Page:Discourses of Epictetus.djvu/130

 draws in his head, I tell you to strike that part of him which he guards; and do you be assured that whatever part you choose to guard, that part your master will attack. Remembering this whom will you still flatter or fear?

But I should like to sit where the Senators sit. —Do you see that you are putting yourself in straits, you are squeezing yourself.—How then shall I see well in any other way in the amphitheatre? Man, do not be a spectator at all; and you will not be squeezed. Why do you give yourself trouble? Or wait a little, and when the spectacle is over, seat yourself in the place reserved for the Senators and sun yourself. For remember this general truth, that it is we who squeeze ourselves, who put ourselves in straits; that is our opinions squeeze us and put us in straits. For what is it to be reviled? Stand by a stone and revile it; and what will you gain? If then a man listens like a stone, what profit is there to the reviler? But if the reviler has as a stepping-stone (or ladder) the weakness of him who is reviled, then he accomplishes something.—Strip him.—What do you mean by him? —Lay hold of his garment, strip it off. I have insulted you. Much good may it do you.

This was the practice of Socrates: this was the reason why he always had one face. But we choose to practise and study any thing rather than the means by which we shall be unimpeded and free. You say, Philosophers talk paradoxes. But are there no paradoxes in the other arts? and what is more paradoxical than to puncture a man's eye in order that he may see? If any one said this to a man ignorant of the surgical art, would he not ridicule the speaker? Where is the wonder then if in philosophy also many things which are true appear paradoxical to the inexperienced?

