And on what shall this pleasure depend? On itself? But that can not be conceived: for there must first exist a certain substance or nature (ovoía) of good, by obtaining which we shall have pleasure in the soul. He assented to this also. On what then shall we depend for this pleasure of the soul? for if it shall depend on things of the soul,* the substance (nature) of the good is discovered; for good can not be one thing, and that at which we are rationally delighted another thing; nor if that which precedes is not good, can that which comes after be good, for in order that the thing which comes after may be good, that which precedes must be good. But you would not affirm this. if you are in your right mind, for you would then say what is inconsistent both with Epicurus and the rest of your doctrines. It remains then that the pleasure of the soul is in the pleasure from things of the body: and again that those bodily things must be the things which precede and the substance (nature) of the good.

For this reason Maximus acted foolishly if he made the voyage for any other reason than for the sake of the flesh, that is, for the sake of the best. And also a man acts foolishly if he abstains from that which belongs to others, when he is a judge (Sukaσrýs) and able to take it. But, if you please, let us consider this only, how this thing may be done secretly, and safely, and so that no man will know it. For not even does Epicurus himself declare stealing to be bad, but he admits that detection is; and because it is impossible to have security against detection, for this reason he says, Do not steal. But I say to you that if stealing is done cleverly and cautiously, we shall not be detected: further also we have powerful friends in Rome both men and women, and the Hellenes (Greeks) are weak, and no man will venture to go up to Rome for the purpose (of complaining). Why do you refrain from your own good? This is senseless, foolish. But even if you tell me that you do refrain, I will not believe you. For as it is

ψυχικοῖς is Lord Shaftesbury's emendation in place of ἀγαθοῖς, and it is accepted by Schweighaeuser.

Diogenes Laertius (x. 151), quoted by Upton. 'Injustice,' says Epicurus, is not an evil in itself, but the evil is in the fear which there is on account of suspicion.'

impossible to assent to that which appears false, and to turn away from that which is true, so it is impossible to abstain from that which appears good. But wealth is a good thing, and certainly most efficient in producing pleasure. Why will you not acquire wealth? And why should we not corrupt our neighbor's wife, if we can do it without detection? and if the husband foolishly prates about the matter, why not pitch him out of the house? If you would be a philosopher such as you ought to be, if a perfect philosopher, if consistent with your own doctrines, [you must act thus]. If you would not, you will not differ at all from us who are called Stoics; for we also say one thing, but we do another: we talk of the things which are beautiful (good), but we do what is base. But you will be perverse in the contrary way, teaching what is bad, practising what is good."

7

In the name of God, are you thinking of a city of Epicureans? [One man says], 'I do not marry.'-Nor I, for a man ought not to marry; nor ought we to beget children, nor engage in public matters.' What then will happen? whence will the citizens come? who will bring them up? who will be governor of the youth, who preside over gymnastic exercises? and in what also will the teacher instruct them? will he teach them what the Lacedaemonians were taught, or what the Athenians were taught? Come take a young man, bring him up according to your doctrines. The doctrines are bad, subversive of a state, pernicious to families, and not becoming to women. Dismiss them, man. You live in a chief city: it is your duty to be a magistrate, to judge justly, to abstain from that which belongs to others; no woman ought to seem beautiful to you except your own

• The MSS., with one exception, have δογματίζων τὰ καλὰ, ποιῶν τὰ aloxpa, but it was properly corrected by Wolf, as Upton remarks, who shows from Cicero, de Fin., ii. 25 and 31, that the MSS. are wrong. In the second passage Cicero says, ' nihil in hac praeclara epistola sc iptum ab Epicuro congruens et conveniens decretis ejus reperietis. Ita redarguitur ipse a sese, vincunturque scripta ejus probitate ipsius ac moribus.' See Epictetus, ii. 18.

7 Upton compares the passage (v. 333) in the Cyclops of Euripides, who speaks like an Epicurean. Not to marry and not to engage in public affairs were Epicurean doctrines. See Epictetus, i. 23, 3 and 6.

wife, and no youth, no vessel of silver, no vessel of gold (except your own). Seek for doctrines which are consistent with what I say, and by making them your guide you will with pleasure abstain from things which have such persuasive power to lead us and overpower us. But if to the persuasive power of these things, we also devise such a philosophy as this which helps to push us on towards them and strengthens us to this end, what will be the consequence? In a piece of toreutic art which is the best part? the silver or the workmanship? The substance of the hand is the flesh; but the work of the hand is the principal part (that which precedes and leads the rest). The duties then are also three: those which are directed towards the existence of a thing; those which are directed towards its existence in a particular kind; and third, the chief or leading things themselves. So also in man we ought not to value the material, the poor flesh, but the principal (leading things, rà πроŋуοúμevα). What are these? Engaging in public business, marrying, begetting children, venerating God, taking care of parents, and generally, having desires, aversions (KKλive), pursuits of things and avoid. ances, in the way in which we ought to do these things, and according to our nature. And how are we constituted by nature? Free, noble, modest: for what other animal blushes? what other is capable of receiving the appearance (the impression) of shame? and we are so constituted by nature as to subject pleasure to these things, as a minister, a servant, in order that it may call forth our activity, in order that it may keep us constant in acts which are conformable to nature.10

