The Teaching of Epictetus Part 7

3. This is no selfishness; for every living creature is so made that it doth all things for its own sake. For the sun doth all things for his own sake, and so, moreover, even Zeus himself. But when He will be Raingiver and Fruitgiver and Father of G.o.ds and men, thou seest that He may not do these works and have these t.i.tles, but He be serviceable to the common good. And, on the whole, He hath so formed the nature of the reasoning creature that he may never win aught of his own good without he furnish something of service to the common good. Thus it is not to the excluding of the common good that a man do all things for himself.

For is it to be expected that a man shall stand aloof from himself and his own interest? And where then would be that same and single principle which we observe in all things, their affection to themselves?

4. So, then, when we act on strange and foolish opinions of things beyond the Will, as though they were good or evil, it is altogether impossible but we shall do service to tyrants. And would it were to the tyrants alone, and not to their lackeys also!

5. But what hinders the man that hath distinguished these things to live easily and docile, looking calmly on all that is to be, and bearing calmly all that is past? Will you have me bear poverty? Come, and see what poverty is when it strikes one that knoweth how to play the part well. Will you have me rule? Give me power, then, and the pains of it.

Banishment? Whithersoever I go, it shall be well with me for in this place it was well with me, not because of the place, but because of the opinions which I shall carry away with me. For these no man can deprive me of. Yea, these only are mine own, whereof I cannot be deprived, and they suffice for me as long as I have them, wherever I be, or whatever I do.

6. --"But now is the time come to die."

What say you? to die? Nay, make no tragedy of the business, but tell it as it is. Now is it time for my substance to be resolved again into the things wherefrom it came together. And what is dreadful in this? What of the things in the universe is about to perish? What new, or what unaccountable thing is about to come to pa.s.s? Is it for these things that a tyrant is feared? through these that the guards seem to bear swords so large and sharp? Tell that to others; but by me all these things have been examined; no man hath power on me. I have been set free by G.o.d, I know His commandments, henceforth no man can lead me captive.

I have a liberator[2] such as I need, and judges such as I need. Are you not the master of my body? What is that to me? Of my property? What is that to me? Of exile or captivity? Again, I say, from all these things, and the poor body itself, I will depart when you will. Try your power, and you shall know how far it reaches.

7. But the tyrant will bind-what? The leg. He will take away-what? The head. What, then, can he not bind and not take away? The Will. And hence that precept of the ancients-KNOW THYSELF.

8. Whom, then, can I still fear? The lackeys of the bed-chamber? For what that they can do? Shut me out? Let them shut me out, if they find me wis.h.i.+ng to go in.

--"Why, then, didst thou go to the doors?"

Because I hold it proper to join the play while the play lasts.

--"How, then, shalt thou not be shut out?"

Because if I am not received, I do not wish to enter; but always that which happens is what I wish. For I hold what G.o.d wills above what I will. I cleave to Him as His servant and follower; my impulses are one with His, my pursuit is one with His; in a word, my will is one with His. There is no shutting out for me-nay, but for those who would force their way in. And wherefore do I not force my way? Because I know that no good thing is dealt out within to those that enter. But when I hear some one congratulated on being honored by Caesar, I say, What hath fortune brought him? A government? Has it also, then, brought him such an opinion as he ought to have? A magistracy? Hath he also gained the power to be a good magistrate? Why will I still push myself forward? A man scatters figs and almonds abroad; children seize them, and fight among themselves; but not so men, for they hold it too trifling a matter. And if a man should scatter about oyster-sh.e.l.ls, not even the children would seize them. Offices of government are dealt out-children will look for them; money is given-children will look for it; military commands, consuls.h.i.+ps-let children scramble for them. Let them be shut out and smitten, let them kiss the hands of the giver, of his slaves-it is figs and almonds to me. What then? If thou miss them when he is flinging them about, let it not vex thee. If a fig fall into thy bosom, take and eat it, for so far even a fig is to be valued. But if I must stoop down for it, and throw down another man, or another throw me down, and I flatter those who enter in, then neither is a fig worth so much, nor is any other of the things that are not good, even those which the philosophers have persuaded me not to think good.

CHAPTER XI.[1]

HOW WE SHOULD BEAR OURSELVES TOWARDS EVIL MEN.

