NOTES TO CHAPTER I

[2801] Page 15, "I forbid...," Epict. i. 2. 19 foll.; p. 15, "Helvidius Priscus," put to death by Vespasian. See Mayor on Juvenal v. 36.

P. 16, "Not from Arrian." Celsus tells this story, and Origen (Cels. vii. 54) assumes it to be true; but Arrian makes no mention of it, and it is very doubtful; see Epict. i. 12. 24 (which suggests natural lameness) and Schweig. Epict. vol. iii. p. 126-7; p. 17, Described," Epict. i. 2. 29; p. 17, "So you philosophers," Epict. i. 29. 9 foll. ; p. 17, "Went on to say"; from this point to the end of the chapter, the imaginary lecture consists of quotations-sometimes combined, paraphrased, and transposed-from Epict. i. 9. 15, i. 30. 6-7, ii. 13. 21-7, i. 29. 50 foll., ii. 13. 14, iii. 24. 48, i. 19. 8—9, iii. 22. 30 foll., ii. 9. 1 foll., iv. 5. 16, ii. 9. 3, iii. 22. 72 (quoting Iliad ii. 25), iii. 22. 45 foll., iv. 10. 14 foll.

P. 23, "Plato," Symp. xxxii (215 E).

NOTES TO CHAPTER II

[2802] Page 25, "It was therefore right...," Epict. i. 1. 7; p. 25, "But what says Zeus?" Epict. i. 1. 10, comp. Epict. iv. 6. 5 "that which Zeus was not able to do."

P. 26, "The difficult words," Epict. i. 2. 12, see Schweig. ad loc. The text of Schweighäuser and Schenkl reads ἐδώκαμεν as ἔδωκα μέν, but μév presents difficulties greater than those involved in the change of number.

P. 26, "Wretched creature!" Epict. i. 12. 24. "The Fates

Scripture was studied in this new light, the consequence, he says, was a delightful transformation: "Ecce jucundissimum ludum! Verba undique mihi colludebant, planeque huic sententiae arridebant et assultabant, ita ut, cum prius non fuerit ferme in Scriptura tota amarius mihi verbum quam poenitentia-licet sedulo etiam coram Deo simularem, et fictum coactumque amorem exprimere conarer-nunc nihil gratius aut dulcius mihi sonat quam poenitentia."

[2800 d] While complaining that these spiritual “murderers" have “attached so much importance to works of repentance (poenitentiae) that they have left us scarcely a remnant of repentance [itself]," Luther charitably adds that they have been led astray by the Latin word, "Latino scilicet vocabulo abducti, quod 'poenitentiam agere' actionem magis sonet quam mutationem affectus, et Graeco illi μetavoeîv nullo modo satisficit (sic).”

present at your birth" suggests that the lameness implied in the context was not caused by cruelty (see 2801); p. 27, "The philosophers say," Epict. ii. 14. 11 foll.

[2803] Page 27, "Whom I must needs please," Epict. iv. 12. 11. The context illustrates Gal. i. 10-ii. 6 “Do I seek to please men?..... From those who seemed to be something...Those who seemed [to be something] imparted nothing to me." Comp. Epict. iv. 12. 10 "But friends tell me I have not pleased Mr so-and-so. Is Mr so-and-so my life-work? 'No, but he (lit.) seems to be someone.' That concerns him and those to whom he seems to be someone, not me." In both writers, there is the same disgust at attempting to conciliate a person that " seems to be someone."

my

P. 27, "Thine...all," see Silanus p. 22, quoting Epict. iv. 10. 16. Comp. Jn xvii. 7 "All things whatsoever thou hast given me are from thee." But the Cynic is thinking of himself and his own faculties; Christ is thinking of His body, the Church.

[2804] Page 28, "To each...," Epict. i. 14. 12; p. 28, Cattle...," Epict. ii. 8. 10 foll.; p. 29, “Virtue and vice," Epict. i. 12. 16; p. 30, "Thou art the sun...," Epict. iii. 22. 5-8. Curiously enough, Epictetus mentions Thersites in the context, but without the least recognition of the difficulty mentioned in the text; p. 30, "How grand," Epict. iii. 24. 111-15; p. 31, "In very truth," Epict. iii. 24. 19.

