All the Works of Epictetus, Which Are Now Extant/Book 3/Chapter 7
CHAPTER VII.
Concerning a Governor of the Free States, who was an Epicurean.
§. 1.When the Governor, who was an Epicurean, came to him; It is fit, says he, that we ignorant People should enquire of you Philosophers, what is the most valuable Thing, in the World; as those who come into a strange City do of the Citizens, and such as are acquainted with it; that, after this Enquiry, we may go and take a View of it, as they do in Cities. Now, scarcely any one denies, but that there are three Things belonging to Man; Soul, Body, and Externals. It remains for you to answer which is the best. What shall we tell Mankind? Is it Flesh?
And was it for this, that Maximus took a Voyage in Winter as far as Cassiope, to accompany his Son? Was it to gratify the Flesh?
No, surely.
Is it not fit then, to employ our chief Study on what is best?
Yes, beyond all other Things.
What have we, then, better than Flesh?
The Soul.
Are we to prefer the Good of the Better, or of the Worse?
Of the Better.
Doth the Good of the Soul consist in what is dependent, or independent, on Choice?
In what is dependent on it.
Doth the Pleasure of the Soul then, depend on Choice?
It doth.
And whence doth this Pleasure arise? From itself? This is unintelligible. For there must subsist some principal Essence of Good, in the Attainment of which, we shall enjoy this Pleasure of the Soul.
This too is granted.
In what then consists this Pleasure of the Soul? For if it be in mental Objects, the Essence of Good is found[1]. For it is impossible, that we should be reasonably elated with Pleasure, unless by Good; or that, if the leading Cause is not good, the Effect should be good. For, to make the Effect reasonable, the Cause must be good. But this, if you are in your Senses, you will not allow; for it would be to contradict both Epicurus, and the rest of your Principles. It remains then, that the Pleasures of the Soul must consist in bodily Objects; and that there must be the leading Cause, and the Essence of Good. Maximus therefore did foolishly, if he took a Voyage for the Sake of any thing but Body; that is, for the Sake of what is best. He doth foolishly too, if he refrains from what is another's, when he is a Judge, and able to take it. But let us consider only this, if you please, how it may be done secretly, and safely, and so that no one may know it. For Epicurus himself doth not pronounce Stealing to be evil, only the being found out in it: and says, "Do not steal;" for no other Reason, but because it is impossible to insure ourselves against a Discovery. But I say to you, That, if it be done dexterously and cautiously, we shall not be discovered. Besides: we have powerful. Friends, of both Sexes, at Rome; and the Greeks are weak; and nobody will dare to go up to Rome, on such an Affair. Why do you refrain from your own proper Good? It is Madness; it is Folly. But if you were to tell me, that you do refrain, I would not believe you. For, as it is impossible to affect to an apparent Falshood, or to deny an apparent Truth, so it is impossible to abstain from an apparent Good. Now, Riches are a Good; and, indeed, the chief Instrument of Pleasures. Why do not you acquire them? And why do not we corrupt the Wife of our Neighbour, if it can be done secretly? And, if the Husband should happen to be impertinent, why not cut his Throat too? if you have a mind to be such a Philosopher as you ought to be, a complete one, to be consistent with your own Principles. Otherwise you will not differ from us, who are called Stoics. For we too say one Thing, and do another: we talk well, and act ill: but you will be perverse in a contrary Way; teach bad Principles, and act well.
§. 2. For Heaven's sake represent to yourself a City of Epicureans[2]. "I do not marry." "Nor I. For we are not to marry, nor have Children; nor to engage in public Affairs." What will be the Consequence of this? Whence are the Citizens to come? Who will educate them? Who will be the Governor of the Youth? Who, the Master of their Exercises? What then, will he teach them? Will it be what used to be taught at Athens, or Lacedemon? Take a young Man; bring him up, according to your Principles. These Principles are wicked; subversive of a State; pernicious to Families; nor becoming, even to Women. Give them up, Sir. You live in a capital City. You are to govern, and judge uprightly, and to refrain from what belongs to others. No one's Wife, or Child, or Silver or Gold Plate, is to have any Charms for you; but your own. Provide yourself with Principles, consonant to these Truths; and, setting out from thence, you will with Pleasure refrain from Things so persuasive to mislead, and get the better. But, if to their own persuasive Force, we add such a Philosophy, as hurries us upon them, and confirms us in them, what will be the Consequence?
§. 3. In a sculptured Vase, which is the best; the Silver, or the Workmanship? In the Hand, the Substance is Flesh: but its Operations are the principal Thing. Accordingly, the Duties, relative to it, are likewise threefold; some have respect to mere Existence; others, to the manner of Existence; and a third Sort are the leading Operations themselves. Thus likewise, do not set a Value on the Materials of Man, mere paultry Flesh; but on the principal Operations belonging to him.
What are these?
Engaging in public Business; Marrying; the Production of Children; the Worship of God; the Care of our Parents; and, in general, the having our Desires and Aversions, our Pursuits and Avoidances, such as each of them ought to be, conformable to our Nature.
What is our Nature?
To be free, noble spirited, modest. (For what other Animal blushes? What other hath the Idea of Shame?) But Pleasure must be subjected to these, as an Attendant and Handmaid, to call forth our Activity, and to keep us constant in natural Operations.
But I am rich, and want nothing.
Then why do you pretend to philosophize? Your Gold and Silver Plate is enough for you. What need have you of Principles?
Besides, I am Judge of the Greeks.
Do you know how to judge? Who hath imparted this Knowledge to you?
Cæsar hath given me a Commission.
Let him give you a Commission to judge of Music; and what Good will it do you? But how were you made a Judge? Whose Hand have you kissed? That of Symphorus, or Numenius[3]? Before whose Bed-chamber have you slept? To whom have you sent Presents? After all, do you perceive, that the Office of Judge is of the same Value as Numenius?
But I can throw whom I please into Prison.
As you may a Stone.
But I can beat whom I will too.
As you may an Ass. This is not a Government over Men. Govern us like reasonable Creatures. Show us what is for our Interest, and we will pursue it: show us what is against our Interest, and we will avoid it. Like Socrates, make us Imitators of yourself. He was properly a Governor of Men, who subjected their Desires and Aversions, their Pursuits, their Avoidances, to himself. "Do this; do not do that, or I will throw you into Prison." Going thus far only, is not governing Men, like reasonable Creatures. But"Do as Jupiter hath commanded, or you will be punished. You will be a Loser."
What shall I lose?
Nothing more, than the not doing what you ought. You will lose your Fidelity, Honour, Decency. Look for no greater Losses, than these.
Footnotes
[edit]- ↑ The Translation follows Lord Shaftesbury's Correction of ψυχικοις, for αγαθοις; which seems absolutely necessary to the Sense of the Passage.
- ↑ The Translation follows the Reading of Wolfius. Επινοει
- ↑ Of Symphorus and Numenius there is no Account; and their Names serve only to how, that Persons once of such Power are now totally forgot.