VI. (4)

There are some persons who are calmly of a high spirit, and do all the same things quietly, and as it were without anger, which those do who are hurried with strong passion. We are to guard, therefore, against the faults of such persons, as being much worse than those of violent anger. For people of the latter character are quickly satiated with vengeance; whereas the others, like persons in a slow fever, extend the excitement over a longer time.

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See his translation of Aristotle’s Nicomachean Ethics, B. III. c. 3, note.

Compare pages 12, 22, 29, 40, 44, 147, 255, 265, 288, etc.

Aulus Gellius, Noctes Atticæ, B. II. c. 18. Salmasius, however, doubts the genuineness of this passage. (Com., ed. 1640, p. 3.) The same epigram has been attributed to Leonidas of Tarentum.

Plautius Lateranus, a Consul elect, was put to death by the command of Nero, for being privy to the conspiracy of Piso. His execution was so sudden, that he was not permitted to take leave of his wife and children; but was hurried into a place appropriated to the punishment of slaves, and there killed by the hand of the tribune Statius. He suffered in obstinate silence, and without making any reproach to Statius, who was concerned in the same plot for which he himself was punished. Tacitus, Ann. xv. c. 60. — C.

Epaphroditus was the master of requests and freedman of Nero, and the master of Epictetus. He assisted Nero in killing himself; for which he was condemned to death by Domitian. Suetonius in Vitâ Neronis, c. 49; Domit. c. 14. — C.

Thraseas Pætus, a Stoic philosopher, put to death by Nero. He was husband of Arria, so well known by that beautiful epigram in Martial. The expression of Tacitus concerning him is remarkable: “After the murder of so many excellent persons, Nero at last formed a desire of cutting off virtue itself, by the execution of Thraseas Pætus and Bareas Soranus.” Ann. xvi. c. 21. — C.

Rufus was a Tuscan, of the equestrian order, and a Stoic philosopher. When Vespasian banished the other philosophers, Rufus was alone excepted. — C.

Agrippinus was banished by Nero, for no other crime than the unfortunate death of his father, who had been causelessly killed by the command of Tiberius; and this had furnished a pretence for accusing him of hereditary disloyalty. Tacitus, Ann. xvi. c. 28, 29. — C.

Aricia, a town about sixteen miles from Rome, which lay in his road to banishment. — C.

The Spartans, to make a trial of the fortitude of their children, used to have them publicly whipped at the altar of Diana; and often with so much severity, that they expired. The boys supported this exercise with so much constancy as never to cry out, nor even groan. — C.

Nero was remarkably fond of theatrical entertainments; and used to introduce upon the stage the descendants of noble families, whom want had rendered venal. Tacitus, Ann. xiv. c. 14. — C.

An allusion to the purple border, which distinguished the dress of the Roman nobility. — C.

Helvidius Priscus was no less remarkable for his learning and philosophy, than for the sanctity of his manners and the love of his country. He behaved however with too much haughtiness on several occasions, to Vespasian, who sentenced him to death with great reluctance, and even forbade the execution, when it was too late. Sueton. in Vesp. § 15. — C.

Bato was a famous master of the Olympic exercises. — C.

Domitian ordered all the philosophers to be banished. To avoid this inconvenience, those who had a mind to disguise their profession, took off their beards. — C.

Chrysippus was regarded as the highest authority among the later Stoics; but not one of his seven hundred volumes has come down to posterity. — H.

Triptolemus was said to have introduced agriculture and vegetable food among men, under the guidance of Ceres. — H.

The New Academy denied the existence of any universal truths. — H.

This is a disputed passage, and something is probably lost. The above version mainly follows Upton and Mrs. Carter. — H.

Xenophon, Mem. I. 1; Homer, Iliad, X. 278. — H.

Sophocles, Œdipus Tyrannus, V. 1391. — H.

An island in the Ægean Sea, to which the Romans used to banish criminals. — C.

