Book 4
1
Then after receiving everything from another and even yourself, are you angry and do you blame the giver if he takes any thing from you? Who are you, and for what purpose did you come into the world? Did not he (God) introduce you here, did he not show you the light, did he not give you fellow workers, and perceptions and reason? and as whom did he introduce you here? did he not introduce you as subject to death, and as one to live on the earth with a little flesh, and to observe his administration, and to join with him in the spectacle and the festival for a short time? Will you not then, as long as you have been permitted, after seeing the spectacle and the solemnity, when he leads you out, go with adoration of him and thanks for what you have heard and seen?—No; but I would still enjoy the feast.—The initiated too would wish to be longer in the initiation:The initiated (μύσται) are those who were introduced with solemn ceremonies into some great religious body. These ceremonies are described by Dion Prus. Orat. xii., quoted by Upton. and perhaps also those at Olympia to see other athletes; but the solemnity is ended: go away like a grateful and modest man; make room for others: others also must be born, as you were, and being born they must have a place, and houses and necessary things. And if the first do not retire, what remains? Why are you insatiable? Why are you not content? why do you contract the world?—Yes, but I would have my little children with me and my wife—What, are they yours? do they not belong to the giver, and to him who made you? then will you not give up what belongs to others? will you not give way to him who is superior?—Why then did he introduce me into the world on these conditions?—And if the conditions do not suit you, depart.And is this all the comfort, every serious reader will be apt to say, which one of the best philosophers, in one of his noblest discourses, can give to the good man under severe distress? Either tell yourself that present suffering void of future hope, is no evil, or give up your existence and mingle with the elements of the Universe! Unspeakably more rational and more worthy of infinite goodness is our blessed Master’s exhortation to the persecuted Christian: Rejoice and be exceedingly glad, for great is your reward in heaven. Mrs. Carter. I do not think that Mrs. Carter has represented correctly the teaching of Epictetus. He is addressing men who were not Christians, but were, as he assumes, believers in God or in the Gods, and his argument is that a man ought to be contented with things as they are, because they are from God. If he cannot be contented with things as they are, and make the best of them, the philosopher can say no more to the man. He tells him to depart. What else could he say to a grumbler, who is also a believer in God? If he is not a believer, Epictetus might say the same to him also. The case is past help or advice. The Christian doctrine, of which probably Epictetus knew nothing, is very different. It promises future happiness on certain conditions to Christians, but to Christians only, if I understand it right. He has no need of a spectator who is not satisfied. He wants those who join in the festival, those who take part in the chorus, that they may rather applaud, admire, and celebrate with hymns the solemnity. But those who can bear no trouble, and the cowardly he will not unwillingly see absent from the great assembly (πανήγυρις); for they did not when they were present behave as they ought to do at a festival nor fill up their place properly, but they lamented, found fault with the deity, fortune, their companions; not seeing both what they had, and their own powers, which they received for contrary purposes, the powers of magnanimity, of a generous mind, manly spirit, and what we are now inquiring about, freedom.—For what purpose then have I received these things? —To use them—How long?—So long as he who has lent them chooses.—What if they are necessary to me?—Do not attach yourself to them and they will not be necessary: do not say to yourself that they are necessary, and then they are not necessary.
