p. 51, "Pauline," 2 Thess. i. 11, Eph. iv. 1; p. 51, "Defile the image," Epict. ii. 8. 12 foll.; p. 51, "In this way," Epict. iii. 13. 23; p. 51, "God's temple," 1 Cor. iii. 16—17; p. 51, "The temple of the Holy Spirit," 1 Cor. vi. 19; p. 51, "Cause shame," 1 Cor. xi. 22; P. 51, "Whether therefore," 1 Cor. x. 31; p. 52, "So wrote Pliny," Plin. Epist. iii. 11.

NOTES TO CHAPTER V

[2812] Page 56, "Steadfastness," Epict. i. 29. 1 foll.; p. 57, "You are an apparition," Epict. Ench. i. 5; p. 57, "Agamemnon," Epict. iii. 22. 30 foll.; p. 59, “Neither good nor evil," Epict. ii. 16. I; p. 59, "Catechism," Epict. i. 30. 1 foll.; p. 60, "Jew," Epict. ii. 9. 19 foll.; p. 61, "Surgery," Epict. iii. 23. 30; p. 62, “Dipping," see L. S. and Stephen's Thesaurus; Schürer (II. ii. 323) thinks Jewish proselytes are denoted. See Fourfold Gospel (“baptism ").

NOTES TO CHAPTER VI

[2813] Page 65, "The Galilæans," Epict. iv. 7. 6. Some might urge that Epictetus is referring to the followers of Judas of Galilee described by Josephus as "the fourth sect of the philosophies" of the Jews. It is not probable, however, that Epictetus would talk to his class about "the Galilæans," if the class knew them only through book-knowledge, that is to say, through the works of Josephus. Even if Epictetus were referring to those Galilæans, there is nothing in Josephus that suggests "custom," but much that suggests passion, Ant. xviii. 1. 6 "unconquerable love (pws) of freedom," "the unchangeableness of their confidence (vroσтáσews)," "contempt for pain," "madness (avoía)." Arrian, however, has "custom"; and he is not responsible for the criticisms fictitiously attributed to him in this and the preceding chapter.

Comp. M. Ant. xi. 3 "But this readiness [to meet death]let it always spring from a man's own deliberate judgment, not by way of mere obstinate opposition, as the Christians [are ready], but

66

force and fervour and fulness of hope. The Stoic could not say “as dying and behold we live," nor as having nothing yet having all things for ever"; so he repeats "and happy." It is epigrammatic and very fine; but the apostle's language is more than "fine."

with reasonable conviction (μὴ κατὰ ψιλὴν παράταξιν ὡς οἱ Χριστιανοί, ἀλλὰ λελογισμένως).” Perhaps Epict. iv. 7. 6 ὑπὸ μανίας μὲν

(καὶ ὑπὸ ἔθους οἱ Γαλιλαῖοι)...ὑπὸ λόγου δὲ...οὐδείς may mean “by the mere force of] habit," because they accustom themselves to think and speak about death in such a spirit (without any reasonable basis for their thoughts and words) that they are able, when the moment comes, actually to die in the same spirit. Bacon's Essay on "Custom" maintains that habits of speech and thought cannot be trusted to produce consistent action. But Epictetus may have thought otherwise. Comp. i. 27. 4-6 where, after deprecating the bad habit of saying, "The poor fellow is dead!" he says, "Against that habit set the opposite habit" (and sim. iii. 12. 6, iii. 16. 13). If so, the clause about the Galilæans in iv. 7. 6 is parenthetical. In iii. 25. 5 VπÒ ἔθους is used in a bad sense.

[2814] Page 67, "Who shall separate...," Rom. viii. 35; p. 68, "Never," ayán does not occur in Schenkl's Index; p. 70, "Ruin and help," Epict. iv. 9. 16, comp. i. 4. 11, i. 9. 30—2; p. 70, “Not only so," Rom. viii. 23.