[2805] Page 31, "Orphans," see Epict. iii. 24. 14-20. "Not as though he were leaving them orphans," resembles Jn xiv. 18 "I will not leave you orphans." Comp. Ps. lxviii. 5 "a father of the orphans...is God in his holy habitation," and xxvii. 10 "When my father and my mother forsake me the Lord will take me up." The difference between Jn and Epict. is that whereas the latter exhibits Hercules as leaving his children without a regret, and without any suggestion of a future return, Jn exhibits Christ as sympathizing with those whom He is leaving, and as consoling them with the thought that He will come to them, "I will not leave you orphans, I will come unto you1."

66

1 [2805 a] Jn xiv. 18 R.V. txt "desolate" does not appear to be justified by Greek usage, which (according to Stephen's Thesaurus) always uses oppavós to mean 'orphan" except when it is defined by a genitive ("bereaved" of children, of country etc.). The LXX, too, uses it abundantly to mean "orphan but never to mean "desolate." Origen (Hom. Ezek. iv. 5) quotes Jn xiii. 33 “dear. children (TEKvía)" along with Gal. iv. 19 "filioli mei quos iterum parturio." He

[2806] The context shews four other Epictetian features in the Son of God that should be compared with corresponding Johannine features.

(1) Epict. "He (Hercules) thought God to be his Father and fixing his eyes on Him did everything that He did," Jn v. 19 "The Son can do nothing of himself but what he seeth the Father doing." Comp. Joh. Voc. 1607 "Philo also uses Bλénw of the Eldest Son in heaven looking at the acts of the Father as patterns for His own action."

(2) Epict. (lit.) "That which is blessed (rò yàp evdaiμovoûv) ought to be [already] in full possession of (aréxew) the things that it wills (éλe); it ought to be like something that has been filled, or fulfilled (Anрwμévų Tivì čoikéval)." Contrast Jn xv. 11 "that your joy may be filled, or fulfilled (λnрwn)," xvi. 24 "that your joy may be completely filled, or fulfilled (TETλnρwμévn)," xvii. 13 "that they may have the joy that is mine, completely filled, or fulfilled, in themselves." These passages imply a future "filling" or "fulfilling." And xvii. 24 "I will (0éλw) that, where I am, there they also may be with me" implies that the will of the Son (which is also the will of the Father) is not yet "fulfilled." The only character in the fourth gospel that describes his joy as "fulfilled" is John the Baptist, Jn iii. 29 αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται. That implies the finite character of his mission.

(3) Epict. "Thirst ought not to attach itself to it (ie. to the blessedness of the Son of God)," Jn xix. 28 "Jesus...in order that the scripture might be perfectly fulfilled, saith, I thirst."

(4) Epict. "Ulysses, if indeed he wept (ekλaue) and lamented, was not a good man,” Jn xi. 35 “Jesus wept (édákpvσev).”

In (1), Jn agrees with Epict.; in (2), (3), and (4), he disagrees. P. 31, "Banqueting," Epict. Ench. xv.

also (on Jn xiii. 33) contrasts the appellation "dear children" with the term. (Jn xx. 17) "my brethren" as though the former implied "my" in "dear children," being a term of endearment (vπokůρɩσTɩkoû) that also suggested a “littleness” in the souls of the apostles. It must be understood however that the Son will deliver the disciples from orphanhood, not by presenting Himself to them as their Father, but by revealing the Father, or (so to speak) bringing the Father, with the Holy Spirit, into their hearts.

[28056] Compare also the Jewish use of "orphan" mentioned by Levy Ch. 1., 348 b. "Thou orphan!" is addressed metaphorically to anyone regarded as grossly ignorant, "orphaned of his teacher (vom Lehrer verwaister)."

NOTES TO CHAPTER III

[2807] Page 34, "Carriest about God," Epict. ii. 8. 12, ii. 16. 33; p. 34, "Fever and Cholera," Epict. i. 19. 6; p. 34, "Demeter, or the Koré," Epict. ii. 20. 32; p. 34, "Never... Poseidon, Ares, or Aphrodite." They are not in Schenkl's Index; p. 35, "Even Athene...," Epict. ii. 8. 18-20, ii. 19. 26, iii. 13. 4; p. 35, "An oath," Epict. i. 14. 15-17; p. 36, "Profit," Epict. i. 19. 12-15, i. 22. 1, ii. 22. 15, comp. iii. 3. 6.

P. 36, "New work...Tacitus,” Annals xv. 44 "quos per flagitia invisos vulgus Christianos appellabat," "exitiabilis superstitio," "haud perinde in crimine incendii quam odio humani generis convicti sunt," "sontes et novissima exempla meritos"; p. 37, "His letter to the Emperor," Pliny Epist. ad Trajan. 96; p. 38, “Pointed to these words," Plato Apol. xix. (31 D); p. 38, "The very words," Xen. Apol. xii. 1.

