# All the Works of Epictetus, Which Are Now Extant/Book 3/Chapter 24

Layout 1
CHAPTER XXIV.
That we ought not to be affected, by Things not in our own Power.
§. 1.Let not what is contrary to Nature in another, be an Evil to you: for you were not born to be depressed, and unhappy, along with others; but to be happy, along with them. And, if any one is unhappy, remember, that he is so for himself: for God made all Men to enjoy Felicity, and a settled good Condition. He hath furnished all with Means for this Purpose; having given them some Things for their own; others, not for their own. Whatever is subject to Restraint, Compulsion, or Deprivation, not their own: whatever is not subject to Restraint, their own. And the Essence of Good and Evil, he hath placed in Things which are our own; as it became Him, who provides for, and protects us, with paternal Care.
But I have parted with such a one, and he is in Grief.
And why did he esteem what belonged to another, his own? Why did he not consider, while he was pleased with seeing you, that you are mortal, that you are subject to change your Abode? Therefore he bears the Punishment of his own Folly. But to what Purpose, or for what Cause do you too break your Spirits? Have not you neither studied these Things? But, like trifling, silly Women, considered the Things you delighted in; the Places, the Persons, the Conversations, as if they were to last for ever; and now sit crying, because ​you do not see the same People, nor live in the same Place? Indeed you deserve to be so affected, and thus to become more wretched than Ravens or Crows; which, without groaning, or longing for their former State, can fly where they will, build their Nests in another Place, and cross the Seas.
Ay: but this happens from their Want of Reason.
Was Reason then given to us by the Gods, for the Purpose of Unhappiness and Misery, to make us live wretched and lamenting? O, by all means, let every one be immortal! Let nobody go from home! Let us never go from home ourselves, but remain rooted to a Spot, like Plants! And, if any of our Acquaintance should quit his Abode, let us sit and cry; and when he comes back, let us dance, and clap our Hands, like Children. Shall we never wean ourselves, and remember what we have heard from the Philosophers, (unless we have heard them only as juggling Enchanters;) That the World is one great City, and the Substance one, out of which it is formed: that there must necessarily be a certain Rotation of Things: that some must give way to others; some be dissolved, and others rise in their stead: some remain in the same Situation, and others be moved: but that all is full of Friendship: first of the Gods, and then of Men, by Nature endeared to each other: that some must be separated; others live together, rejoicing in the Present, and not grieving for the Absent: and that Man, besides a natural Greatness of Mind, and Contempt of Things independent on Choice, is likewise formed not to be rooted to the Earth: but to go at different Times to different Places; sometimes on urgent Occasions, and sometimes merely for the sake of Observation. Such was the Case of Ulysses, who,
Wand'ring from Clime to Clime observant stray'd, Their Manners noted, and their States survey'd.
Pope's Odyss. I.
And yet, before him, of Hercules, to travel over the World,
Just and unjust recording in his Mind, And, with sure Eyes, inspecting all Mankind.
Pope's Odyss. XVII. v. 580.
To expel and clear away the one, and, in its stead, to introduce the other. Yet how many Friends do you think he must have at Thebes? How many at Argos? How many at Athens? And how many did he acquire in his Travels? He married too, when he thought it a proper Time, and became a Father, and then quitted his Children; not lamenting and longing for them, nor as if he had left them Orphans: for he knew, that no human Creature is an Orphan; but that there is a Father, who always and without Intermission, takes care of all. For he had not merely heard it, as Matter of Talk, that Jupiter was the Father of Mankind; but he esteemed and called him his own Father, and performed all that he did, with a View to Him. Hence, he was, in every Place, able to live happy. But it is never possible to make Happiness consistent with a Desire of what is not present. For what is happy must have all it wishes for; must resemble a Person satisfied with Food: there must be no Thirst, no Hunger.
But Ulysses longed for his Wife, and sat crying on a Rock.
