The Teaching of Epictetus. Epictetus

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adduced by Celsus in his famous controversy with Origen as an instance of Pagan fortitude equal to anything which Christian martyrology had to show;6 but it is probably a mere myth which grew up to account for the fact mentioned by Simplicius and Suidas that Epictetus was feeble in body and lame from an early age.

      Epaphroditus was probably a very bad master, and as a favorite and intimate of Nero’s must have been a bad man; but we have to thank him for the fact that Epictetus, while yet a slave, was sent to attend the philosophic lectures of Musonius Rufus, an eminent Stoic of Rome, whom both Epictetus and Marcus Aurelius mention with great respect. The system of philosophic training had been at this time long organized. There were masters of repute everywhere, who delivered their instruction in regular courses, received a fixed payment for the same, and under whom crowds of young men assembled from far and near to study science and ethics – to receive, in short, what corresponded to a university education in those days. The curious circumstance that a slave like Epictetus could participate in advantages of this kind is generally explained as the result of a fashionable whim which possessed Roman nobles at this time for having philosophers and men of culture among their slaves. Professor Mahaffy, in his Greek Life and Thought (p. 132), commenting on the summons of the two philosophers, Anaxarchus and Callisthenes, to console Alexander after his murder of Cleitus, observes, that it was probably usual to call in philosophers to minister professionally in cases of affliction. From this, to making a philosopher a regular adjunct to a large household, even as the baron of later times kept a fool, the step is not great. But Epaphroditus, one thinks, must have had frequent reason to rue the choice he made in Epictetus, if he expected his domestic philosopher to excuse his misdeeds as Anaxarchus did those of Alexander on the occasion above mentioned.

      In the year 94 a. d. the emperor Domitian issued a decree expelling all philosophers from Rome – an easily explainable proceeding on his part if there were any large number of them who, in the words of Epictetus, were able “to look tyrants steadily in the face.” Epictetus must have by this time obtained his freedom and set up for himself as a professor of philosophy, for we find him, in consequence of this decree, betaking himself to Nicopolis, a city of Epirus. Here he lived and taught to a venerable age, and here he delivered the discourses which Arrian has reported for us. He lived with great simplicity, and is said to have had no servant or other inmate of his house until he hired a nurse for an infant which was about to be exposed, according to the practice of those days when it was desired to check the inconvenient growth of a family, and which Epictetus rescued and brought up. The date of his death is unknown.

      And now, reader, I will take my leave of you with Arrian’s farewell salutation to Lucius Gellius, which, literally translated, is Be strong. If you need it, I know no teacher better able to make or keep you so than Epictetus. At any rate, to give him a fair chance of doing what it is in him to do for English-speaking men and women is something I have regarded as a sort of duty, a discharge of obligation for his infinite service to myself; which done to the utmost of my powers, the fewest forewords are the best.

      T. W. R.

      CLEANTHES’ HYMN TO ZEUS.7

      Most glorious of the Immortals, many named, Almighty forever.

      Zeus, ruler of nature, that governest all things with law,

      Hail! for lawful it is that all mortals should address Thee.

      For we are Thy offspring, taking the image only of Thy voice,8 as many mortal things as live and move upon the earth.

      Therefore will I hymn Thee, and sing Thy might forever.

      For Thee doth all this universe that circles round the earth obey, moving whithersoever Thou leadest, and is gladly swayed by Thee.

      Such a minister hast Thou in Thine invincible hands; – the two-edged, blazing, imperishable thunderbolt.

      For under its stroke all Nature shuddereth, and by it Thou guidest aright the Universal Reason, that roams through all things, mingling itself with the greater and the lesser lights, till it have grown so great, and become supreme king over all.

      Nor is aught done on the earth without Thee, O God, nor in the divine sphere of the heavens, nor in the sea,

      Save the works that evil men do in their folly —

      Yea, but Thou knowest even to find a place for superfluous things, and to order that which is disorderly, and things not dear to men are dear to Thee.

      Thus dost Thou harmonize into One all good and evil things, that there should be one everlasting Reason of them all.

      And this the evil among mortal men avoid and heed not; wretched, ever desiring to possess the good, yet they nor see nor hear the universal Law of God, which obeying with all their heart, their life would be well.

      But they rush graceless each to his own aim,

      Some cherishing lust for fame, the nurse of evil strife,

      Some bent on monstrous gain,

      Some turned to folly and the sweet works of the flesh,

      Hastening, indeed, to bring the very contrary of these things to pass.

      But Thou, O Zeus, the All-giver, Dweller in the darkness of cloud, Lord of thunder, save Thou men from their unhappy folly,

      Which do Thou, O Father, scatter from their souls; and give them to discover the wisdom, in whose assurance Thou governest all things with justice;

      So that being honored, they may pay Thee honor,

      Hymning Thy works continually, as it beseems a mortal man.

      Since there can be no greater glory for men or Gods than this,

      Duly to praise forever the Universal Law.

      NOTE: The references in the text refer throughout to the Notes at the end of the volume; each chapter having, where notes are necessary, its own chapter of Notes.

      BOOK I

      CHAPTER I

      the beginning of philosophy

      1. Wouldst thou be good, then first believe that thou art evil.

      2. The beginning of philosophy, at least with those who lay hold of it as they ought and enter by the door,9 is the consciousness of their own feebleness and incapacity in respect of necessary things.

      3. For we come into the world having by nature no idea of a right-angled triangle, or a quarter-tone, or a semi-tone, but by a certain tradition of art we learn each of these things. And thus those who know them not, do not suppose that they know them. But good and evil, and nobleness and baseness, and the seemly and the unseemly, and happiness and misfortune, and what is our concern and what is not, and what ought to be done and what not – who hath come into the world without an implanted notion of these things? Thus we all use these terms, and endeavor to fit our natural conceptions to every several thing. He did well, rightly, not rightly, he failed, he succeeded, he is unrighteous, he is righteous– which of us spareth to use terms like these? Which of us will defer the use of them till he hath learned them, even as ignorant men do not use terms of geometry or music? But this is the reason of it: we come into the world already, as it were, taught by Nature some things in this kind, and setting out from these things we have added thereto our own conceit.10 For how, saith one, do I not know what is noble and what is base? Have I not the notion of it? Truly. And do I not apply it to things severally? You do apply it. Do I not, then, apply it rightly? But here lies the whole question, and here conceit entereth in. For setting out from things confessed by all, they go on by a false application to that which is disputed. For if, in addition to those things, they had gained also this power

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