Discourses, Epictetus [the beginning after the end read novel TXT] 📗
- Author: Epictetus
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On the word ὥστε see Johann Schweighäuser’s note. ↩
As to Polemon see book III chapter I at 14. ↩
It has been suggested that the words s. 19, (“if you do not choose to wash with warm water, wash with cold”) belong to this place. ↩
This is the literal translation: but it means, “will you go, etc., tear it?” ↩
“The youth, probably, means the scholar, who neglects neatness; and the old man, the tutor, that gives him no precept or example of it.” —Elizabeth Carter ↩
The Greek is λέγῃ τὰς σχόλας. Cicero uses the Latin “scholas habere,” “to hold philosophical disputations.” Tusculan Disputations i 4. (John Upton.) ↩
See Johann Schweighäuser’s note on the words εἰώθει ὑπερτιφέμενον, in place of which he proposes ἐξωφῇ ὑπερτιφέμενος. Compare Persius, Satire V, line 66:
“Cras hoc fiet.” Idem cras fiet, etc.,
and Martial, Epigrams v 58. ↩
Compare book IV chapter IV at 39; book I chapter XIV at 12; and Enchiridion chapter 32, and the remark of Simplicius. Johann Schweighäuser explains the words τοῖς μετ᾽ ἐκεῖνον thus: “qui post Illum (Deum) et sub Illo rebus humanis praesunt; qui proximum ab Illo locum tenent.” ↩
Compare book II chapters XIII, XV, and XX; and Marcus Aurelius, Meditations vi 35: “Is it not strange if the architect and the physician shall have more respect to the reason (the principles) of their own arts than man to his own reason, which is common to him and the gods?” ↩
“Quid sumus, aut quidnam victuri gignimur.” Persius, Satires iii 67. ↩
Johann Schweighäuser thinks that the text will be better translated according to John Upton’s notion and H. Stephen’s (hors de propos) by “Quid sit abs re futurum,” “what will be out of season.” Perhaps he is right. ↩
Johann Schweighäuser says that the sense of the passage, as I have rendered it, requires the reading to be καταφρονήσουσι; and it is so, at least in the better Greek writers. ↩
See book III chapter XIV at 7; book I chapter XXIX at 64. ↩
Compare Marcus Aurelius, Meditations viii 22: “Attend to the matter which is before thee, whether it is an opinion, or an act, or a word.
“Thou sufferest this justly, for thou choosest rather to become good tomorrow than to be good today. ↩
Johann Schweighäuser writes πῶς ποτε, etc., and translates “excitamur quodammodo et ipsi,” etc. He gives the meaning, but the πῶς ποτε is properly a question. ↩
The man, whether a soldier or not, was an informer, one of those vile men who carried on this shameful business under the empire. He was what Juvenal names a “delator.” John Upton, who refers to the life of Hadrian by Aelius Spartianus, speaks even of this emperor employing soldiers named Frumentarii for the purpose of discovering what was said and done in private houses. John the Baptist (Luke 3:14) in answer to the question of the soldiers, “And what shall we do?” said unto them “Do violence to no man, neither accuse any falsely; and be content with your wages.” (Upton.) ↩
The wheel and pitch were instruments of torture to extract confessions. See book II chapter VI at 18, and Johann Schweighäuser’s note there. ↩
Colophon
Discourses
was written around 108 by
Arrian of Nicomedia
and translated from Greek in 1877 by
George Long.
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