All the Works of Epictetus, Which Are Now Extant/Book 4/Chapter 8

by Epictetus

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CHAPTER VIII.

Concerning such as hastily run into the philosophic Dress.

§. 1.Never commend or censure any one for common Actions, nor ascribe them either to Skilfulness or Unskilfulness; and thus you will at once be free both from Rashness and Ill-nature. Such a one bathes in a mighty little Time. Doth he therefore do it ill? Not at all. But what? In a mighty little Time.——"Is every thing well done then?"——By no means. But what is done from good Principles is well done; what from bad ones, ill. But till you know from what Principle any one acts, neither commend nor censure the Action. But the Principle is not easily judged of from the external Appearances. Such a one is a Carpenter, Why? He uses an Axe. What signifies that? Such a one is a Musician: for he sings. What signifies that? Such a one is a Philosopher. Why? Because he wears a Cloke and long Hair. What then do Mountebanks wear? And so, when People see any of these acting indecently, they presently say, "See^[1] what the Philosopher doth," But they ought rather, from his acting indecently, to say, he is no Philosopher. For, if indeed the Idea, which we have of a Philosopher, and his Profession, was, to wear a Cloke and long Hair, they would say right: but, if it be rather to keep himself free from Faults, since he doth not fulfil his Profession, why do not they deprive him of his Title? For this is the Way with regard to other Arts. When we see any one handle an Axe aukwardly, we do not say, "Where is the Use of this Art? See how ill Carpenters perform." But we say the very contrary: "This Man is no Carpenter; for he handles an Axe aukwardly." So, if we hear any one sing badly, we do not say, "Observe how Musicians sing." but rather, "This Fellow is no Musician." It is with regard to Philosophy alone, that People are thus affected. When they see any one acting contrary to the Profession of a Philosopher, they do not take away his Title; but, laying it down, that he is a Philosopher, and then assuming from the very Fact that he behaves indecently, they infer, that Philosophy is of no Use.

§. 2. "What then is the Reason of this?" Because we pay some Regard to the Pre-conception which we have of a Carpenter, and a Musician, and so of other Artists; but not of a Philosopher; which being thus vague and confused, we judge of it only from external Appearances. And of what other Art do we take up our Judgment from the Dress and the Hair? Hath it not Theorems too, and Materials, and an End, [to distinguish it?] What then is the Subject-matter of a Philosopher? Is it a Cloke?——No: but Reason. What his End? To wear a Cloke?——No: but to have his Reason correct. What are his Theorems? Are they how to get a great Beard, or long Hair?——No: but rather, as Zeno expresses it, To know the Elements of Reason, what each of them is in particular, and how they are adapted to each other, and what are their Consequences.

§. 3. Why then will you not first see, whether, by acting in an unbecoming Manner, he answers his Profession, and so proceed to blame the Study? Whereas now, when you act soberly yourself, you say, from what he appears to do amiss, "Observe the Philosopher!" As if it was decent to call a Person, who doth such Things, a Philosopher. And, again, "This is philosophical!" But you do not say, "Observe the Carpenter, or observe the Musician," when you know one of them to be an Adulterer, or see him to be a Glutton. So, in some small Degree, even You perceive, that the profession of a Philosopher is; but are misled, and confounded by your own Carelessness. But indeed even they, who are called Philosophers, enter upon their Profession by Things which are common to them with others. As soon as they have put on a Cloke, and let their Beard grow, they cry, "I am a Philosopher." Yet no one says, "I am a Musician;" because he hath bought a Fiddle and Fiddlestick: nor, "I am a Smith," because he is drest in the Vulcanian Cap and Apron. But they take their Name from their Art, not from their Habit.

§. 4. For this Reason, Euphrates was in the Right to say, "I long endeavoured to conceal my embracing the Philosophic Life; and it was of Use to me. For, in the first place, I knew that, what I did right, I did it not for Spectators; but for myself. I eat in a proper Manner, for myself. I had a composed Look, and Walk, all for God and myself. Then, as I fought alone, I was alone in Danger. Philosophy was in no Danger, on my doing any thing shameful, or unbecoming: nor did I hurt the rest of the World; which, by offending as a Philosopher, I might have done. For this Reason, they who were ignorant of my Intention, used to wonder, that while I conversed, and lived intirely with Philosophers, I never took up the Character. And where was the Harm, that I should be discovered to be a Philosopher, by my Actions, and not by the usual Badges. See how I eat, how I drink, how I sleep, how I bear, how I forbear; how I assist others; how I make use of my Desires, how of my Aversions; how I preserve the natural and acquired Relations, without Confusion, and without Impediment. Judge of me from hence, if you can. But, if you are so deaf and blind, that you would not suppose Vulcan himself to be a good Smith, unless you saw the Cap upon his Head, where is the Harm of not being found out by so foolish a Judge?"

