[1] Professor Mahaffy, in his _Greek Life and Thought_, quotes the full text of this noble Hymn, which, he thinks, “would alone redeem the Hellenistic age, as it stands before us, from the charge of mere artificiality and pedantry.” [2] ἰῆς μίμημα λαχόντες μοῦνον. This is Zeller’s reading, but not Professor Mahaffy’s, who has ἑνὸς μίμημα. NOTES. BOOK I. CHAPTER I. 1. “Enter by the door” (_cf._ S. John, x. 1). The parallelisms in thought and expression between Epictetus and the New Testament have often been noticed, and the reader will discover many others, to which I have not thought it necessary to draw attention. 2. “Conceit:” οἴησις, _Einbildung_. 3. “To be elated:” ἐπαίρεσθαι. One might translate, “to be puffed up,” except that that expression is only used in a bad sense, and one may be “elated” in anything that is truly of the nature of the good. The Stoics distinguished between χαρά, joy, and ἡδονή, pleasure; not rejecting or despising the former. Chapter II. 1. τὰ μέν εἰσιν ἐφ’ ἡμῖν, τὰ δὲ οὐκ ἐφ’ ἡμῖν. A fundamental distinction in the Epictetean system, which he sometimes expresses by the phrases, τὰ ἡμέτερα and τὰ τῶν ἄλλων—things that are our own and things that belong to others; or τὰ ἴδια and τὰ ἀλλότρια—things that are our proper concern, and things that are alien to us. 2. On the Mons Palatinus in Rome there stood a temple to Fever. Upton quotes from Gruter, p. xcvii., an interesting inscription to this divinity: Febri. Divæ. Febri. Sanctæ. Febri. Magnæ. Camilla. Amata. Pro. Filio. Male. Affecto. P. Chapter III. 1. There is excellent MS. authority for this reading of the passage, which, however, is not Schweighäuser’s. The latter reads: “Be content with them, and pray to the Gods.” 2. “Steward of the winds.” A quotation from Homer, _Od._ x. 21. Chapter IV. 1. “Through not being dazzled,” etc. Ἂν τὰς ὕλας μὴ θαυμάσῃ. Chapter VI. 1. Note that in this passage “God” and “the Gods” and “the Divine” are all synonymous terms. 2. Or “of names.” 3. Some texts add “such as Good or Evil.” CHAPTER VII. 1. Apparently a proverb, which maybe paralleled in its present application by Luther’s “Pecca fortiter.” 2. A complex or conjunctive proposition is one which contains several assertions so united as to form a single statement which will be false if any one of its parts is false—_e.g._, “Brutus was the lover and destroyer both of Cæsar and of his country.” The disjunctive is when alternative propositions are made, as “Pleasure is either good or bad, or neither good nor bad.” 3. I have followed Lord Shaftesbury’s explanation of this passage, which the other commentators have given up as corrupt. It seems clear that whether the passage can stand exactly in the form in which we have it, or not, Lord Shaftesbury’s rendering represents what Epictetus originally conveyed.