Why: do you mind Homer, and his Fables, in every thing? Or, if Ulysses really did cry, what was he, but a wretched Man? But what wise and ​good Man is wretched? The Universe is surely but ill governed, unless Jupiter takes care, that his Subjects may be happy like himself. But these are unlawful and profane Thoughts; and Ulysses, if he did indeed cry and bewail himself, was not a good Man. For who can be a good Man, who doth not know what he is? And who knows this, and forgets, that all Things made are perishable; and that it is not possible for Man and Man always to live together? What then? To desire Impossibilities is base and foolish: it is the Behaviour of a Stranger [to the World]; of one who fights against God, the only way he can, by his Principles.
But my Mother grieves, when she doth not see me.
And why hath not she learnt these Doctrines? I do not say, that Care ought not to be taken that she may not lament; but that we are not to wish absolutely, what is not in our own Power. Now, the Grief of another is not in our Power; but my own Grief is. I will therefore absolutely suppress my own, for that is in my Power; and I will endeavour to suppress another's Grief, as far as I am able: but I will not endeavour it absolutely, otherwise I shall fight against God; I shall resist Jupiter, and oppose him, in the Administration of the Universe. And not only my Children's Children will bear the Punishment of this Disobedience, and Fighting against God, but I myself too; starting, and full of Perturbation, both in the Day time, and in my Dreams by Night; trembling at every Message, and having my Enjoyment dependent on ​the Intelligence of others. "Somebody is come from Rome." "No Harm, I hope." Why, what Harm can happen to you, where you are not?——"From Greece." "No Harm, I hope." Why, at this Rate, every Place may be the Cause of Misfortune to you. Is it not enough for you to be unfortunate where you are, but it must be beyond Sea too, and by Letters? Such is the Security of your Condition!
But what if my Friends there should be dead?
What indeed, but that those are dead, who were born to die. Do you at once wish to live to be old, and yet not to see the Death of any one you love? Do not you know, that, in a long Course of Time, many and various Events must necessarily happen? That a Fever must get the better of one; a Highwayman, of another; a Tyrant, of a third? For such is the World we live in; such they who live in it with us. Heats and Colds, improper Diet, Journies, Voyages, Winds, and various Accidents destroy some, banish others; destine one to an Embassy, another to a Camp. And now, pray, sit in a Flutter about all these Thingt; lamenting, disappointed, wretched, dependent on another; and that not one or two, but ten thousand times ten thousand.
§. 2. Is this what you have heard from the Philosophers? This what you have learnt? Do not you know what sort of a Thing a Warfare is? One must keep Guard; another go out for a Spy; another, to Battle too. It is neither possible, that all should be in the same Place, nor indeed better: but you, neglecting to perform the Orders of your General, complain, whenever any thing a little hard is commanded; and do not consider what you make the Army become, as far as lies in your Power. ​For, if all should imitate you, nobody will dig a Trench, or throw up a Rampart, or watch, or expose himself to Danger; but every one will appear useless to the Expedition. Again: if you were a Sailor in a Voyage, fix upon one Place, and there remain. If it should be necessary to climb the Mast, refuse to do it; if to run to the Head of the Ship, refuse to do it. And what Captain will bear you? Would not he throw you over board, as a useless Piece of Goods, and mere Luggage, and a bad Example to the other Sailors? Thus also, in the present Case: every one's Life is a Warfare, and that long and various. You must observe the Duty of a Soldier, and perform every thing, at the Nod of your General; and even, if possible, divine what he would have done. For there is no Comparison between the above-mentioned General and This, either in Power, or Excellence of Character. You are placed in an extensive Command, and not in a mean Post; but you are a Senator: Do not you know, that such a one must spend but little Time on his Affairs at home; but be much abroad, either commanding or obeying; attending on the Duties either of a Magistrate, a Soldier, or a Judge. And now pray, would you be fixed and rooted to the same Spot, like a Plant?
Why: it is pleasant.
