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

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.

Grateful indeed are men and modest, who, if they do nothing else, are daily eating bread and yet are shameless enough to say, we do not know if there is a Demeter or her daughter Persephone or a Pluto;387 not to mention that they are enjoying the night and the day, the seasons of the year, and the stars, and the sea and the land and the cooperation of mankind, and yet they are not moved in any degree by these things to turn their attention to them; but they only seek to belch out their little problem (matter for discussion), and when they have exercised their stomach to go off to the bath. But what they shall say, and about what things or to what persons, and what their hearers shall learn from this talk, they care not even in the least degree, nor do they care if any generous youth after hearing such talk should suffer any harm from it, nor after he has suffered harm should lose all the seeds of his generous nature; nor if we388 should give an adulterer help towards being shameless in his acts; nor if a public peculator should lay hold of some cunning excuse from these doctrines; nor if another who neglects his parents should be confirmed in his audacity by this teaching.⁠—What then in your opinion is good or bad? This or that?⁠—Why then should a man say any more in reply to such persons as these, or give them any reason or listen to any reason from them, or try to convince them? By Zeus one might much sooner expect to make catamites change their mind than those who are become so deaf and blind to their own evils.389

XXI Of Inconsistency390

Some things men readily confess, and other things they do not. No one then will confess that he is a fool or without understanding; but quite the contrary you will hear all men saying, “I wish that I had fortune equal to my understanding.” But men readily confess that they are timid, and they say: “I am rather timid, I confess; but as to other respects you will not find me to be foolish.” A man will not readily confess that he is intemperate; and that he is unjust, he will not confess at all. He will by no means confess that he is envious or a busybody. Most men will confess that they are compassionate. What then is the reason?⁠—The chief thing (the ruling thing) is inconsistency and confusion in the things which relate to good and evil. But different men have different reasons; and generally what they imagine to be base, they do not confess at all. But they suppose timidity to be a characteristic of a good disposition, and compassion also; but silliness to be the absolute characteristic of a slave. And they do not at all admit (confess) the things which are offenses against society. But in the case of most errors for this reason chiefly they are induced to confess them, because they imagine that there is something involuntary in them as in timidity and compassion; and if a man confess that he is in any respect intemperate, he alleges love (or passion) as an excuse for what is involuntary. But men do not imagine injustice to be at all involuntary. There is also in jealousy, as they suppose, something involuntary; and for this reason they confess to jealousy also.

Living then among such men, who are so confused, so ignorant of what they say, and of the evils which they have or have not, and why they have them, or how they shall be relieved of them, I think it is worth the trouble for a man to watch constantly (and to ask) whether I also am one of them, what imagination I have about myself, how I conduct myself, whether I conduct myself as a prudent man, whether I conduct myself as a temperate man, whether I ever say this: that I have been taught to be prepared for everything that may happen. Have I the consciousness which a man who knows nothing ought to have, that I know nothing? Do I go to my teacher as men go to oracles, prepared to obey? or do I like a snivelling boy go to my school to learn history and understand the books which I did not understand before, and, if it should happen so, to explain them also to others?⁠—Man, you have had a fight in the house with a poor slave, you have turned the family upside down, you have frightened the neighbours, and you come to me391 as if you