you well.[1] Only we must not do it inconsiderately, nor weakly, nor for any slight reason; for, on the other hand, God does not wish it to be done, and he has need of such a world and such inhabitants in it.[2] But if he sounds the signal for retreat, as he did to Socrates, we must obey him who gives the signal, as if he were a general.[3]
Well then, ought we to say such things to the many? Why should we? Is it not enough for a man to be persuaded himself? When children come clapping their hands and crying out, "To-day is the good Saturnalia,"[4] do we say, "The Saturnalia are not good"? By no means, but we clap our hands also. Do you also then, when you are not able to make a man change his mind, be assured that he is a child, and clap your hands with him; and if you do not choose[5] to do this, keep silent.
A man must keep this in mind; and when he is called to any such difficulty, he should know that the time is come for showing if he has been instructed. For he who is come into a difficulty is like a young man from a school who has practised the resolution of syllogisms; and if any person proposes to him an easy syllogism, he says, rather propose to me a syllogism which is skilfully complicated that I may exercise myself on it. Even athletes are dissatisfied with slight young men, and say, "He cannot lift me."—"This is a youth of noble disposition."[6] [You do not so]; but when the time of trial is come, one of you must weep and say, "I wish that I had learned more." A little more of what? If you did not learn these things in order to show them in practice, why did you learn them?
- ↑ See i. 9. 20.
- ↑ See i. 6. 13.
- ↑ Socrates was condemned by the Athenians to die, and he was content to die, and thought that it was a good thing; and this was the reason why he made such a defence as he did, which brought on him condemnation; and he preferred condemnation to escaping it by entreating the dicasts (judges), and lamenting, and saying and doing things unworthy of himself, as others did.—Plato, Apology, cc. 29–33. Compare Epict. i. 9, 16.
- ↑ See i. 25, 8.
- ↑ Read θέλῃς instead of θέλῃ. See Schweighaeuser's note.
- ↑ See Schweighaeuser's note. This appears to be the remark of Epictetus. If it is so, what follows is not clear. Schweighaeuser explains it, "But most of you act otherwise."
