CLx.x.xIII
Favorinus tells us how Epictetus would also say that there were two faults far graver and fouler than any others--inability to bear, and inability to forbear, when we neither patiently bear the blows that must be borne, nor abstain from the things and the pleasures we ought to abstain from. "So," he went on, "if a man will only have these two words at heart, and heed them carefully by ruling and watching over himself, he will for the most part fall into no sin, and his life will be tranquil and serene." He meant the words [Greek: Anechou kai apechou]--"Bear and Forbear."
CLx.x.xIV
On all occasions these thoughts should be at hand:--
Lead me, O G.o.d, and Thou, O Destiny Be what it may the goal appointed me, Bravely I"ll follow; nay, and if I would not, I"d prove a coward, yet must follow still!
Again:
Who to Necessity doth bow aright, Is learn"d in wisdom and the things of G.o.d.
Once more:--
Crito, if this be G.o.d"s will, so let it be. As for me, Anytus and Meletus can indeed put me to death, but injure me, never!
CLx.x.xV
We shall then be like Socrates, when we can indite hymns of praise to the G.o.ds in prison.
CLx.x.xVI
It is hard to combine and unite these two qualities, the carefulness of one who is affected by circ.u.mstances, and the intrepidity of one who heeds them not. But it is not impossible: else were happiness also impossible. We should act as we do in seafaring.
"What can I do?"--Choose the master, the crew, the day, the opportunity.
Then comes a sudden storm. What matters it to me? my part has been fully done. The matter is in the hands of another--the Master of the ship.
The ship is foundering. What then have I to do? I do the only thing that remains to me--to be drowned without fear, without a cry, without upbraiding G.o.d, but knowing that what has been born must likewise perish. For I am not Eternity, but a human being--a part of the whole, as an hour is part of the day. I must come like the hour, and like the hour must pa.s.s!
CLx.x.xVII
And now we are sending you to Rome to spy out the land; but none send a coward as such a spy, that, if he hear but a noise and see a shadow moving anywhere, loses his wits and comes flying to say, The enemy are upon us!
So if you go now, and come and tell us: "Everything at Rome is terrible: Death is terrible, Exile is terrible, Slander is terrible, Want is terrible; fly, comrades! the enemy are upon us!" we shall reply, Get you gone, and prophesy to yourself! we have but erred in sending such a spy as you. Diogenes, who was sent as a spy long before you, brought us back another report than this. He says that Death is no evil; for it need not even bring shame with it. He says that Fame is but the empty noise of madmen. And what report did this spy bring us of Pain, what of Pleasure, what of Want? That to be clothed in sackcloth is better than any purple robe; that sleeping on the bare ground is the softest couch; and in proof of each a.s.sertion he points to his own courage, constancy, and freedom; to his own healthy and muscular frame. "There is no enemy near," he cries, "all is perfect peace!"
CLx.x.xVIII
If a man has this peace--not the peace proclaimed by Caesar (how indeed should he have it to proclaim?), nay, but the peace proclaimed by G.o.d through reason, will not that suffice him when alone, when he beholds and reflects:--Now can no evil happen unto me; for me there is no robber, for me no earthquake; all things are full of peace, full of tranquillity; neither highway nor city nor gathering of men, neither neighbor nor comrade can do me hurt. Another supplies my food, whose care it is; another my raiment; another hath given me perceptions of sense and primary conceptions. And when He supplies my necessities no more, it is that He is sounding the retreat, that He hath opened the door, and is saying to thee, Come!--Wither? To nought that thou needest fear, but to the friendly kindred elements whence thou didst spring.
Whatsoever of fire is in thee, unto fire shall return; whatsoever of earth, unto earth; of spirit, unto spirit; of water, unto water. There is no Hades, no fabled rivers of Sighs, of Lamentation, or of Fire: but all things are full of Beings spiritual and divine. With thoughts like these, beholding the Sun, Moon, and Stars, enjoying earth and sea, a man is neither helpless nor alone!
CLx.x.xIX
What wouldst thou be found doing when overtaken by Death? If I might choose, I would be found doing some deed of true humanity, of wide import, beneficent and n.o.ble. But if I may not be found engaged in aught so lofty, let me hope at least for this--what none may hinder, what is surely in my power--that I may be found raising up in myself that which had fallen; learning to deal more wisely with the things of sense; working out my own tranquillity, and thus rendering that which is its due to every relation of life... .
If death surprise me thus employed, it is enough if I can stretch forth my hands to G.o.d and say, "The faculties which I received at Thy hands for apprehending this thine Administration, I have not neglected. As far as in me lay, I have done Thee no dishonour. Behold how I have used the senses, the primary conceptions which Thous gavest me. Have I ever laid anything to Thy charge? Have I ever murmured at aught that came to pa.s.s, or wished it otherwise? Have I in anything transgressed the relations of life? For that Thou didst beget me, I thank Thee for that Thou hast given: for the time during which I have used the things that were Thine, it suffices me. Take them back and place them wherever Thou wilt! They were all Thine, and Thou gavest them me."--If a man depart thus minded, is it not enough? What life is fairer and more n.o.ble, what end happier than his?
(APPENDIX A)
Fragments Attributed to Epictetus
I
A life entangled with Fortune is like a torrent. It is turbulent and muddy; hard to pa.s.s and masterful of mood: noisy and of brief continuance.
II
The soul that companies with Virtue is like an ever-flowing source. It is a pure, clear, and wholesome draught; sweet, rich, and generous of its store; that injures not, neither destroys.
III
It is a shame that one who sweetens his drink with the gifts of the bee, should embitter G.o.d"s gift Reason with vice.