Arrian’s Discourses of Epictetus 3.22
“Look at the children who are scared of masks….”
ζήτει τὰ παιδία· ἐκείνοις τὰ προσωπεῖα φοβερά ἐστιν…
If you have not heard of the unmask our kids movement, well , you’ve got some delightful reading ahead of you.
Plutarch, Moralia (On Exile) 300 D
“If we truly encounter some pain and grief, we need to force cheer and ease from the good things we have left to us, smoothing away everything from the outside with our inner strength.
But for those things whose nature bears no evil, but whose pain is completely and simply fashioned from empty opinion, we need to behave as with children who fear masks, putting them into their hands and turning them over, training them not to think too much of them. In this way, by touching things and submitting them to reason, we can uncover their weakness, their emptiness, and their histrionic facade.”
Διὸ κἂν ἀληθῶς κακῷ τινι καὶ λυπηρῷ περιπέσωμεν, ἐπάγεσθαι δεῖ τὸ ἱλαρὸν καὶ τὸ εὔθυμον ἐκ τῶν ὑπαρχόντων καὶ ὑπολειπομένων ἀγαθῶν, τῷ οἰκείῳ τὸ ἀλλότριον ἐκλεαίνοντας· ὧν δὲ ἡ φύσις οὐδὲν ἔχει κακόν, ἀλλὰ ὅλον καὶ πᾶν τὸ λυποῦν ἐκ κενῆς δόξης ἀναπέπλασται, ταῦτα δεῖ, καθάπερ τοῖς δεδοικόσι τὰ προσωπεῖα παιδίοις ἐγγὺς καὶ ὑπὸ χεῖρα ποιοῦντες καὶ ἀναστρέφοντες ἐθίζομεν καταφρονεῖν, οὕτως ἐγγὺς ἁπτομένους καὶ συνερείδοντας τὸν λογισμόν, τὸ σαθρὸν καὶ τὸ κενὸν καὶ τετραγῳδημένον ἀποκαλύπτειν.
Marcus Cornelius Fronto to Antoninus Augustus Ambr. 390 17
“Aesopus the tragedian reportedly never put a mask on his face until he had looked at it for awhile from the other side so that he might change his gestures and alter his voice in line with the appearance of the mask.”
Tragicus Aesopus fertur non prius ullam suo induisse capiti personam, antequam diu ex adverso contemplaret, ut pro personae voltu gestum sibi capessere ac vocem <adsimulare posset>
Apparently, in Iowa, academic freedom may not extend to discussions of, [gasp] MASKS!
Epictetus, Discourses 2.1.15-19
“Just as masks seem frightening and awful to children because of their inexperience, so too do we suffer something similar to current events—it is not different from how children respond to bogeymen. For what is childish? Ignorance. What else is childish? Lack of learning. When a child has learned something, they are no worse off than we are.
What is death? A bogeyman. Turn it around, get personal with it. Look! How can it bite? This little body needs to be separated from the spirit just as it was once before, either now or some time later. Why is it troubling if it happens now? If it doesn’t, it will later. Why? So that the cycle of the universe doesn’t stop. It requires everything that exists now, all things that will happen, and all those that happened before.
What is pain? It’s a bogeyman. Turn it around and get comfortable with it…”
ὡς γὰρ τοῖς παιδίοις τὰ προσωπεῖα φαίνεται δεινὰ καὶ φοβερὰ δι’ ἀπειρίαν, τοιοῦτόν τι καὶ ἡμεῖς πάσχομεν πρὸς τὰ πράγματα δι’ οὐδὲν ἄλλο ἢ ὥσπερ καὶ τὰ παιδία πρὸς τὰς μορμολυκείας. τί γάρ ἐστι παιδίον; ἄγνοια. τί ἐστι παιδίον; ἀμαθία. ἐπεὶ ὅπου οἶδεν, κἀκεῖνα οὐδὲν ἡμῶν ἔλαττον ἔχει.
θάνατος τί ἐστιν; μορμολύκειον. στρέψας αὐτὸ κατάμαθε· ἰδοῦ, πῶς οὐ δάκνει. · ἰδοῦ, πῶς οὐ δάκνει. τὸ σωμάτιον δεῖ χωρισθῆναι τοῦ πνευματίου, ὡς πρότερον ἐκεχώριστο, ἢ νῦν ἢ ὕστερον. τί οὖν ἀγανακτεῖς, εἰ νῦν; εἰ γὰρ μὴνῦν, ὕστερον. διὰ τί; ἵνα ἡ περίοδος ἀνύηται τοῦ κόσμου· χρείαν γὰρ ἔχει τῶν μὲν ἐνισταμένων, τῶν δὲ μελ-λόντων, τῶν δ’ ἠνυσμένων. πόνος τί ἐστιν; μορμολύκειον. στρέψον αὐτὸ καὶ κατάμαθε…”