P. 70, "Foolish...prayers." But it should be added that Epictetus (ii. 7. 10-12) recognises "coming to" God as our guide (though he expressly forbids us (ib.) to tell God what we want, which is, he says, as unreasonable as it would be to ask our own eyes to see what we want). Moreover he definitely sanctions "calling on" God in time of moral trial (ii. 18. 29) as mariners in a storm call on the Dioscuri. Comp. iii. 21. 11-12, where he says that the aspirant to teach must have God for his "leader," and must not approach the task "without God” (and sim. iii. 22. 56). The statement, therefore, in the text, though verbally true about "prayer," is not really true. It ought to have been said that Epictetus allows us to pray for our own spiritual peace and guidance, but not for anything else, and for nothing that concerns others.

P. 70, "Searcheth," 1 Cor. ii. 10; p. 71, "Diogenes," Epict. iii. 24. 64 foll., where he is called "mild and philanthropic "; p. 71, "Such sentences as these," Phil. iv. 13, Col. i. 11, Eph. vi. 10; p. 72, "Power," I Cor. ii. 4, Rom. xv. 13; p. 72, “The love of Christ," 2 Cor. v. 14; p. 72, "Adam," Rom. v. 14; p. 73, "Phædo," Plato Phæd. lxiv. (115 D); p. 74, "Christ sent me not...," 1 Cor. i. 17 foll.

NOTES TO CHAPTER VII

[2815] Page 77, "Pity me," Ps. li. The translation follows the Septuagint; p. 78, "Country girl," Hor. Odes iii. 23; p. 79, “Our own hearts," Epict. i. 29. 4 "Receive from thyself"; p. 80, "A passage," Rom. vii. 18.

P. 80, "Repentant sorrow." It may be urged that Epictetus, though he does not insist on "repentance," makes frequent mention of "turning (Lσтρépw)”—using that very word which, when employed by the LXX to express "turning to God," signifies "repentance." But it will be found that Epictetus' "turning" is, for the most part, to oneself (Ench. 10 èπισтρéÓþwv éπì σeavtóv, iv. 4. 7 èπ' éμavтòv éπiotρépw etc.). The meaning appears to be, "fix one's thoughts on one's own nature," and in any case is far removed from the Hebraic "turning to God." The passive, in ii. 20. 22 iv' oi πολῖται ἐπιστραφέντες τιμῶσι τὸ θεῖον, is put into the mouth of a rhetorician ready to prove anything.

P. 81, "Strangers," Exod. xxii. 21, xxiii. 9, Lev. xix. 10, 33, Deut. x. 19; p. 81, "Vile," Deut. xxv. 3; p. 82, "Base thought," Deut. xv. 9; p. 82, "Covet," Rom. vii. 7, xiii. 9, quoting Exod. xx. 17, Deut. v. 21; p. 82, “Two fundamental precepts," Deut. vi. 5 etc., Lev. xix. 18; p. 83, "Proverbs," Prov. xx. 27 "soul" (R.V. and LXX lit. "belly"); p. 83, "Imputed," by Aulus Gellius, see Epict. ed. Schweig. vol. iii. p. 121.

NOTES TO CHAPTER VIII

[2816] Page 85, "Profit," Epict. ii. 22. 15. Comp. Epict. i. 19. II "Even the sun does everything for its own sake; and, for the matter of that, so does Zeus Himself. Nay, when He wishes to be called Raingiver and Fruitgiver and Father of men and Gods, you see that He cannot attain these actions and these appellations without conferring advantages on the world at large."

In O.T., God is not said to do anything "for His own sake,” but sometimes "6 "for His name's sake," e.g. 1 S. xii. 22, and comp. Is. xlviii. 9 "For my name's sake will I defer mine anger," Ezek. xx. 9, 14 etc. "I wrought for my name's sake that it should not be

profaned," where the meaning seems to be, lest God's "name" and the worship of the true God should be blasphemed among the Gentiles. "Name" is nearly equivalent to "nature as far as it can be revealed in words."

In Mt. v. 44-5 "Love your enemies...that ye may become sons of your Father in heaven, for he causeth his sun to rise on evil and good and sendeth rain on just and unjust,"—where the precept is not "Do good to your enemies," but "Love them"-it is implied that God loves even the "evil" and the "unjust," and does good to them for their own sake.

There is no incompatibility between "for His name's sake" and "for Israel's sake." God rewards and punishes Israel, because He loves them. But God loves Israel" is almost equivalent to "God desires to make Israel righteous," or "to make Israel one with Himself," or "to put His name upon them." Thus, what God does for Israel, He may be said to do for the sake of Righteousness, which-Epictetus might say-means "for the sake of Himself," and as the Bible says-means "for the sake of His name."

