exhibited by the other passengers. Questioned afterwards by Gellius on this apparent feebleness in his professed faith, the Stoic produced the Fifth Book of Epictetus, and read this passage.
2. The third Earl of Shaftesbury, an enthusiastic student of Epictetus, had this dish of water and ray of light engraved, and placed, with the inscription, [Greek: panta hypolêpsis]--All is Opinion--as an emblem at the front of his _Characteristics_. The passage, though interesting, is obscure. At one time the "appearances," [Greek: phantasiai], are compared to the ray of light; at another, the doctrines (literally "arts," _i. e._, arts of life taught by philosophy) and virtues.
Probably the explanation is to be found in the view of the Stoics that at birth the human soul is a _tabula rasa_, or blank sheet; all our knowledge coming from without; that is, from the "appearances" which surround us. Moral and philosophic convictions are thus, like all other mental states, the result of external impressions.
CHAPTER VII.
1. The school of Plato was continued at Athens under the title of the Academy. In its later days it produced little except logical puzzles.
2. "Friend, if indeed, escaping from this war, we were destined thereafter to an ageless and deathless life, then neither would I fight in the van nor set thee in the press of glorious battle. But now, since death in a thousand kinds stands everywhere against us, which no man shall fly from nor elude, we go; either we shall give glory to another, or he to us."--Sarpedon's speech, _Iliad_, xii. 322-8.
3. General consent.--The well-known philosophic doctrine, that what all men unite in believing must be true, which has so often been made the basis of arguments against Skepticism in various forms.
CHAPTER VIII.
1. See chap. IV. i.
2. He drew water by night for his gardens, and studied philosophy in the 3. A most characteristic feature of the whole Stoic school was its treatment of ancient mythology and legend. These things were closely and earnestly studied, with a constant view to the deeper meanings that underlay the vesture of fable, an attitude which contrasts very favorably with Plato's banishment of the poets from his Republic for "teaching false notions about the Gods."
CHAPTER IX.
1. Gyara, an island in the Ægean, used as a penal settlement.
CHAPTER X.
1. _The captain...the driver_--literally, "to him who has knowledge" (of the given art).
2. Liberator--[Greek: karpistês]. The person appointed by law to carry out the ceremony of the manumission of slaves.
CHAPTER XI.
1. This chapter seems to me to contain a truth expressed so baldly and crudely as to appear a falsehood. The reader's mind will be fixed upon the truth or falsehood according as he is or is not capable of reading Epictetus with understanding.
2. This earthen lamp was sold, according to Lucian, at the death of Epictetus for 3,000 drachmæ (about £120).--_Adv. Indoct._ 13.
CHAPTER XIII.
1. Parodying a verse of Euripides on the stream of Dirce in Boeotia.
The Marcian aqueduct brought water to Rome.
2. I adopt Upton's conjecture for the inexplicable [Greek: en boos koilia].
CHAPTER XVIII.
1. An eminent Cynic (also mentioned by Seneca and Tacitus).
CHAPTER XXV.
1. This is the reading of one of the Christian Paraphrases. The other versions add the words [Greek: pros allêlous] after [Greek: ex hôn ou diapherometha], giving the sense "from things in which we do not differ from each other." It is no uncommon thing for all the versions of Epictetus to unite in a manifestly corrupt reading, and though in this case the received text is not an impossible one, I have thought myself justified in following the variant of the Paraphrase.
CHAPTER XXVII.
1. There is an allusion to this curious feature of the Olympic contests in the Fourth Idyll of Theocritus. Casaubon (_Lect. Theocr._ ad Idyll.
4) quoted by Schweighäuser, in his note on this passage (_Diss._ III.
xv. 4), shows from Festus Pompeius that there was a statue in the Capitol of a youth bearing a spade after the manner of the Olympic combatants.
2. Euphrates, a Stoic philosopher, and contemporary of Epictetus. He was tutor of Pliny, the younger.
3. The pentathlos contended in five athletic exercises--viz., running, leaping, throwing the quoit, throwing the javelin, wrestling.
4. Much of this must refer to the period of probation or discipleship, for Epictetus is clear that the ordinary Stoic (who had not embraced the special mission of Cynicism) was not required to forsake his family, or his affairs, or his duties as a citizen, nor even justified in doing so.
BOOK III.
CHAPTER II.
1. The husk is, of course, the body. If it is maintained that Nature has made the ease of this our only proper pursuit, of course the altruistic, or social instincts have to be rejected and denied.
