Against a Man's Unseemly Partisanship at the Theater

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.

The governor of Epirus had shown favor to an actor in an improper way, and people publicly criticized him for it. Later, he told Epictetus about the criticism and said he was angry with his critics. Epictetus said, “What harm have they done? They were taking sides, just as you were.” The governor replied, “Does anyone take sides like that?” Epictetus said, “They saw you, their governor, a friend of Caesar and his deputy, taking sides in that way. Wasn’t it to be expected that they would do the same? If it is wrong to take sides like that, don’t do it yourself. And if it is right, why are you angry that they followed your example? Who can ordinary people imitate except their superiors? Whose example should they follow at the theater except yours? “They say to themselves, ‘Look at Caesar’s deputy watching the performance. He shouted, so I’ll shout too. He jumps up from his seat, so I’ll jump up too. His slaves sit in different parts of the theater and shout. I have no slaves, but I’ll shout as hard as I can, as loudly as all of them together.’ So when you enter the theater, you should know that you set the standard for everyone else watching the performance. “Why did they criticize you? Because everyone hates whatever stands in their way. They wanted one person to be crowned, and you wanted another. They stood in your way, and you stood in theirs. You proved stronger, so they did what they could. They criticized the person who stood in their way. What do you want, then? Do you want to do as you please, while they cannot even say what they please? “And why be surprised? Don’t farmers curse Zeus when he stands in their way? Don’t sailors curse him too? Do they ever stop cursing Caesar? So what? Doesn’t Zeus know? Isn’t Caesar told what people say? And what does Caesar do? He knows that if he punished everyone who cursed him, he would have no one left to rule. “So when you enter the theater, you should not say, ‘Let Sophron be crowned.’ Sophron is an actor. Instead, you should say, ‘Come, let me keep my will in harmony with nature in this matter. No one is dearer to me than I am to myself. So it would be ridiculous for me to be hurt just so that another person, an actor, can be crowned.’ Who, then, do I want to win the prize? Why, the actor who does win it. Then the person I want to win will always win. “‘But I want Sophron to be crowned.’ Hold as many games as you like in your own house, Nemean, Pythian, Isthmian, or Olympian, and declare him the winner. But in public, do not claim more than your share or try to take for yourself what belongs to everyone. If you will not accept this, then put up with being criticized. For when you behave like ordinary people, you put yourself on the same level as they are.”