Book 2
14
WHEN a certain Roman entered with his son and listened to one reading, Epictetus said, This is the method of instruction; and he stopped. When the Roman asked him to go on, Epictetus said, Every art when it is taught causes labour to him who is unacquainted with it and is unskilled in it, and indeed the things which proceed from the arts immediately show their use in the purpose for which they were made; and most of them contain something attractive and pleasing. For indeed to be present and to observe how a shoemaker learns is not a pleasant thing; but the shoe is useful and also not disagreeable to look at. And the discipline of a smith when he is learning is very disagreeable to one who chances to be present and is a stranger to the art: but the work shows the use of the art. But you will see this much more in music; for if you are present while a person is learning, the discipline will appear most disagreeable; and yet the results of music are pleasing and delightful to those who know nothing of music. And here we conceive the work of a philosopher to be something of this kind: he must adapt his wish (βούλησιν) to what is going on,Encheiridion, c. 8: Do not seek (wish) that things which take place shall take place as you desire, but desire that things which take place shall take place as they do, and you will live a tranquil life. so that neither any of the things which are taking place shall take place contrary to our wish, nor any of the things which do not take place shall not take place when we wish that they should. From this the result is to those who have so arranged the work of philosophy, not to fail in the desire, nor to fall in with that which they would avoid; without uneasiness, without fear, without perturbation to pass through life themselves, together with their associates maintaining the relations both natural and acquired,Compare iii. 2. 4, iv. 8. 20. Antoninus (viii. 27) writes: There are three relations [between thee and other things]: the one to the body which surrounds thee; the second to the divine cause from which all things come to all; and the third to those who live with thee. This is precise, true and practical. Those who object to the divine cause, may write in place of it the nature and constitution of things. for there is a constitution of things, which the philosopher attempts to. discover; and for most practical purposes, it is immaterial whether we say that it is of divine origin or has some other origin, or no origin can be discovered. The fact remains that a constitution of things exists; or, if that expression be not accepted, we may say that we conceive that it exists and we cannot help thinking so. as the relation of son, of father, of brother, of citizen, of man, of wife, of neighbour, of fellow traveller, of ruler, of ruled. The work of a philosopher we conceive to be something like this. It remains next to inquire how this must be accomplished.
