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

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Introduction

Very little is known of the life of Epictetus. It is said that he was a native of Hierapolis in Phrygia, a town between the Maeander and a branch of the Maeander named the Lycus. Hierapolis is mentioned in the epistle of Paul to the people of Colossae (Colossians 4:13); from which it has been concluded that there was a Christian church in Hierapolis in the time of the apostle. The date of the birth of Epictetus is unknown. The only recorded fact of his early life is that he was a slave in Rome, and his master was Epaphroditus, a profligate freedman of the emperor Nero. There is a story that the master broke his slave’s leg by torturing him; but it is better to trust to the evidence of Simplicius, the commentator on the Encheiridion or Manual, who says that Epictetus was weak in body and lame from an early age. It is not said how he became a slave; but it has been asserted in modern times that the parents sold the child. I have not, however, found any authority for this statement.

It may be supposed that the young slave showed intelligence, for his master sent or permitted him to attend the lectures of Gaius Musonius Rufus, an eminent Stoic philosopher. It may seem strange that such a master should have wished to have his slave made into a philosopher; but Jean Jacques Gamier, the author of a Mémoire sur les ouvrages d’Epictète, explains this matter very well in a communication to Johann Schweighäuser. Gamier says: “Epictetus, born at Hierapolis of Phrygia of poor parents, was indebted apparently for the advantages of a good education to the whim, which was common at the end of the Republic and under the first emperors, among the great of Rome to reckon among their numerous slaves Grammarians, Poets, Rhetoricians, and Philosophers, in the same way as rich financiers in these later ages have been led to form at a great cost rich and numerous libraries. This supposition is the only one which can explain to us how a wretched child, born as poor as Irus, had received a good education, and how a rigid Stoic was the slave of Epaphroditus, one of the officers of the Imperial guard. For we cannot suspect that it was through predilection for the Stoic doctrine and for his own use, that the confidant and the minister of the debaucheries of Nero would have desired to possess such a slave.”

Some writers assume that Epictetus was manumitted by his master, but I can find no evidence for this statement. Epaphroditus accompanied Nero when he fled from Rome before his enemies, and he aided the miserable tyrant in killing himself. Domitian (Suetonius, Domitian 14) afterwards put Epaphroditus to death for this service to Nero. We may conclude that Epictetus in some way obtained his freedom, and that he began to teach at Rome; but after the expulsion of the philosophers from Rome by Domitian, 89 AD, he retired to Nicopolis in Epirus, a city built by Augustus to commemorate the victory at Actium. Epictetus opened a school or lecture room at Nicopolis, where he taught till he was an old man. The time of his death is unknown. Epictetus was never married, as we learn from Lucian (Life of the Philosopher Demonax, note by Tiberius Hemsterhusius). When Epictetus was finding fault with Demonax and advising him to take a wife and beget children, for this also, as Epictetus said, was a philosopher’s duty, to leave in place of himself another in the Universe, Denionax refuted the doctrine by answering, Give me then, Epictetus, one of your own daughters. Simplicius says (Commentary on Epictetus’s Enchiridion, chapter 46, page 432, Schweighäuser edition) that Epictetus lived alone a long time. At last he took a woman into his house as a nurse for a child, which one of Epictetus’ friends was going to expose on account of his poverty, but Epictetus took the child and brought it up.

Epictetus wrote nothing, and all that we have under his name was written by an affectionate pupil, Arrian, afterwards the historian of Alexander the Great, who, as he tells us, took down in writing the philosopher’s discourses (the Epistle of Arrian to Lucius Gellius). These discourses formed eight books, but only four are extant under the title of Ἐπικτήτου διατριβαί. Simplicius in his commentary on the Ἐγχειρίδιον or Manual, states that this work also was put together by Arrian, who selected from the discourses of Epictetus what he considered to be most useful, and most necessary, and most adapted to move men’s minds. Simplicius also says that the contents of the Encheiridion are found nearly altogether and in the same words in various parts of the Discourses. Arrian also wrote a work on the life and death of Epictetus. The events of the philosopher’s studious life were probably not many nor remarkable; but we should have been glad if this work had been preserved, which told, as Simplicius says, what kind of man Epictetus was.

Photius (Bibliotheca 58) mentions among Arrian’s works