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
When you relax your attention for a little, do not imagine that you will recover it wherever you wish, but bear this well in mind, that your error of to-day must of necessity put you in a worse position for other occasions. For in the first place—and this is the most serious thing—a habit of inattention is formed, and next a habit of deferring attention: and you get into the way of putting off from one time to another the tranquil and becoming life, the state and behaviour which nature prescribes. Now if such postponement of attention is profitable, it would be still more profitable to abandon it altogether: but if it is not profitable, why do you not keep up your attention continuously?
'I want to play to-day.'
What prevents you, if you attend?
'I want to sing.'
What prevents you, if you attend? Is any part of life excluded, on which attention has no bearing, any that you will make worse by attention, and better by inattention? Nay, is there anything in life generally which is done better by those who do not attend? Does the carpenter by inattention do his work better? Does the helmsman by inattention steer more safely? and is any of the minor duties of life fulfilled better by inattention? Do you not realize, that when once you have let your mind go wandering, you lose the power to recall it, to bring it to bear on what is seemly, self-respecting, and modest: you do anything that occurs to you and follow your inclinations?
To what then must I attend? First to those universal principles I have spoken of: these you must keep at command, and without them neither
sleep nor rise, drink nor eat nor deal with men: the principle that no one can control another's will, and that the will alone is the sphere of good and evil. No one then has power to procure me good or to involve me in evil, but I myself alone have authority over myself in these matters. So, when I have made these secure, what need have I to be disturbed about outward things? What need have I to fear tyrant, or disease, or poverty, or disaster?
'But I do not please So-and-so.'
Well, is he my doing? Is he my judgement?
'No.'
What concern is it of mine then?
'Nay, but he is highly thought of.'
That will be for him to consider, and for those who think much of him: I have One Whom I must please, One to Whom I must submit myself and obey—God and those who come next to God. He commended me to myself, and made my will subject to me alone, and gave me rules for the right use of it; and if I follow these in syllogisms I pay no heed to any one who contradicts me, if I follow them in dealing with variable premisses I pay regard to no one. Why then am I annoyed by those who criticize me in greater matters? What is the reason for this perturbation? It is none other than that I have had no training in this sphere. For every science is entitled to despise ignorance and the ignorant, and this is true of arts as well as of sciences. Take any shoemaker, any carpenter you like, and you find he laughs the multitude to scorn when his own craft is in question.
First then we must have these principles ready to our hand. Without them we must do nothing. We must set our mind on this object: pursue nothing that is outside us, nothing that is not our own, even as He that is mighty has ordained: pursuing what lies within our will, and all else only so far as it is given us to do so. Further, we must remember who we are, and by what name we are called, and must try to direct our acts to fit each situation and its possibilities.
We must consider what is the time for singing, what the time for play, and in whose presence: what will be unsuited to the occasion; whether our companions are to despise us, or we to despise ourselves: when to jest, and whom to mock at: and on what occasion to be conciliatory and to whom: in a word, how one ought to maintain one's character in society. Wherever you swerve from any of these principles, you suffer loss at once; not loss from without, but issuing from the very act itself.
What then? Is it possible to escape error altogether? No, it is impossible: but it is possible to set one's mind continuously on avoiding error. For it is well worth while to persist in this endeavour, if in the end we escape a few errors, and no more. As it is, you say, 'I will fix my attention
to-morrow': which means, let me tell you, 'To-day I will be shameless, inopportune, abject: others shall have power to vex me: to-day I will harbour anger and envy.' Look what evils you allow yourself. Nay, if it is well to fix my attention to-morrow, how much better to do so to-day! If it is profitable to-morrow, much more so is it to-day: that you may be able to do the same to-morrow, and not put off again to the day after.