Kitabı oku: «The Teaching of Epictetus», sayfa 12

CHAPTER III
on disputation

1. What things a man must have learned in order to be able to reason well have been accurately defined by our philosophers; but in the fitting use of them we are wholly unexercised. Give any one of us whom ye please some ignorant man for a disputant, and he shall find no way to deal with him; but if, when he hath moved him a little, the man answer beside the purpose, he is no longer able to manage him, but either he will revile him, or mock him, and say, He is an ignorant fellow; nothing can be done with him.

2. But a guide, when he hath found one straying from the way, leads him into the proper road, and does not mock him or revile him, and then go away. And do thou show such a man the truth, and thou shalt see that he will follow it. But so long as thou dost not show it, mock him not, but be sensible rather of thine own incapacity.

3. But what? this business of instruction is not very safe at present, and least of all in Rome; for he who pursues it will of course feel constrained not to do it in a corner, but he must go to some man of consular rank, it may be, or some rich man, and inquire of him: Sir, can you tell me to whom you have committed the care of your horses? Surely. Was it, then, to any chance-comer and one inexperienced about horses? By no means. Well, then, to whom are your gold and silver vessels and raiment entrusted? Neither are these committed to any chance person. And your body, have you already sought out one to whom to commit the care of it? How not? And that also one who is experienced in training and medicine? Assuredly. Whether, now, are these the best things you have, or do you possess aught that is better than all of them? What thing do you mean? That, by Zeus, which useth all these, and approveth each of them and taketh counsel? Is it the soul, then, that you mean? You have conceived me rightly; it is even this. Truly I hold that I possess in this something much better than everything else. Can you then declare to us in what manner you have taken thought for your soul? for it is not likely that a wise man like yourself, and one of repute in the State, would overlook the best think you possess, and use no diligence or design about it, but leave it neglected and perishing? Surely not. But do you provide for it yourself? and have you learned the way from another, or discovered it yourself?

4. And then at last there is danger lest he say first, Good sir, what is this to you? who are you? and then, if you persist in troubling him, that he may lift up his hands and smite you. Once I too was an admirer of this method until I fell into these difficulties.

CHAPTER IV
that we should be slow in accepting pleasure

1. When thou hast received the appearance of some pleasure, then, as in other things, guard thyself lest thou be carried away by it, but delay with thyself a little, and let the thing await thee for a while. Then bethink thyself of the two periods of time, one when thou shalt be enjoying the pleasure, the other, when, having enjoyed it, thou shalt afterwards repent of it and reproach thyself. And set on the other side how thou shalt rejoice and commend thyself if thou abstain.

2. But if it seem reasonable to thee to do the thing, beware lest thou have been conquered by the flattery and the sweetness and the allurement of it. But set on the other side how much better were the consciousness of having won that victory.

CHAPTER V
that we should be open in our dealings

In doing aught which thou hast clearly discerned as right to do, seek never to avoid being seen in the doing of it, even though the multitude should be destined to form some wrong opinion concerning it. For if thou dost not right, avoid the deed itself. But if rightly, why fear those who will wrongly rebuke thee?

CHAPTER VI
that half true may be all false

As the sayings, It is day, It is night, are wholly justifiable if viewed disjunctively,¹¹⁴ but not if viewed together, even so at a feast, to pick out the largest portion for one’s self may be justifiable, if we look to the needs of the body alone, but is unjustifiable if viewed as it concerns the preservation of the proper community in the feast. Therefore, in eating with another person, remember not to look only at the value for the body of the things that are set before thee, but to preserve also the reverence due to the giver of the feast.

CHAPTER VII
that each man play his own part

1. If thou hast assumed a part beyond thy power to play, then thou hast both come to shame in that, and missed one thou couldst have well performed.

2. And some one having inquired, How then, shall each of us perceive what character he befits? Whence, said Epictetus, doth the bull alone, when the lion approacheth, discover his own capacity, and advance to defend the whole herd? It is clear that with the capacity is ever joined the perception of the same, and thus, whoever of us may possess a like capacity will not be ignorant of it. But a bull is not made in a moment, nor is a man of generous spirit; but we must have preparation and winter-training,¹¹⁵ and not lightly rush upon things that do not concern us.

