Page:Discourses of Epictetus volume 2 Oldfather 1928.djvu/93

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BOOK III. XII. 4-10

training also should tend. 5For since it is impossible without great and constant training to secure that our desire fail not to attain, and our aversion fall not into what it would avoid, be assured that, if you allow training to turn outwards, towards the things that are not in the realm of the moral purpose, you will have neither your desire successful in attaining what it would, nor your aversion successful in avoiding what it would. And since habit is a powerful influence, when we have accustomed ourselves to employ desire and aversion only upon these externals, we must set a contrary habit to counteract this habit, and where the very slippery nature of sense-impressions is in play, there we must set our training as a counteracting force.

I am inclined to pleasure; I will betake myself to the opposite side of the rolling ship, and that beyond measure, so as to train myself. I am inclined to avoid hard work; I will strain and exercise my sense-impressions to this end, so that my aversion from everything of this kind shall cease. For who is the man in training? He is the man who practises not employing his desire, and practises employing his aversion only upon the things that are within the sphere of his moral purpose, yes, and practises particularly in the things that are difficult to master. And so different men will have to practise particularly to meet different things. To what purpose is it, then, under these conditions, to set up a palm tree, or to carry around a leather tent, or a mortar and pestle?[1] 10Man, practise, if you are

  1. For the "palm tree," see above, note on § 2. As for the other items, it is conceivable that some Cynics may have carried about with them such equipment ostentatiously to indicate that they had all they needed for life; that is, shelter and the simplest utensils to prepare grain for food, somewhat as Diogenes was content with his pithos and a cup (although eventually he discarded even the latter). But it must be confessed that the passage is very obscure. Seneca, De ira, 2, 12, speaks somewhat disparagingly of ille qui meditatus est . . . sarcinae ingenti cervices supponere (that is, "the man who has practised carrying about enormous burdens on his back"), pretty clearly in reference to this same custom, but without throwing much light upon it.
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