This passage is omitted as inexplicable by Mrs. Carter. Schweighaeuser says, “Tentare interpretationem possum; praestare non possum.” A passage just below I also have omitted, as the text is admitted to be in a hopeless state. — H.

Plato, Apologia, I. 28. — H.

Imitated from Iliad, xii. 328. — H.

This seems to be said by one of the hearers, who wanted to have the absurdities of the sceptics confuted and guarded against by regular argument. Epictetus allows this to be right, for such as have abilities and leisure; but recommends in others the more necessary task of curing their own moral disorders, and insinuates that the mere common occurrences of life are sufficient to overthrow the notions of the Pyrrhonists. — C.

This is not a literal quotation from Plato, but similar passages are to be found in his Laws, ix. 5; Sophist, § 29; Protagoras, § 87, etc. — H.

Euripides, Medea, 1087. — H.

Euripides, Fragments. — H.

The prescribed form of manumission. — H.

This discourse is supposed to have been addressed to a pupil, who feared to remain at Rome, because of the persecutions aimed by Domitian at the philosophers. — H.

In a speech which Cyrus made to his soldiers, after the battle with the Assyrians, he mentioned Chrysantas, one of his captains, with particular honor, for this instance of obedience. Xenoph. Cyrop. IV. 1. — C.

Diogenes Laertius in his life of Socrates (c. 42) gives the first verse of a hymn thus composed by him. — H.

A lady of high rank at Rome, banished from Italy, among many noble persons, by Domitian. — C.

Iliad, I. 526. — H.

Plato, Gorgias, § 69, and elsewhere. — H.

Hesiod, Theogony, 87. — H.

Homer, Iliad, xiii. 281. — H.

Antigonus Gonatas, king of Macedon, had so great an esteem for Zeno, that he often took a journey to Athens to visit him; and endeavored, by magnificent promises, to allure him to his court, but without success. He gave it as a reason for the distinguished regard which he paid him, that, though he had made him many, and very considerable offers, Zeno never appeared either mean or insolent. — C.

When Diogenes was sailing to Ægina, he was taken by pirates, and carried to Crete, and there exposed to sale. Being asked what he could do, he answered, “Govern men”; and pointing to a well-dressed Corinthian, who was passing by, “Sell me,” said he, “to him; for he wants a master.” The Corinthian, whose name was Xeniades, bought him, and appointed him the tutor to his children; and Diogenes perfectly well discharged his trust. — C.

A beautiful clear river in Bœotia, flowing into the Ismenus The Marcian water was conveyed by Ancus Marcius to Rome. — C.

Two famous robbers who infested Attica, and were at last killed by Theseus. — C.

The topic of the Desires and Aversions. — C.

The “Pseudomenos” was a famous problem among the Stoics, and it is this. When a person says, I lie; does he lie, or does he not? If he lies, he speaks truth: if he speaks truth, he lies. Chrysippus wrote six books upon it. — C.

Hercules is said to have been the author of the gymnastic games; and the first victor. Those who afterwards conquered in wrestling, and the pancratium, were numbered from him. — C.

This pompous title was given to those who had been victors in all the Olympic games. — C.

Works and Days, v. 383. — H.

A logical subtlety. — H.

Homer, Odyssey, IX. 39. The expression became proverbial, signifying “from bad to worse.” — H.

Translation conjectural. — H.

When the Athenians found themselves unable to resist the forces of the Persians, they left their city; and, having removed their wives and children, and their movable effects, to Trœzen and Salamis, went on board their ships, and defended the liberty of Greece by their fleet. — C.

What follows is against the Academics, who denied the evidence of the senses. — C.

Euripides, Alcestis, v. [691] 701. The second line, as quoted by Epictetus, is not found in the received editions. Pheres, the father of Admetus, is defending himself for not consenting to die in place of his son. — H.

Euripides, Phœnissæ, v. 630, 631.

Amphiaraus married Eriphyle, the sister of Adrastus, king of Argos, and was betrayed by her for a golden chain. — C.

