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Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
but how he may throw and catch it again. Here lies the address, here the art, the nimbleness, the skill; lest I fail to catch it, even when I open my breast for it, while another catches it whenever I throw it. But if we catch or throw it in fear and trembling, what kind of play will this be? How shall we keep ourselves steady, or how see the order of the game? One will say, throw; another, do not throw; a third, you have thrown once already. This is a mere quarrel, not a play. Therefore Socrates well understood playing at ball. "What do you mean?" When he joked at his trial. "Tell me," said he, "Anytus, how can you say that I do not believe in a God? What do you think demons are? Are they not either the offspring of the gods, or compounded of gods and men?" Yes. "Do you think, then, that one can believe there are mules, and not believe that there are asses?" This was just as if he had been playing at ball. And what was the ball he had to play with? Life, chains, exile, a draug
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
never claim what belongs to others. Judicial bench or dungeon, each is but a place, -one high, the other low; but your will is equal to either condition, and if you have a mind to keep it so, it may be so kept. We shall then become imitators of Socrates, when, even in a prison, we are able to write hymns of praise;Diogenes Laertius in his life of Socrates (c. 42) gives the first verse of a hymn thus composed by him. - H. but as we now are, consider whether we could even bear to have another saycrates, when, even in a prison, we are able to write hymns of praise;Diogenes Laertius in his life of Socrates (c. 42) gives the first verse of a hymn thus composed by him. - H. but as we now are, consider whether we could even bear to have another say to us in prison, "Shall I read you a hymn of praise? " "Why do you trouble me; do you not know my sad situation? In such circumstances, am I able to hear hymns? " What circumstances? "I am going to die." And are all other men to be immortal?
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
ule and then leave him, but leads him into the right path. Do you also show your antagonist the truth, and you will see that he will follow. But till you show it, do not ridicule him; but rather be sensible of your own incapacity. How, then, did Socrates use to act? He obliged his antagonist himself to bear testimony to him; and wanted no other witness. Hence he might well say,Plato, Gorgias, 69, and elsewhere. - H. " I give up all the rest, and am always satisfied with the testimony of my oppny modesty give the matter entirely up; but the greater part, rashly entering upon these debates, mutually confound and are confounded, and at last, reviling and reviled, walk off. Whereas it was the principal and most peculiar characteristic of Socrates, never to be provoked in a dispute, nor to throw out any reviling or injurious expression; but to bear patiently with those who reviled him, and thus put an end to the controversy. If you would know how great abilities he had in this particular,
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 2 (search)
thout flutter or hesitation, and, by means of all this, with courage? " Very true." When, therefore, you go into the field on horseback, are you anxious on being matched against one who is on foot, - you being practised and he unpractised? " Ay, but the person has power to kill me." Then speak the truth, O unfortunate ! and be not arrogant, nor take the philosopher upon you, nor conceal from yourself who are your masters; but while you are thus to be held by the body, follow the strongest. Socrates, indeed, had studied how to speak, who talked in such a manner to tyrants and judges, and in prison. DiogenesWhen Diogenes was sailing to Aegina, he was taken by pirates, and carried to Crete, and there exposed to sale. Being asked what he could do, he answered, "Govern men; " and pointing to a well-dressed Corinthian who was passing by, "Sell me," said he, "to him; for he wants a master." The Corinthian, whose name was Xeniades, bought him, and appointed him the tutor to his children; and
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
warn you not to invert the well-appointed order of things, nor be absorbed in fopperies; but suffer a man to be a man, and a woman to be a woman; a beautiful man to be beau- tiful as a man; a deformed man to be deformed as a man; for your personality lies not in flesh and hair, but in the Will. If you take care to have this beautiful, you will be beautiful. But all this while, I dare not tell you that you are deformed; for I fancy you would rather hear anything than this. But consider what Socrates says to the most beautiful and blooming of all men, Alcibiades. " Endeavor to make yourself beautiful." What does he mean to say to him, - "Curl your locks, and depilate your legs "? Heaven forbid ! But rather, "Regulate your Will; throw away your wrong principles." " What is to be done with the poor body, then? " Leave it to nature. Another hath taken care of such things. Give them up to him. "What, then; must one be a sloven? " By no means; but act in conformity to your nature. A man sho
