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

is doing, how he is studying his subject.201⁠—I do not choose such a subject, he says. Why, is it in your power to take what subject you choose? There has been given to you such a body as you have, such parents, such brethren, such a country, such a place in your country:⁠—then you come to me and say, “Change my subject.” Have you not abilities which enable you to manage the subject which has been given to you? [You ought to say]: “It is your business to propose; it is mine to exercise myself well.” However, you do not say so, but you say, “Do not propose to me such a tropic,202 but such [as I would choose]: do not urge against me such an objection, but such [as I would choose].” There will be a time perhaps when tragic actors will suppose that they are [only] masks and buskins and the long cloak.203 I say, these things, man, are your material and subject. Utter something that we may know whether you are a tragic actor or a buffoon; for both of you have all the rest in common. If anyone then should take away the tragic actor’s buskins and his mask, and introduce him on the stage as a phantom, is the tragic actor lost, or does he still remain? If he has voice, he still remains.

An example of another kind: “Assume the governorship of a province.” I assume it, and when I have assumed it, I show how an instructed man behaves. “Lay aside the laticlave (the mark of senatorial rank), and clothing yourself in rags, come forward in this character.” What then, have I not the power of displaying a good voice (that is, of doing something that I ought to do)? How then do you now appear (on the stage of life)? As a witness summoned by God. “Come forward,204 you, and bear testimony for me, for you are worthy to be brought forward as a witness by me: is anything external to the will good or bad? do I hurt any man? have I made every man’s interest dependent on any man except himself? What testimony do you give for God?”⁠—I am in a wretched condition, Master205 (Lord), and I am unfortunate; no man cares for me, no man gives me anything; all blame me, all steak ill of me.⁠—Is this the evidence that you are going to give, and disgrace his summons, who has conferred so much honor on you, and thought you worthy of being called to bear such testimony?

But suppose that he who has the power has declared, “I judge you to be impious and profane.” What has happened to you? I have been judged to be impious and profane? Nothing else? Nothing else. But if the same person had passed judgment on a hypothetical syllogism (συνημμένου), and had made a declaration, “the conclusion that, if it is day, it is light, I declare to be false,” what has happened to the hypothetical syllogism? who is judged in this case? who has been condemned? the hypothetical syllogism, or the man who has been deceived by it? Does he then who has the power of making any declaration about you know what is pious or impious? Has he studied it, and has he learned it? Where? From whom? Then is it the fact that a musician pays no regard to him who declares that the lowest206 chord in the lyre is the highest; nor yet a geometrician, if he declares that the lines from the centre of a circle to the circumference are not equal; and shall he who is really instructed pay any regard to the uninstructed man when he pronounces judgment on what is pious and what is impious, on what is just and unjust? Oh, the signal wrong done by the instructed. Did they learn this here?207

Will you not leave the small arguments (λογάρια)208 about these matters to others, to lazy fellows, that they may sit in a corner and receive their sorry pay, or grumble that no one gives them anything; and will you not come forward and make use of what you have learned? For it is not these small arguments that are wanted now: the writings of the Stoics are full of them. What then is the thing which is wanted? A man who shall apply them, one who by his acts shall bear testimony to his words.209 Assume, I entreat you, this character, that we may no longer use in the schools the examples of the ancients, but may have some example of our own.

To whom then does the contemplation of these matters (philosophical inquiries) belong? To him who has leisure, for man is an animal that loves contemplation. But it is shameful to contemplate these things as runaway slaves do: we should sit, as in a theatre, free from distraction, and listen at one time to the tragic actor, at another time to the lute-player; and not do as slaves do. As soon as the slave has taken his station he praises the actor210 and at the same time looks round: then if anyone calls out his master’s name, the slave is immediately frightened and disturbed. It is shameful for philosophers thus to contemplate the works of nature. For what is a master? Man is not the master of man; but death is, and life and pleasure and pain; for if he comes without these things, bring Caesar to me and you will see how firm I am.211 But when he shall come with these things, thundering and lightning,212 and when I am afraid of them, what do I do then except to recognize my master like the runaway slave? But so long as