BOOK I. XI. 7-15
conduct is in accordance with nature.—I cannot, said the man; but do you rather show me how it is not in accordance with nature, and not rightly done. And Epictetus said: Well, if we were enquiring about white and black objects, what sort of criterion should we summon in order to distinguish between them?—The sight, said the man.—And if about hot and cold, and hard and soft objects, what criterion?—The touch.10—Very well, then, since we are disputing about things which are in accordance with nature and things which are rightly or not rightly done, what criterion would you have us take?—I do not know, he said.—And yet, though it is, perhaps, no great harm for one not to know the criterion of colours and odours, and so, too, of flavours, still do you think that it is a slight harm for a man to be ignorant of the criterion of good and evil things, and of those in accordance with nature and those contrary to nature?—On the contrary, it is the very greatest harm. Come, tell me, are all the things that certain persons regard as good and fitting, rightly so regarded? And is it possible at this present time that all the opinions which Jews, and Syrians, and Egyptians and Romans hold on the subject of food are rightly held?—And how can it be possible?—But, I fancy, it is absolutely necessary, if the views of the Egyptians are right, that those of the others are not right; if those of the Jews are well founded, that those of the others are not.—Yes, certainly.—Now where there is ignorance, there is also lack of knowledge and the lack of instruction in matters which are indispensable.—He agreed.15—You, then, said he, now that you perceive this, will henceforth study no other
