it fit to observe these precepts from God, and not to break up the play? 2 As long as the play is continued with propriety. In the Saturnalia 3 a king is chosen by lot, for it has been the custom to play at this game. The king commands: Do you drink, Do you mix the wine, Do you sing, Do you go, Do you come. I obey that the game may not be broken up through me.-But if he says, think that you are in evil plight: I answer, I do not think so; and who will compel me to think so? Further, we agreed to play Agamemnon and Achilles. He who is appointed to play Agamemnon says to me, Go to Achilles and tear from hir Briseis. I go. He says, Come, and I come.

For as we behave in the matter of hypothetical arguments, so ought we to do in life. Suppose it to be night. I suppose that it is night. Well then; is it day? No, for I admitted the hypothesis that it was night. Suppose that you think that it is night? Suppose that I do. But also think that it is night. That is not consistent with the hypothesis. So in this case also: Suppose that you are unfortunate. Well, suppose so. Are you then unhappy? Yes. Well then are you troubled with an

are exercised, it is in a very imperfect way. But those who contemplate the improvement of the human race, hope that all men, or if not all men, a great number will be roused to the exercise of the powers which they have, and that human life will be made more conformable to Nature, that is, that man will use the powers which he has, and will not need advice and direction from other men, who professing that they are wise and that they can teach, prove by their teaching and often by their example that they are not wise, and are incapable of teaching.

This is equally true for those who may deny or doubt about the existence of God. They cannot deny that man has the intellectual powers which he does possess; and they are certainly not the persons who will proclaim their own want of these powers. If man has them and can exercise them, the fact is sufficient; and we need not dispute about the source of these powers which are in man Naturally, that is, according to the constitution of his Nature.

2 See the end of the preceding chapter. Upton compares Horace's "Incidere ludum" (Epp. i. 14, 36). Compare also Epictetus, ii. 16, 37.

3 A festival at Rome in December, a season of jollity and license (Livy, xxii. 1). Compare the passage in Tacitus, Ann. xiii. 15, in which Nero is chosen by lot to be king: and Seneca, De Constant. Sapient. c. 12, "Illi (pueri) inter ipsos magistratus gerunt, et praetex. tam fascesque ac tribunal imitantur."

unfavourable daemon (fortune)? Yes. But think also that you are in misery. This is not consistent with the hypothesis; and another (Zeus) forbids me to think so.

How long then must we obey such orders? As long as it is profitable; and this means as long as I maintain that which is becoming and consistent. Further, some men are sour and of bad temper, and they say, "I cannot sup with this man to be obliged to hear him telling daily how he fought in Mysia": "I told you, brother, how I ascended the hill: then I began to be besieged again." But another says, "I prefer to get my supper and to hear him talk as much as he likes." And do you compare these estimates (judgments): only do nothing in a depressed mood, nor as one afflicted, nor as thinking that you are in misery, for no man compels you to that.-Has it smoked in the chamber? If the smoke is moderate, I will stay; if it is excessive, I go out: for you must always remember this and hold it fast, that the door is open.-Well, but you say to me, Do not live in Nicopolis. I will not live there.-Nor in Athens.I will not live in Athens.-Nor in Rome.-I will not live in Rome.-Live in Gyarus.-I will live in Gyarus, but it seems like a great smoke to live in Gyarus; and I depart to the place where no man will hinder me from living, for that dwelling place is open to all; and as to the last garment,5 that is the poor body, no one has any power over me beyond this. This was the reason why Demetrius said to Nero, "You threaten me with death, but nature threatens you." If I set my admiration on the poor body, I have given myself up to be a slave: if on my little possessions, I also make myself a slave: for I immediately make it plain with what I may be caught; as if the snake

Gyarus or Gyara a wretched island in the Aegean sea, to which criminals were sent under the empire at Rome. Juvenal, Sat. i. 73. 5 See Schweighaeuser's note.

• Demetrius was a Cynic philosopher, of whom Seneca (De Benef. vii. 1) says: "He was in my opinion a great man, even if he is compared with the greatest." One of his sayings was; "You gain more by possessing a few precepts of philosophy, if you have them ready and use them, than by learning many, if you have them not at hand." Seneca often mentions Demetrius. The saying in the text is also attributed to Anaxagoras (Life by Diogenes Laertius) and to Socrates by Xenophon (Apologia, 27).

draws in his head, I tell you to strike that part of him which he guards; and do you be assured that whatever part you choose to guard, that part your master will attack. Remembering this whom will you still flatter or fear?

But I should like to sit where the Senators sit."-Do you see that you are putting yourself in straits, you are squeezing yourself. How then shall I see well in any other way in the amphitheatre? Man, do not be a spectator at all; and you will not be squeezed. Why do you give yourself trouble? Or wait a little, and when the spectacle is over, seat yourself in the place reserved for the Senators and sun yourself. For remember this general truth, that it is we who squeeze ourselves, who put ourselves in straits; that is our opinions squeeze us and put us in straits. For what is it to be reviled? Stand by a stone and revile it; and what will you gain? If then a man listens like a stone, what profit is there to the reviler? But if the reviler has as a stepping-stone (or ladder) the weakness of him who is reviled, then he accomplishes something.-Strip him.-What do you mean by him? 8— Lay hold of his garment, strip it off. I have insulted you. Much good may it do you.

