be careful and neither rash nor negligent? If he imitates those who play at dice. The counters are indifferent; the dice are indifferent. How do I know what the cast will be? But to use carefully and dexterously the cast of the dice, this is my business.2 Thus then in life also the chief business is this: distinguish and separate things, and say, Externals are not in my power: will is in my power. Where shall I seek the good and the bad? Within, in the things which are my own. But in what does not belong to you call nothing either good or bad, or profit or damage or any thing of the kind. What then? Should we use such things carelessly? In no way for this on the other hand is bad for the faculty of the will, and consequently against nature; but we should act carefully because the use is not indifferent, and we should also act with firmness and freedom from perturbations because the material is indifferent. For where the material is not indifferent, there no man can hinder me nor compel me. Where I can be hindered and compelled, the obtaining of those things is not in my power, nor is it good or bad; but the use is either bad or good, and the use is in my power. But it is difficult to mingle and to bring together these two things, the carefulness of him who is affected by the matter (or things about him) and the firmness of him who has no regard for it; but it is not impossible: and if it is, happiness is impossible. But we should act as we do in the case of a voyage. What can I do? I can choose the master of the ship, the sailors, the day, the opportunity. Then comes a storm. What more have I to care for? for my part is done. The business belongs to another, the master.-But the ship is sinking-what then have I to do? I do the only thing that I can, not to be drowned full of fear, nor screaming nor blaming God, but knowing that what has been produced must also perish: for I am not an immortal being, but a man, a part of the whole, as an hour is a part of the day: Terence says (Adelphi, iv. 7)— Si illud, quod est maxime opus, jactu non cadit, 'Dexterously' is 'arte,' TeXVIK@s in Epictetus.-Upton. I must be present like the hour, and past like the hour. What difference then does it make to me, how I pass away, whether by being suffocated or by a fever, for I must pass through some such means? This is just what you will see those doing who play at ball skilfully. No one cares about the ball as being good or bad, but about throwing and catching it. In this therefore is the skill, in this the art, the quickness, the judgment, so that even if I spread out my lap I may not be able to catch it, and another, if I throw, may catch the ball. But if with perturbation and fear we receive or throw the ball, what kind of play is it then, and wherein shall a man be steady, and how shall a man see the order in the game? But one will say, Throw; or Do not throw; and another will say, You have thrown once. This is quarrelling, not play. Socrates then knew how to play at ball. How? By using pleasantry in the court where he was tried. Tell me, he says, Anytus, how do you say that I do not believe in God. The Daemons (Saíuoves), who are they, think you? Are they not sons of Gods, or compounded of gods and men? When Anytus admitted this, Socrates said, Who then, think you, can believe that there are mules (half asses), but not asses; and this he said as if he were playing at ball. And what was the ball in that case? Life, chains, banishment, a draught of poison, separation from wife and leaving children orphans. These were the things with which he was playing; but still he did play and threw the ball skilfully. So we should do: we must employ all the care of the players, but show the same indifference about the ball. For we ought by all means. 3 The word is åpnаσтóv, which was also used by the Romans. One threw the ball and the other caught it. Chrysippus used this simile of a ball in speaking of giving and receiving (Seneca, De Beneficiis, ii. 17). Martial has the word (Epig. iv. 19) 'Sive harpasta manu pulverulenta rapis'; and elsewhere. In Plato's Apology c. 15, Socrates addresses Meletus; and he says, t would be equally absurd if a man should believe that there are foals of horses and asses, and should not believe that there are horses and asses. But Socrates says nothing of mules, for the word mules in some texts of the Apology is manifestly wrong to apply our art to some external material, not as valuing the material, but, whatever it may be, showing our art in it. Thus too the weaver does not make wool, but exercises his art upon such as he receives. Another gives you food. and property and is able to take them away and your poorbody also. When then you have received the material, work on it. If then you come out (of the trial) without having suffered any thing, all who meet you will congratulate you on your escape; but he who knows how to look at such things, if he shall see that you have behaved properly in the matter, will commend you and be pleased with you; and if he shall find that you owe your escape to any want of proper behaviour, he will do the contrary. For where rejoicing is reasonable, there also is congratulation reasonable. How then is it said that some external things are according to nature and others contrary to nature? It is said as it might be said if we were