Encheiridion — Epictetus

208 Gbe Discourses of JEpictetus belongs to a man, beneficent, suitable to the general interest, noble.

But if I cannot be found doing things so great, I would be found doing at least that which I cannot be hindered from doing, that which is permitted me to do, correcting myself, cultivating the faculty which makes use of appearances, laboring at freedom from the affects (laboring at tranquillity of mind), rendering to the relations of life their due.

If I succeed so far, also (I would be found) touching on (advancing to) the third topic (or head) safety in forming judgments about things.

If death surprises me when I am busy about these things, it is enough for me if I can stretch out my hands to God and say : The means which I have received from thee for seeing thy administration (of the world) and following it I have not neglected ; I have not dishonored thee by my acts ; see how I have used my perceptions, see how I have used my preconceptions; have I ever blamed thee? have I been discontented with anything that happens, or wished it to be otherwise ? have I wished to transgress the (established) relations (of things) ?

That thou hast given me life, I thank thee for what thou hast given. So long as I have used the things which are thine I am content. Take them back and place them wherever thou may est choose, for thine were

Gbe Discourses of Bpictctus 205 all things, thou gavest them to me. Is it not enough to depart in this state of mind ? and what life is better and more becoming than that of a man who is in this state of mind ? and what end is more happy ?

About Purity (C^eanuness). — Some persons raise a question whether the social feeling is contained in the nature of man ; and yet I think that these same persons would have no doubt that love of purity is certainly contained in it, and that if man is distinguished from other animals by anything, he is distinguished by this.

When then we see any other animal cleaning itself, we are accustomed to speak of the act with surprise, and to add that the animal is acting like a man ; and on the other hand, if a man blames an animal for being dirty, straightway, as if we were making an excuse for it, we say that of course the animal is not a human creature. So we suppose that there is something superior in man, and that we first receive it from the gods.

For since the gods by their nature are pure and free from corruption, so far as men approach them by reason, so far do they cling to purity and to a love (habit) of purity. But since it is impossible that man's nature (ov6ia) can be altogether pure being mixed (composed) of such materials, rea- 14

210 Jibe Discourses of Bplctctus son is applied, as far as it is possible, and reason endeavors to make human nature love purity. The first then and highest purity is that which is in the soul ; and we say the same of impurity. Now you could not discover the impurity of the soul as you could discover that of the body ; but as to the soul, what else could you find in it than that which makes it filthy in respect to the acts which are her own ?

Now the acts of the sovd are movement towards an object or movement from it, desire, aversion, preparation, design (purpose), assent. What then is it which in these acts makes the soul filthy and impure ? Nothing else than her own bad judgments (xpi/uara).

Consequently the impurity of the soul is the soul's bad opinions ; and the purification of the soul is the planting in it of proper opinions ; and the soul is pure which has proper opinions, for the soul alone in her own acts is free from perturbation and pollution.

For we ought not even by the appearance of the body to deter the multitude from philosophy; but as in other things, a philosopher should show himself cheerful and tranquil, so also he should in the things that relate to the body. See, ye men, that I have nothing, that I want nothing ; see how I am without a house, and