XXX.

[2808] Page 39, "Entirely different saying," Xen. Apol. xxix—

Socrates predicts that the son of Anytus will come to a bad end, because Anytus rejected the advice of Socrates about the boy's training. "Anytus," says Socrates, "exults in having destroyed me,... but how wretched is this man! He does not know that whosoever of us two has achieved for all time the fairer and more profitable results he is the real victor!"; p. 39, "Condensed version," Epict. i. 29. 18, ii. 2. 15, iii. 23. 21, Ench. liii. 4; p. 39, "Much longer," Plato Apol. xviii. (30 c-D) "Me Anytus will not harm-nor Meletus either. For he would not have the power. For I do not think that it is God's will that a better man should be harmed by a worse. Kill me he might perhaps, or banish me, or degrade me........”

P. 39, "Very variously reported." See the various readings of the Manual in Schenkl's edition as compared with those of the Lectures; p. 39, "Sacrifice to Esculapius," Plato Phad. lxvi. (118 A).

NOTES TO CHAPTER IV

[2809] Page 41, "Quick etc." Comp. Epicharmus quoted by Polyb. xviii. 23, "Be sober and remember to disbelieve."

P. 43, "The same things." See Xen. Mem. iv. 4. 6, where Hippias accuses Socrates of always saying the same things, and Socrates replies, "Not only the same things but also about the same

subjects," and Plato Gorg. xlv. (490-1) where Callicles says, "How you do always say the same things, Socrates!" To which the reply is, "Not only so, Callicles, but also about the same subjects'."

[2810] Page 45, "Musonius Rufus," comp. Plin. Epist. iii. 11. 5 "C. Musonium...quantum licitum est per aetatem cum admiratione dilexi," and Epict. i. 9. 29 "Thus also Rufus, testing me, used to say, 'This or that will befall you at the hands of your master'." But the context describes Epictetus as replying, "Such things men must put up with," on which Musonius exclaims, in admiration, that the youth, thus armed, is in no need of the philosopher's intercession. Perhaps we should read περὶ σοῦ παρὰ σοῦ δυναμένου. The context requires the meaning to be "since you are able to draw help from yourself."

[2811] Page 47, "Made money," comp. a treatise printed in the works of Lucian describing a sham philosopher, a Christian (De Morte Peregrin. 18) who gained great repute by abusing the Emperor. When the Prefect of the City banished him, the punishment "made him a rival of Musonius, Dion, and Epictetus"; p. 47, “The condition," Epict. iii. 22. 69; p. 48, “Undistractedly”..... entangled," I Cor. vii. 35, 2 Tim. ii. 4; p. 48, "Daniel," see Dan. vii. 1-14; p. 49, "Cudgelled," Epict. iii. 22. 54; p. 49, "I think that God," 1 Cor. iv. 9-13; p. 49, "Never needlessly offending," 2 Cor. vi. 3 foll.; p. 50, "He could give points to Epictetus"; p. 51, "How then dost thou...," Epict. i. 29. 46;

1 [2809 a] The author desires to call attention to the promise of Scaurus (Sil. p. 43) and to say that he will be happy to give the same sum (say £5) to the first person that may send him twenty consecutive identical words of Socrates from Plato and Xenophon. Address, Rev. Dr Abbott, Wellside, Well Walk, London N.W.

2 [2811 a] The word "undistracted," by itself, would prove little. For it is frequent in Polybius and Plutarch, and (which is still more indicative of frequency) had found its way into regular legal forms as early as 13 B.C. See Berl. Pap. 1957 (22) (Β.C. 13) παρέξεσθαι τὸν Ἡ. ἀπερίσπαστο(ν) καὶ ἀπαρενόχλη(τον), and comp. Ox. Pap. 286 (17) (A.D. 82), where the same three words occur, "that they may secure us (παρέχωνται) against any liability or trouble (ἀπερισπάστους κ. ἀπαρενοχλήτους).”

3 [28116] Silanus might have replied to this by quoting Epict. ii. 19. 23—4 "Who then exists, a [genuine] Stoic?...Shew me a man diseased—and happy (voσoûνтα KaÌ EŮTʊxoûvтa); in peril—and happy; dying—and happy; exiled-and happy; dishonoured-and happy." But I think Scaurus would have retorted that Epictetus was assuredly borrowing here from Paul, and trying to outdo the latter in brevity and epigrammatic point, because he was hopelessly behind the apostle in