A Selection from the Discourses of Epictetus with the Encheiridion
the act by that handle wherein he acts unjustly, for this is the handle
which cannot be borne; but lay hold of the other, that he is your
brother, that he was nurtured with you, and you will lay hold of the
thing by that handle by which it can be borne.
XLIV.
These reasonings do not cohere: I am richer than you, therefore I am
better than you; I am more eloquent than you, therefore I am better
than you. On the contrary, these rather cohere: I am richer than you,
therefore my possessions are greater than yours; I am more eloquent
than you, therefore my speech is superior to yours. But you are neither
possession nor speech.
XLV.
Does a man bathe quickly (early)? do not say that he bathes badly, but
that he bathes quickly. Does a man drink much wine? do not say that he
does this badly, but say that he drinks much. For before you shall have
determined the opinion how do you know whether he is acting wrong? Thus
it will not happen to you to comprehend some appearances which are
capable of being comprehended, but to assent to others.
XLVI.
On no occasion call yourself a philosopher, and do not speak much among
the uninstructed about theorems (philosophical rules, precepts); but do
that which follows from them. For example, at a banquet do not say how
a man ought to eat, but eat as you ought to eat. For remember that in
this way Socrates also altogether avoided ostentation. Persons used to
come to him and ask to be recommended by him to philosophers, and he
used to take them to philosophers, so easily did he submit to being
overlooked. Accordingly, if any conversation should arise among
uninstructed persons about any theorem, generally be silent; for there
is great danger that you will immediately vomit up what you have not
digested. And when a man shall say to you that you know nothing, and
you are not vexed, then be sure that you have begun the work (of
philosophy). For even sheep do not vomit up their grass and show to the
shepherds how much they have eaten; but when they have internally
digested the pasture, they produce externally wool and milk. Do you
also show not your theorems to the uninstructed, but show the acts
which come from their digestion.
XLVII.
When at a small cost you are supplied with everything for the body, do
not be proud of this; nor, if you drink water, say on every occasion, I
drink water. But consider first how much more frugal the poor are than
we, and how much more enduring of labor. And if you ever wish to
exercise yourself in labor and endurance, do it for yourself, and not
for others. Do not embrace statues; but if you are ever very thirsty,
take a draught of cold water and spit it out, and tell no man.
XLVIII.
The condition and characteristic of an uninstructed person is this: he
never expects from himself profit (advantage) nor harm, but from
externals. The condition and characteristic of a philosopher is this:
he expects all advantage and all harm from himself. The signs (marks)
of one who is making progress are these: he censures no man, he praises
no man, he blames no man, he accuses no man, he says nothing about
himself as if he were somebody or knew something; when he is impeded at
all or hindered, he blames himself; if a man praises him he ridicules
the praiser to himself; if a man censures him he makes no defence; he
goes about like weak persons, being careful not to move any of the
things which are placed, before they are firmly fixed; he removes all
desire from himself, and he transfers aversion ([Greek: echchlisin]) to
those things only of the things within our power which are contrary to
nature; he employs a moderate movement towards everything; whether he
is considered foolish or ignorant he cares not; and in a word he
watches himself as if he were an enemy and lying in ambush.
XLIX.
When a man is proud because he can understand and explain the writings
of Chrysippus, say to yourself, If Chrysippus had not written
obscurely, this man would have had nothing to be proud of. But what is
it that I wish? To understand nature and to follow it. I inquire
therefore who is the interpreter? and when I have heard that it is
Chrysippus, I come to him (the interpreter). But I do not understand
what is written, and therefore I seek the interpreter. And so far there
is yet nothing to be proud of. But when I shall have found the
interpreter, the thing that remains is to use the precepts (the
lessons). This itself is the only thing to be proud of. But if I shall
admire the exposition, what else have I been made unless a grammarian
instead of a philosopher? except in one thing, that I am explaining
Chrysippus instead of Homer. When, then, any man says to me, Read
Chrysippus to me, I rather blush, when I cannot show my acts like to
and consistent with his words.
L.
Whatever things (rules) are proposed to you (for the conduct of life)
abide by them, as if they were laws, as if you would be guilty of
impiety if you transgressed any of them. And whatever any man shall say
about you, do not attend to it; for this is no affair of yours. How
long will you then still defer thinking yourself worthy of the best
things, and in no matter transgressing the distinctive reason? Have you
accepted the theorems (rules), which it was your duty to agree to, and
have you agreed to them? what teacher then do you still expect that you
defer to him the correction of yourself? You are no longer a youth, but
already a full-grown man. If, then, you are negligent and slothful, and
are continually making procrastination after procrastination, and
proposal (intention) after proposal, and fixing day after day, after
which you will attend to yourself, you will not know that you are not
making improvement, but you will continue ignorant (uninstructed) both
while you live and till you die. Immediately then think it right to
live as a full-grown man, and one who is making proficiency, and let
everything which appears to you to be the best be to you a law which
must not be transgressed. And if anything laborious or pleasant or
glorious or inglorious be presented to you, remember that now is the
contest, now are the Olympic games, and they cannot be deferred; and
that it depends on one defeat and one giving way that progress is
either lost or maintained. Socrates in this way became perfect, in all
things improving himself, attending to nothing except to reason. But
you, though you are not yet a Socrates, ought to live as one who wishes
to be a Socrates.
LI.
The first and most necessary place (part, [Greek: topos]) in philosophy
is the use of theorems (precepts, [Greek: theoraemata]), for instance,
that we must not lie; the second part is that of demonstrations, for
instance, How is it proved that we ought not to lie? The third is that
which is confirmatory of these two, and explanatory, for example, How
is this a demonstration? For what is demonstration, what is
consequence, what is contradiction, what is truth, what is falsehood?
The third part (topic) is necessary on account of the second, and the
second on account of the first; but the most necessary and that on
which we ought to rest is the first. But we do the contrary. For we
spend our time on the third topic, and all our earnestness is about it;
but we entirely neglect the first. Therefore we lie; but the
demonstration that we ought not to lie we have ready to hand.
LII.
In every thing (circumstance) we should hold these maxims ready to
hand:
Lead me, O Zeus, and thou O Destiny,
The way that I am bid by you to go:
To follow I am ready. If I choose not,
I make myself a wretch, and still must follow.
But whoso nobly yields unto necessity,
We hold him wise, and skill’d in things divine.
And the third also: O Crito, if so it pleases the gods, so let it be;
Anytus and Melitus are able indeed to kill me, but they cannot harm me.