separated from union (or society): for to the foot I shall say that it is according to nature for it to be clean; but if you take it as a foot and as a thing not detached (independent), it will befit it both to step into the mud and tread on thorns, and sometimes to be cut off for the good of the whole body; otherwise it is no longer a foot. We should think in some such way about ourselves alsc. What are you? A man. If you consider yourself as detached from other men, it is according to nature to live to old age, to be rich, to be healthy. But if you consider yourself as a man and a part of a certain whole, it is for the sake of that whole that at one time you should be sick, at another time take a voyage and run into danger, and at another time be in want, and in some cases die prematurely. Why then are you troubled? Do you not know, that as a foot is no longer a foot if it is detached from the body, so you are no longer a man if you are separated from other men. For what is a man?6 A part of a state, of that first which consists of Gods and of men; then of that which is called 5 TóλUTOL. Compare Antoninus, x. 24, viii. 34. 6 Compare Antoninus, ii. 16, iii. 11, vi. 44, xii. 36; and Seneca, de Otio Sap. c. 31; and Cicero, De Fin. iii. 19. next to it, which is a small image of the universal state. What then must I be brought to trial; must another have a fever, another sail on the sea, another die, and another be condemned? Yes, for it is impossible in such a body, in such a universe of things, among so many living together, that such things should not happen, some to one and others to others. It is your duty then since you are come here, to say what you ought, to arrange these things as it is fit. Then some one says, "I shall charge you with doing me wrong." Much good may it do you: I have done my part; but whether you also have done yours, you must look to that; for there is some danger of this too, that it may escape your notice. CHAPTER VI. OF INDIFFERENCE.1 THE hypothetical proposition 2 is indifferent: the judgment about it is not indifferent, but it is either knowledge or opinion or error. Thus life is indifferent: the use is not indifferent. When any man then tells you that these things also are indifferent, do not become negligent; and when a man invites you to be careful (about such things), do not become abject and struck with admiration of material things. And it is good for you to know your own preparation and power, that in those matters where you have not been prepared, you may keep quiet, and not be He tells some imaginary person, who hears him, that since he is come into the world, he must do his duty in it. 1 This discussion is with a young philosopher who, intending to return from Nicopolis to Rome, feared the tyranny of Domitian, who was particularly severe towards philosophers. See also the note on i. 24. 3. Schweig. Compare Plin. Épp. i. Î2, and the expression of Corellius Rufus about the detestable villain, the emperor Domitian. The title of Indifference' means of the indifference of things;' of the things which are neither good nor bad. · τ) συνημμένον, p. 93. vexed, if others have the advantage over you. For you too in syllogisms will claim to have the advantage over them; and if others should be vexed at this, you will console them by saying, I have learned them, and you have not.' Thus also where there is need of any practice, seek not that which is acquired from the need (of such practice), but yield in that matter to those who have had practice, and be yourself content with firmness of mind. Go and salute a certain person. How? Not meanly.— But I have been shut out, for I have not learned to make my way through the window; and when I have found the door shut, I must either come back or enter through the window. But still speak to him.-In what way? Not meanly. But suppose that you have not got what you wanted. Was this your business, and not his? Why then do you claim that which belongs to another? Always remember what is your own, and what belongs to another; and you will not be disturbed. Chrysippus therefore said well, So long as future things are uncertain, I always cling to those which are more adapted to the conservation of that which is according to nature; for God himself has given me the faculty of such choice. But if I knew that it was fated (in the order of things) for me to be sick, I would even move towards it; for the foot also, if it had intelligence, would move to go into the mud.3 For why are ears of corn produced? Is it not that they may become dry? And do they not become dry that they may be reaped? for they are not separated from communion with other things. If then they had perception, ought they to wish never to be reaped? But this is a curse upon ears of corn, to be never reaped. So we must know that in the case of men too it is a curse not to die, just the same as not to be ripened and not to be reaped. But since we must be reaped, and we also know that we are reaped, 3 Sec. ii. 5, 24. 4 Epictetus alludes to the verses from the Hypsipyle of Euripides. Compare Antoninus (vii. 40): Life must be reaped like the ripe ears of corn: one man is born; another dies.' Cicero (Tuscul. Disp. iii. 25) has translated six verses from Euripides, and among them are these two: tum vita omnibus Metenda ut fruges: sic jubet necessitas. |