CHAPTER VIII
that we should be careful of the soul as of the body

In going about, you are careful not to step upon a nail or to twist your foot. Care thus also lest you injure your ruling faculty. And if we observe this in each thing we do, we shall the more safely undertake it.

CHAPTER IX
the measure of gain

The measure of gain for each man is the body, as the foot is for the shoe. Take your stand on this, and you shall preserve the measure. But if you transgress it, you must thenceforth be borne, as it were, down a steep. And so it is with the shoe, for if you will go beyond the measure of the foot, the shoe will be first gilded, then dyed purple, then embroidered. For that which hath once transgressed its measure hath no longer any limit.

CHAPTER X
the worth of women

From the age of fourteen years women are flattered and worshiped by men. Seeing thus that there is nothing else for them but to serve the pleasure of men, they begin to beautify themselves, and to place all their hopes in this. It were well, then, that they should perceive themselves to be prized for nothing else than modesty and decorum.

CHAPTER XI
a dull nature

It betokens a dull nature to be greatly occupied in matters that concern the body, as to be much concerned about exercising one’s self, or eating, or drinking, or other bodily acts. But these things should be done by the way, and all attention be given to the mind.

CHAPTER XII
of adornment of the person

1. A certain young man, a rhetorician, having come to Epictetus with his hair dressed in an unusually elaborate way, and his other attire much adorned, Tell me, said Epictetus, think you not that some dogs are beautiful, and some horses, and so of the other animals?

– “I do think it,” said he.

And men too – are not some beautiful and some ill-favored?

– “How otherwise?”

Whether, then, do we call each of these beautiful for the same reasons and in the same kind, or each for something proper to itself? And you shall see the matter thus: Inasmuch as we observe a dog to be formed by nature for one end, and a horse for another, and, let us say, a nightingale for another, we may in general say, not unreasonably, that each of them is then beautiful when it is excellent according to its own nature; but since the nature of each is different, different also, it seems to me, is the manner of being beautiful in each. Is it not so?

He acknowledged that it was.

Therefore, that which maketh a dog beautiful maketh a horse ill-favored; and that which maketh a horse beautiful, a dog ill-favored; if, indeed, their natures are different?

– “So it seems.”

And that which maketh a beautiful Pancratiast,¹¹⁶ the same maketh a wrestler not good, and a runner utterly laughable? And he who is beautiful for the Pentathlon is very bad for wrestling?

– “It is so,” he said.

What is it, then, that makes a man beautiful? Is it not that which, in its kind, makes also a dog or a horse beautiful?

– “It is that,” he answered.

What, then, makes a dog beautiful? The presence of the virtue of a dog. And a horse? The presence of the virtue of a horse. And what, then, a man? Is it not also the presence of the virtue of a man? And, O youth, if thou wouldst be beautiful, do thou labor to perfect this, the virtue of a human being. But what is it? Look whom you praise when you praise any without affection – is it the righteous or the unrighteous?

– “The righteous.”

Is it the temperate or the profligate?

– “The temperate.”

Is it the continent or the incontinent?

– “The continent.”

Then making yourself such a one as you praise, you will know that you are making yourself beautiful; but so long as you neglect these things, though you sought out every device to appear beautiful, you must of necessity be ugly.

2. For thou art not flesh and hair, but a Will: if thou keep this beautiful, then wilt thou be beautiful. But so far I dare not tell thee that thou art ugly, for I think thou wilt more easily bear to hear anything else than this. But see what Socrates saith to Alcibiades, the most beautiful and blooming of men: Endeavor, then, to be beautiful; and what saith he? Curl thy locks, and pluck out the hairs of thy legs? God forbid. But Set thy Will in order, cast out evil doctrines.

– “And how then shall we deal with the body?”

As nature made it. Another hath cared for this; commit it to Him.

– “But what? Shall the body then be uncleansed?”

God forbid. But that which thou art and wast made by Nature, cleanse this; let a man be clean as a man, a woman as a woman, a child as a child.

