# All the Works of Epictetus, Which Are Now Extant/Appendix

APPENDIX.
The learned Dr. Taylor, Editor of Lysias and Demosthenes, having honoured me with his opinion, concerning some Passages, about which he was consulted, I am enabled by his Observations to make the following Improvements to this Work.
Page 32. Add to Note (b)——It seems probable, that a great deal is wanting; and that οτι ανθρωπινα belongs to one Story, and τι ουν, εφη, to another.
P. 67. But how then came any such Suspicions . . . . . . Perhaps the Sense is, Whence arise our Suspicions, Jealousies, and Fears, concerning our Children, if we have no natural Affection towards them?
P. 87. Add to Note (d)——Or, perhaps, εμαθον should be εμαθες.
P. 102. This your Victory, this your Conclusion . . . . . Perhaps Victory and Conclusion should change places.
P. 126. To note (b) add——But, as διατιλλω occurs not elsewhere, and reading it here will make an improper Repetition of nearly the same Sense, and διαθειναι τινα signifies, to do something to another, L. 4. c. 7. p. 628. edit. Upt. and in Lysias, Apol. in Sim. p. 79. contra Agorat. p. 235, it will be best to preserve the present reading, and to translate it——What doth he lose, who makes him such?
P. 149. To Note (i) add——Prov. viii. 34. and Ecclus xiv. 23. speak of waiting and hearkening at the Doors of Wisdom. Yet the Passage, to which Mr. Upton refers, p. 577, of his Edition, and p. 327, of this Translation, favours the received reading.
P. 150. To Note (l) add——Probably there is an Allusion to the Proverb, cited by Wolfius, επι βυρσης καθεζεσθαι, of which see Suidas.
P. 161. To Note (c) add——Yet possibly the Sense of ουδιν may be couched under ουδε.
P. 211. To Note (b) add——But a much better, and almost certain Conjecture is, to read απαλλαττομενους instead of πλαττομενους. And then the Translation will be——Concerning those, who return, or, were returning home, on account of Sickness.
​P. 223. To Note (b) add——But, on farther Consideration, the Sense of returning or departing, which αναλυω hath, Luke xii. 36. Phil. i. 23. and αναλυσις, 2 Tim. iv. 6. seems proper here and the Translation may be——You go to the Theatre, or thence to some other Place. For Persons often move from one Place to another, merely because they are amused in none.
P. 227. To Note (f) add——But probably it should be changed into ποθου, and the Translation be——What Occasion for Anger, for Desire . . . . . These two Greek Words are confounded elsewhere. And the same Alterations seem needful in Porphyr. de Abst. L. 1. §. 2.
P. 229. To Note (c) add——He is sensible however, that ανατοιχειν is not exactly to throw one's self on one Side; and stands condemned by Phrynicus, as a low Expression.
P. 244. To Note (a) add——Or we may suppose απατην to be a Gloss, or a casual Repetition of the same Word occurring in the line before: and so translate, there exists the Knowledge, &c.
P. 270. To Note (d) add——Or, perhaps, rather the former ουτος should be left out.
P. 279. To Note (b) add——Yet, possibly, the present reading may stand, and be translated, But your Life is a perpetual Magistracy.
P. 298. To Note (c) add——Or του φιλοσοφου may mean, Of the philosophic Principle.
P. 305. To Note (b) add——Or the latter οπου θελω may be a Repetition of the Transcriber.
P. 323. To Note (d) add——For ολων I have taken the reading of Mr. Upton's Copy, αλλων.
P. 329. To Note (b) add——Yet I would not insert a Negative unnecessarily.
P. 332. Note (c). For, rub themselves with, put, throw on their Antagonists.
P. 341. To Note (e) add——Perhaps also what follows, and particularly ουδε προβατον, is corrupt.
P. 345. To Note (a) add——But this Omission was probably owing to the Transcribers skipping from μαθειν to the like Word μανθανειν. Possibly, instead of leaving out και, we should rather suppose, that something before it is left out. And in all likelihood the true Translation of νυν ουχι ανω κατω, instead of should not you, &c. is the following: is not this, i. e. undertaking to convince others instead of yourself, inverting the Order of Things?
P. 371. The Notes (h) and (i) should change places.
​P. 373. Add to Note (a)——Or rather, after the next Word: and the Translation should be, Yet now, without being sensible of it, you do something like this, even in the present Case. Consider your Body, &c. But still the Separation of οιου from και νυν is somewhat unnatural, and takes off from the Spirit and Quickness of the Repartee.
P. 374. Squalid . . . . . The original Word signifies, in general, pale. And, probably, Aristophanes meant the Paleness, which proceeds from a sedentary studious Life. But Epictetus plainly understood him, of that unwholesome Look, which Want of Cleanliness gives.
P. 377. To Note (a) add——Or, as Casaubon conjectures, απωθειν. Or, perhaps, as Mr. Upton proposes, υπερτιθεμενον should be υπερτιθεμενος.
P. 378. Is he my Conscience . . . . . Κριμα signifies, p. 652. l. 6. and p. 660. l. 5. of Mr. Upton's Edition, the Judgment, which any one passes in his own Mind.
P. 394. To Note (b) add——For nothing appears, to support so great an Encomium of that Philosopher: whereas Hercules and Diogenes were Favourites of the Stoics, and particularly of our Author; and the latter professed himself an Imitator of the former. But then he was never deified. And therefore may we not put in his stead, Διονυσος, Bacchus? They are joined by the Antients. See Qu. Curt. L. VIII. c. 5. and Hor. Epist. II. 1, 5, 10. And they will stand here in their proper Order. But this may be thought too licentious a Change. And, to say nothing of Hercules, Bacchus was by no means remarkable for Abstemiousness.
P. 404. To Note (u) add——This reading he hath taken from an Edition in 1554, said to be made from a better Manuscript than the common Editions. He understands it to mean, struck and affected over-strongly by Externals. Διαβεβλημενος means, averse from, L. II. c. 26. in the beginning, and Philostrat. vit. Apollon. VIII. 7, 3. But from the vulgar Sense, calumniated, it may mean here, one to whom Externals have been misrepresented, who hath a Misconception of the World.
P. 416. And Vice, by Money . . . . . Perhaps for η κακια should be read ευτυχια, a Turn of good Fortune.
FINIS.