Free Discourses and Selected Writings by Epictetus, Robert Dobbin Page B

less utility than a beard? But nature has found a most becoming use even for that, enabling us to discriminate between the man and woman. [11] Nature identifies itself even at a distance: ‘I am a man: come and deal with me on these terms. Nothing else is needed; just take note of nature’s signs.’
    [12] In the case of woman, in addition to mingling a softernote in her voice, nature has removed the hair from her chin. But you say, ‘The creature could have done very well without this distinguishing mark; we could announce of ourselves that we are man or woman.’ [13] But you miss the point: look how proud, handsome and becoming the sign is, much more attractive than the cock’s comb, prouder even than the lion’s mane. [14] That is why we should safeguard the signs that God gave us and by virtue of which the genders were intended to be distinguished.
    [15] Are these the only works of providence relevant in our case? Hardly. In fact, there are no words adequate to praise them or do them justice. If we had sense, there is nothing better we could do with our time than praise God and proclaim his good works, whether in public or private. [16] We should praise him even while we’re busy digging, ploughing or eating. ‘God is great – he has given us these instruments to work the earth. [17] God is great – he has given us hands, a mouth and a stomach, the ability to grow unconsciously, and to breathe while we’re asleep.’ [18] This is what we ought to sing on every occasion – more especially the greatest and holiest hymn, celebrating the ability he bestowed on us to understand his works, and use them systematically.
    [19] Well, since most of you are blind, I suppose there has to be someone who fills this role, and will praise God on others’ behalf. [20] And what is a lame old man like myself good for, anyway, except singing God’s praises? If I were a nightingale or a swan, I would sing the song either of them was born to sing. But I am a rational being, so my song must take the form of a hymn. [21] That is my job, which I will keep to as long as I am permitted; and I invite any and all of you to join me.
I 17 Concerning the necessity of logic
    [1] Since reason is what analyses and coordinates everything, it should not go itself unanalysed. Then what will it be analysed by? [2] Obviously by itself or something different. Now, thissomething different must either be reason or something superior to reason – which is impossible, since there is nothing superior to reason. [3] But if it is analysed by reason, what, in turn, will analyse that reason? Itself? If that’s the case, however, the first occurrence of reason could have done the same; whereas if another form of reason is required, the process will continue for ever.
    [4] ‘Yes, but in any case it is more important that we tend to our passions, and our opinions, and the like.’
    So it is lectures about these subjects that you’d rather hear? Fine. [5] But if you say to me, ‘I don’t know whether your arguments are sound or not,’ or if I use a word in an ambiguous sense and you ask me to ‘Please distinguish’ – well, I’m not going to be in a mood to oblige you, I’m more liable to say, ‘It’s more important that we tend to our passions and our opinions, and the like.’
    [6] Which, I suppose, is why Stoics put logic at the head of our curriculum – for the same reason that, before a quantity of grain can be measured, we must settle on a standard of measurement. [7] If we don’t begin by establishing standards of weight and volume, how are we going to measure or weigh anything? [8] And similarly in the present case – if we haven’t fully grasped and refined the instrument by which we analyse and understand other things, how can we hope to understand them with any precision?
    [9] ‘But a measuring bowl is a mere thing of wood, and doesn’t put forth fruit.’
    It measures grain, however.
    [10] ‘Matters of logic are unproductive as