Discourses - Epictetus (amazing books to read .txt) 📗

word παρορύσσεσθαι might mean the loss of an eye; but other commentators give the word a different meaning. See Johann Schweighäuser’s note. ↩

In place of Euphrates the Enchiridion 29 had in the text “Socrates,” which name the recent editors of the Enchiridion altered to “Euphrates,” and correctly. The younger Pliny (i Epistle 10) speaks in high terms of the merits and attractive eloquence of this Syrian philosopher Euphrates, who is mentioned by Marcus Aurelius (Meditations x 31) and by others. ↩

Rufus was a philosopher. See book I chapter I, book I chapter IX. Galba is the emperor Galba, who was murdered. The meaning of the passage is rather obscure, and it is evident that it does not belong to this chapter. Lord Shaftesbury remarks that this passage perhaps belongs to chapter 11 or 14, or perhaps to the end of chapter 17. ↩

The word is σικχᾶναι. See Marcus Aurelius Meditations v 9. ↩

John Upton suggests that Sura may be Palfurius (Juvenal, Satires iv 53), or Palfurius Sura (Suetonius, Domitian, chapter 13). ↩

See Johann Schweighäuser’s note. ↩

Compare book III chapter V at 4. ↩

I have not followed Johann Schweighäuser’s text here. See his note. ↩

The original is θεωρητικῶν φαντασιῶν, which is translated in the Latin version “visa theoretical,” but this does not help us. Perhaps the author means any appearances which are presented to us either by the eyes or by the understanding; but I am not sure what he means. It is said in the Index Graecitatis (Johann Schweighäuser’s ed.): “αντασίαι θεωρητικαί, notiones theoretical, iii 20, 1, quibus opponuntur Practicae ad vitam regendam spectantes.” ↩

Menoeceus, the son of Creon, gave up his life by which he would save his country, as it was declared by an oracle (Cicero, Tusculan Disputations i chapter 48). Juvenal (Satires xiv 238) says:

Quarum Amor in te
Quantus erat patriae Declorum in pectore; quantum
Dilexit Thebas, si Graecia vera, Menoeceus.

Euripides, Phoenissae, line 913. ↩

See Johann Schweighäuser’s note. ↩

The father of Admetus was Pheres (Euripides, Alcestis) ↩

The meaning is not clear, if we follow the original text. Johann Schweighäuser cannot see the sense “with both hands” in the Greek, nor can I. He also says that in the words ἆρον ὑπὲρ ἀμφοτέρας unless some masculine noun is understood which is not expressed, ἐκεῖνος must be referred to the aliptes; and he translates βαρύτερος by “severior.” ↩

Elizabeth Carter quotes the epistle to the Romans (8:28): “and we show that all things work together for good to them that love God”; but she quotes only the first part of the verse and omits the conclusion, “to them who are the called according to his purpose.” ↩

See Johann Schweighäuser’s note. ↩

ἀναρχίας; see book IV chapter IV at 2 and 23. ↩

Some abusive fellow, known to some of the hearers of Epictetus. We ought perhaps to understand the words as if it were said, “each of you ought to say to himself, Good luck to Lesbius etc.” Johann Schweighäuser’s note. ↩

The practical teaching of the Stoics is contained in book III chapter VII, and it is good and wise. A modern writer says of modern practice: “If we open our eyes and if we will honestly acknowledge to ourselves what we discover, we shall be compelled to confess that all the life and efforts of the civilized people of our times is founded on a view of the world which is directly opposed to the view of the world which Jesus had” (Strauss, Der alte und der neue Glaube, p. 74). ↩

Cicero (Academica Priora ii 47) names Antipater and Archidemus (Archedemus) the chief of dialecticians, and also “opiniosissimi homines.” ↩

This passage is one of those which show the great good sense of Epictetus in the matter of education; and some other remarks to the same effect follow in this chapter. A man might justly say that we have no clear notion of the purpose of education. A modern writer, who seems to belong to the school of Epictetus [Long is being coy here; the writer is George Long himself. See “Of Education” in An Old Man’s Thoughts About Many Things (1872) —⁠Standard Ebooks], says: “it cannot be denied that in all schools of all kinds it ought to be the first and the chief object to make children healthy, good, honest, and, if possible, sensible men and women; and if this is not done in a reasonable degree, I maintain that the education of these schools is good for nothing⁠—I do not propose to make children good and honest and wise by precepts and dogmas and preaching, as you will see. They must be made good and wise by a cultivation of the understanding, by the practice of the discipline necessary for that purpose, and by the example of him who governs, directs, and instructs.” Further, “my men and women teachers have something which the others have not: they have a purpose, an end in their system of education; and what is education? What is human life without some purpose or end which may be attained by industry, order, and the exercise of moderate abilities? Great abilities are rare, and