Lx.x.xVII
The husbandman deals with land; physicians and trainers with the body; the wise man with his own Mind.
Lx.x.xVIII
Which of us does not admire what Lycurgus the Spartan did? A young citizen had put out his eye, and been handed over to him by the people to be punished at his own discretion. Lycurgus abstained from all vengeance, but on the contrary instructed and made a good man of him.
Producing him in public in the theatre, he said to the astonished Spartans:--"I received this young man at your hands full of violence and wanton insolence; I restore him to you in his right mind and fit to serve his country."
Lx.x.xIX
A money-changer may not reject Caesar"s coin, nor may the seller of herbs, but must when once the coin is shown, deliver what is sold for it, whether he will or no. So is it also with the Soul. Once the Good appears, it attracts towards itself; evil repels. But a clear and certain impression of the Good the Soul will never reject, any more than men do Caesar"s coin. On this hangs every impulse alike of Man and G.o.d.
XC
Asked what Common Sense was, Epictetus replied:--
As that may be called a Common Ear which distinguishes only sounds, while that which distinguishes musical notes is not common but produced by training; so there are certain things which men not entirely perverted see by the natural principles common to all. Such a const.i.tution of the Mind is called Common Sense.
XCI
Canst thou judge men? ... then make us imitators of thyself, as Socrates did. Do this, do not do that, else will I cast thee into prison; this is not governing men like reasonable creatures. Say rather, As G.o.d hath ordained, so do; else thou wilt suffer chastis.e.m.e.nt and loss. Askest thou what loss? None other than this: To have left undone what thou shouldst have done: to have lost the faithfulness, the reverence, the modesty that is in thee! Greater loss than this seek not to find!
XCII
"His son is dead."
What has happened?
"His son is dead."
Nothing more?
"Nothing."
"His ship is lost."
"He has been haled to prison."
What has happened?
"He has been haled to prison."
But that any of these things are misfortunes to him, is an addition which every one makes of his own. But (you say) G.o.d is unjust is this.--Why? For having given thee endurance and greatness of soul? For having made such things to be no evils? For placing happiness within thy reach, even when enduring them? For open unto thee a door, when things make not for thy good?--Depart, my friend and find fault no more!
XCIII
You are sailing to Rome (you tell me) to obtain the post of Governor of Cnossus. You are not content to stay at home with the honours you had before; you want something on a larger scale, and more conspicuous. But when did you ever undertake a voyage for the purpose of reviewing your own principles and getting rid of any of them that proved unsound? Whom did you ever visit for that object? What time did you ever set yourself for that? What age? Run over the times of your life--by yourself, if you are ashamed before me. Did you examine your principles when a boy? Did you not do everything just as you do now? Or when you were a stripling, attending the school of oratory and practising the art yourself, what did you ever imagine you lacked? And when you were a young man, entered upon public life, and were pleading causes and making a name, who any longer seemed equal to you? And at what moment would you have endured another examining your principles and proving that they were unsound?
What then am I to say to you? "Help me in this matter!" you cry. Ah, for that I have no rule! And neither did you, if that was your object, come to me as a philosopher, but as you might have gone to a herb-seller or a cobbler.--"What do philosophers have rules for, then?"--Why, that whatever may betide, our ruling faculty may be as Nature would have it, and so remain. Think you this a small matter? Not so! but the greatest thing there is. Well, does it need but a short time? Can it be grasped by a pa.s.ser-by?--grasp it, if you can!
Then you will say, "Yes, I met Epictetus!"
Aye, just as you might a statue or a monument. You saw me! and that is all. But a man who meets a man is one who learns the other"s mind, and lets him see is in turn. Learn my mind--show me yours; and then go and say that you met me. Let us try each other; if I have any wrong principle, rid me of it; if you have, out with it. That is what meeting a philosopher means. Not so, you think; this is only a flying visit; while we are hiring the ship, we can see Epictetus too! Let us see what he has to say. Then on leaving you cry, "Out on Epictetus for a worthless fellow, provincial and barbarous of speech!" What else indeed did you come to judge of?
XCIV
Whether you will or no, you are poorer than I!
"What then do I lack?"
What you have not: Constancy of mind, such as Nature would have it be: Tranquillity. Patron or no patron, what care I? but you do care. I am richer than you: I am not racked with anxiety as to what Caesar may think of me; I flatter none on that account. This is what I have, instead of vessels of gold and silver! your vessels may be of gold, but your reason, your principles, your accepted views, your inclinations, your desires are of earthenware.
XCV
To you, all you have seems small: to me, all I have seems great. Your desire is insatiable, mine is satisfied. See children thrusting their hands into a narrow-necked jar, and striving to pull out the nuts and figs it contains: if they fill the hand, they cannot pull it out again, and then they fall to tears.--"Let go a few of them, and then you can draw out the rest!"--You, too, let your desire go! covet not many things, and you will obtain.
XCVI
Pittacus wronged by one whom he had it in his power to punish, let him go free, saying, Forgiveness is better than revenge. The one shows native gentleness, the other savagery.