Discourses Epictetus (top 10 non fiction books of all time txt) 📖

so far you may value even a fig. But if I shall stoop down and turn another over, or be turned over by another, and shall flatter those who have got into (Caesar’s) chamber, neither is a dried fig worth the trouble, nor anything else of the things which are not good, which the philosophers have persuaded me not to think good.

Show me the swords of the guards. See how big they are, and how sharp. What then do these big and sharp swords do? They kill. And what does a fever do? Nothing else. And what else a (falling) tile? Nothing else. Would you then have me to wonder at these things and worship them, and go about as the slave of all of them? I hope that this will not happen: but when I have once learned that everything which has come into existence must also go out of it, that the universe may not stand still nor be impeded, I no longer consider it any difference whether a fever shall do it or a tile, or a soldier. But if a man must make a comparison between these things, I know that the soldier will do it with less trouble (to me), and quicker. When then I neither fear anything which a tyrant can do to me, nor desire anything which he can give, why do I still look on with wonder (admiration)? Why am I still confounded? Why do I fear the guards? Why am I pleased if he speaks to me in a friendly way, and receives me, and why do I tell others how he spoke to me? Is he a Socrates, is he a Diogenes that his praise should be a proof of what I am? Have I been eager to imitate his morals? But I keep up the play and go to him, and serve him so long as he does not bid me to do anything foolish or unreasonable. But if he says to me, “Go and bring Leon735 of Salamis,” I say to him, “Seek another, for I am no longer playing.” (The tyrant says): “Lead him away (to prison).” I follow; that is part of the play. “But your head will be taken off!”⁠—Does the tyrant’s head always remain where it is, and the heads of you who obey him?⁠—“But you will be cast out unburied.”⁠—If the corpse is I, I shall be cast out; but if I am different from the corpse, speak more properly according as the fact is, and do not think of frightening me. These things are formidable to children and fools. But if any man has once entered a philosopher’s school and knows not what he is, he deserves to be full of fear and to flatter those whom afterwards736 he used to flatter; (and) if he has not yet learned that he is not flesh nor bones nor sinews (νεῦρα), but he is that which makes use of these parts of the body and governs there and follows (understands) the appearances of things.737

“Yes, but this talk makes us despise the laws.”⁠—And what kind of talk makes men more obedient to the laws who employ such talk? And the things which are in the power of a fool are not law.738 And yet see how this talk makes us disposed as we ought to be even to these men (fools); since it teaches us to claim in opposition to them none of the things in which they are able to surpass us. This talk teaches us as to the body to give it up, as to property to give that up also, as to children, parents, brothers, to retire from these, to give up all; it only makes an exception of the opinions, which even Zeus has willed to be the select property of every man. What transgression of the laws is there here, what folly? Where you are superior and stronger, there I gave way to you: on the other hand, where I am superior, do you yield to me; for I have studied (cared for) this, and you have not. It is your study to live in houses with floors formed of various stones,739 how your slaves and dependents shall serve you, how you shall wear fine clothing, have many hunting men, lute players, and tragic actors. Do I claim any of these? have you made any study of opinions, and of your own rational faculty? Do you know of what parts it is composed, how they are brought together, how they are connected, what powers it has, and of what kind? Why then are you vexed, if another who has made it his study, has the advantage over you in these things? But these things are the greatest. And who hinders you from being employed about these things and looking after them? And who has a better stock of books, of leisure, of persons to aid you? Only turn your mind at last to these things, attend, if it be only a short time, to your own ruling faculty740 (ἡγεμονικόν): consider what this is that you possess, and whence it came, this which uses all other (faculties), and tries them, and selects and rejects. But so long as you employ yourself about externals you will possess them (externals) as no man else does; but you will have this (the ruling faculty) such as you choose to have it, sordid and neglected.

VIII Against Those Who Hastily Rush Into the Use of the Philosophic Dress

Never praise nor blame a man because of the things which are common (to all, or to most),741 and do not ascribe to him any skill or want of skill; and thus you will be free from rashness and from malevolence. This man bathes very quickly. Does he then do wrong?