks for benefit or hurt only to himself.

2. The tokens of one that is making advance: he blames none, he praises none, he accuses none, he complains of none; he speaks never of himself, as being somewhat, or as knowing aught. When he is thwarted or hindered in aught, he accuseth himself. If one should praise him, he laughs at him in his sleeve; if one should blame him, he makes no defense. He goes about like the sick and feeble, fearing to move the parts that are settling together before they have taken hold. He hath taken out of himself all pursuit, and hath turned all avoidance to things in our power which are contrary to nature. Toward all things he will keep his inclination slack. If he is thought foolish or unlearned, he regardeth it not. In a word, he watches himself as he would a treacherous enemy.

CHAPTER XX

that the logical art is necessary

1. Since Reason is that by which all other things are organized and perfected,118 it is meet that itself should not remain unorganized. But by what shall it be organized? For it is clear that this must be either by itself or by some other thing. But this must be Reason; or something else which is greater than Reason, which is impossible.

2. “Yea,” one may say, “but it is more pressing to cure our vices, and the like.”

You desire, then, to hear something of these things? Hear then; but if you shall say to me, I know not if you are reasoning truly or falsely? or if I utter something ambiguous, and you shall bid me distinguish, shall I lose patience with you and tell you, It is more pressing to cure our vices than chop logic?

3. For this reason I think the logical are set at the beginning of our study, even as before the measuring of corn we set the examination of the measure. For unless we shall first establish what is a modius119 and what is a balance, how shall we be able to measure or weigh anything?

4. In this case, then, if you have not understood and accurately investigated the criterion of all other things, and that through which they are understood, shall we be able to investigate and understand anything else? and how could we? Yea, but a modius is a wooden thing, and barren. But it measures corn. And logic is also barren. As regards this, indeed, we shall see. But even if one should grant this, it sufficeth that logic is that which distinguishes and investigates other things, and, as one may say, measures and weighs them. Who saith these things? is it Chrysippus alone and Zeno and Cleanthes? but doth not Antisthenes120 say it? And who wrote that the investigation of terms is the beginning of education? – was it not Socrates? and of whom doth Xenophon write that he began with the investigation of terms, what each of them signified?

CHAPTER XXI

grammarian or sage

When some one may exalt himself in that he is able to understand and expound the works of Chrysippus, say then to thyself: If Chrysippus had not written obscurely, this man would have had nothing whereon to exalt himself. But I, what do I desire? Is it not to learn to understand Nature and to follow her? I inquire, then, who can expound Nature to me, and hearing that Chrysippus can, I betake myself to him. But I do not understand his writings, therefore I seek an expounder for them. And so far there is nothing exalted. But when I have found the expounder, it remaineth for me to put in practice what he declares to me, and in this alone is there anything exalted. But if I shall admire the bare exposition, what else have I made of myself than a grammarian instead of a philosopher, save, indeed, that the exposition is of Chrysippus and not of Homer? When, therefore, one may ask me to lecture on the philosophy of Chrysippus, I shall rather blush when I am not able to show forth works of a like nature and in harmony with the words.

CHAPTER XXII

ACCOMPLISHMENTS

1. The clearer be the characters in which a book is writ, the more pleasantly and conveniently shall any man read it. Thus also a man shall listen more conveniently to any discourse if it be conveyed in well-ordered and graceful words. Be it not said, then, that there is no faculty of expression, for this is the thought of a man both impious and cowardly121– impious, for he holds in disesteem the gracious gifts of God, as if he would take away the serviceable faculty of seeing, or of hearing, or indeed this of speaking. Did God give the eyes for nothing? And was it for nothing that He mingled in them a spirit of such might and cunning as to reach a long way off and receive the impression of visible forms – a messenger so swift and faithful? Was it for nothing that He gave the intervening air such efficacy, and made it elastic, so that being, in a manner, strained,122 our vision should traverse it? Was it for nothing that He made Light, without which there were no benefit of any other thing?

2. Man, be not unthankful for these things, nor yet unmindful of better things. For seeing and hearing, and, by Zeus, for life itself, and the things that work together to maintain it, for dried fruits, for wine, for oil, do thou give thanks to God. But remember that He hath given thee another thing which is better than all these – that, namely, which uses them, which approves them, which taketh account of the worth of each. For what is that which declareth concerning all these faculties how much each of them is worth? Is it the faculty itself? Heard you ever the faculty of vision tell aught concerning itself? or that of hearing? or wheat, or barley, or a horse, or a dog? Nay, but as ministers and slaves are they appointed, to serve the faculty which makes use of appearances. And if you would learn how much any of them is worth, of whom will you inquire? who shall give answer? How then shall any other faculty be greater than this, which both useth the others as its servants, and the same approveth each of them and declareth concerning them? For which of them knoweth what itself is, and what it is worth? Which of them knoweth when it behooves to make use of it, and when not? What is that which openeth and closeth the eyes, turning them away from things which they should not behold, and guiding them towards other things? Is it the faculty of vision? Nay, but the faculty of the Will. What is that which closeth and openeth the ears? – that in obedience to which they become busy and curious, or again, unmoved by what they hear? Is it the faculty of hearing? It is no other than that of the Will.

3. Being then so great a faculty, and set over all the rest, let it come to us and tell us that the best of existing things is the flesh! Not even if the flesh itself affirmed that it was the best, would any man have patience with it. Now what is it, Epicurus, which declares this doctrine, that the flesh is best, which wrote concerning the End of Being, and on Laws of Nature, and on the Canon of Truth? – which let thy beard grow? which wrote, when dying, that it was spending its last day and a happy one?123 Is it the flesh or the Will? Wilt thou affirm, then, that thou hast aught better than the Will? Nay, but art thou not mad – so blind, in truth, and deaf as thou art?

