Discourses by Epictetus (good books to read for beginners txt) 📕

will come some greyhead wearing many gold rings on his fingers, and he will shake his head and say: Hear, my child. It is right that you should philosophize; but you ought to have some brains also: all this that you are doing is silly. You learn the syllogism from philosophers; but you know how to act better than philosophers do.⁠—Man, why then do you blame me, if I know? What shall I say to this slave? If I am silent, he will burst. I must speak in this way: Excuse me, as you would excuse lovers: I am not my own master: I am mad. XXIII Against Epicurus

Even Epicurus perceives that we are by nature social, but having once placed our good in the husk149 he is no longer able to say anything else. For on the other hand he strongly maintains this: that we ought not to admire nor to accept anything which is detached from the nature of good; and he is right in maintaining this. How then are we [suspicious],150 if we have no natural affection to our children? Why do you advise the wise man not to bring up children? Why are you afraid that he may thus fall into trouble? For does he fall into trouble on account of the mouse which is nurtured in the house? What does he care if a little mouse in the house makes lamentation to him? But Epicurus knows that if once a child is born, it is no longer in our power not to love it nor care about it. For this reason, Epicurus says, that a man who has any sense also does not engage in political matters; for he knows what a man must do who is engaged in such things; for indeed, if you intend to behave among men as you would among a swarm of flies, what hinders you? But Epicurus, who knows this, ventures to say that we should not bring up children. But a sheep does not desert its own offspring, nor yet a wolf; and shall a man desert his child? What do you mean? that we should be as silly as sheep? but not even do they desert their offspring: or as savage as wolves, but not even do wolves desert their young. Well, who would follow your advice, if he saw his child weeping after falling on the ground? For my part I think that even if your mother and your father had been told by an oracle that you would say what you have said, they would not have cast you away.

XXIV How We Should Struggle with Circumstances

It is circumstances (difficulties) which show what men are.151 Therefore when a difficulty falls upon you, remember that God, like a trainer of wrestlers, has matched you with a rough young man. “For what purpose?” you may say. Why, that you may become an Olympic conqueror; but it is not accomplished without sweat. In my opinion no man has had a more profitable difficulty than you have had, if you choose to make use of it as an athlete would deal with a young antagonist. We are now sending a scout to Rome;152 but no man sends a cowardly scout, who, if he only hears a noise and sees a shadow anywhere, comes running back in terror and reports that the enemy is close at hand. So now if you should come and tell us, “Fearful is the state of affairs at Rome, terrible is death, terrible is exile; terrible is calumny; terrible is poverty; fly, my friends; the enemy is near,” we shall answer: “Be gone; prophesy for yourself; we have committed only one fault: that we sent such a scout.”

Diogenes,153 who was sent as a scout before you, made a different report to us. He says that death is no evil, for neither is it base. He says that fame (reputation) is the noise of madmen. And what has this spy said about pain, about pleasure, and about poverty? He says that to be naked is better than any purple robe, and to sleep on the bare ground is the softest bed. And he gives as a proof of each thing that he affirms his own courage, his tranquillity, his freedom, and the healthy appearance and compactness of his body. “There is no enemy near,” he says; “all is peace.” How so, Diogenes? “See,” he replies, “if I am struck, if I have been wounded, if I have fled from any man.” This is what a scout ought to be. But you come to us and tell us one thing after another. Will you not go back, and you will see clearer when you have laid aside fear?

“What then shall I do?” What do you do when you leave a ship? Do you take away the helm or the oars? What then do you take away? You take what is your own, your bottle and your wallet; and now if you think of what is your own, you will never claim what belongs to others. The emperor (Domitian) says, “Lay aside your laticlave.”154 See, I put on the angusticlave. “Lay aside this also.” See, I have only my toga. “Lay aside your toga.” See, I am now naked. “But you still raise my envy.” Take then all my poor body; when, at a man’s command, I can throw away my poor body, do I still fear him?

But a certain person will not leave to me the succession to his estate. What then? had I forgotten that not one of these things was mine. How then do we call them mine? Just as we call the bed in the inn. If then the innkeeper at his death leaves you the beds, all well; but if he leaves them to another, he will have them, and you