CHAPTER XV.

WHAT PHILOSOPHY PROMISES.

WHEN a man was consulting him how he should persuade his brother to cease being angry with him, Epictetus replied, Philosophy does not propose to secure for a man any external thing. If it did (or, if it were not, as I say), philosophy would be allowing something which is not within its province. For as the carpenter's material is wood, and that of the statuary is copper, so the matter of the art of living is each man's life. What then is my brother's? That again belongs to his own art; but with respect to yours, it is one of the external things, like a piece of land, like health, like reputation. But Philosophy promises none of these. In every circumstance I will maintain, she says, the governing part1 conformable to nature. Whose governing part? His in whom I am, she says.

How then shall my brother cease to be angry with me? Bring him to me and I will tell him. But I have nothing to say to you about his anger.

When the man, who was consulting him, said, I seek to know this, How, even if my brother is not reconciled to me, shall I maintain myself in a state conformable to nature? Nothing great, said Epictetus, is produced suddenly, since not even the grape or the fig is. If you say to me now that you want a fig, I will answer to you that it requires time: let it flower 2 first, then put forth fruit, and then ripen. Is then the fruit of a fig-tree not perfected suddenly and in one hour, and would you possess the fruit of a man's mind in so short a time and so easily? Do not expect it, even if I tell you.

This is to yeμovikov, a word often used by Antoninus, ii. 2; vi. 8. 2 "The philosopher had forgot that fig-trees do not blossom" (Mrs. Carter). The flowers of a fig are inside the fleshy receptacle which becomes the fruit.

Schweig. prints μὴ δ ̓ ἂν, ἐγώ σοι λέγω, προσδόκα : and in his Latin version he prints: "Id vero, ego tibi dico, ne expectes." I neither understand his pointing, nor his version. Wolf translates it, "Etsi ego tibi dixero (virtutem brevi parari posse), noli credere": which is right Wolf makes ἄν go with λέγω.

B.

CHAPTER XVI.

OF PROVIDENCE.

Do not wonder if for other animals than man all things are provided for the body, not only food and drink, but beds also, and they have no need of shoes nor bed materials, nor clothing; but we require all these additional things. For animals not being made for themselves, but for service, it was not fit for them to be made so as to need other things. For consider what it would be for us to take care not only of ourselves, but also about cattle and asses, how they should be clothed, and how shod, and how they should eat and drink. Now as soldiers are ready for their commander, shod, clothed, and armed: but it would be a hard thing for the chiliarch (tribune) to go round and shoe or clothe his thousand men: so also nature has formed the animals which are made for service, all ready, prepared, and requiring no further care. So one little boy with only a stick drives the cattle.

But now we, instead of being thankful that we need not take the same care of animals as of ourselves, complain of God on our own account; and yet, in the name of Zeus and the gods, any one thing of those which exist would be enough to make a man perceive the providence of God, at least a man who is modest and grateful. And speak not to me now of the great things, but only of this, that milk is produced from grass, and cheese from milk, and wool from skins. Who made these things or devised them? No one, you say. O amazing shamelessness and stupidity!

Well, let us omit the works of nature, and contemplate her smaller (subordinate, ápepya) acts. Is there anything less useful than the hair on the chin? What then, has not nature used this hair also in the most suitable manner possible? Has she not by it distinguished the male and the female? does not the nature of every man forthwith proclaim from a distance, I am a man: as such approach me, as such speak to me; look for nothing else; see the signs? Again, in the case of women, as she has mingled

something softer in the voice, so she has also deprived them of hair (on the chin). You say, not so: the human animal ought to have been left without marks of distinction, and each of us should have been obliged to proclaim, I am a man. But how is not the sign beautiful and becoming and venerable? how much more beautiful than the cock's comb, how much more becoming than the lion's mane? For this reason we ought to preserve the signs which God has given, we ought not to throw them away, nor to confound, as much as we can, the distinctions of the sexes.

Are these the only works of providence in us? And what words are sufficient to praise them and set them forth according to their worth? For if we had understanding, ought we to do any thing else both jointly and severally than to sing hymns and bless the deity, and to tell of his benefits? Ought we not when we are digging and ploughing and eating to sing this hymn to God? "Great is God, who has given us such implements with which we shall cultivate the earth: great is God who has given us hands, the power of swallowing, a stomach, imperceptible growth, and the power of breathing while we sleep." This is what we ought to sing on every occasion, and to sing the greatest and most divine hymn for giving us the faculty of comprehending these things and using a proper way." Well then, since most of you have become blind, ought there not to be some man to fill this office, and on behalf of all to sing the hymn to God? For what else can I do, a lame old man, than sing hymns to God? If then I was a nightingale, I would do the part of a nightingale. if I were a swan, I would do like a swan. But now I am a rational creature, and I ought to praise God: this is my work; I do it, nor will I desert this post, so long as I am allowed to keep it; and I exhort you to join in this same song. 1 Antoninus, v. 33.