Who denies it? And so is a Ragout pleasant; and a fine Woman is pleasant. Is not this just what They say who make Pleasure their End? Do not you perceive whose Language you have spoken? ​That of Epicureans and Catamites. And while you follow their Practices, and hold their Principles, do you talk to us of the Doctrines of Zeno and Socrates? Why do not you throw away, to as great a Distance as possible, those Ornaments which belong to others, and which you have nothing to do with? What else do the Epicureans desire, than to sleep without Hindrance, and rise without Compulsion; and, when they are got up, to yawn at their leisure, and wash their Face; then write and read what they please; then prate about some Trifle or other, and be applauded by their Friends, whatever they say: then go out for a Walk; and, after they have taken a Turn, bathe, and then eat; and then to Bed: in what manner they spent their Time there, why should one say? For it is easily guessed. Come: now do you also tell me, what Course of Life you desire to lead, who are a Zealot for Truth, and Diogenes, and Socrates? What would you do at Athens? These very same Things? Why then do you call yourself a Stoic? They who falsely pretend to the Roman Citizenship, are punished severely: and must those be dismissed with Impunity, who falsely claim so great a Thing, and so venerable a Title, as you do? Or is this impossible; and is there not a divine, and powerful, and inevitable Law, which exacts the greatest Punishments from those, who are guilty of the greatest Offences? For what says this Law? Let him who claims what doth not belong to him, be arrogant, be vain-glorious, be base, be a Slave: let him grieve, let him envy, let him pity, and, in a ward, let him be unhappy, let him lament.
§. 3. What then! would you have me pay my Court to such a one? Would you have me frequent his Door?
​If Reason requires it, for your Country, for your Relations, for Mankind, why should you not go? You are not ashamed to go to the Door of a Shoemaker, when you want Shoes; nor of a Gardener, when you want Lettuce. Why then of the Rich, when you have some similar Want?
Ay: but I am not struck with Awe of a Shoemaker.
Nor of a rich Man neither.
I need not flatter a Gardener.
Nor a rich Man neither.
How then shall I get what I want?
Why, do I bid you go, in Expectation of getting it? No: only that you may do what becomes yourself.
Why then, after all, should I go?
That you may have gone; that you may have discharged the Duties of a Citizen, of a Brother, of a Friend. And, after all, remember, that you are going to a Shoemaker, to a Gardener, who hath not the Power of any thing great or respectable, though he should sell it ever so dear. You are going to buy Lettuces. They are sold for a Penny, not for a Talent. So here too, the Matter is worth going to his Door about. Well: I will go. It is worth talking with him about. Well: I will talk with him.
Ay: but one must kiss his Hand too, and cajole him with Praise.
Away with you. That is worth a Talent. It is not expedient for myself, nor my Country, nor my fellow Citizens, nor my Friends, to destroy the ​good Citizen, and the Friend [in my own Character.]
But one shall appear not to have set heartily about the Business, if one fails.
What, have you forgot again, why you went? Do not you know, that a wise and good Man doth nothing for Appearance; but for the sake of having acted well?
What Advantage then is it to him, to have acted well?
What Advantage is it to one, who writes the Name of Dion as he ought? The having writ it.
Is there no Reward then?
Why do you seek any greater Reward, for a good Man, than the doing what is fair and just? And yet, at Olympia, you desire nothing else; but think it enough, to be crowned Victor. Doth it appear to you so small and worthless a Thing, to be fair, good and happy? Besides: being introduced by God into this great City, [the World,] and bound to discharge, at this time, the Duties of a Man, do you still want Nurses and a Mamma; and are you moved and effeminated by the Tears of poor foolish Women? Are you thus determined never to cease being an Infant? Do not you know, that he who acts like a Child, the older he is, so much is he the more ridiculous?
§. 4. Did you never visit any one at Athens, at his own House?
Yes: whomsoever I pleased.
Why: now you are here, be willing to visit this Person, and you will still see whom you please; only let it be without Meanness, without Desire, or Aversion, and your Affairs will go well: but their going well, or not, doth not consist in going to the ​House, and standing at the Door, or not; but lies within, in your own Principles; when you have acquired a Contempt of Things independent on Choice, and esteem none of them your own; but that what belongs to you is only to judge, to think, to exert your Pursuits, your Desires, and Aversions, right. What further Room is there, after this, for Flattery, for Meanness? Why do you still long for the Quiet you enjoyed there; for Places familiar to you? Stay a little, and these will become familiar to you, in their Turn; and then, if you are so mean-spirited, weep and lament again at leaving these.
