3. One reason for this delay is the extremely large number of MSS. involved, not merely of the work itself, but of the two Christian paraphrases and of the huge commentary by Simplicius, which is more than ten times the bulk of the original. The texts of these must first be critically determined before their value for the Encheiridion can be estimated, so that in reality four works instead of one have to be edited from the very foundations. Another is the very slight probability that any really notable contributions to knowledge might result therefrom. As an intellectual problem the preparation of a new edition of the Encheiridion presents certain interesting features, but as a practical undertaking it is outranked by a good many other possible investigations.
4. The remark, as many others of the admonitions, is addressed to a student or a beginner.
5. See M. Aurelius, 1, 4, where Mr. Haines (in L.C.L.) suggests that the reference is to some such reservations as recommended in James iv. 15: "For that ye ought to say is, If the Lord will, we shall live, and do this, or that."
6. The Greeks ate a good many different bulbous plants, as we use a variety of different plants for "greens."
7. That is, the slave-boy would be in a remarkable position of advantage if his master's peace of mind depended, not upon the master himself, but upon the actions of his slave-boy.
8. A reverent designation for God. See I. 25, 13.
9. That is, every man is exclusively responsible for his own good or evil. But honour and the lack of it are things which are obviously not under a man's control, since they depend upon the action of other people. It follows, therefore, that lack of honour cannot be an evil, but must be somelhing indifferent.
10. See note on frag. 11.
11. That is, it is inconceivable that the universe should exist in order that some things may go wrong; hence, nothing natural is evil, and nothing that is by nature evil can arise.—Thus in effect Simplicius, and correctly, it seems.
12. This chapter is practically word for word identical with III. 15. Since it was omitted in Par., and not commented on by Simplicius, it may have been added in some second edition, whether by Arrian or not.
13. That is, cold water not at all; while wine may be drunk, but only at certain times, i.e., probably with one's meals. Such prohibitions are still common in Europe, particularly in popular therapeutics.
14. See note on III. 15, 4.
15. See note on III. 15, 8.
16. See II. 7 where the principal points made here are illustrated at greater length.
17. A few more unimportant details are given by Aelian, Varia Historia, 3, 44; and Simplicius in his commentary on thip passage, p. 258 c ff. (Heinsius), or p. 411 (Schweighäuser). The point of the story is that a man does not need to go to a diviner in order to learn whether he should defend his country or his friends. That question was long ago settled by the greatest of diviners, Apollo at Delphi, who ordered to be cast out of his temple an inquirer that had once failed to defend his own friend.
18. A favourite way of introducing a new work of literature to the reading public, somewhat like our modern musical recitals, or artists' exhibitions. See also III. 23 for similar public lectures given by a philosopher.
19. The ordinary person, to be sure, can no more call up a blush off-hand than he can a sneeze or a hiccough, and the observation of nature implied by the command is, therefore, imperfect (cf. note in IV. 11, 1). But all Epictetus means is that one should make no effort to conceal any natural expression of moral resentment under such circumstances.
20. Compare I. 25, 11-13. It does not seem possible in our idiom to use the same expressions for ἀξία, "worth," or "value," which occurs three times in this section, and ἀπαξία, "lack of worth," or "lack of value," which occurs twice.
21. That is, property, which is of use only for the body, should be adjusted to a man's actual bodily needs, just as a shoe is (or at least should be) adjusted to the actual needs of a man's foot. The comparison seems to have been a commonplace; see Demophilus, Similitudines, 20 (Mullach); Horace, Epist. I. 7, 98 and 10, 42 f.
22. Two judgements connected with "and." Zeller, Philosophie der Griechen,⁴ III. 1 (1909), 106, and note 3. Compare also I. 26, 14; II. 9, 8. An example of an inconsistent composite judgement is given in Ench. 36.
23. The implication must be that a hurried bath, like a hurried shave, is apt to leave something to be desired.
24. That is, in cold weather (see III. 12, 2 and 10), because this takes a person out of doors where people can see him.
25. See III. 12, 17, and note.
26. From Cleanthes. See note on II. 23, 42.
27. Euripides, frag. 965 Nauck.
28. Plato, Crito, 43 D (slightly modified).
29. Plato, Apology, 30 C–D (somewhat modified).
Discourses, as reported by Arrian
Book I
Chapters of the First Book
I. Of the things which are under our control and not under our control
II. How may a man preserve his proper character upon every occasion?