3. For we ought not even by the aspect of the body to scare away the multitude from philosophy; but by his body, as in all other things, a philosopher should show himself cheerful, and free from troubles. Behold, friends, how I have nothing and need nothing; behold how I am homeless and landless, and an exile, if so it chance, and hearthless, and yet I live more free from troubles than all the lordly and the rich. But look on my body, too; ye see that it is not the worse for my hard life. But if one saith this to me, having the countenance and garb of a condemned criminal, what God shall persuade me to approach to philosophy which makes such men as this? God forbid! I would not, were it even to become a sage.

4. I, indeed, by the Gods, had rather a young man in his first movement towards philosophy came to me with his hair curled than disheveled and foul. For a certain impression of the beautiful is to be seen in him, and an aim at what is becoming; and to the thing wherein it seemeth to him to lie, there he applies his art. Thenceforth it only needs to show him its true place, and to say, Young man, thou seekest the beautiful, and thou dost well. Know, then, that it flourishes there where thy Reason is; there seek it where are thy likes and dislikes, thy pursuits and avoidances, for this is what thou hast in thyself of choice and precious, but the body is by nature mud. Why dost thou spend thy labor upon it in vain? for that the body is naught, Time shall certainly teach thee, though it teach thee nothing else. But if one come to me foul and filthy, and a mustache down to the knees, what have I to say to him? with what image or likeness can I draw him on? For with what that is like unto Beauty hath he ever busied himself, so as I may set him on another course, and say, Not here is Beauty, but there? Will you have me tell him, Beauty consists not in being befouled, but in the Reason? For doth he even seek Beauty? hath he any impression of it in his mind? Go, and reason with a hog, that he shall not roll himself in the mud.

5. Behold a youth worthy of love – behold an old man worthy to love, and to be loved in return; to whom one may commit his sons, his daughters, to be taught; to whom young men may come, if it please you – that he may deliver lectures to them on a dunghill! God forbid. Every extravagance arises from something in human nature, but this is near to being one that is not human.

CHAPTER XIII
why we should bear with wrong

When some one may do you an injury, or speak ill of you, remember that he either does it or speaks it believing that it is right and meet for him to do so. It is not possible, then, that he can follow the thing that appears to you, but the thing that appears to him. Wherefore, if it appear evil to him, it is he that is injured, being deceived. For also if any one should take a true consequence to be false, it is not the consequence that is injured, but he which is deceived. Setting out, then, from these opinions, you will bear a gentle mind towards any man who may revile you. For, say on each occasion, So it appeared to him.

CHAPTER XIV
that everything hath two handles

Every matter hath two handles – by the one it may be carried; by the other, not. If thy brother do thee wrong, take not this thing by the handle, He wrongs me; for that is the handle whereby it may not be carried. But take it rather by the handle, He is my brother, nourished with me; and thou wilt take it by a handle whereby it may be carried.

CHAPTER XV
on certain false conclusions

There is no true conclusion in these reasonings: I am richer than thou, therefore I am better: I am more eloquent than thou, therefore I am better. But the conclusions are rather these: I am richer than thou, therefore my wealth is better: I am more eloquent than thou, therefore my speech is better. But thou art not wealth, and thou art not speech.

CHAPTER XVI
perception and judgment

1. Doth a man bathe himself quickly? Then, say not, Wrongly, but Quickly. Doth he drink much wine? Then say not, Wrongly, but Much. For whence do you know if it were ill done till you have understood his opinion?

2. Thus it shall not befall you to assent to any other things than those whereof you are truly and directly sensible.¹¹⁷

3. What is the cause of assenting to anything? The appearance that it is so. But if it appear to be not so, it is impossible to assent to it. Wherefore? For that this is the nature of the mind, to receive the true with favor, the false with disfavor, and the uncertain with indifference. The proof of this? Be sure, if you can, at this moment, that it is night. You cannot. Cease to be sure that it is day. You cannot. Be sure that the stars are odd in number, or that they are even. You cannot. When, therefore, any man shall assent to what is false, know that he had no will to consent to falsehood; for, as saith Plato, no soul is willingly deprived of the truth, but the false appeared to it to be true. Come, then, what have we in actions corresponding to this true and false? The seemly and the unseemly, the profitable and the unprofitable, that which concerns me and that which doth not concern me, and such like. Can any man think that a certain thing is for his profit, and not elect to do it? He cannot. How, then, is it with her who saith —

“And will I know the evils I shall do,

But wrath is lord of all my purposes?”