1. If that which the philosophers say is true-that there is one principle in all men, as when I a.s.sent to something, the feeling that it is so; and when I dissent, the feeling that it is not so; yea, and when I withhold my judgment, the feeling that it is uncertain; and likewise, when I am moved towards anything, the feeling that it is for my profit, but it is impossible to judge one thing to be profitable and to pursue another, to judge one thing right and be moved towards another-why have we indignation with the mult.i.tude? _They are robbers_, one saith, _and thieves_. And what is it to be robbers and thieves? It is to err concerning things good and evil. Shall we, then, have indignation with them, or shall we pity them? Nay, but show them the error, and you shall see how they will cease from their sins. But if they see it not, they have naught better than the appearance of the thing to them.

2. _Should not, then, this robber, or this adulterer, be destroyed?_ By no means, but take it rather this way: _This man who errs and is deceived concerning things of greatest moment, who is blinded, not in the vision which distinguisheth black and white, but in the judgment which distinguisheth Good and Evil-should we not destroy him?_ And thus speaking, you shall know how inhuman is that which you say, and how like as if you said, _Shall we not destroy this blind man, this deaf man?_ For if it is the greatest injury to be deprived of the greatest things, and the greatest thing in every man is a Will such as he ought to have, and one be deprived of this, why are you still indignant with him? Man, you should not be moved contrary to Nature by the evil deeds of other men. Pity him rather, be not inclined to offense and hatred, abandon the phrases of the mult.i.tude, like "these cursed wretches." How have you suddenly become so wise and hard to please?

3. Wherefore, then, have we indignation? Because we wors.h.i.+p the things which they deprive us of. Do not wors.h.i.+p fine raiment, and you shall not be wroth with the thief. Do not wors.h.i.+p the beauty of a woman, and you shall not be wroth with the adulterer. Know that the thief and the adulterer have no part in that which is thine own, but in that which is foreign to thee, in that which is not in thy power. These things if thou dismiss, and count them for naught, with whom shalt thou still be wroth?

But so long as thou dost value these things, be wroth with thyself rather than with others.

4. Look now how it stands: You have fine raiment, your neighbor has not; you have a window, and wish to air your clothes at it. The neighbor knoweth not what is the true good of man, but thinks it is to have fine raiment, the same thing that you also think. Then shall he not come and take them away? Show a cake to greedy persons, and eat it up yourself alone, and will you have them not s.n.a.t.c.h at it? Nay, but provoke them not. Have no window, and do not air your clothes. I also had lately an iron lamp set beside the images of the G.o.ds; hearing a noise at the door, I ran down, and found the lamp carried off. I reflected that the thief's impulse was not unnatural. What then? _To-morrow_, I said, _thou wilt find an earthen lamp_.[2] For a man loses only what he has. _I have lost a garment._ For you had a garment. _I have a pain in my head._ Have you any pain in your horns? Why, then, have you indignation? For there is no loss and no suffering save only in those things which we possess.

CHAPTER XII.

THE VOYAGE OF LIFE.

Even as in a sea voyage, when the s.h.i.+p is brought to anchor, and you go out to fetch in water, you make a by-work of gathering a few roots and sh.e.l.ls by the way, but have need ever to keep your mind fixed on the s.h.i.+p, and constantly to look round, lest at any time the master of the s.h.i.+p call, and you must, if he call, cast away all those things, lest you be treated like the sheep that are bound and thrown into the hold: So it is with human life also. And if there be given wife and children instead of sh.e.l.ls and roots, nothing shall hinder us to take them. But if the master call, run to the s.h.i.+p, forsaking all those things, and looking not behind. And if thou be in old age, go not far from the s.h.i.+p at any time, lest the master should call, and thou be not ready.

CHAPTER XIII.

THE MARK OF EFFORT.

1. Seek not to have things happen as you choose them, but rather choose them to happen as they do, and so shall you live prosperously.

2. Disease is a hindrance of the body, not of the Will, unless the Will itself consent. Lameness is a hindrance of the leg, not of the Will. And this you may say on every occasion, for nothing can happen to you but you will find it a hindrance not of yourself but of some other thing.

3. What, then, are the things that oppress us and perturb us? What else than opinions? He that goeth away and leaveth his familiars and companions and wonted places and habits-with what else is he oppressed than his opinions? Now, little children, if they cry because their nurse has left them for a while, straightway forget their sorrow when they are given a small cake. Wilt thou be likened unto a little child?

