Encheiridion — Epictetus

Gbe Dfscoursee of Bpfctetus 33 is my interest also to take it from my neighbor. If it is my interest to have a garment, it is my interest also to steal it from the bath. This is the origin of wars, civil commotions, tyrannies, conspiracies. And how shall I be still able to maintain my duty towards Zeus ? For if I sustain damage and am unlucky, he takes no care of me. And what is he to me if he cannot help me ?

And further, what is he to me if he allows me to be in the condition in which I am ? I now begin to hate him. Why then do we build temples, why set up statues to Zeus, as well as to evil daemons, such as to Fever ; and how is Zeus the Saviour, and how the giver of rain, and the giver of fruits ? And in truth if we place the nature of Good in any such things, all this follows. What should we do then ?

This is the inquiry of the true philosopher who is in labor. Now I do not see what the good is nor the bad. Am I not mad ? Yes. But suppose that I place the good somewhere among the things which depend on the will ; all will laugh at me. There will come some greyhead wearing many gold rings on his fingers, and he will shake his head and say : " Hear, my child.

It is right that you should philosophize ; but you ought to have some brains also ; all this that you are doing is silly. You learn the syllogism 3

34 Ebe EMscoursea of Epictetua from philosophers ; but you know how to act better than philosophers do. Man, why then do you blame me, if I know ? What shall I say to this slave ? If I am silent, he will burst. I must speak in this way : " Excuse me, as you would excuse lovers ; I am not my own master ; I am mad. How we should Struggle with Circumstances.— It is circumstances (difficulties) which show what men are.

Therefore when a difficulty falls upon you, remember that God, like a trainer of wrestlers, has matched you with a rough young man. For what purpose ? you may say. Why, that you may become an Olympic conqueror ; but it is not accomplished without sweat. In my opinion no man has had a more profitable difficulty than you have hail, if you choose to make use of it as an athlete wouF1 deal with a young antagonist.

We are now sending a scout to Rome ; but no man sends a cowardly scout, who, if he only hears a noise and sees a shadow anywhere, comes running back in terror and reports that the enemy is close at hand. So now if you should come and tell us : " Fearful is the state of affairs at Rome ; terrible is death ; terrible is exile ; terrible is calumny ; terrible is poverty ; fly, my friends, the enemy is near," we shall answer:

Zbc Discourses of JEpictetus 35 "Begone, prophesy for yourself; we have committed only one fault, that we sent such a scout. Diogenes, who was sent as a scout before you, made a different report to us. He says that death is no evil, for neither is it base ; he says that fame (reputation) is the noise of madmen. And what has this spy said about pain, about pleasure, and about poverty ?

He says that to be naked is better than any purple robe, and to sleep on the bare ground is the softest bed ; and he gives as a proof of each thing that he affirms his own courage, his tranquillity, his freedom, and the healthy appearance and compactness of his body. There is no enemy near, he says ; all is peace. How so, Diogenes? "See," he replies, " if lam struck, if I have been wounded, if I have fled from any man.

This is what a scout ought to be. But you come to us and tell us one thing after another. Will you not go back, and you will see clearer when you have laid aside fear ? On THE Same. — If these things are true, and if we are not silly, and are not acting hypocritically when we say that the good of man is in the will, and the evil too, and that everything else does not concern us, why are we still disturbed, why are we still afraid ? The things