Discourses 3.4

The Procurator of Epirus took the side of a comic actor in a somewhat undignified manner and was reviled by the people for doing so. Thereupon he brought word to Epictetus that he had been reviled, and gave expression to his indignation at the men who had so reviled him. Why, what wrong were they doing? said Epictetus. They too were taking sides, just as you yourself were. But when the other asked. Is that the way, then, in which a man takes sides? he replied, Yes, they saw you, their Governor, the friend and Procurator of Caesar, taking sides in this way, and weren't they likely to take sides themselves in the same way? Why, if people should not take sides in this way, you had better not do so yourself; but if they should, why are you angry if they imitated you? For whom have the people to imitate but you, their superior? Whom do they look to but you, when they go to the theatres? "See," says one of them, "how the Procurator of Caesar acts in the theatre; he shouts; very well, I'll shout too. He jumps up and down; I'll jump up and down too. His claque of slaves sit in different parts of the house and shout, whereas I haven't any slaves; very well, I'll shout as loud as I can to make up for all of them." You ought to know, then, that when you enter the theatre, you enter as a standard of behaviour and as an example to the rest, showing them how they ought to act in the theatre. Why, then, did they revile you? Because every man hates what stands in his way. They wanted So-and-so to get the crown, while you wanted the other man to get it. They were standing in your way, and you in theirs. You turned out to be the stronger; they did what they could, and reviled what was standing in their way. What, then, do you wish? That you should be able to do what you wish, but that they should not even say what they wish? And what is there surprising in all that? Don't the farmers revile Zeus, when he stands in their way? Don't the sailors revile Zeus? Do men ever stop reviling Caesar? What then? Doesn't Zeus know about it? Isn't Caesar informed of what is said? What, then, does he do? He knows that if he punishes all who revile him he will have no one left to rule over. What then? Ought you upon entering the theatre to say, "Come, let's see that Sophron gets the crown"? and not rather, "Come, let me in this subject-matter maintain my moral purpose in accord with nature"? No one is dearer to me than myself; it is absurd, therefore, for me to let myself be hurt in order that another man may win a victory as a comic actor.—Whom, then, do I wish to win the victory? The victor; and so the one whom I wish to win the victory will always win it.—But I wish Sophron to get the crown.—Stage as many contests as you will in your own house, and proclaim him victor in the Nemean, Pythian, Isthmian, and Olympic games; but out in public do not arrogate to yourself more than your due, and do not filch away a public privilege. Otherwise you must put up with being reviled; because, when you do the same things that the people do, you are putting yourself on their level.

Epictetus, Discourses 3.4, translated by W. A. Oldfather

The governor of Epirus having shown his favour to an actor in an unseemly way and being publicly blamed on this account, and afterwards having reported to Epictetus that he was blamed and that he was vexed at those who blamed him, Epictetus said, What harm have they been doing? These men also were acting as partizans, as you were doing. The governor replied, Does then any person show his partizanship in this way? When they see you, said Epictetus, who are their governor, a friend of Caesar and his deputy, showing partizanship in this way, was it not to be expected that they also should show their partizanship in the same way? for if it is not right to show partizanship in this way, do not do so yourself; and if it is right, why are you angry if they followed your example? For whom have the many to imitate except you, who are their superiors? to whose example should they look when they go to the theatre except yours? See how the deputy of Caesar looks on: he has cried out, and I too then will cry out. He springs up from his seat, and I will spring up. His slaves sit in various parts of the theatre and call out. I have no slaves, but I will myself cry out as much as I can and as loud as all of them together. You ought then to know when you enter the theatre that you enter as a rule and example to the rest how they ought to look at the acting. Why then did they blame you? Because every man hates that which is a hindrance to him. They wished one person to be crowned; you wished another. They were a hindrance to you, and you were a hindrance to them. You were found to be the stronger; and they did what they could; they blamed that which hindered them. What then would you have? That you should do what you please, and they should not even say what they please? And what is the wonder? Do not the husbandmen abuse Zeus when they are hindered by him? do not the sailors abuse him? do they ever cease abusing Caesar? What then? does not Zeus know? is not what is said reported to Caesar? What then does he do? he knows that, if he punished all who abuse him, he would have nobody to rule over. What then? when you enter the theatre, you ought to say not, Let Sophron (some actor) be crowned, but you ought to say this, Come let me maintain my will in this matter so that it shall be conformable to nature: no man is dearer to me than myself. It would be ridiculous then for me to be hurt (injured) in order that another who is an actor may be crowned. Whom then do I wish to gain the prize? Why the actor who does gain the prize; and so he will always gain the prize whom I wish to gain it.—But I wish Sophron to be crowned.—Celebrate as many games as you choose in your own house, Nemean, Pythian, Isthmian, Olympian, and proclaim him victor. But in public do not claim more than your due, nor attempt to appropriate to yourself what belongs to all. If you do not consent to this, bear being abused: for when you do the same as the many, you put yourself on the same level with them.

Epictetus, Discourses 3.4, translated by George Long

When the Procurator of Epirus offended decorum by the way he showed interest in a comedian, the people reviled him for this; thereupon when he brought word of this to Epictetus and expressed annoyance at those who reviled him: Why! he said, what harm were they doing? They too showed their interest as you did!

'What!' said he, 'is this the way they show interest?'

Yes, he said, when they saw you, their Governor, the friend and Procurator of Caesar, showing your interest in this way, would you not expect them to do the same? If it is not right to show interest in that way, leave off doing it yourself: but if it is right, why are you angry at their imitating you? For whom else but you, their superiors, have the people to imitate? Whom are they to look to when they come to the theatre but you? 'See', they say, 'how Caesar's Procurator behaves in the theatre. He cries out: then I will cry out too. He jumps from his seat. I will do so too. His claque of slaves shout from their scattered seats: I have no slaves, I will cry as loud as I can to make up for it.' You ought to know then that when you enter the theatre you enter it as a pattern and example to all other spectators how to behave. Why then did they revile you? Because every man hates what stands in his way. They wanted So-and-so to be crowned, you wanted another; they stood in your way and you in theirs. You were found to be stronger than they; they did what they could, they reviled what stood in their way. What would you have then? That you should do what you wish, and they should not even say what they wish? Nay, what wonder they should talk so? Do not farmers revile Zeus, when He stands in their way? Do not sailors revile Him? Do they not revile Caesar without ceasing? What follows? Does not Zeus know? Does not Caesar have reported to him what men say? What does he do then? He knows that if he punishes all who revile him he will have no one left to rule over. What is my conclusion? When you enter the theatre you ought not to say, 'Let me have Sophron crowned', but, 'Let me keep my will in accord with Nature in this matter, for no one is dearer to me than myself: it is absurd then that I should be injured, that another may be victorious on the stage.'

Whom then do I want to win? The victor: and so the victory will always be in accordance with my wish.

'But I wish Sophron to be crowned.'

Hold as many contests as you please in your own house and proclaim him there victor in the Nemean, Pythian, Isthmian and Olympic games: but in public do not claim more than your share, nor steal what is public property. If you do, you must put up with being reviled: for when you do as the people do, you put yourself on their level.

Epictetus, Discourses 3.4, translated by P. E. Matheson