Discourses - Epictetus (amazing books to read .txt) 📗

Gyarus; and I depart to the place where no man will hinder me from living, for that dwelling place is open to all; and as to the last garment,161 that is the poor body, no one has any power over me beyond this. This was the reason why Demetrius162 said to Nero, “You threaten me with death, but nature threatens you.” If I set my admiration on the poor body, I have given myself up to be a slave: if on my little possessions, I also make myself a slave: for I immediately make it plain with what I may be caught; as if the snake draws in his head, I tell you to strike that part of him which he guards; and do you be assured that whatever part you choose to guard, that part your master will attack. Remembering this whom will you still flatter or fear?

“But I should like to sit where the Senators sit.”163 Do you see that you are putting yourself in straits, you are squeezing yourself. “How then shall I see well in any other way in the amphitheatre?” Man, do not be a spectator at all; and you will not be squeezed. Why do you give yourself trouble? Or wait a little, and when the spectacle is over, seat yourself in the place reserved for the Senators and sun yourself. For remember this general truth, that it is we who squeeze ourselves, who put ourselves in straits; that is, our opinions squeeze us and put us in straits. For what is it to be reviled? Stand by a stone and revile it; and what will you gain? If then a man listens like a stone, what profit is there to the reviler? But if the reviler has as a stepping-stone (or ladder) the weakness of him who is reviled, then he accomplishes something.⁠—Strip him.⁠—What do you mean by him?164⁠—Lay hold of his garment, strip it off. I have insulted you. Much good may it do you.

This was the practice of Socrates: this was the reason why he always had one face. But we choose to practice and study anything rather than the means by which we shall be unimpeded and free. You say, “Philosophers talk paradoxes.”165 But are there no paradoxes in the other arts? and what is more paradoxical than to puncture a man’s eye in order that he may see? If anyone said this to a man ignorant of the surgical art, would he not ridicule the speaker? Where is the wonder then if in philosophy also many things which are true appear paradoxical to the inexperienced?

XXVI What Is the Law of Life

When a person was reading hypothetical arguments, Epictetus said: This also is a hypothetical law that we must accept what follows from the hypothesis. But much before this law is the law of life, that we must act conformably to nature. For if in every matter and circumstance we wish to observe what is natural, it is plain that in everything we ought to make it our aim that neither that which is consequent shall escape us, and that we do not admit the contradictory. First then philosophers exercise us in theory166 (contemplation of things), which is easier; and then next they lead us to the more difficult things; for in theory, there is nothing which draws us away from following what is taught; but in the matters of life, many are the things which distract us. He is ridiculous then who says that he wishes to begin with the matters of real life, for it is not easy to begin with the more difficult things; and we ought to employ this fact as an argument to those parents who are vexed at their children learning philosophy: Am I doing wrong then, my father, and do I not know what is suitable to me and becoming? If indeed this can neither be learned nor taught, why do you blame me? but if it can be taught, teach me; and if you cannot, allow me to learn from those who say that they know how to teach. For what do you think? do you suppose that I voluntarily fall into evil and miss the good? I hope that it may not be so. What is then the cause of my doing wrong? Ignorance. Do you not choose then that I should get rid of my ignorance? Who was ever taught by anger the art of a pilot or music? Do you think then that by means of your anger I shall learn the art of life? He only is allowed to speak in this way who has shown such an intention.167 But if a man only intending to make a display at a banquet and to show that he is acquainted with hypothetical arguments reads them and attends the philosophers, what other object has he than that some man of senatorian rank who sits by him may admire? For there (at Rome) are the really great materials (opportunities), and the riches here (at Nicopolis) appear to be trifles there. This is the reason why it is difficult for a man to be master of the appearances, where the things which disturb the judgment are great.168 I know a certain person who complained, as he embraced the knees of Epaphroditus, that he had only one hundred and fifty times ten thousand denarii169 remaining. What then did Epaphroditus do? Did he laugh at him, as we slaves of Epaphroditus did? No, but he cried out with amazement, “Poor man, how then did you keep silence, how did you endure it?”

When Epictetus had reproved170 (called) the person who was reading the hypothetical arguments, and the teacher who had suggested the reading was laughing at the reader, Epictetus said to the