These words are part of a letter written by Epicurus, when he was dying, to one of his friends. Diog. Laert. X. 22. — C. The titles previously given are those of treatises by Epicurus. — H.

A Fragment of Cleanthes, quoted in full in Enchiridion, c. 52. — H.

Homer, Iliad, II. 25.

These are the names of combatants in the Olympic games. A Pancratiast was one who united the exercises of wrestling and boxing. A Pentathlete, one who contended on all the five games of leaping, running, throwing the discus, darting, and wrestling. — C.

By accidentally visiting the school of Xenocrates. — H.

Laius, king of Thebes, petitioned Apollo for a son. The oracle answered him, that if Laius became a father, he should perish by the hand of his son. The prediction was fulfilled by Œdipus. — C.

Homer, Odyssey, I. 37.

Extending the middle finger, with the ancients, was a mark of the greatest contempt. — C.

Crinis was a Stoic philosopher. The circumstances of his death are not now known. — C.

Xenophon, Mem. I. 6. — H.

Myrrhine cups were probably a kind of agate described by Pliny, which, when burnt, had the smell of myrrh. See Teatro Critico, Tom. 6, disc. 4, § 6. — C.

Pythagoras, Golden Verses, 40-44. This is Rowe’s translation, as quoted by Mrs. Carter, but not precisely as given in Dacier’s Pythagoras (London, 1707), p. 165. — H.

Homer, Odyssey, XIV. 54. — H.

A phrase occurs here, which has greatly puzzled the commentators, but which evidently refers to the gymnastic exercise known as the “perche-pole,” where a pole is balanced by one performer and ascended by another. — H.

Diogenes used, in winter, to grasp statues, when they were covered with snow, as an exercise, to inure himself to hardship. Diogenes Laertius — C.

The Stoics held to successive conflagrations at destined periods; in which all beings were reabsorbed into the Deity. — C.

This fifteenth chapter makes the twenty-ninth of the Enchiridion; but with some varieties of reading. — C

Euphrates was a philosopher of Syria, whose character is described, with the highest encomiums, by Pliny. See L. I. Ep. x. — C.

This person is not known. One of his name is mentioned in the Acts of Ignatius, as being consul at the time when he suffered martyrdom. — C.

The son of Creon, — who killed himself, after he had been informed by an oracle that his death would procure a victory to the Thebans. — C.

Homer, Iliad, X. 15; 91 – 5. — H.

St. Jerome, cited by Mr. Upton, gives the following, somewhat different account of this matter. Diogenes, as he was going to the Olympic Games, was taken with a fever, and laid himself down in the road; his friends would have put him into some vehicle; but he refused it, and bid them go on to the show. “This night,” said he, “I will either conquer, or be conquered. If I conquer the fever, I will come to the games; if it conquers me, I will descend to Hades.’ — C.

It is remarkable, that Epictetus here uses the same word (ἀπερισπάστως) with St. Paul, 1 Cor. vii. 35, and urges the same consideration, of applying wholly to the service of God, to dissuade from marriage. — C.

Homer, Iliad, II. 25. — H.

Crates, a rich Theban, gave away a large fortune, and assumed the wallet and staff of a Cynic philosopher. Hipparchia, a Thracian lady, forsook wealth and friends to share his poverty, in spite of his advice to the contrary. Diogenes Laertius: Crates. — H.

Homer, Iliad, II. 24, 25. — H.

Cleanthes, in Diogenes Laertius. — H.

Homer, Iliad, VI. 492, 493. — H.

Mr. Upton observes that these florid descriptions were the principal study of the Sophists. — C.

These words are the beginning of Xenophon’s Memoirs of Socrates; and it was a debate among the minute critics, whether argument or arguments was the proper reading. — C.

Plato, Apology, § 18; Crito, § 6. — H.

Plato, Apology, § 1. — H.

Homer, Odyssey, I. 3. Afterwards, XV. 487. — H.

