The Discourses of Epictetus : Book 2 - Ch. 2 by Epictetus Lyrics
CHAPTER II
ON PEACE OF MIND
Consider, you who are going into court, what you want to maintain and where you want to end: for if you want to maintain your freedom of will in its natural condition, you have all security and facility to do so, and your trouble is over. If you wish to maintain authority over what is in your power and to keep it naturally free, and if you are content with this, what more need you attend to? For who is master of this, who can take it away from you? If you wish to be a man of honour and trust, who will forbid you? If you wish not to be hindered or compelled, what man will compel you to will to get what is against your judgement, and to will to avoid things that you do not think proper to avoid?
What can he do then? He will cause you troubles which seem to you formidable: but how can he make you will to avoid what is done to you? As long then as you retain in your control the will to get and the will to avoid, you need attend to nothing else. This is your introduction, this your narrative, this your proof, this your victory, this your peroration, this your ground of boasting.
That is why Socrates, in reply to one who reminded him to make ready for the court, said: 'Do you not think my whole life is a preparation for this?'
What kind of preparation?
'I have maintained', said he, 'what is my own.'
What do you mean?
'I never did an unjust act in my private or in my public life.' [Xenophon, Apologia Socratis, 2, 3]
But if you wish to keep what is outside you as well—your paltry body, and goods, and reputation—I advise you to begin this moment to make all possible preparation, and further to study the character of your judge and your opponent. If you must clasp his knees, clasp them; if you must weep, then weep; if you must lament, then lament. For when once you allow outward things to dominate what is your own, you had better become a slave and have done with it. Don't be drawn this way and that, wishing to be a slave one moment and free another, but be this or that simply and with all your mind, free or slave, philosopher or unenlightened, a fighting cock of spirit, or one of no spirit; either bear stroke after stroke patiently till you die, or give way at once. Let it not be your lot to suffer many blows and then give way in the end. If such conduct is shameful, get your own mind clear at once: 'Where is the nature of good and evil to be found? Where truth is. Where truth and nature are, there is caution; where truth and nature are, there is confidence.'
For what think you? If Socrates had wished to keep his outward possessions, would he have come forward and said, 'Anytus and Meletus have power to kill me, but not to harm me'? Was he so foolish as not to see that this road leads not to that end, but elsewhere? Why is it then, that he renders no account to his judges, and adds a word of provocation? Just as my friend Heraclitus, when he had an action in Rhodes concerning a plot of land and had pointed out to the judges that his arguments were just, when he came to his peroration said, 'I will not supplicate you, nor do I regard the judgement you will give; it is you who are on your trial rather than I', and so he made an end of the business. You need not speak like that, only do not supplicate. Do not add the words, 'I do not supplicate', unless, as happened to Socrates, the right time has come deliberately to provoke your judges. If, indeed, you are preparing a peroration of this sort, why do you appear in court? Why do you answer the summons? If you wish to be crucified, wait and the cross will come: but if reason requires that you should answer the summons and do your best to persuade the judge, you must act in accordance with this, but always keeping true to yourself.
On this principle it is ridiculous to say, 'Give me advice.' What advice am I to give you? Say rather, 'Enable my mind to adapt itself to the issue, whatever it may be', for the other phrase is as though a man unskilled in writing should say, 'Tell me what to write, when a name is set me to write.' For if I say 'Dion', and then yonder fellow comes forward and sets him the name not of Dion but of Theon, what is to happen? What is he to write? If you have practised writing, you can prepare yourself for anything that is dictated to you. But if you have not practised, what is the good of my making a suggestion? For if circumstances suggest something different, what will you say or what will you do? Remember then this general principle, and you will need no special suggestion. But if you fix your gaze on outward things, you must needs be tossed up and down, at the will of your master. And who is your master? He who has authority over any of those things on which you set your heart or which you will to avoid.
ON PEACE OF MIND
Consider, you who are going into court, what you want to maintain and where you want to end: for if you want to maintain your freedom of will in its natural condition, you have all security and facility to do so, and your trouble is over. If you wish to maintain authority over what is in your power and to keep it naturally free, and if you are content with this, what more need you attend to? For who is master of this, who can take it away from you? If you wish to be a man of honour and trust, who will forbid you? If you wish not to be hindered or compelled, what man will compel you to will to get what is against your judgement, and to will to avoid things that you do not think proper to avoid?
What can he do then? He will cause you troubles which seem to you formidable: but how can he make you will to avoid what is done to you? As long then as you retain in your control the will to get and the will to avoid, you need attend to nothing else. This is your introduction, this your narrative, this your proof, this your victory, this your peroration, this your ground of boasting.
That is why Socrates, in reply to one who reminded him to make ready for the court, said: 'Do you not think my whole life is a preparation for this?'
What kind of preparation?
'I have maintained', said he, 'what is my own.'
What do you mean?
'I never did an unjust act in my private or in my public life.' [Xenophon, Apologia Socratis, 2, 3]
But if you wish to keep what is outside you as well—your paltry body, and goods, and reputation—I advise you to begin this moment to make all possible preparation, and further to study the character of your judge and your opponent. If you must clasp his knees, clasp them; if you must weep, then weep; if you must lament, then lament. For when once you allow outward things to dominate what is your own, you had better become a slave and have done with it. Don't be drawn this way and that, wishing to be a slave one moment and free another, but be this or that simply and with all your mind, free or slave, philosopher or unenlightened, a fighting cock of spirit, or one of no spirit; either bear stroke after stroke patiently till you die, or give way at once. Let it not be your lot to suffer many blows and then give way in the end. If such conduct is shameful, get your own mind clear at once: 'Where is the nature of good and evil to be found? Where truth is. Where truth and nature are, there is caution; where truth and nature are, there is confidence.'
For what think you? If Socrates had wished to keep his outward possessions, would he have come forward and said, 'Anytus and Meletus have power to kill me, but not to harm me'? Was he so foolish as not to see that this road leads not to that end, but elsewhere? Why is it then, that he renders no account to his judges, and adds a word of provocation? Just as my friend Heraclitus, when he had an action in Rhodes concerning a plot of land and had pointed out to the judges that his arguments were just, when he came to his peroration said, 'I will not supplicate you, nor do I regard the judgement you will give; it is you who are on your trial rather than I', and so he made an end of the business. You need not speak like that, only do not supplicate. Do not add the words, 'I do not supplicate', unless, as happened to Socrates, the right time has come deliberately to provoke your judges. If, indeed, you are preparing a peroration of this sort, why do you appear in court? Why do you answer the summons? If you wish to be crucified, wait and the cross will come: but if reason requires that you should answer the summons and do your best to persuade the judge, you must act in accordance with this, but always keeping true to yourself.
On this principle it is ridiculous to say, 'Give me advice.' What advice am I to give you? Say rather, 'Enable my mind to adapt itself to the issue, whatever it may be', for the other phrase is as though a man unskilled in writing should say, 'Tell me what to write, when a name is set me to write.' For if I say 'Dion', and then yonder fellow comes forward and sets him the name not of Dion but of Theon, what is to happen? What is he to write? If you have practised writing, you can prepare yourself for anything that is dictated to you. But if you have not practised, what is the good of my making a suggestion? For if circumstances suggest something different, what will you say or what will you do? Remember then this general principle, and you will need no special suggestion. But if you fix your gaze on outward things, you must needs be tossed up and down, at the will of your master. And who is your master? He who has authority over any of those things on which you set your heart or which you will to avoid.