In the Church of England Catechism there are two answers to two questions, one on our duty to God, the other on our duty to our neighbour. Both the answers would be accepted by Epictetus, except such few words as were not applicable to the circumstances of his age. The second answer ends with the words “to learn and labour to get mine own living and to do my duty in that state of life unto which it shall please God to call me.” ↩
Mrs. Carter says, “I have not translated this fragment, because I do not understand it.” Schweighaeuser says also that he does not understand it. I have given what may be the meaning; but it is not an exact translation, which in the present state of the text is not possible. ↩
This fragment is perhaps more corrupt than XXIX. See Schweig.’s note. I see no sense in ἔπαινος, and I have used the word οὖρος, which is a possible reading. The conclusion appears quite unintelligible. ↩
See Schweig.’s note. ↩
I am not sure about the exact meaning of the conclusion. See Schweig.’s note. ↩
This is not a translation of the conclusion. Perhaps it is something like the meaning. See Schweig.’s note. ↩
This is not clear. ↩
It is observed that the term “just” applies to Aristides; the term “god” was given to Lycurgus by the Pythia or Delphic oracle; the name “saviour” by his own citizens to Epaminondas. ↩
Schweig. quotes Polybius ix 10, 1, “a city is not adorned by external things, but by the virtue of those who dwell in it.” Alcaeus says, 22, Bergk, Poetae Lyrici Graeci, 1843—
οὐ λίφοι
τειχέων εὖ δεδομάμενοι,
ἀλλ’ ἄνδρες τόλιος πύργος ἀρήϊοι.
Schweig. says that in the reading ἐὰν φαυμάζῃς τὰ μικρὰ πρῶτον the word πρῶτον is wanting in four MSS., and that Schow omitted πρῶτον, and that he has followed Schow. But ποῶτον is in Schweig.’s text. ↩
See Schweig.’s note. ↩
See Schweig.’s note. ↩
See i 1, note 13 and 14. ↩
Rather obscure, says Schweig. Compare Frag. lviii and lxvi. ↩
Compare lviii. Schweig. ↩
See Schweig.’s note. ↩
Schweig. suggests that ὁ λόγος has been omitted before the words ὁ τὸ κριτήριον ἔχων. See the fragment of Chilo on the stone which tries gold. Bergk, Poetae Lyrici Graeci, ed. 1, p. 568. ↩
See Schweig.’s note. ↩
Pittacus was one of the seven wise men, as they are named. Some authorities state that he lived in the seventh century BC. By this maxim he anticipated one of the Christian doctrines by six centuries. ↩
See Mrs. Carter’s note, who could only translate part of this fragment: and Schweig.’s emendation and note. ↩
LXXIII–LXXV—Schweig. has enclosed these three fragments in [ ]. They are not from Epictetus, but from Plutarch’s treatise εἰ πρεσβυτέρω πολιτευτέον. ↩
See Schweig.’s note. ↩
See Schweig.’s note. There is evidently something omitted in the text, which omission is supplied by the words enclosed thus [ ]. Schweig. proposes to change κυβερνᾷν into κυβιστᾶν. See his remark on πᾶσαν … πόλιν. Perhaps he is right. ↩
The marbles of Carystus in Euboea and the marbles of Taenarum near Sparta were used by the Romans, and perhaps by the Greeks also, for architectural decoration. (Strabo, x 416, and viii 367, ed. Cas.) Compare Horace, Carm. ii 18.
Non ebur neque aureum
Mea renidet in domo lacunar, etc.
This fragment contains a lesson for the administration of a state. The good must be protected, and the bad must be improved by discipline and punishment. ↩
I am not sure what μέρει means. ↩
See in the Index Graecitatis the word δυσωπεῖν. ↩
Compare Xenophon, Memorab. i 4, 17.
The body is here, and elsewhere in Epictetus, considered as an instrument, which another uses who is not the body; and that which so uses the body must be something which is capable of using the body and a power which possesses what we name intelligence and consciousness. Our bodies, as Bishop Butler says, are what we name matter, and differ from other matter only in being more closely connected with us than other matter. It would be easy to pass from these notions to the notion that this intelligence and power, or to use a common word, the soul, is something which exists independent of the body, though we only know the soul while it acts within and on the body, and by the body. ↩
This bag is the body, or that part of it which holds the food which is taken into the mouth. ↩
See Schweig.’s excellent note on this fragment. There is manifestly a defect in the text, which Schweig.’s note supplies. ↩
Mrs. Carter suggests that ἀπάρεστον in the text should be ἀπάρεστοι: and so Schweig. has it. ↩
Mrs. Carter in her notes often refers to the Christian precepts, but she