--"Nay, by Zeus! for I would not be thus affected by a little cake, but by right opinions."

And what are these?

They are such as a man should study all day long to observe-that he be not subject to the effects of anything that is alien to him, neither of friend, nor place, nor exercises; yea, not even of his own body, but to remember the Law, and have it ever before his eyes. And what is the divine Law? To hold fast that which is his own, and to claim nothing that is another's; to use what is given him, and not to covet what is not given; to yield up easily and willingly what is taken away, giving thanks for the time that he has had it at his service. This do-or cry for the nurse and mamma; for what doth it matter to what or whom thou art subject, from what thy welfare hangs? Wherein art thou better than one who bewails himself for his mistress, if thou lament thy exercises and porticoes and comrades, and all such pastime? Another cometh, grieving because he shall no more drink of the water of Dirce. And is the Marcian water worse than that of Dirce?

--"But I was used to the other."

And to this also thou shalt be used; and when thou art so affected towards it, lament for it too, and try to make a verse like that of Euripides-

"The baths of Nero and the Marcian stream"[1]

Behold how tragedies are made, when common chances happen to foolish men!

4.--"But when shall I see Athens and the Acropolis again?"

Wretched man! doth not that satisfy thee which thou seest every day?

Hast thou aught better or greater to see than the sun, the moon, the stars, the common earth, the sea? But if withal thou mark the way of Him that governeth the whole and bear Him about within thee, wilt thou still long for cut stones and a fine rock? And when thou shalt come to leave the sun itself and the moon, what wilt thou do? Sit down and cry, like the children? What, then, wert thou doing in the school? What didst thou hear, what didst thou learn? Why didst thou write thyself down a philosopher, when thou mightest have written the truth, as thus:-_I made certain beginnings, and read Chrysippus, but did not so much as enter the door of a philosopher_? For how shouldst thou have aught in common with Socrates, who died as he died, who lived as he lived-or with Diogenes? Dost thou think that any of these men lamented or was indignant because he should see such a man or such a woman no more? or because he should not dwell in Athens or in Corinth, but, as it might chance, in Susa or Ecbatana? When a man can leave the banquet or the game when he pleases, shall such a one grieve if he remains? Shall he not, as in a game, stay only so long as he is entertained? A man of this stamp would easily endure such a thing as perpetual exile or sentence of death.

Wilt thou not now be weaned as children are, and take more solid food, nor cry any more after thy mother and nurse, wailing like an old woman?

--"But if I quit them I shall grieve them."

Thou grieve them? Never; but that shall grieve them which grieveth thee-Opinion. What hast thou then to do? Cast away thy own bad opinion; and they, if they do well, will cast away theirs; if not, they are the causes of their own lamenting.

5. Man, be mad at last, as the saying is, for peace, for freedom, for magnanimity. Lift up thy head as one delivered from slavery. Dare to look up to G.o.d and say: _Deal with me henceforth as thou wilt; I am of one mind with thee; I am thine. I reject nothing that seems good to thee; lead me whithersoever thou wilt, clothe me in what dress thou wilt. Wilt thou have me govern or live privately, or stay at home, or go into exile, or be a poor man or a rich? For all these conditions I will be thy advocate with men-I show the nature of each of them, what it is._

Nay, but sit in a corner and wait for thy mother to feed thee.[2]

6. Who would Hercules have been if he had sat at home? He would have been Eurystheus, and not Hercules. And how many companions and friends had he in his journeying about the world? But nothing was dearer to him than G.o.d; and for this he was believed to be the son of G.o.d, yea, and was the son of G.o.d. And trusting in G.o.d, he went about purging away lawlessness and wrong. But thou art no Hercules, and canst not purge away evils not thine own? nor yet Theseus, who cleared Attica of evil things? Then clear away thine own. From thy breast, from thy mind cast out, instead of Procrustes and Sciron, grief, fear, covetousness, envy, malice, avarice, effeminacy, profligacy. And these things cannot otherwise be cast out than by looking to G.o.d only, being affected only by Him, and consecrated to His commands. But choosing anything else than this, thou wilt follow with groaning and lamentation whatever is stronger than thou, ever seeking prosperity in things outside thyself, and never able to attain it. For thou seekest it where it is not, and neglectest to seek it where it is.