How then am I to preserve an affectionate Temper?
As becomes a noble-spirited and happy Person. For Reason will never tell you to be dejected, and broken-hearted; or to depend on another; or to reproach either God, or Man. Be affectionate in such a manner as to observe all this. But if, from Affection, as you call it, you are to be a Slave, and a Wretch, it is not worth your while to be affectionate. And what restrains you from loving any one as a Mortal, as a Person who may be obliged to quit you? Pray did not Socrates love his own Children? But it was as became one, who was free, and mindful that his first Duty was, to gain the Love of the Gods. Hence he violated no Part of the Character of a good Man, either in his Defence, or in fixing a Penalty on himself. Nor ​ yet before, when he was a Senator, or a Soldier. But we make use of every Pretence to be mean-spirited; some, on Account of a Child; some, of a Mother; and some, of a Brother. But it is not fit to be unhappy, on the Account of any one; but happy, on the Account of All; and chiefly of God, who hath constituted us for this Purpose. What! did Diogenes love nobody; who was so gentle, and benevolent, as chearfully to undergo so many Pains and Miseries of Body, for the common Good of Mankind? Yes: he did love them: but how? As became a Minister of Jove; at once taking care of Men, and obedient to God. Hence the whole Earth, not any particular Place, was his Country. And, when he was taken Captive, he did not long for Athens, and his Friends and Acquaintance there; but made himself acquainted with the Pirates, and endeavoured to reform them: and, when he was at last sold, he lived at Corinth, just as before at Athens: and, if he had gone to the Perrhœbeans, he would have been exactly the same. Thus is Freedom acquired. Hence he used to say, "Ever since Antisthenes made me free, I have ceased to be a Slave," How did he make him free? Hear what he says. "He taught me what was my own, and what not. An Estate is not my own. Kindred, Domestics, Friends, Reputation, familiar Places, Manner of Life, all belong to another." "What is your own then?" "The Use of the Appearances of Things. He showed me, that I have this, not subject to Re​straint, or Compulsion: no one can hinder or force me to use them, any otherwise than I please. Who then, after this, hath any Power over me? Philip, or Alexander, or Perdiccas, or the Persian King? Whence should they have it? For he that is to be subdued by Man, must, long before, be subdued by Things. He therefore, of whom neither Pleasure, nor Pain, nor Fame, nor Riches, can get the better; and who is able, whenever he thinks fit, to throw away his whole Body, with Contempt, and depart, whose Slave can he ever be? To whom is he subject?" But if Diogenes had taken Pleasure in living at Athens, and had been subdued by that Manner of Life, his Affairs would have been at every one's Disposal; and whoever was stronger, would have had the Power of grieving him. How would he have flattered the Pirates, think you, to make them sell him to some Athenian, that he might see again the fine Piræum, the long Walls, and the Citadel? How would you see them, you Wretch? As a dispirited Slave. And what Good would that do you?——"No: but free."——Show in what manner, free. See, somebody lays hold on you; whoever takes you away from your usual Manner of Life, and says, "You are my Slave: for it is in my Power to restrain you from living as you like. It is in my Power to afflict and humble you Whenever I please, you may be chearful again; and set out, elated, for Athens." What do you say to him who thus enslaves you? What Method will you find of getting free? Or dare you not so much as look up at him; but, without making many Words, supplicate to be dismissed? You ought to go to Prison, Man, with Alacrity, with Speed, and to precede your Conductors. Instead ​of this, do you regret living at Rome, and long for Greece? And, when you must die, will you then too come crying to us, that you shall no more see Athens, nor walk in the Lyceum? Have you travelled for this? Is it for this, that