Book 3
9
Then you will say, I met with Epictetus as I should meet with a stone or a statue: for you saw me, and nothing snore. But he meets with a man as a man, who learns his opinions, and in his turn shows his own. Learn my opinions: show me yours; and then say that you have visited me. Let us examine one another: if I have any bad opinion, take it away: if you have any, show it. This is the meaning of meeting with a philosopher.—Not so, (you say): but this is only a passing visit, and while we are hiring the vessel, we can also see Epictetus. Let us see what he says. Then you go away and say: Epictetus was nothing; he used solecisms and spoke in a barbarous way. For of what else do you come as judges?—Well, but a man may say to me, if I attend to such mattersSee Schweig.’s note. (as you do), I shall have no land, as you have none; I shall have no silver cups as you have none, nor fine beasts as you have none.—In answer to this it is perhaps sufficient to say: I have no need of such things: but if you possess many things, you have need of others: whether you choose or not, you are poorer than I am. What then have I need of? Of that which you have not: of firmness, of a mind which is conformable to nature, of being free from perturbation. Whether I have a patronThe Roman word patronus, which at that time had the sense of a protector. or not, what is that to me? but it is something to you. I am richer than you: I am not anxious what Caesar will think of me: for this reason, I flatter no man. This is what I possess instead of vessels of silver and gold. You have utensils of gold; but your discourse, your opinions, your assents, your movements (pursuits), your desires are of earthen ware. But when I have these things conformable to nature, why should I not employ my studies also upon reason? for I have leisure: my mind is not distracted. What shall I do, since I have no distraction? What more suitable to a man have I than this? When you have nothing to do, you are disturbed, you go to the theatre or you wander about without a purpose. Why should not the philosopher labour to improve his reason? You employ yourself about crystal vessels: I employ myself about the syllogism named the lying:On the syllogism named lying (ψευδόμενος) see Epict. ii. 17. 34. you about myrrhineMurrhina vasa were reckoned very precious by the Romans, and they gave great prices for them. It is not certain of what material they were made. Pliny (xxxvii. c. 2) has something about them. vessels; I employ myself about the syllogism named the denying (τοῦ ἀποφάσκοντος). To you every thing appears small that you possess: to me all that I have appears great. Your desire is insatiable: mine is satisfied. To (children) who put their hand into a narrownecked earthen vessel and bring out figs and nuts, this happens; if they fill the hand, they cannot take it out, and then they cry. Drop a few of them and you will draw things out. And do you part with your desires: do not desire many things and you will have what you want.