It was the custom at Athens, in cases where no fixed punishment was appointed by the law, before the judges gave sentence, to ask the criminal himself what penalty he thought he deserved. Socrates refused either to comply with this form himself, or suffer any of his friends to do it for him; alleging that the naming a penalty was a confession of guilt. When the judges therefore asked him what penalty he thought he deserved, he answered, “The highest honors and rewards, and to be maintained in the Prytaneum at the public expense.” An answer which so extremely irritated his judges, that they immediately condemned him to death. — C.

A people towards the extremity of Greece. — C.

Diogenes was the disciple of Antisthenes. — C.

This was said by Xenophon, when news was brought him that his son Gryllus was killed in a battle. — C.

Homer, Odyssey, VI. 130. — H.

The name of a slave, particularly of a slave who once belonged to Diogenes; and perhaps this expression alludes to some story about him, which is now unknown. — C.

A character in one of the Comedies of Menander, called The Hated Lover. — C.

A Fragment of Cleanthes, before quoted; and given in full in Enchiridion, c. 52. — H.

Socrates, with four other persons, was commanded by the thirty tyrants of Athens to fetch Leon from the isle of Salamis, in order to be put to death. His companions executed their commission; but Socrates remained at home, and chose rather to expose his life to the fury of the tyrants, than be accessary to the death of an innocent person. He would most probably have fallen a sacrifice to their vengeance, if the Oligarchy had not shortly after been dissolved. See Plato’s Apology. — C.

Plato, Crito. I. 15. — H.

Two famous lawyers. — C.

Nero being declared an enemy by the Senate, his coin was, in consequence of this, prohibited and destroyed. — C.

Alcibiades sent a fine great cake as a present to Socrates; which so provoked the jealousy of the meek Xantippe, that she threw it down, and stamped upon it. Socrates only laughed, and said, “Now you will have no share in it yourself.” — C.

See the Pythagorean verses (quoted in B. III. c. 10) of which these questions are a parody. — C.

As with Socrates; see note, ante, p. 314.

Homer, Odyssey, XI. 528, 529. — H.

At the feast of Adonis there were carried about little earthen pots filled with mould, in which grew several sorts of herbs. These were called gardens; and from thence the gardens of Adonis came to be proverbially applied to things unfruitful or fading; because those herbs were only sowed so long before the festival as to sprout forth and be green at that time, and then were presently cast into the water. — C.

An indecent poet of Miletus. — C.

A writer of amorous verses. — C.

The ensigns of the consular office. — C.

This whole paragraph refers to the lament of Achilles over Patroclus. Iliad, XIX. 315, etc. — H.

Clouds, I. 103. — H.

Happiness, the effect of virtue, is the mark which God hath set up for us to aim at. Our missing it is no work of His; nor so properly anything real, as a mere negative and failure of our own. — C.

This chapter, except some very trifling differences, is the same with the fifteenth of the third book of the Discourses, and therefore unnecessary to be repeated here. — C.

This refers to an anecdote given in full by Simplicius, in his commentary on this passage, of a man assaulted and killed, on his way to consult the oracle, while his companion, deserting him, took refuge in the temple, till cast out by the Deity. — H.

Cleanthes, in Diogenes Laertius, quoted also by Seneca, Epistle 107. — H.

Euripides, Fragments. — H.

Plato, Crito, § 17; Apology, § 18. — H.

Stobæus lived early in the fifth century, Maximus in the seventh, and Antonius, surnamed Melissa, or the Bee, in the eighth. Their collections are printed together. Many of these sayings are merely traditional. — H.

The first stage on his journey into banishment. See note, ante, p. 7. — H.

The ancients anointed the body every day. — C.

Stobæus de Diis. Serm. 211, p. 714, ed. Francof., 1581. — C.

Maximus, περὶ ϕιλοπονίας. Serm. 118, p. 374. — C.

Ant. and Max. de Disciplinâ. Serm. 210, p. 704. — C.

Ibid. — C.

Stobæus, Compar. Paupertatis et Divitiarum. Serm. 237, p. 778. — C.

Stobæus, Quod Eventus, &c., pp. 324, 329. — C.