Part 2 Chapter 14 To Naso

When a certain Roman entered with his son and listened to one reading, Epictetus said, “This is the method of instruction”; and he stopped. When the Roman asked him to go on, Epictetus said: Every art, when it is taught, causes labour to him who is unacquainted with it and is unskilled in it, and indeed the things which proceed from the arts immediately show their use in the purpose for which they were made; and most of them contain something attractive and pleasing. For indeed to be present and to observe how a shoemaker learns is not a pleasant thing; but the shoe is useful and also not disagreeable to look at. And the discipline of a smith when he is learning is very disagreeable to one who chances to be present and is a stranger to the art: but the work shows the use of the art. But you will see this much more in music; for if you are present while a person is learning, the discipline will appear most disagreeable; and yet the results of music are pleasing and delightful¹ to those who know nothing of music. And here we conceive the work of a philosopher to be something of this kind: he must adapt his wish to what is going on, so that neither any of the things which are taking place shall take place contrary to our wish, nor any of the things which do not take place shall not take place when we wish that they should. From this the result is to those who have so arranged the work of philosophy, not to fall in the desire, nor to fall in with that which they would avoid; without uneasiness, without fear, without perturbation to pass through life themselves, together with their associates maintaining the relations both natural and acquired, as the relation of son, of father, of brother, of citizen, of man, of wife, of neighbour, of fellow-traveler, of ruler, of ruled. The work of a philosopher we conceive to be something like this. It remains² next to inquire how this must be accomplished³.

We see then that the carpenter when he has learned certain things becomes a carpenter; the pilot by learning certain things becomes a pilot. May it not, then, in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things? We inquire then what these things are. The philosophers say that we ought first to learn that there is a God and that he provides for all things; also that it is not possible to conceal⁴ from him our acts, or even our intentions and thoughts. The next thing, is to learn what is the nature of the Gods; for such as they are discovered to be, he, who would please and obey them, must try with all his power to be like them. If the divine is faithful, man also must be faithful; if it is free, man also must be free; if beneficent, man also must be beneficent; if magnanimous, man also must be magnanimous; as being, then an imitator of God, he must do and say everything consistently with this fact.

“With what then must we begin?” If you will enter on the discussion, I will tell you that you must first understand names. “So, then, you say that I do not now understand names?” You do not understand them. “How, then, do I use them?” Just as the illiterate⁵ use written language, as cattle use appearances: for use is one thing, understanding is another. But if you think that you understand them, produce whatever word you please, and let us try whether we understand it. But it is a disagreeable thing for a man to be confuted who is now old and, it may be, has now served his three campaigns. I too know this: for now you are come to me as if you were in want of nothing: and what could you even imagine to be wanting to you? You are rich, you have children, and a wife, perhaps and many slaves: Caesar knows you, in Rome you have many friends, you render their dues to all, you know how to requite⁶ him who does you a favour, and to repay in the same kind him who does a wrong. What do you lack? If, then, I shall show you that you lack the things most necessary and the chief things for happiness, and that hitherto you have looked after everything rather than what you ought, and, to crown all, that you neither know what God is nor what man is, nor what is good nor what is bad; and as to what I have said about your ignorance of other matters, that may perhaps be endured, but if I say that you know nothing about yourself, how is it possible that you should endure me and bear the proof and stay here? It is not possible; but you immediately go off in bad humour. And yet what harm have I done you? unless the mirror also injures the ugly man because it shows him to himself such as he is; unless the physician also is supposed to insult the sick man, when he says to him, “Man, do you think that you ail⁷ nothing? But you have a fever: go without food to-day; drink water.” And no one says, “What an insult!” But if you say to a man, “Your desires are inflamed⁸, your aversions are low, your intentions are inconsistent, your pursuits are not comfortable to nature, your opinions are rash and false,” the man immediately goes away and says, “he has insulted me.”

Our way of dealing⁹ is like that of a crowded assembly. Beasts are brought to be sold and oxen; and the greater part of the men come to buy and sell, and there are some few who come to look at the market and to inquire how it is carried on, and why, and who fixes the meeting and for what purpose. So it is here also in this assembly: some like cattle trouble themselves about nothing except their fodder¹⁰. For to all of you who are busy about possessions and lands and slaves and magisterial¹¹ offices, these are nothing except fodder. But there are a few who attend the assembly, men who love to look on and consider what is the world, who governs it. Has it no governor? And how is it possible that a city or a family cannot continue to exist, not even the shortest time without an administrator¹² and guardian¹³, and that so great and beautiful a system should be administered with such order and yet without a purpose and by chance? There is then an administrator. What kind of administrator and how does he govern? And who are we, who were produced by him, and for what purpose? Have we some connection with him and some relation toward him, or none? This is the way in which these few are affected¹⁴, and then they apply themselves only to this one thing, to examine the meeting and then to go away. What then? They are ridiculed¹⁶ by the many, as the spectators at the fair are by the traders; and if the beasts had any understanding, they would ridicule¹⁵ those who admired anything else than fodder.

