CHAPTER XIV.
Concerning Naso.
§. 1.When a certain Roman came to him with his Son, and had heard one Lesson, This, said Epictetus, is the Method of Teaching; and stopt. When the other desired him to go on; Every Art, answered he is tedious, when it is delivered to a Person ignorant and unskilful in it. Indeed the Things performed by the common Arts, quickly discover the Use for which they were made; and most of them have something engaging and agreeable. Thus the Trade of a Shoemaker, if one would stand by, and endeavour to comprehend it, is an unpleasant Thing: but the Shoe is useful; and besides, not disagreeable to see. The Trade of a Smith is extremely uneasy to an ignorant Person that chances to be present[1]: but the Work shows the Usefulness of the Art. You will see this much more strongly in Music: for if you stand by, while a Person is learning, it will appear to you of all Sciences the most unpleasant: but the Effects are agreeable and delightful, even to those who do not understand it.
§. 2. Now here, we imagine it to be the Work of one who studies Philosophy, to adapt his Will to whatever happens. So that none of the Things which happen, may happen against our Inclination; nor those which do not happen, be wished for by us. Hence they who have settled this Point, have it in their Power never to be disappointed of their Desire, or incur their Aversion; but to lead a Life exempt from Sorrow, Fear, and Perturbation, in themselves; and in Society, preserving all the natural and adventitious Relations of a Son, a Father, a Brother, a Citizen, a Husband, a Wife, a Neighbour, a Fellow-Traveller, a Ruler, or a Subject. Something like this, is what we imagine to be the Work of a Philosopher. It remains to inquire, how it is to be effected. Now we see, that a Carpenter, by learning certain Things, becomes a Carpenter; and a Pilot, by learning certain Things, becomes a Pilot. Probably, then, it is not sufficient, in the present Case, merely to be willing to be wise and good; but it is moreover necessary that certain Things should be learned. What these Things are, is the Question. The Philosophers say, that we are first to learn that there is a God; and that his Providence directs the whole; and that it is impossible to conceal from him, not only our Actions, but even our Thoughts and Emotions. We are next to learn, what the Gods are: for such as they are found to be, such must he, who would please and obey them, to the utmost of his Power, endeavour to be. If the Deity is faithful, he too must be faithful: if free, beneficent, and exalted, he must be free, beneficent, and exalted, likewise; and, in all his Words and Actions, behave as an Imitator of God.
§. 3. Whence, then, are we to begin?
If you will give me Leave, I will tell you. It is necessary, in the first place, that you should understand Words.
So then! I do not understand them now?
No. You do not.
How is it, then, that I use them?
Just as the Illiterate do written Expressions; and Brutes, the Appearances of Things. For Use is one Thing, and Understanding another. But if you think you understand them, bring whatever Word you please, and let us see whether we understand it, or not.
Well: but it is a grievous Thing for a Man to be confuted who is grown old; and perhaps arrived, through a regular Course of Military Service, to the Dignity of a Senator.
I know it very well: for you now come to me, as if you wanted nothing. And how can it enter into your Imagination, that there should be any thing in which you are defective? You are rich; and perhaps have a Wife and Children, and a great Number of Domestics. Cæsar takes Notice of you: you have many Friends at Rome: you render to all their Dues: you know how to requite a Favour, and revenge an Injury. In what are you deficient? Suppose then, I should prove to you, that you are deficient, in what is most necessary and important to Happiness; and that hitherto you have taken care of every Thing, rather than your Duty; and, to complete all, that you understand neither what God or Man, or Good or Evil, means? That you are ignorant of all the rest, perhaps, you may bear to be told: but if I prove to you, that you are ignorant even of yourself, how will you bear with me, and how will you have Patience to stay and be convinced? Not at all. You will immediately be offended, and go away. And yet what Injury have I done you; unless a Looking-Glass injures a Person not handsome, when it shows him to himself, such as he is? Or unless a Physician can be thought to affront his Patient, when he says to him; "Do you think, Sir, that you ail nothing? You have a Fever. Eat no Meat To-day, and drink Water." Nobody cries out here, "What an intolerable Affront!" But, if you say to any one, Your Desires are in a Fermentation; your Aversions are low; your Intentions, contradictory; your Pursuits, not conformable to Nature; your Opinions, rash, and mistaken; he presently goes away, and complains, he is affronted.
§. 4. This is the Nature of our Proceedings. As in a crowded Fair, the Horses and Cattle are brought to be sold, and the greatest Part of Men come either to buy or sell; but there are a few, who come only to look at the Fair, and inquire, How it is carried on; and why in that Manner; and who appointed it; and for what Purpose. Thus, in the Fair of the World, some, like Cattle, trouble themselves about nothing but Fodder. For, as to all you, who busy yourselves about Professions, and Farms, and Domestics, and public Posts, these Things are nothing else but mere Fodder. But there are some few Men, among the Crowd, who are fond of looking on, and considering: "What then, after all, is the World? Who governs it? Hath it no Governor? How is it possible, when neither a City nor a House can remain ever so short a Time, without some one to govern and take care of it, that this vast and beautiful System should be administered, in a fortuitous and disorderly Manner? Is there then a Governor? What sort of one is he? And how doth he govern; and what are we, who are under him? And for what designed? Have we some Connexion and Relation to him; or none?" In this manner are the Few affected; and apply themselves only to view the Fair, and then depart. Well: and are they laughed at by the Multitude? Why, so are the Lookers-on, by the Buyers and Sellers; and, if the Cattle had any Apprehension, they too would laugh at such, as admired any thing but Fodder.
Footnotes
edit- ↑ The Translation follows Mr. Upton. Παρατυγχανοντι.