you have been seeking for somebody to do you Good? What Good? That you may the more easily solve Syllogisms, and manage hypothetical Arguments? And is it for this Reason, you left your Brother, your Country, your Friends, your Family, that you might carry back such Improvements as these? So that you did not travel for Constancy, nor for Tranquillity; nor that, secured from Harm, you might complain of no one, accuse no one: that no one might injure you; and that thus you might preserve your relative Duties, without Impediment. You have made a fine Traffic of it, to carry home hypothetical Arguments, and convertible Propositions! If you please too, sit in the Market, and cry them for Sale, as Mountebanks do their Medicines. Why will you not rather deny, that you know even what you have learned; for fear of bringing a Scandal upon Theorems as useless? What Harm hath Philosophy done you? In what hath Chrysippus injured you, that you should give a Proof, by your Actions, that Philosophy is of no Value? Had you not Evils enough at home? How many Causes for Grief and Lamentation had you there, even if you had not travelled? But you have added more; and, if you ever get any new Acquaintance and Friends, you will find fresh Causes for groaning; and, in like manner, if you attach yourself to any other Country. To what Purpose therefore do you live? To heap Sorrow upon Sorrow, to make you wretched? And then you tell me this is Affection. What Affection, Man? If it be good, it is not the Cause of any Ill: if ill, I will have nothing to do with it. I was born for my own Good; not Ill.
​§. 5. What then is the proper Exercise in this Case?
First, the highest, and principal, and obvious, as it were at your Door, is, that when you attach yourself to any thing, it may not be as to what cannot be taken away.
But as to what?
As to something of the same kind with an earthen Pot, or a glass Cup; that, when it happens to be broken, you may remember not to be troubled. So here too: when you kiss your Child, or your Brother, or your Friend, never intirely give way to the Appearance, nor suffer the Pleasure to diffuse itself as far as it will; but curb it, restrain it, like those who stand behind triumphant Victors, and remind them, that they are men. Do you likewise remind yourself, that you love what is mortal; that you love what is not your own. It is allowed you for the present, not irrevocably, nor for ever; but as a Fig, or a Bunch of Grapes, in the appointed Season. If you long for these in Winter, you are a Fool. So, if you long for your Son, or your Friend, when he is not allowed you, know, you wish for Figs in Winter. For as Winter is to a Fig, so is every Acccident in the Universe, to those Things which are taken away by it. In the next place, represent to yourself Appearances contrary to whatever Objects give you Pleasure. What Harm is there, while you are kissing your Child, to say softly, "To-morrow you will die:" and so to your Friend, "To-morrow either you or I shall go away, and we shall see each other no more."
But these Sayings are ominous.
And so are some Incantations: but, because they are useful, I do not mind it; only let them be useful. But do you call any thing ominous, except what is the Signification of some Ill? Cowardice is ominous; Mean-spiritedness is ominous; Lamentation, ​Grief, Want of Shame. These are Words of bad Omen; and yet we ought not to be scrupulous of using them, as a Guard against the Things they mean. But do you tell me, that a Word is ominous which is significant of any thing natural? Say too, that it is ominous, for Ears of Corn to be reaped; for this signifies the Destruction of the Corn; but not of the World. Say too, that the Fall of the Leaf is ominous; and that a candied Mass should be produced from Figs; and Raisins, from Grapes. For all these are changes from a former, into another State; not a Destruction, but a certain appointed Oeconomy and Administration. Such is Absence, a small Change: such is Death, a greater Change: not from what now is nothing, but to what now is not.
What then, shall I be no more?
