Here Epictetus—after some customary technicalities—turned to us like a showman, to explain the royal puppet’s condition: “‘How _neglected_?’ you ask. He does not know the essence of the Good for which he has been created by nature, nor the essence of evil. He cries out, ‘Woe is me, the Greeks are in peril’ because he has not learned to distinguish what is really his own etc. etc.” After this apostrophe, which I have condensed, he resumed the dialogue: “_Ag._ They are all dead men. The Trojans will exterminate them. “_Epict._ And if the Trojans do not kill them, they are never, never to die, I suppose!! “_Ag._ O, yes, they’ll die. But not at one blow, not to a man, like this. “_Epict._ What difference does it make? If dying is an evil, then, surely, whether they die all together or one by one, it is equally an evil. And do you really think that dying will be anything more than the separating of the paltry body from the soul? “_Ag._ Nothing more. “_Epict._ And you, when the Greeks are in the act of perishing, is the door of escape shut for you? Is it not open to you to die? “_Ag._ It is. “_Epict._ Why then bewail? Bah! You, a king! And with the sceptre of Zeus, too! A king is never unfortunate, any more than God is unfortunate. What then are you? A shepherd in truth! For you weep, like the shepherds—when a wolf carries off one of their sheep. And these Greeks are fine sheep to submit to being ruled over by you. Why did you ever begin this Trojan business? Was your desire imperilled etc. etc.?” [Here I omit more technicalities.] “_Ag._ No, but my brother’s darling wife was carried away. “_Epict._ And was not that a great blessing, to be deprived of a ‘darling wife’ who was an adulteress? “_Ag._ Were we then to submit to be trampled on by the Trojans? “_Epict._ Trojans? What are the Trojans? Wise or foolish? If wise, why make war against them? If foolish, why care for them?” I doubt whether Epictetus quite carried his class with him on this occasion. He certainly did not carry me, though he went on consistently pouring out various statements of his theory. For the first time in my experience of his lectures, I began to feel that his reiterations were really tedious. My thoughts strayed. I found myself questioning whether my model soldier and philosopher, Artemidorus, could possibly accept this teaching. Would Trajan, I asked, have been so sure of beating Decebalus, if he had considered the disgrace of Rome a matter “independent of choice,” and therefore “nothing to him,” “neither good nor evil”?