4. What then? Shall any man contemn the other faculties? God forbid! Doth any man say that there is no use or eminence in the faculty of eloquence? God forbid – that were senseless, impious, thankless towards God. But to each thing its true worth. For there is a certain use in an ass, but not so much as in an ox; and in a dog, but not so much as in a slave; and in a slave, but not so much as in a citizen; and in citizens, but not so much as in governors. Yet not because other things are better is the use which anything affords to be contemned. There is a certain worth in the faculty of eloquence, but not so much as in the Will. When, then, I speak thus, let no man deem that I would have you neglect the power of eloquence, for I would not have you neglect your eyes, or ears, or hands, or feet, or raiment, or shoes. But if one ask me which is, then, the best of existing things, what shall I say? The faculty of eloquence I cannot say, but that of the Will, when it is made right. For this is that which useth the other, and all the other faculties, both small and great. When this is set right, a man that was not good becomes good; when it is not right, the man becomes evil. This is that whereby we fail or prosper – whereby we blame others, or approve them; the neglect of which is the misery, and the care of it the happiness, of mankind.

5. But to take away the faculty of eloquence, and to say that there is in truth no such faculty, is not only the part of a thankless man toward Him who hath given it, but also of a cowardly. For such a one seemeth to me to fear lest if there be any faculty of this kind we shall not be able to despise it. Such are they also which say that there is no difference between beauty and ugliness. Then were a man to be affected in like manner on seeing Thersites and Achilles, or on seeing Helen and any common woman?124 Truly, a thought of fools and boors, and of men who know not the nature of each thing, but fear lest, if one perceive the difference, he shall be straightway swept away and overpowered by it. But the great thing is this – to leave to each the faculty that it hath, and so leaving it to scan the worth of the faculty, and to learn what is the greatest of existing things; and everywhere to pursue this, and be zealous about this, making all other things accessory to this, albeit, according to our powers, not neglecting even these. For of the eyes also must we take care, yet not as of the best thing; yet of these, too, by the very exercise of the best thing; since that shall in no other wise subsist according to Nature save by wise dealing in these matters, and preferring certain things to others.

6. But what is done in the world? As if a man journeying to his own country should pass by an excellent inn, and the inn being agreeable to him, should stay, and abide in it. Man, thou hast forgotten thy purpose; thy journeying was not to this, but through this. But this is pleasant. And how many other inns are pleasant, and how many meadows? yet merely for passing through. But thy business is this, to arrive in thy native country, to remove the fears of thy kinsfolk, to do, thyself, the duties of a citizen, to marry, to beget children, to fill the customary offices. For thou art not come into this world to choose out its pleasanter places, but to dwell in those where thou wast born, and whereof thou wast appointed to be a citizen. And so in some wise it is with this matter. Since, by the aid of speech and such like deliverance, we must come to our aim, and purify the Will, and order aright the faculty which makes use of appearances; and it is necessary that this deliverance of the doctrines come to pass by a certain use of speech, and with a certain art and trenchancy of expression, there are some which are taken captive by these things themselves, and abide in them – one in the gift of speech, one in syllogisms, one in sophisms, one in some such another of these inns, and there they linger and molder away, as though they were fallen among the Sirens.

7. Man, thy business was to make thyself fit to use the appearances that encounter thee according to Nature, not missing what thou pursuest, nor falling into what thou wouldst avoid, never failing of good fortune, nor overtaken of ill fortune, free, unhindered, uncompelled, agreeing with the governance of Zeus, obedient unto the same, and well-pleased therein; blaming none, charging none, able of thy whole soul to utter these lines: —

“Lead me, O Zeus, and thou, Destiny!”

Then, having this for thy business, if some little matter of eloquence please thee, or certain speculations, wilt thou stay and abide in them, and elect to settle in them, forgetting all that is at home? and wilt thou say, These things are admirable? Who saith they are not admirable? but for passing through, like inns. What should hinder one that spoke like Demosthenes to be unfortunate? or one that could resolve syllogisms like Chrysippus to be miserable, to grieve, to envy; in a word, to be troubled and unhappy? Nothing. Thou seest now that all these things are but inns, and of no worth; but our business was another thing. When I say these things to certain persons, they think I am rejecting all care about language or speculation. But I do not reject this; I reject the endless occupation with them, the putting our hopes in them. If a man by this teaching injureth those who hear him, reckon me also among those who do this injury. For I cannot, in order to please you, see that one thing is best and chief of all, and say that another is.125

CHAPTER XXIII

constancy

Abide in the precepts as in laws which it were impious to transgress. And whatsoever any man may say of thee, regard it not; for neither is this anything of thine own.

CHAPTER XXIV

how long?

1. How long wilt thou delay to hold thyself worthy of the best things, and to transgress in nothing the decrees of Reason? Thou hast received the maxims by which it behooves thee to live; and dost thou live by them? What teacher dost thou still look for to whom to hand over the task of thy correction? Thou art no longer a boy, but already a man full grown. If, then, thou art neglectful and sluggish, and ever making resolve after resolve, and fixing one day after another on which thou wilt begin to attend to thyself, thou wilt forget that thou art making no advance, but wilt go on as one of the vulgar sort, both living and dying.

2. Now, at last, therefore hold thyself worthy to live as a man of full age and one who is pressing forward, and let everything that appeareth the best be to thee as an inviolable law. And if any toil or pleasure or reputation or the loss of it be laid upon thee, remember that now is the contest, here already are the Olympian games, and there is no deferring them any longer, and that in a single day and in a single trial ground is to be lost or gained.

3. It was thus that Socrates made himself what he was, in all things that befell him having regard to no other thing than Reason. But thou, albeit thou be yet no Socrates, yet as one that would be Socrates, so it behooveth thee to live.