Discourses Epictetus (top 10 non fiction books of all time txt) 📖

of Jesus and Socrates is in some respects more just than that of Baur, though the learning of the Frenchman is very small when compared with that of the German. “What prejudices, what blindness must a man have,” says Rousseau, “when he dares to compare the son of Sophroniscus with the son of Mary!⁠—The death of Socrates philosophising tranquilly with his friends is the most gentle that a man could desire; that of Jesus expiring in torments, insulted, jeered, cursed by a whole people, is the most horrible that man could dread. Socrates taking the poisoned cup blesses him who presents it and weeps; Jesus in his horrible punishment prays for his savage executioners. Yes, if the life and the death of Socrates are those of a sage, the life and the death of Jesus are those of a God.” (Rousseau, Emile, volume iii p. 166. Amsterdam, 1765.) ↩

He means that you must not do as he does, because he does this or that act. The advice is in substance: Do not do as your friend does simply because he is your friend. ↩

See Iliad, ii 216; and for the description of Agamemnon, Iliad iii 167. ↩

See Johann Schweighäuser’s note. ↩

The text is obscure, and perhaps there is something wrong, Johann Schweighäuser has a long note on the passage. ↩

He alludes to the factions in the theatres, book III chapter IV at 4; book IV chapter II at 9. (John Upton.) ↩

See note 157; book IV chapter VII at 17. ↩

Masurius Sabinus was a great Roman jurisconsult in the times of Augustus and Tiberius. He is sometimes named Masurius only (Persius, v. 90). Gaius Cassius Longinus was also a jurist, and, it is said, a descendant of the Cassius who was one of the murderers of the dictator Julius Caesar. He lived from the time of Tiberius to that of Vespasian. ↩

ἀσπασμοί. See this chapter further on. ↩

See Bishop Butler’s remarks in the preface to his Sermons volume ii. He speaks of the “idle way of reading and considering things. By this means, time even in solitude is happily got rid of, without the pain of attention: neither is any part of it more put to the account of idleness, one can scarce forbear saying, is spent with less thought, than great part of that which is spent in reading.” ↩

“Sed verae numerosque modosque ediscere vitae.” Horace, Epistles ii 2, 144. Marcus Aurelius, Meditations iii 1. ↩

“The readers perhaps may grow tired with being so often told what they will find it very difficult to believe: That because externals are not in our power, they are nothing to us. But in excuse for this frequent repetition, it must be considered that the Stoics had reduced themselves to a necessity of dwelling on this consequence, extravagant as it is, by rejecting stronger aids. One cannot indeed avoid highly admiring the very few who attempted to amend and exalt themselves on this foundation. No one perhaps ever carried the attempt so far in practice, and no one ever spoke so well in support of the argument as Epictetus. Yet, notwithstanding his great abilities and the force of his example, one finds him strongly complaining of the want of success; and one sees from this circumstance as well as from others in the Stoic writings, that virtue cannot be maintained in the world without the hope of a future reward.” —⁠Elizabeth Carter ↩

Compare Horace, Satires i 4, 133: “Neque enim cum lectulus” etc. ↩

See note 32; book III chapter XV at 4; and book I chapter XXIV at 1; book I chapter XXIX at 34. The athletes were oiled, but they used to rub themselves with dust to be enabled to lay hold of one another. ↩

Marcus Aurelius, Meditations i 17, thanks the Gods that he did not waste his time in the resolution of syllogisms. ↩

See book III chapter II. ↩

See Aulus Gellius Attic Nights xvii 19, where he quotes Epictetus on what Gellius expresses by “intolerantia” and “incontinentia.” Compare Marcus Aurelius (Meditations v. 33) on the precept Ἀνέχου and Ἀπέχου. ↩

Plato in the Phaedon (chapter 4) says that Socrates in his prison wrote a hymn to Apollo. ↩

Book I chapter XXII. ↩

Compare Enchiridion, 52. Cleanthes was a Stoic philosopher, who also wrote some poetry. See note 607. ↩

He alludes to the practice of dependents paying formal visits in the morning at the houses of the great and powerful at Rome. John Upton refers to Virgil, Georgics, ii 461. ↩

Compare book I chapter XIX at 6. ↩

Compare Horace Satires i 5, 83. ↩

See Marcus Aurelius, Meditations vi 2 and ix 6. “Thy present opinion founded on understanding, and thy present conduct directed to social good, and thy present disposition of contentment with everything which happens⁠—that is enough.” ↩

Compare John Upton’s note on ἀπέχουσι, and Johann Schweighäuser’s version, and the Index Graecitatis. These commentators do not appear to be quite certain about the meaning of the text.