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
st fit to have your head held when you are ill. "But I used at home to lie on a fine couch." Get to this couch of yours; for you are fit to lie upon such a one, even in health; so do not miss doing that for which you are qualified. But what says Socrates? As one man rejoices in the improvement of his estate, another of his horse, so do I daily rejoice in perceiving myself to grow better. Xenophon, Mem. 1.6. - H. " In what, - in pretty speeches? " Use courteous words, man. "In trifling theorems? signify? Yet, indeed, I do not see that the philosophers are employed in anything else." Do you think it nothing, to accuse and censure no one, God nor man; always to carry abroad and bring home the same countenance? These were the things which Socrates knew; and yet he never professed to know, or to teach anything; but if any one wanted pretty speeches, or little theorems, he brought him to Protagoras, to Hippias; just as, if any one had come for potherbs, he would have taken him to a gardene
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
de a Judge? Whose hand have you kissed, -that of Symphorus, or Numenius? Before whose door have you slept? To whom have you sent presents? After all, do you not perceive that the office of Judge puts you in the same rank with Numenius? " But I can throw whom I please into a prison." So you may a stone. " But I can beat whom I will too." So you may an ass. This is not a government over men. Govern us like reasonable creatures. Show us what is best for us, and we will pursue it; show us what is otherwise, and we will avoid it. Like Socrates, make us imitators of yourself. He was properly a governor of men, who controlled their desires and aversions, their pursuits, their avoidances. "Do this; do not that, or I will throw you into prison." This is not a government for reasonable creatures. But "Do as Zeus has commanded, or you will be punished, and be a loser." "What shall I lose?" Simply your own right action, your fidelity, honor, decency. You can find no losses greater than these.
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
than you. The contest between a fascinating woman and a young man just initiated into philosophy is unequal. The brass pot and the earthen pitcher, as the fable says, are an unfair match. Next to the desires and aversions is the second class, of the pursuits and avoidances; that they may be obedient to reason; that nothing may be done improperly, in point of time and place, or in any other respect. The third class relates to the faculty of assent and to what is plausible and persuasive. As Socrates said that we are not to lead a life which is not tested, so neither are we to admit an untested sem- blance; but to say, "Stop, let me see what you are and whence you come," just as the police say, "Show me your pass." " Have you that indorsement from Nature which is necessary to the acceptance of every semblance?" In short, whatever things are applied to the body by those who train it, so may these be used in our training if they any way affect desire or aversion. But if this be done for
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
news that your opinions or desires are ill conducted? By no means; only that such a person is dead. What is that to you then? That somebody speaks ill of you. And what is that to you then? That your father is perhaps forming some contrivance or other. Against what? Against your Will? How can he? No; but against your body, against your estate? You are very safe; this is not against you. But the Judge has pronounced you guilty of impiety. And did not the Judges pronounce the same of Socrates? Is his pronouncing a sentence any business of yours? No. Then why do you any longer trouble yourself about it? There is a duty incumbent on your father, which unless he performs, he loses the character of a father, of natural affection, of tenderness. Do not desire him to lose anything else by this; for every man suffers precisely where he errs. Your duty, on the other hand, is to meet the case with firmness, modesty, and mildness; otherwise you forfeit piety, modesty, and nobleness. Well,
Epictetus, Discourses (ed. Thomas Wentworth Higginson), book 3 (search)
the words by heart, you say, "The mere words are sacred of themselves." These things are to be approached in another manner. It is a great, it is a mystical affair; not given by chance, or to every one indifferently. Nay, mere wisdom, perhaps, is not a sufficient qualification for the care of youth. There ought to be likewise a certain readiness and aptitude for this, and indeed a particular physical temperament, and, above all, a counsel from God to undertake this office, as he counselled Socrates to undertake the office of confutation; Diogenes, that of authoritative reproof; Zeno, that of dogmatical instruction. But you set up for a physician, provided with nothing but medicines, and without knowing, or having studied, where or how they are to be applied. "Why, such a one had medicines for the eyes, and I have the same." Have you also, then, a faculty of making use of them? Do you at all know when and how and to whom they will be of service? Why then do you act at hazard? Why ar
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