[2817] Page 85, "Given it back," Epict. Ench. xi., comp. Epict. iv. 1. 103 and Job i. 21; p. 86, "What does it matter?" Epict. Ench. xi. ; p. 86, “No philosopher...an enemy," Epict. Ench. i. 3; p. 86, "Desire," Epict. Ench. viii.; p. 86, "Uneducated," Epict. Ench. v.; p. 86, "Take it from yourself," Epict. i. 29. 3—4 ; p. 86, "Another mention," Epict. ii. 16. 27 foll.; p. 87, “David,” Ps. cxix. 97, comp. ib. cxix. 131; p. 88, "What he wills...," Epict. ii. 26. 1 foll.; p. 88, "Manliness," Epict. iv. 9. 6 foll. ; p. 89, "Abusing," Epict. iv. 9. 12 i.e. misusing; p. 89, "Nothing more pliable," Epict. iv. 9. 16.

NOTES TO CHAPTER IX

[2818] Page 92, "Make personal appeals," λéyew πpós Tivα, Epict. iii. 1. 36; p. 92, "Intent on not sinning," Epict. iv. 12. 19; p. 93, "Immortal," see Epict. i. 2. 21, ii. 6. 27, ii. 8. 28, ii. 17. 38, iii. 24. 8, iv. 10. 31, iv. 5. 28. These are all Schenkl's instances from the Dissertations; p. 93, "The death of the whole," Epict. iii.

22. 21.

NOTES TO CHAPTER X

[2819] Page 97, "Desolation," Epict. iii. 13. 1 foll.; p. 98, "Henceforth no evil," Epict. iii. 13. 13; p. 98, "But if at any moment," Epict. iii. 13. 14; p. 98, "Such part as was fire," Epict. iii. 13. 15-if the reading is correct—may indicate a shade of difference between the "fire" and the other element. But Schweig. and Schenkl follow a MS. that reads "of fire" parall. to "of earth," "of air" etc.; p. 99, "The soul," Epict. ii. 12. 20-1, iii. 7. 4, comp. iii. 3. 2-4; p. 100, "Mind, knowledge, right logos," Epict. ii. 8. 2.

P. 100, "Fire." The soul was declared to be of the nature of fire by the Stoics (Cicero Tusc. I. xviii-xix) consisting of "inflammata anima," and soaring upwards after death till it found rest in "naturam sui similem." The Stoics (Steph. Thes. s.v. TeXVIкóv) defined Nature as πῦρ τεχνικὸν ὁδῷ βαδίζον ἐπὶ γενέσει.

P. 100,

"Be not afraid," Mt. x. 28, Lk. xii. 4.

NOTES TO CHAPTER XI

[2820] Page 102, "Though the number," Rom. ix. 27-9; p. 102, "Isaiah is very bold," Rom. x. 20; p. 102, "Isaiah says," Rom. xv. 12; p. 102, "To whom are entrusted," Epict. iii. 22. 72 (quoting Iliad ii. 25); p. 103, "Children,” Is. i. 2. The following quotations or descriptions follow Isaiah's order up to Is. xi. 10 “the root of Jesse." R.V. has been generally followed; p. 104, "The Prayers of David," Ps. lxxii. 20 ad fin.

Comp. Herod. viii. 55 de

P. 104, "Sophocles," Ant. 600. scribing how the sacred olive-tree in the Acropolis, two days after it had been burned down by the Persians, sent up a shoot, a cubit long, from the stock; p. 105, "Come ye," Is. ii. 3; p. 106, “The dead shall arise," Is. xxvi. 19 (LXX); p. 107, "Hezekiah," see Is. xxxix. 10-20; p. 107, "One passage," Is. liii. 1-12, translated from the LXX, which differs greatly from the Hebrew; p. 107, "Romans," Rom. iv. 24-5; pp. 107-8, "Swallowed up," Is. xxv. 8, quoted in 1 Cor. xv. 54; p. 108, "Other passages," Is. xxxvii. 35, xli. 8, xliii. 10; p. 108, "Abraham my friend,” Is. xli. 8.