See Upton's note on ód.

8 adovтa is Schweighaeuser's probable emendation.

CHAPTER XVII.

THAT THE LOGICAL ART IS NECESSARY.

SINCE reason is the faculty which analyses1 and perfects the rest, and it ought itself not to be unanalysed, by what should it be analysed? for it is plain that this should be done either by itself or by another thing. Either then this other thing also is reason, or something else superior to reason; which is impossible. But if it is reason, again who shall analyse that reason? For if that reason does this for itself, our reason also can do it. But if we shall require something else, the thing will go on to infinity and have no end.2 Reason therefore is analysed by itself. Yes: but it is more urgent to cure (our opinions 3) and the like. Will you then hear about those things? Hear. But if you should say, "I know not whether you are arguing truly or falsely," and if I should express myself in any way ambiguously, and you should say to me, "Distinguish," I will bear with you no longer, and I shall say to you, is more urgent." "This is the reason, I suppose, why they (the Stoic teachers) place the logical art first, as in the measuring of corn we place first the examination of the measure. But if we do not determine first what is s

"It

· Λόγος ἐστὶν δ διαρθρῶν. Διαρθρούν means “ to divide a thing into its parts or members." The word "analyse" seems to be the nearest equivalent. See Schweig.'s note on úrò Tivos diapan;

2 This is obscure. The conclusion, "Reason therefore is analysed by itself" is not in Epictetus; but it is implied, as Schweighaeuser says (p. 197, notes). So Antoninus, xi. 1, writes: "These are the properties of the rational soul; it sees itself, analyses itself." If reason, our reason, requires another reason to analyse it, that other reason will require another reason to analyse that other reason; and so on to infinity. If reason then, our reason, can be analysed, it must be analysed by itself. The notes on the first part of this chapter in the edition of Schweighaeuser may be read by those who are inclined.

3 "Our opinions." There is some defect in the text, as Wolf remarks. "The opponent," he says, "disparages Logic (Dialectic) as a thing which is not necessary to make men good, and he prefers moral teaching to Logic: but Epictetus informs him, that a man who is not a Dialectician will not have a sufficient perception of moral teaching." He repeats the words of the supposed opponent; and he means that his adversary's difficulty shows the necessity of Dialectic.

modius, and what is a balance, how shall we be able to measure or weigh anything?

In this case then if we have not fully learned and accurately examined the criterion of all other things, by which the other things are learned, shall we be able to examine accurately and to learn fully any thing else? How is this possible? Yes; but the modius is only wood, and a thing which produces no fruit.-But it is a thing which can measure corn.-Logic also produces no fruit.-As to this indeed we shall see: but then even if a man should grant this, it is enough that logic has the power of distin guishing and examining other things, and, as we may say, of measuring and weighing them. Who says this? Is it only Chrysippus, and Zeno, and Cleanthes? And does not Antisthenes say so?5 And who is it that has written that the examination of names is the beginning of education? And does not Socrates say so? And of whom does Xenophon write, that he began with the examination. of names, what each name signified? Is this then the great and wondrous thing to understand or interpret Chrysippus? Who says this?-What then is the wondrous thing?-To understand the will of nature. Well then do you apprehend it yourself by your own power? and what more have you need of? For if it is true that all men err involuntarily, and you have learned the truth, of necessity you must act right.-But in truth I do not apprehend the will of nature. Who then tells us what it is?—They say that it is Chrysippus.-I proceed, and I inquire what this interpreter of nature says. I begin not to understand what he says: I seek an interpreter of Chrysippus.-Well, consider how this is said, just as if it were said in the 5 Antisthenes, who professed the Cynic philosophy, rejected Logic and Physic (Schweig. note p. 201).

Xenophon, Mem. iv. 5, 12, and iv. 6, 7. Epictetus knew what education ought to be. We learn language, and we ought to learn what it means. When children learn words, they should learn what the thing is which is signified by the word. In the case of children this can only be done imperfectly as to some words, but it may be done even then in some degree; and it must be done, or the word signifies nothing, or, what is equally bad, the word is misunderstood. All of us pass our lives in ignorance of many words which we use; some of us in greater ignorance than others, but all of us in ignorance to some degree.