Medea, 1079.

For, did she hold this very thing, to gratify her wrath and avenge herself on her husband more profitable than to spare her children? Even so: but she was deceived. Show her clearly that she was deceived, and she will not do it; but so long as you show it not, what else hath she to follow than the thing as it appears to her? Nothing. Wherefore, then, have you indignation with her, that the unhappy wretch has gone astray concerning the greatest things, and has become a viper instead of a human being? If anything, will you not rather pity, as we pity the blind and the lame, those that are blinded and lamed in the chiefest of their faculties?

4. – “So that all these great and dreadful deeds have this same origin in the appearance of the thing?”

The same, and no other. The Iliad is nought but appearance, and the use of appearances. The thing that appeared to Paris was the carrying off of the wife of Menelaus; the thing that appeared to Helen was to accompany him. Had it, then, appeared to Menelaus to be sensible that it was a gain to be deprived of such a wife, what would have happened? Not only had there been no Iliad, but no Odyssey neither.

– “On such a little thing do such great ones hang?”

But what talk is this of great things? Wars and seditions and destructions of many men, and overthrow of cities? And what is there of great in these? Nothing. For what is there of greatness in the deaths of many oxen and sheep, and the burning or overthrow of many nests of swallows or storks?

– “But are these things like unto those?”

They are most like. The bodies of men are destroyed, and the bodies of oxen and of sheep. The dwellings of men are burned, and the nests of storks. What is there great, what is there awful in this? Or show me wherein differeth the dwelling of a man, as a dwelling, from the nest of a stork, save that the one buildeth his little houses of planks and tiles and bricks, and the other of sticks and mud?

– “Are a stork and a man, then, alike?”

What say you? In body they are most like.

– “Doth a man, then, differ in no respect from a stork?”

God forbid; but in these matters there is no difference.

– “Wherein, then, doth he differ?”

Seek, and you shall find that in another thing there is a difference. Look if it be not in the observing and studying of what he doth; look if it be not in his social instinct, in his faith, his reverence, his steadfastness, his understanding. Where, then, is the great Good or Evil for man? There, where the difference is. If this be saved, and abide, as it were, in a fortress, and reverence be not depraved, nor faith, nor understanding, then is the man also saved. But if one of these things perish, or be taken by storm, then doth the man also perish. And in this it is that great actions are done. It was a mighty downfall, they say, for Paris, when the Greeks came, and when they sacked Troy, and when his brothers perished. Not so: for through another’s act can no man fall – that was the sacking of the storks’ nests. But the downfall was then when he lost reverence and faith, when he betrayed hospitality and violated decorum. When was the fall of Achilles? When Patroclus died? God forbid; but when he was wrathful, when he bewept the loss of his girl, when he forgot that he was there not to win mistresses but to make war. These, for men, are downfall and storming and overthrow, when right opinions are demolished or depraved.

CHAPTER XVII
that the philosopher shall exhibit to the vulgar deeds, not words

1. Thou shalt never proclaim thyself a philosopher, nor speak much among the vulgar of the philosophic maxims; but do the things that follow from the maxims. For example, do not discourse at a feast upon how one ought to eat, but eat as one ought. For remember that even so Socrates everywhere banished ostentation, so that men used to come to him desiring that he would recommend them to teachers of philosophy, and he brought them away and did so, so well did he bear to be overlooked.

2. And if among the vulgar discourse should arise concerning some maxim of thy philosophy, do thou, for the most part, keep silence, for there is great risk that thou straightway vomit up what thou hast not digested. And when some one shall say to thee, Thou knowest naught, and it bites thee not, then know that thou hast begun the work.

3. And as sheep do not bring their food to the shepherds to show how much they have eaten, but digesting inwardly their provender, bear outwardly wool and milk, even so do not thou, for the most part, display the maxims before the vulgar, but rather the works which follow from them when they are digested.

CHAPTER XVIII
ascesis

When you have adapted the body to a frugal way of living, do not flatter yourself on that, nor if you drink only water, say, on every opportunity, I drink only water. And if you desire at any time to inure yourself to labor and endurance, do it to yourself and not unto the world. And do not embrace the statues; but some time when you are exceedingly thirsty take a mouthful of cold water, and spit it out, and say nothing about it.