You will be: but [you will be] some thing else, of which, at present, the World hath no Need: for even you were not produced when you pleased, but when the World had Need [of you.] Hence a wise and good Man, mindful who he is, and whence he came, and by whom he was produced, is attentive only how he may fill his Post regularly, and dutifully to God. "Is it thy Pleasure I should any longer continue in being? I will continue, free, spirited, agreeably to thy Pleasure: for Thou hast made me incapable of Restraint, in what is my own. But hast Thou no farther Use for me? Fare thou well! I have staid thus long for thy Sake alone, and no other; and now I depart in Obedience to Thee."——"How do you depart?"——"Again: agreeably to thy Pleasure; as free, as thy Servant, as one sensible of thy Commands, and thy Prohibitions. But, ​while I am employed in thy Service, what wouldst Thou have me be? A Prince, or a private Man; a Senator, or a Plebeian; a Soldier, or a General; a Preceptor, or the Master of a Family? Whatever Post or Rank Thou shalt assign me, like Socrates, I will die a thousand times rather than desert it. Where wouldst thou have me be? At Rome, or at Athens; at Thebes, or at Gyaros? Only remember me there. If Thou shalt send me, where Men cannot live conformably to Nature, I do not depart from thence, in Disobedience to thy Will; but as receiving my Signal of Retreat from Thee. I do not desert Thee: Heaven forbid! but I perceive Thou hast no Use for me. If a Life conformable to Nature be granted, I will seek no other Place, but that in which I am; nor any other Company, but those with whom I am,"
§. 6. Let these Things be ready at hand, Night and Day. These Things write; these Things read; of these Things talk both to yourself and others. [Ask them,] "Have you any Assistance to give me for this Purpose?" And again, go and ask another, and another. Then, if any of those Things should happen that are said to be against our Will, immediately this will be a Relief to you; in the first place, that it was not unexpected. For it is a great Matter, upon all Occasions, to [be able to] say, "I knew that I begot one born to die." Thus do you say too; "I knew that I was liable to die, to remove, to be exiled, to be imprisoned." if afterwards you turn to yourself, and seek from what Quarter the Event proceeds, you will presently recollect: "It is from Things independent on Choice; not from what is my own. What then is it to me?" Then, farther (which is the chief): ​Who sent it? The Commander, the General, the City, the Law of the City? Give it me then; for I must always obey the Law in all Things. Farther yet: when any Appearance molests you (for [to prevent] that, is not in your Power,) strive against it; and, by Reason, conquer it. Do not suffer it to gain Strength, nor to lead you on to Consequences; and represent what, and how, it pleases. If you are at Gyaros, do not represent to yourself the Manner of Living at Rome; how many Pleasures you used to find there, and how many would attend your Return; but be intent on this Point; How he, who lives at Gyaros, may live with Spirit and Comfort, at Gyaros. And, if you are at Rome, do not represent to yourself the Manner of Living at Athens: but consider only, how you ought to live where you are. Lastly: to all other Pleasures oppose that of being conscious, that you are obeying God; and performing, not in Word, but in Deed, the Duty of a wise and good Man. How great a Thing is it to be able to say to yourself, "What others are now solemnly arguing in the Schools, and seem to carry beyond Probability, this I am [actually] performing. They are sitting and expatiating upon my Virtues, and disputing about me, and celebrating me. Jupiter hath been pleased to let me receive a Demonstration of this from myself; and indeed that He may know, whether he hath a Soldier, a Citizen, such as he should be, and to produce me as a Witness to other Men, concerning Things independent on Choice. See that your Fears were vain, your Appetites vain. Seek not Good from without: seek it in yourselves, or you will never find it. For this Reason, he now brings me hither, now sends me thither; shows me to Mankind, poor, without Authority, sick; sends me to Gyaros; leads me to Prison: not that he hates me: Heaven forbid! For who ​hates the best of his Servants? Nor that he neglects me: for he doth not neglect any one of the smallest Things: but to exercise me, and make use of me as a Witness to others. Appointed to such a Service, do I still care where I am, or with whom, or what is said of me, instead of being wholly attentive to God, and to his Orders and Commands?"
§. 7. Having these Things always at hand, and practising them by yourself, and making them ready for Use, you will never want any one to comfort and strengthen you. For Shame doth not consist in not having any thing to eat, but in not having Reason enough to exempt you from Fear and Sorrow. But, if you once acquire that Exemption, will a Tyrant, or his Guards, or Courtiers, be any thing to you? Will any Destination of Offices, or they who offer Sacrifices in the Capitol, on being admitted into the Emperor's Train, give you Uneasiness, who have received so great a Command from Jupiter? Only, do not make a Parade of it, nor grow insolent upon it. But show it by your Actions: and, though no one should perceive it, be content, that you are well, and happy.