1 delightful   

adj.令人高兴的，使人快乐的

参考例句：

• We had a delightful time by the seashore last Sunday.上星期天我们在海滨玩得真痛快。
• Peter played a delightful melody on his flute.彼得用笛子吹奏了一支欢快的曲子。

2 remains   

n.剩余物，残留物；遗体，遗迹

参考例句：

• He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
• The remains of the meal were fed to the dog.残羹剩饭喂狗了。

3 accomplished   

adj.有才艺的；有造诣的；达到了的

参考例句：

• Thanks to your help,we accomplished the task ahead of schedule.亏得你们帮忙,我们才提前完成了任务。
• Removal of excess heat is accomplished by means of a radiator.通过散热器完成多余热量的排出。

4 conceal   

v.隐藏，隐瞒，隐蔽

参考例句：

• He had to conceal his identity to escape the police.为了躲避警方，他只好隐瞒身份。
• He could hardly conceal his joy at his departure.他几乎掩饰不住临行时的喜悦。

5 illiterate   

adj.文盲的；无知的；n.文盲

参考例句：

• There are still many illiterate people in our country.在我国还有许多文盲。
• I was an illiterate in the old society,but now I can read.我这个旧社会的文盲，今天也认字了。

6 requite   

v.报酬，报答

参考例句：

• The Bible says to requite evil with good.圣经要人们以德报怨。
• I'll requite you for your help.我想报答你的帮助。

7 ail   

v.生病，折磨，苦恼

参考例句：

• It may provide answers to some of the problems that ail America.这一点可能解答困扰美国的某些问题。
• Seek your sauce where you get your ail.心痛还须心药治。

8 inflamed   

adj.发炎的，红肿的v.（使）变红，发怒，过热( inflame的过去式和过去分词 )

参考例句：

• His comments have inflamed teachers all over the country. 他的评论激怒了全国教师。
• Her joints are severely inflamed. 她的关节严重发炎。 来自《简明英汉词典》

9 dealing   

n.经商方法，待人态度

参考例句：

• This store has an excellent reputation for fair dealing.该商店因买卖公道而享有极高的声誉。
• His fair dealing earned our confidence.他的诚实的行为获得我们的信任。

10 fodder   

n.草料；炮灰

参考例句：

• Grass mowed and cured for use as fodder.割下来晒干用作饲料的草。
• Guaranteed salt intake, no matter which normal fodder.不管是那一种正常的草料，保证盐的摄取。

11 magisterial   

adj.威风的，有权威的；adv.威严地

参考例句：

• The colonel's somewhat in a magisterial manner.上校多少有点威严的神态。
• The Cambridge World History of Human Disease is a magisterial work.《剑桥世界人类疾病史》是一部权威著作。

12 administrator   

n.经营管理者，行政官员

参考例句：

• The role of administrator absorbed much of Ben's energy.行政职务耗掉本很多精力。
• He has proved himself capable as administrator.他表现出管理才能。

13 guardian   

n.监护人；守卫者，保护者

参考例句：

• The form must be signed by the child's parents or guardian. 这张表格须由孩子的家长或监护人签字。
• The press is a guardian of the public weal. 报刊是公共福利的卫护者。

14 affected   

adj.不自然的，假装的

参考例句：

• She showed an affected interest in our subject.她假装对我们的课题感到兴趣。
• His manners are affected.他的态度不自然。

15 ridicule   

v.讥讽，挖苦；n.嘲弄

参考例句：

• You mustn't ridicule unfortunate people.你不该嘲笑不幸的人。
• Silly mistakes and queer clothes often arouse ridicule.荒谬的错误和古怪的服装常会引起人们的讪笑。

16 ridiculed   

v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 )

参考例句：

• Biosphere 2 was ultimately ridiculed as a research debade, as exfravagant pseudoscience. 生物圈2号最终被讥讽为科研上的大失败，代价是昂贵的伪科学。 来自《简明英汉词典》
• She ridiculed his insatiable greed. 她嘲笑他的贪得无厌。 来自《简明英汉词典》