their grass and show to the shepherds how much they have eaten; but when they have internally digested the pasture, they produce externally wool and milk. Do you also show not your theorems to the uninstructed, but show the acts which come from their digestion.

XLVII.

When at a small cost you are supplied with every thing for the body, do not be proud of this; nor, if you drink water, say on every occasion, I drink water. But consider first how much more frugal the poor are than we, and how much more enduring of labour. And if you ever wish to exercise yourself in labour and endurance, do it for yourself, and not for others: do not embrace statues. But if you are ever very thirsty, take a draught of cold water, and spit it out, and tell no man.

XLVIII.

The condition and characteristic of an uninstructed person is this: he never expects from himself profit (advantage) nor harm, but from externals. The condition and characteristic of a philosopher is this: he expects all advantage and all harm from himself. The signs (marks) of one who is making progress are these: he censures no man, he praises no man, he blames no man, he accuses no man, he says nothing about himself as if he were somebody or knew something; when he is impeded at all or hindered, he blames himself: if a man praises him, he ridicules the praiser to himself: if a man censures him, he makes no defence: he goes about like weak persons, being careful not to move any of the things which are placed, before they are firmly fixed: he removes all desire from himself, and he transfers aversion (KKλow) to those things only of the things within our power which are contrary to nature: he employs a moderate movement towards every thing: whether he is considered foolish or ignorant, he cares not: and in a word he watches himself as if he were an enemy and lying in ambush.

1 See iii. 12.

XLIX.

When a man is proud because he can understand and explain the writings of Chrysippus, say to yourself, If Chrysippus had not written obscurely, this man would have had nothing to be proud of. But what is it that I wish? To understand Nature and to follow it. I inquire therefore who is the interpreter: and when I have heard that it is Chrysippus, I come to him (the interpreter). But I do not understand what is written, and therefore I seek the interpreter. And so far there is yet nothing to be proud of. But when I shall have found the interpreter, the thing that remains is to use the precepts (the lessons). This itself is the only thing to be proud of. But if I shall admire the exposition, what else have I been made unless a grammarian instead of a philosopher? except in one thing, that I am explaining Chrysippus instead of Homer. When then any man says to me, Read Chrysippus to me, I rather blush, when I cannot show my acts like to and consistent with his words.

L.

1

Whatever things (rules) are proposed to you [for the conduct of life] abide by them, as if they were laws, as if you would be guilty of impiety if you transgressed any of them. And whatever any man shall say about you, do not attend to it: for this is no affair of yours. How long will you then still defer thinking yourself worthy of the best things, and in no matter transgressing the distinctive reason? 2 Have you accepted the theorems (rules), which it was your duty to agree to, and have you agreed to them? what teacher then do you still expect that you defer to him the correction of yourself? You are no longer a youth, but already a full-grown man. If then you are

This may mean, what is proposed to you by philosophers, and especially in this little book. Schweighaeuser thinks that it may mean what you have proposed to yourself:' but he is inclined to understand it simply, what is proposed above, or taught above.'

2 Tòv diαipoûvтa λóyov. 'Eam partitionem rationis intelligo, qua initio dixit, Quacdum in potestate nostra csse, quaedam non esse." Wolf.

negligent and slothful, and are continually making procrastination after procrastination, and proposal (intention) after proposal, and fixing day after day, after which you will attend to yourself, you will not know that you are not making improvement, but you will continue ignorant (uninstructed) both while you live and till you die. Immediately then think it right to live as a full-grown man, and one who is making proficiency, and let every thing which appears to you to be the best be to you a law which must not be transgressed. And if any thing laborious, or pleasant or glorious or inglorious be presented to you, remember that now is the contest, now are the Olympic games, and they cannot be deferred; and that it depends on one defeat and one giving way that progress is either lost or maintained. Socrates in this way became perfect, in all things improving himself, attending to nothing except to reason. But you, though you are not yet a Socrates, ought to live as one who wishes to be a Socrates.

LI.

The first and most necessary place (part, róTOS) in philosophy is the use of theorems (precepts, Dewpηuara), for instance, that we must not lie: the second part is that of demonstrations, for instance, How is it proved that we ought not to lie: the third is that which is confirmatory of these two and explanatory, for example, How is this a demonstration? For what is demonstration, what is consequence, what is contradiction, what is truth, what is falsehood? Tho third part (topic) is necessary on account of the second, and the second on account of the first; but the most necessary and that on which we ought to rest is the first. But we do the contrary. For we spend our time on the third topic, and all our carnestness is about it but we entirely neglect the first. Therefore we lie; but the demonstration that we ought not to lie we have ready to hand.

LII.

In every thing (circumstance) we should hold these maxims ready to hand:

Lead me, O Zeus, and thou O Destiny,
The way that I am bid by you to go:
To follow I am ready. If I choose not,

I make myself a wretch, and still must follow.'

But whoso nobly yields unto necessity,

We hold him wise, and skill'd in things divine.

And the third also: O Crito, if so it pleases the Gods, so let it be; Anytus and Melitus are able indeed to kill me, but they cannot harm me.3

The first four verses are by the Stoic Cleanthes, the pupil of Zeno, and the teacher of Chrysippus. He was a native of Assus in Mysia; and Simplicius, who wrote his commentary on the Encheiridion in the sixth century, A.D., saw even at this late period iu Assus a beautiful statue of Cleanthes erected by a deeree of the Roman senate in honour of this excellent man. (Simplicius, ed. Schweig. p. 522.)

The two second verses aro from a play of Euripides, a writer who has supplied more verses for quotation than any antient tragedian.

The third quotation is from the Criton of Plato. Socrates is the speaker. The last part is from the Apology of Plato, and Socrates is also the speaker. The words and the third also,' Schweighaeuser says, have been introduced from the commentary of Simplicius.

Simplicius concludes his commentary thus: Epictetus connects the end with the beginning, which reminds us of what was said in the beginning, that the man who places the good and the evil among the things which are in our power, and not in externals, will neither be compelled by any man nor over injured.

FRAGMENTS OF EPICTETUS.

THESE Fragments are entitled "Epicteti Fragmenta maxime ex Ioanne Stobaeo, Antonio, et Maximo collecta" (ed. Schweig.). There are some notes and emendations on the Fragments; and a short dissertation on them by Schweighaonser.

Nothing is known of Stobaeus nor of his time, except the fact that he has preserved some extracts of an ethical kind from the New l'latonist Hierocles, who lived about the middle of the fifth century A.D.; and it is therefore concluded that Stobacus lived after Hierocles. The fragments attributed to Epictetus are preserved by Stobacus in his work entitled 'Avoλóytov, or Florilegium or Sermones.

Antonius Monachus, a Greek monk, also made a Florilegium, entitled Melissa (the bee). His date is uncertain, but it was certainly much later than the time of Stobaeus.

Maximus, also named the monk, and reverenced as a saint, is said to have been a native of Constantinople, and born about A.d. 580.

Some of the Fragments contained in the edition of Schweighaeuser are certainly not from Epictetus. Many of the fragments are obscuro; but they are translated as accurately as I can translate them, and the reader must give to them such meaning as he can.