The context made me see the force of Arrian’s remark. Epictetus appeared to be mentioning three influences under which men might resist the threats and tortures of a tyrant. In the first place was the “madness” of a lunatic. In the third place was the “logic,” or demonstration, of philosophy. In the second place, it would make good sense to suppose that Epictetus meant “feeling,” or “passionate enthusiasm.” This passage would then accord with the one mentioned above. Both passages would then affirm that the Christian Jews or Galilæans can do under the influence of “feeling” what the Greek Philosophers, or “lovers of wisdom,” cannot do with all the aid of reason (or “_logos_”). “Custom” would not make good sense unless the “Galilæans,” or Christians, had made a “custom” of hardening their bodies by severe asceticism. This (I had gathered from Arrian) was not the fact. In any case, it seemed clear that Epictetus was here again contrasting some kind of Jew with the Greek to the disadvantage of the latter. Curiosity led me to read on a little further. The text dealt with Man’s place in the Cosmos, or Universe, as follows: “All the other parts of the Cosmos except man are far removed from the power of intelligently following its administration. But the living being that is endowed with _logos_, or reason, has therein a kind of ladder by which he may reason the way up to all these things. Thus he, and he alone, can understand that he is a part, and what kind of part, and that it is right and fit that the parts should yield to the whole.” This reminded me of the saying I have quoted above, “Will you not make a contribution of your leg to the Universe?” I think he meant “Will you not offer up your lameness, as a decreed part of the whole system of things, and as a sacrifice from you to the Supreme?” This reasonable part of the Cosmos, this “living being that is endowed with _logos_,” Epictetus declared to be “_by nature_ noble, magnanimous, and free.” Consequently, said he, it discerns that, of the things around it, some are at its disposal, while others are not; and that, if it will learn to find its profit and its good in the former class, it will be perfectly free and happy, “being thankful always for all things to God.”