Part 14

Give thyself more diligently to reflection: know thyself: take counsel with the Godhead: without God put thine hand unto nothing!

CXVI

“But to marry and to rear offspring,” said the young man, “will the Cynic hold himself bound to undertake this as a chief duty?”

Grant me a republic of wise men, answered Epictetus, and perhaps none will lightly take the Cynic life upon him. For on whose account should he embrace that method of life? Suppose however that he does, there will then be nothing to hinder his marrying and rearing offspring. For his wife will be even such another as himself, and likewise her father; and in like manner will his children be brought up.

But in the present condition of things, which resembles an Army in battle array, ought not the Cynic to be free from all distraction and given wholly to the service of God, so that he can go in and out among men, neither fettered by the duties nor entangled by the relations of common life? For if he transgress them, he will forfeit the character of a good man and true; whereas if he observe them, there is an end to him as the Messenger, the Spy, the Herald of the Gods!

CXVII

Ask me if you choose if a Cynic shall engage in the administration of the State. O fool, seek you a nobler administration that that in which he is engaged? Ask you if a man shall come forward in the Athenian assembly and talk about revenue and supplies, when his business is to converse with all men, Athenians, Corinthians, and Romans alike, not about supplies, not about revenue, nor yet peace and war, but about Happiness and Misery, Prosperity and Adversity, Slavery and Freedom?

Ask you whether a man shall engage in the administration of the State who has engaged in such an Administration as this? Ask me too if he shall govern; and again I will answer, Fool, what greater government shall he hold than he holds already?

CXVIII

Such a man needs also to have a certain habit of body. If he appears consumptive, thin and pale, his testimony has no longer the same authority. He must not only prove to the unlearned by showing them what his Soul is that it is possible to be a good man apart from all that they admire; but he must also show them, by his body, that a plain and simple manner of life under the open sky does no harm to the body either. “See, I am proof of this! and my body also.” As Diogenes used to do, who went about fresh of look and by the very appearance of his body drew men’s eyes. But if a Cynic is an object of pity, he seems a mere beggar; all turn away, all are offended at him. Nor should he be slovenly of look, so as not to scare men from him in this way either; on the contrary, his very roughness should be clean and attractive.

CXIX

Kings and tyrants have armed guards wherewith to chastise certain persons, though they themselves be evil. But to the Cynic conscience gives this power—not arms and guards. When he knows that he has watched and laboured on behalf of mankind: that sleep hath found him pure, and left him purer still: that his thoughts have been the thought of a Friend of the Gods—of a servant, yet one that hath a part in the government of the Supreme God: that the words are ever on his lips:—

Lead me, O God, and thou, O Destiny!

as well as these:—

If this be God’s will, so let it be!

Why should he not speak boldly unto his own brethren, unto his children—in a word, unto all that are akin to him!

CXX

Does a Philosopher apply to people to come and hear him? does he not rather, of his own nature, attract those that will be benefited by him—like the sun that warms, the food that sustains them? What Physician applies to men to come and be healed? (Though indeed I hear that the Physicians at Rome do nowadays apply for patients—in my time they were applied to.) I apply to you to come and hear that you are in evil case; that what deserves your attention most is the last thing to gain it; that you know not good from evil, and are in short a hapless wretch; a fine way to apply! though unless the words of the Philosopher affect you thus, speaker and speech are alike dead.

CXXI

A Philosopher’s school is a Surgery: pain, not pleasure, you should have felt therein. For on entering none of you is whole. One has a shoulder out of joint, another an abscess: a third suffers from an issue, a fourth from pains in the head. And am I then to sit down and treat you to pretty sentiments and empty flourishes, so that you may applaud me and depart, with neither shoulder, nor head, nor issue, nor abscess a whit the better for your visit? Is it then for this that young men are to quit their homes, and leave parents, friends, kinsmen and substance to mouth out Bravo to your empty phrases!

CXXII

If any be unhappy, let him remember that he is unhappy by reason of himself alone. For God hath made all men to enjoy felicity and constancy of good.

CXXIII

Shall we never wean ourselves—shall we never heed the teachings of Philosophy (unless perchance they have been sounding in our ears like an enchanter’s drone):—

This World is one great City, and one is the substance whereof it is fashioned: a certain period indeed there needs must be, while these give place to those; some must perish for others to succeed; some move and some abide: yet all is full of friends—first God, then Men, whom Nature hath bound by ties of kindred each to each.

CXXIV

Nor did the hero weep and lament at leaving his children orphans. For he knew that no man is an orphan, but it is the Father that careth for all continually and for evermore. Not by mere report had he heard that the Supreme God is the Father of men: seeing that he called Him Father believing Him so to be, and in all that he did had ever his eyes fixed upon Him. Wherefore in whatsoever place he was, there is was given him to live happily.

CXXV