§. 5. It was thus too that Socrates concealed himself from the Generality: and some even came and desired him to recommend them to Philosophers. Did he use to be displeased then, like us; and say, What! do not you take me for a Philosopher? No: he took and recommended them; contented with only being a Philosopher, and rejoicing in not being vexed, that he was not thought one. For he remembered his Business: and what is the Business of a wise and good Man? To have many Scholars? By no means. Let those see to it, who have made this their Study. Well then: is it to be a perfect Master of difficult Theorems? Let others see to that too. In what then was he, and did he desire to be, somebody? In what constituted his Hurt or Advantage? "If, says he, any one can hurt me, I am doing nothing. If I depend for my Advantage upon another, I am nothing. Do I wish for any thing, and it doth not come to pass? I am unhappy." To such a Combat he invited every one, and, in my Opinion, yielded to no one. But do you think it was by making Proclamation, and saying, "I am such a one?" Far from it: but by being such a one  For this, again, is Folly and Insolence to say, "I am impassive and undisturbed. Be it known to you, Mortals, that while you are fluctuating and bustling about for Things of no Value, I alone am free from all Perturbation."——Are you then so far from being contented with having no Pain yourself, that you must needs make Proclamation: "Come hither, all you who have the Gout, or the Headake, or a Fever, or are lame, or blind; and see me free from every Distemper." This is vain. and shocking, unless you could show, like Æsculapius, by what Method of Cure they may presently become as free from Distempers as yourself, and bring your own Health as a Proof of it.

§. 6. Such is the Cynic, honoured with the Sceptre and Diadem from Jove: who says, "That you may see, O Mankind, that you do not seek Happiness and Tranquillity where it is, but where it is not, behold, I am sent an Example to you, from God; who have neither^[2] Estate, nor House, nor Wife, nor Children, nor even a Bed, or Coat, or Furniture. And see how healthy I am. Try me: and, if you see me free from Perturbation, hear the Remedies, and by what Means I was cured." This now is benevolent and noble. But consider whose Business it is.——Jupiter's, or his whom he judges worthy of this Office; that he may never discover any thing to the World, by which he may invalidate his own Testimony, which he gives for Virtue, and against Externals.

No sickly Pale his beauteous Features wear,
Nor from his Cheek he wipes the languid Tear.

Homer.

And not only this, but he doth not desire or seek for Company or Place, or Amusement, as Boys do the Vintage Time, or Holy-Days: always fortified by virtuous Shame, as others are by Walls, and Gates, and Centinels.

§. 7. But now they, who have only such an Inclination to Philosophy, as bad Stomachs have to some Kinds of Food, of which they will presently grow sick, immediately run to the Sceptre, to the Kingdom. They let grow their Hair, assume^[3] the Cloke, bare the Shoulder, wrangle with all they meet; and even, if they see any one in a thick warm Coat, wrangle with him. First harden yourself against all Weather, Man. Consider your Inclination; whether it be not that of a bad Stomach, or of a longing Woman. First study to conceal what you are; philosophise a little while by yourself. Fruit is produced thus. The Seed must first be buried in the Ground, lie hid there some time, and grow up by degrees, that it may come to Perfection. But, if it produces the Ear before the Stalk hath its proper Joints, it is imperfect, and of the Garden of Adonis^[4]. Now you are a poor Plant of this Kind. You have blossomed too soon: the Winter will kill you. See what Countrymen say about Seeds of any Sort, when the warm Weather comes too early. They are in great Anxiety, for fear the Seeds should shoot out too luxuriantly; and then, one Frost taking them^[5], shows how prejudicial their Forwardness was. Beware you too, Man. You have shot out luxuriantly, you have sprung forth towards a trifling Fame, before the proper Season. You seem to be somebody, as a Fool may among Fools. You will be taken by the Frost: or rather, you are already frozen downwards, at the Root: you still blossom indeed a little at the Top, and therefore you think you are still alive and flourishing. Let us, at least, ripen naturally. Why do you lay us open? Why do you force us? We cannot yet bear the Air. Suffer the Root to grow; then the first, then the second, then the third Joint of the Stalk to spring from it; and thus^[6] Nature will force out the Fruit, whether I will or not. For who that is big with, and full of such Principles, doth not perceive too his own Qualifications, and exert his Efforts to correspondent Operations? Not even a Bull is ignorant of his own Qualifications, when any wild Beast approaches the Herd, nor waits for any one to encourage him; nor a Dog, when he spies any Game. And, if I have the Qualifications of a good Man, shall I wait for you to qualify me for my own proper Operations? but believe me, I have them not yet. Why then would you with me to be withered before my Time, as you are?

Footnotes

1. Perhaps the true Reading is ὃ ὁ φιλοσοφος.
2. See p. 257. Note (m).
3. Which were the Characteristics of the Cynics.
4. At the Feast of Adonis, there were carried about little Earthen Pots, filled with Mould, in which grew several Sorts of Herbs. These were called Gardens: and from thence the Gardens of Adonis came to be proverbially applied to Things unfruitful or fading; because those Herbs were only sowed so long before the Festiyal, as to sprout forth and be green at that Time, and then were presently cast into the Water. See Potter's Grecian Antiquities, Chap. 20. p. 363.
5. Here is a strong Similitude to the Seed in the Gospels, that sprung up quickly, and withered.
6. This Passage hath some Difficulty in the Original; and, probably, may have been corrupted. The Translation hath given what seems to be the Sense.