The Teaching of Epictetus. Epictetus

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СКАЧАТЬ Of what manner of men? of wise men or fools? If of wise men, why do ye make war with them? if of fools, why do ye heed them?31

      7. In what, then, is the good, seeing that in these things it is not? Tell us, thou, my lord missionary and spy! It is there where ye deem it not, and where ye have no desire to seek it. For did ye desire, ye would have found it in yourselves, nor would ye wander to things without, nor pursue things alien, as if they were your own concerns. Turn to your own selves; understand the natural conceptions which ye possess. What kind of thing do ye take the Good to be? Peace? happiness? freedom? Come, then, do ye not naturally conceive it as great, as precious, and that cannot be harmed? What kind of material, then, will ye take to shape peace and freedom withal – that which is enslaved or in that which is free? That which is free. Have ye the flesh enslaved or free? We know not. Know ye not that it is the slave of fever, of gout, of ophthalmia, of dysentery, of tyranny, and fire, and steel, and everything that is mightier than itself? Yea, it is enslaved. How, then, can aught that is of the body be free? and how can that be great or precious which by nature is dead, mere earth or mud?

      8. What then? have ye nothing that is free? It may be nothing. And who can compel you to assent to an appearance that is false? No man. And who can compel you not to assent to an appearance that is true? No man. Here, then, ye see that there is in you something that is by nature free. But which of you, except he lay hold of some appearance of the profitable, or of the becoming, can either pursue or avoid, or desire or dislike, or adapt or intend anything? No man. In these things, too, then, ye have something that is unhindered and free. This, miserable men, must ye perfect; this have a care to, in this seek for the Good.

      9. And how is it possible that one can live prosperously who hath nothing; a naked, homeless, hearthless, beggarly man, without servants, without a country? Lo, God hath sent you a man to show you in very deed that it is possible. Behold me, that I have neither country, nor house, nor possessions, nor servants; I sleep on the ground; nor is a wife mine, nor children, nor domicile, but only earth and heaven, and a single cloak. And what is lacking to me? do ever I grieve? do I fear? am I not free? When did any of you see me fail of my pursuit, or meet with what I had avoided? When did I blame God or man? When did I accuse any man? When did any of you see me of a sullen countenance? How do I meet those whom ye fear and marvel at? Do I not treat them as my slaves? Who that seeth me, but thinketh he beholdeth his king and his lord?

      10. So these are the accents of the Cynic, this his character, this his design. Not so – but it is his bag, and his staff, and his great jaws; and to devour all that is given to him, or store it up, or to reprove out of season every one that he may meet, or to show off his shoulder.32

      11. Dost thou see how thou art about to take in hand so great a matter? Take first a mirror, look upon thy shoulders, mark well thy loins and thighs. Thou art about to enter thy name for the Olympic games, O man; no cold and paltry contest. Nor canst thou then be merely overcome and then depart; but first thou must be shamed in the sight of all the world; and not alone of the Athenians, or Lacedæmonians, or Nicopolitans. And then if thou hast too rashly entered upon the contest thou must be thrashed, and before being thrashed must suffer thirst and scorching heat, and swallow much dust.

      12. Consider more closely, know thyself, question thy genius,33 attempt nothing without God; who, if He counsel thee, be sure that He wills thee either to be great or to be greatly plagued. For this very agreeable circumstance is linked with the calling of a Cynic; he must be flogged like an ass, and, being flogged, must love those who flog him, as though he were the father or brother of all mankind. Not so, but if one shall flog thee, stand in the midst and shriek out, O Cæsar, what things do I suffer in the Emperor’s peace! Let us take him before the pro-consul. But what is Cæsar to the Cynic? or what is a pro-consul? or what is any other than He that hath sent him hither, and whom he serveth, which is Zeus? Doth he call upon any other than God? Is he not persuaded, whatsoever things he may suffer, that he is being trained and exercised by God? Hercules, when he was exercised by Eurystheus, never deemed himself wretched; but fulfilled courageously all that was laid upon him. But he who shall cry out and bear it hard when he is being trained and exercised by Zeus, is he worthy to bear the scepter of Diogenes? Hear what Diogenes saith, when ill of a fever, to the bystanders: Base souls, will ye not remain? To see the overthrow and combat of athletes, how great a way ye journey to Olympia; and have ye no will to see a combat between a fever and a man? And will such an one presently accuse God who hath sent him, as having used him ill – he who was glorying in his lot, and held himself worthy to be a spectacle to the bystanders? For of what shall he accuse Him: that his life is seemly, that he manifests God’s will, that he showeth forth his virtue more brightly? Come, then; and what saith he about death, about pain? How did he compare his own happiness with that of the Great King? nay, he thought rather that there was no comparison. For where there are confusions, and griefs, and fears, and unattained pursuits, and avoidance in vain, and envy and rivalry, can the way to happiness lie there? But where rotten opinions are there must of necessity be all these things.

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      1

      The Encheiridion of Epictetus, Translated into English by T. W. Rolleston. Kegan Paul, Trench, & Co., 1881.

      2

      Epicteti Dissertationum ab Arriano Digestarum Libri IV. et ex Deperditis Sermonibus Fragmenta. Post Io. Uptoni aliorumque curas, denuo ad Codicum M Storum fidem recensuit, Latina Versione, Adnotationibus, Indicibus illustravit Johannes Schweighäuser, Lipsiæ. MDCCXCIX.

      Epicteti Manuale et Cebetis Tabula Græce et Latine. Schw. MDCCXCVIII.

      There are two excellent English translations of the whole extant works of Epictetus – one by Mrs. Carter, published in the last century, the other by the late George Long, M. A. (Bohn Series), to both of which, but especially the

1

The Encheiridion of Epictetus, Translated into English by T. W. Rolleston. Kegan Paul, Trench, & Co., 1881.

2

Epicteti Dissertationum ab Arriano Digestarum Libri IV. et ex Deperditis Sermonibus Fragmenta. Post Io. Uptoni aliorumque curas, denuo ad Codicum M Storum fidem recensuit, Latina Versione, Adnotationibus, Indicibus illustravit Johannes Schweighäuser, Lipsiæ. MDCCXCIX.

Epicteti Manuale et Cebetis Tabula Græce et Latine. Schw. MDCCXCVIII.

There are two excellent English translations of the whole extant works of Epictetus – one by Mrs. Carter, published in the last century, the other by the late George Long, M. A. (Bohn Series), to both of which, but especially the latter, I desire to record my great obligations.

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