The Discourses of Epictetus, tr. by P.E Matheson, [1916], at sacred-texts.com
The Discourses of Epictetus, tr. by P.E Matheson, [1916], at sacred-texts.com
God is beneficent, but the good also is beneficent. It is natural therefore that the true nature of the good should be in the same region as the true nature of God. What then is the nature of God? Is it flesh? God forbid. Land? God forbid. Fame? God forbid. It is intelligence, knowledge, right reason. In these then and nowhere else seek the true nature of the good. Do you look for it in a plant? No. Or in an irrational creature? No. If then you seek it in what is rational why do you seek it elsewhere than in what distinguishes it from irrational things? Plants have not the faculty of dealing with impressions; therefore you do not predicate 'good' of them.
The good then demands power to deal with impressions. Is that all it demands? If that be all, you must say that other animals also are capable of good and of happiness and unhappiness. But you do not say so and you are right, for whatever power they may have to deal with impressions, they have not the power to understand how they do so, and with good reason, for they are subservient to others, and are not of primary importance.
Take the ass, for instance, is it born to be of primary importance? No; it is born because we had need of a back able to bear burdens. Nay, more, we had need that it should walk; therefore it has further received the power of dealing with impressions, for else it could not have walked. Beyond that its powers cease. But if the ass itself had received the power to understand how it deals with impressions, then it is plain that reason would have required that it should not have been subject to us or have supplied these needs, but should have been our equal and like ourselves. Will you not then seek the true nature of the good in that, the want of which makes you refuse to predicate good of other things?
'What do you mean? Are not they too God's works?'
They are, but not His principal works, nor parts of the Divine. But
you are a principal work, a fragment of God Himself, you have in yourself a part of Him. Why then are you ignorant of your high birth? Why do you not know whence you have come? Will you not remember, when you eat, who you are that eat, and whom you are feeding, and the same in your relations with women? When you take part in society, or training, or conversation, do you not know that it is God you are nourishing and training? You bear God about with you, poor wretch, and know it not. Do you think I speak of some external god of silver or gold? No, you bear Him about within you and are unaware that you are defiling Him with unclean thoughts and foul actions. If an image of God were present, you would not dare to do any of the things you do; yet when God Himself is present within you and sees and hears all things, you are not ashamed of thinking and acting thus: O slow to understand your nature, and estranged from God!
Again, when we send a young man from school to the world of action, why is it that we fear that he may do something amiss—in eating, in relations with women, that he may be humbled by wearing rags, or puffed up by fine clothes?
He does not know the God that is in him, he knows not in whose company he is going. Can we allow him to say, 'I would fain have you with me'? Have you not God there? and, having Him, do you look for any one else? Will He tell you anything different from this? Why, if you were a statue wrought by Phidias—his Zeus or his Athena—you would have remembered what you are and the Craftsman who made you, and if you had any intelligence, you would have tried to do nothing unworthy of him who made you or of yourself, and to bear yourself becomingly in men's eyes. But as it is, do you, whom Zeus has made, for that reason take no thought what manner of man you will show yourself? Yet what comparison is there between the one artificer and the other or the one work and the other? What work of art, for instance, has in itself the faculties of which it gives indication in its structure? Is it not stone or bronze or gold or ivory? Even the Athena of Phidias having once for all stretched out her hand and received the Victory upon it stands thus for all time, but the works of God are endowed with movement and breath, and have the faculty of dealing with impressions and of testing them.
When this Craftsman has made you, do you dishonour his work? Nay, more, He not only made you, but committed you as a trust to yourself and none other. Will you not remember this, but even dishonour the trust committed to you?
If God had committed some orphan to your care, would you have neglected him so? Yet He has entrusted your own self to you and He says, 'I had none other more trustworthy than you: keep this man for
me such as he is born to be, modest, faithful, high-minded, undismayed, free from passion and tumult.' After that, do you refuse to keep him so?
But they will say, 'Where has this man got his high looks and his lofty countenance?'
Nay, I have not got them yet as I ought: for as yet I have not confidence in what I have learnt and assented to, I still fear my own weakness. Only let me gain confidence and then you shall see a proper aspect and a proper bearing, then I will show you the statue as it is when it is finished and polished. What think you? That this means proud looks? Heaven forbid! Does Zeus of Olympia wear proud looks? No, but his gaze is steadfast, as his should be who is to say:
[paragraph continues] Such will I show myself to you—faithful, self-respecting, noble, free from tumult.
'Do you mean, free from death and old age and disease?'
No, but as one who dies as a god, and who bears illness like a god. These are my possessions, these my faculties; all others are beyond me. I will show you the sinews of a philosopher.
'What do you mean by sinews?'
Will to achieve that fails not, will to avoid that falls not into evil, impulse to act appropriately, strenuous purpose, assent that is not precipitate. This is what you shall see.