BOOK III. XXII. 55-59
have to suffer under your peaceful rule? let us go before the Proconsul." But what to a Cynic is Caesar, or a Proconsul, or anyone other than He who has sent him into the world, and whom he serves, that is, Zeus? Does he call upon anyone but Zeus? And is he not persuaded that whatever of these hardships he suffers, it is Zeus that is exercising him? Nay, but Heracles, when he was being exercised by Eurystheus, did not count himself wretched, but used to fulfil without hesitation everything that was enjoined upon him: and yet is this fellow, when he is being trained and exercised by Zeus, prepared to cry out and complain? Is he a man worthy to carry the staff of Diogenes? Hear his words to the passers-by as he lies ill of a fever:[1] "Vile wretches," he said, "are you not going to stop? Nay, you are going to take that long, long journey to Olympia, to see the struggle of worthless athletes; but do you not care to see a struggle between fever and a man?"[2] No doubt a man of that sort would have blamed God, who had sent him into the world, for mistreating him! Nay, he took pride in his distress, and demanded that those who passed by should gaze upon him. Why, what will he blame God for? Because he is living a decent life? What charge does he bring against Him? The charge that He is exhibiting his virtue in a more
- ↑ Referred to also by Jerome, Adv. Jovinianum, 2, 14.
- ↑ An ancient scholiast, probably Arethas (cf. Schenkl², p. lxxx), remarks at this point, that Epictetus had probably read the Gospels and Jewish literature. But this particular passage does not furnish any very cogent argument, for the evidence adduced, namely the injunctions about "turning the other cheek" and "loving your enemies" (Matth. 5, 39 and 44), has nothing in common with the somewhat vainglorious speech of Diogenes. Probably, however, the scholium actually belongs at § 54, where there is, indeed, a certain resemblance. Fairly apposite, also, is the citation of James 1, 2: πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, in connection with the next sentence. But even at the best, these words from the New Testament are only parallels, certainly not sources. On the general question, see Introd., Vol. I., p. xxvi f.