This was the practice of Socrates: this was the reason why he always had one face. But we choose to practise and study any thing rather than the means by which we shall be unimpeded and free. You say, Philosophers talk paradoxes. But are there no paradoxes in the other arts? and what is more paradoxical than to puncture a man's eye in order that he may see? If any one said this to a man ignorant of the surgical art, would he not ridicule the speaker? Where is the wonder then if in philosophy also many things. which are true appear paradoxical to the inexperienced?

7 At Rome, and probably in other towns, there were seats reserved for the different classes of men at the public spectacles.

8 See Schweighaeuser's note.

9 Paradoxes (apádoga), "things contrary to opinion," are contrasted with paralogies (apáλoya), "things contrary to reason (iv. 1. 173). Cicero says (Prooemium to his Paradoxes), that paradoxes are "something which cause surprise and contradict common opinion;" and in another place he says that the Romans gave the name of "admirabilia" to the Stoic paradoxes.-The puncture of the eye is the operation for cataract.

CHAPTER XXVI.

WHAT IS THE LAW OF LIFE.

WHEN a person was reading hypothetical arguments, Epictetus said, This also is an hypothetical law that we must accept what follows from the hypothesis. But much before this law is the law of life, that we must act conformably to nature. For if in every matter and circumstance we wish to observe what is natural, it is plain that in every thing we ought to make it our aim that neither that which is consequent shall escape us, and that we do not admit the contradictory. First then philosophers exercise us in theory 1 (contemplation of things), which is easier; and then next they lead us to the more difficult things; for in theory, there is nothing which draws us away from following what is taught; but in the matters of life, many are the things which distract us. He is ridiculous then who says that he wishes to begin with the matters of real life, for it is not easy to begin with the more difficult things; and we ought to employ this fact as an argument to those parents who are vexed at their children learning philosophy: Am I doing wrong then

1 eπl Tĥs Dewplas. "Intelligere quid verum rectumque sit, prius est et facilius. Id vero exsequi et observare, posterius et difficilius." -Wolf.

This is a profound and useful remark of Epictetus. General principles are most easily understood and accepted. The difficulty is in the application of them. What is more easy, for example, than to understand general principles of law which are true and good? But in practice cases are presented to us which as Bacon says, are "immersed in matter;" and it is this matter which makes the difficulty of applying the principles, and requires the ability and study of an experienced man. It is easy, and it is right, to teach the young the general principles of the rules of life; but the difficulty of applying them is that in which the young and the old too often fail. So if you ask whether virtue can be taught, the answer is that the rules for a virtuous life can be delivered; but the application of the rules is the difficulty, as teachers of religion and morality know well, if they are fit to teach. If they do not know this truth, they are neither fit to teach the rules, nor to lead the way to the practice of them by the only method which is possible; and this method is by their own example, assisted by the example of those who direct the education of youth, and of those with whom young persons live.

my father, and do I not know what is suitable to me and becoming? If indeed this can neither be learned nor taught, why do you blame me? but if it can be taught, teach me; and if you can not, allow me to learn from those who say that they know how to teach. For what do you think? do you suppose that I voluntarily fall into evil and miss the good? I hope that it may not be so. What is then the cause of my doing wrong? Ignorance. Do you not choose then that I should get rid of my ignorance? Who was ever taught by anger the art of a pilot or music? Do you think then that by means of your anger I shall learn the art of life? He only is allowed to speak in this way who has shown such an intention. But if a man only intending to make a display at a banquet and to show that he is acquainted with hypothetical arguments reads them and attends the philosophers, what other object has he than that some man of senatorian rank who sits by him may admire? For there (at Rome) are the really great materials (opportunities), and the riches here (at Nicopolis) appear to be trifles there. This is the reason why it is difficult for a man to be master of the appearances, where the things which disturb the judgment are great.3 I know a certain person who complained, as he embraced the knees of Epaphroditus, that he had only one hundred and fifty times ten thousand denarii remaining. What then did Epaphroditus do? Did he laugh at him, as we slaves of Epaphroditus did? No, but he cried out with amazement," Poor man, how then did you keep silence, how did you endure it?"

When Epictetus had reproved 5 (called) the person who

2 "Such an intention" appears to mean "the intention of learning." "The son alone can say this to his father, when the son studies philosophy for the purpose of living a good life, and not for the purpose of display."-Wolf.

3 I have followed Schweighaeuser's explanation of this difficult passage, and I have accepted his emendation èσelovтa, in place of the MSS. reading Keî ovтa.

This was a large sum. He is speaking of drachmae, or of the Roman equivalents denarii. In Roman language the amount would be briefly expressed by "sexagies centena millia H.S.," or simply by "sexagies."

See Schweighaeuser's not; and all his notes on this chapter, which is rather difficult.