* ↑ There is no need of Salmasius's Change of αντι τινος, &c. to αντιτεινεις, &c. if, for επι τι κλας, one reads επικλᾶς. The τι might arise from a Mistake in writing πι twice over. Επεκλασεν is used in the same Sense, in L. 3. c. 26. p. 527. of Mr. Upton's Edition. If κλαω hath it, the present Reading may stand.
* ↑ Το γαρ ευδαιμονουν απεχειν δει παντα ἁ θελει, πεπληρωμενω τινι εοικεναι. This bears a strong Resemblance to απεχω δε παντα και περισσευω, πεπληρωμαι, &c. Phil. iv. 18.
* ↑ The Greek should be pointed, ξενου, θεομαχουντος.
* ↑ An Allusion to Homer.
* ↑ The Translation here follows a Conjecture of Wolfius; who reads, for ευπειθειαν, ευπαθειαν. The same Word occurs in B. IV. c. 3. p. 582. of Mr. Upton's Edition; and is there translated in the same manner.
* ↑ The Translation here follows Mr. Upton's Conjecture, in his Addenda.
* ↑ This Figure is frequently used both by sacred and profane Authors. See Job vii. 1. Eph. vi. 12. 1 Pet. ii. 11, &c. Vivere militare est. Life is a State of War. Sen. Epist. 96, &c.
* ↑ Instead of Αλλ, αει Βουλευτης, the true Reading, perhaps, is, Αλλα ει Βουλευτης; and it is translated accordingly.
* ↑ The Conjecture of Wolfius (αναστηναι) is a good one; and the Translation hath followed it.
* ↑ What follows hath no Connexion with what immediately preceded; but belongs to the general Subject of the Chapter.
* ↑ The Change of the Persons in these Discourses is often so sudden, that it is difficult to discover the Speaker; and one can judge only from the general Sense. The Translator hath endeavoured to give this Passage the Turn which seems most agreeable to the Context, without adhering very literally to the several Words in the Greek. Epictetus, in this Paragraph, personates the Scholar, whom he is exhorting to visit a great Man.
* ↑ This refers to a former Part of the Chapter.
* ↑ Here, what was said before, about going to a great Man, is again resumed
* ↑ At Athens.
* ↑ It was the Custom at Athens, in Cases where no fixed Punishment was appointed by the Law, before the Judges gave Sentence, to ask the Criminal himself, what Penalty he thought he deserved. Socrates refused either to comply with this Form himself, or suffer any of his Friends to do it for him; alleging, that the naming a Penalty, was a Confession of Guilt. When the Judges therefore asked him, what Penalty he thought he deserved, he answered, "The highest Honours, and Re- wards; and to be maintained in the Prytaneum, at the public Expence." An Answer which so extremely irritated his Judges, that they immediately condemned him to Death. Plato. Cicero.
* ↑ A People towards the Extremity of Greece.
* ↑ Diogenes was the Disciple of Antisthenes. Compare what Diogenes says of Antisthenes making him free, with John viii. 32—36.
* ↑ Instead of ανειναι, the Sense seems to require ανιᾶν; and it is so translated.
* ↑ See Enchiridion, c. iii.
* ↑ The Translation here follows Mr. Upton's Conjecture. Εν αυτοις οιστισι, &c.
* ↑ The Translation follows Mr. Upton's Transposition of ουκ. The Meaning of the Passage is, that, though the personal Existence is dissolved, and destroyed by Death, the Substance, out of which it was produced, remains, under some other Form; which was the Stoic Doctrine.
* ↑ Απειθων. Wolfius.
* ↑ This was said by Xenophon, when News was brought him, that his Son Gryllus was killed in a Battle.
* ↑ Compare this with the Description of the universal Care of Providence, Matth. x. 29, 30. and the Occasion on which it was introduced.