But I am rich and I want nothing.-Why then do you pretend to be a philosopher? Your golden and your silver vessels are enough for you. What need have you of principles (opinions)? But I am also a judge (Kpirns) of the Greeks. Do you know how to judge? Who taught you tc

The toreutic art is the art of working in metal, stone, or wood, and of making figures on them in relief or by cutting into the material. 9 See Schweig.'s note.

See Schweig.'s note.

know? Caesar wrote to me a codicil. 11 Let him write and give you a commission to judge of music; and what will be the use of it to you? Still how did you become a judge? whose hand did you kiss? the hand of Symphorus or Numenius? Before whose bed-chamber have you slept ?12 To whom have you sent gifts? Then do you not see that to be a judge is just of the same value as Numenius is? But I can throw into prison any man whom I please.So you can do with a stone.-But I can beat with sticks whom I please. So you may an ass. This is not a governing of men. Govern us as rational animals: show us what is profitable to us, and we will follow it: show us what is unprofitable, and we will turn away from it. Make us imitators of yourself, as Socrates made men imitators of himself. For he was like a governor of men, who made them subject to him their desires, their aversion, their movements towards an object and their turning away from it. Do this: do not do this: if you do not obey, I will throw you into prison. This is not governing men like rational animals. But I (say): As Zeus has ordained, so act: if you do not act so, you will feel the penalty, you will be punished. What will be the punishment? Nothing else than not having done your duty: you will lose the character of fidelity, modesty, propriety. Do not look for greater penalties than these.

11 A'codicillus' is a small codex' and the original sense of 'codex' is a strong stem or stump. Lastly it was used for a book, and even for a will. Codicilli' were small writing-tablets, covered with wax, on which men wrote with a stylus or pointed metal. Lastly, codicillus is a book or writing generally; and a writing or letter by which the emperor conferred any office. Our word codicil has only one sense, which is a small writing added or subjoined to a will or testament; but this sense is also derived from the Roman use of the word. (Dig. 29, tit. 7, de jure codicillorum.)

12 Upton supposes this to mean, whose bedchamber man are you? and he compares i. 19. But Schweig. says that this is not the meaning here, and that the meaning is this: He who before daybreak is waiting at the door of a rich man, whose favour he seeks. is said in a derisive way to be passing the night before a man's chamber.

CHAPTER VIII.

HOW WE MUST EXERCISE OURSELVES AGAINST APPEARANCES

(φαντασίας).

As we exercise ourselves against sophistical questions, so we ought to exercise ourselves daily against appearances; for these appearances also propose questions to us. A certain person's son is dead. Answer; the thing is not within the power of the will: it is not an evil. A father has disinherited a certain son. What do you think of it? It is a thing beyond the power of the will, not an evil. Caesar has condemned a person. It is a thing beyond the power of the will, not an evil. The man is afflicted at this.. Affliction is a thing which depends on the will: it is an evil. He has borne the condemnation bravely. That is a thing within the power of the will: it is a good. If we train ourselves in this manner, we shall make progress; for we shall never assent to any thing of which there is not an appearance capable of being comprehended. Your son is dead. What has happened? Your son is dead. Nothing more? Nothing. Your ship is lost. What has happened? Your ship is lost. A man has been led to prison. What has happened? He has been led to prison. But that herein he has fared badly, every man adds from his own opinion. But Zeus, you say, does not do right in these matters. Why? because he has made you capable of endurance? because he has made you magnanimous? because he has taken from that which befalls you the power of being evils? because it is in your power to be happy while you are suffering what you suffer; because he has opened the door to you,1 when things do not please you ?2 Man, go out and do not complain.

Hear how the Romans feel towards philosophers, if you would like to know. Italicus, who was the most in repute of the philosophers, once when I was present being vexed with his own friends and as if he was suffering something intolerable said, "I cannot bear it, you are killing me: you will make me such as that man is;" pointing to me.3

1 See i. 9. 20.

2 See ii. 6. 22, av σo on. Upton.

3 Schweighaeuser says that he does not clearly see what Epictetus means; nor do I.