2. The text is here almost certainly corrupt. It runs [Greek: pôs oun hyponoêtikoi esmen, hois mê physikê esti pros ta ekgona philostorgia]. All the MSS. agree in [Greek: hyponoêtikoi], for which Schweighäuser desires to read [Greek: pronoêtikoi], and Wolf, [Greek: eti koinônikoi]. Salmasius declares emphatically for [Greek: pôs oun epinoeis hoti koinônikoi esmen], and this, with a slight alteration suggested to me by an eminent living scholar, is the reading I have adopted: Let us suppose that Epictetus said [Greek: pôs oun hyponoeis hoti k.e.], and that this was written in the short lines common in Greek MSS.:-- [Greek: PÔSOUNYPO NOEISOTIKOI NÔNIKOI] The second line, beginning with the same letter as the third, might easily be dropped by a transcriber, and the next transcriber would certainly change the resulting [Greek: hyponônikoi] to [Greek: hyponoêtikoi]. The existing reading might give the sense, "How are we, then, suspicious of those (if any there be) to whom Nature has given no affection for their offspring?"
3. Outward things--such as making provision for one's family, serving the State, etc.,--actions which are not directly concerned with our spiritual good.
CHAPTER III.
1. Phrygia, the birthplace of Epictetus, was one of the great centers of the wild and fearful cult of Cybele, whose priests gashed and mutilated themselves in the excitement of the orgie.
2. Philosophy is brought upon the scene, speaking first through the mouth of a Stoic, afterwards through that of an Epicurean, and the practical results of each system are exhibited.
3. The Athenians, rather than submit to Xerxes, abandoned their city to be plundered, and took to their fleet, the victory at Salamis rewarding their resolve.
Those who died at Thermopylæ were the three hundred Spartans under Leonidas, who held the pass against the Persian host till all were slain. Often as their heroism has been celebrated, perhaps nothing more worthy of their valor has been written than the truly laconic epitaph composed for them by Simonides: "Stranger, the Spartans bade us die: Go, tell them, thou, that here we lie."
CHAPTER IV.
1. The sense of human dignity was strong in Epictetus, and he would have it practically observed in men's relations with each other. Compare Ch.
v. 7. Zeller must have overlooked these Fragments of Epictetus when he asserted (p. 301) that no Stoic philosopher had ever condemned slavery.
So far as we know, however, this is the only condemnation of that institution ever uttered by any Pagan thinker. The usual Stoic view was laid down by Chrysippus, who defined the slave very much as Carlyle does, as a "perpetuus mercenarius"--a man "hired for life, from whom work was to be required, a just return for it being accorded (_operam exegendam, justa proebenda_)". This utterance of Epictetus, as of one who knew slavery from within, and certainly was not inclined to exaggerate its discomforts, is noteworthy enough.
CHAPTER V.
1. Administrator, [Greek: diorthôtês]; in Latin, _Corrector_--a State officer of whom inscriptions, etc., make frequent mention, but of whose functions not much appears to be known beyond what the present chapter of Epictetus reveals.
2. Cassiope was a port of Epirus, not far from Nicopolis, where Epictetus taught. Schw. conjectures that Maximus was sending his son to study philosophy at Nicopolis under Epictetus.
3. "For a correct view of these matters will reduce every movement of preference and avoidance to health of body and tranquillity of soul; for this is the perfection of a happy life."--Epicurus, _Diog. Laert._ x.
128. Epictetus's analysis of the Epicurean theory amounts to this, that the pleasure of the soul is the chief good, but that it is only felt through the body and its conditions.
4. _The overseer of youth._--An officer in certain Greek cities. See Mahaffy's _Greek Life and Thought_, ch. xvii., on the organization of the _ephebi_.
5. _Aid in works that are according to Nature._--The Greek is--[Greek: en tois kata physin ergois parakratê]. There is some difference of opinion among commentators as to the meaning of [Greek: parakratê].
Wolf translates, "hold the chief place" in natural works. Upton, Schw., and Long render it by "keep us constant," "sustain us," in such works. I do not see why we should not take the word in its plainest sense--that pleasure should _act together with other forces_ in leading us to do well.
CHAPTER VII.
1. _Zealous for evil things._--Epictetus must mean things which they know to be evil--evil things _as_ evil. It was a Socratic doctrine which we find again alluded to in this chapter, that no evil is ever willingly or wittingly done.
2. A favorite theme of later Greek and of Roman comedy was the rivalship in love of a father and a son.
3. Admetus, husband of Alcestis, being told by an oracle that his wife must die if no one offered himself in her stead, thought to lay the obligation on his father, as being an old man with but few more years to live. The first verse quoted is from the _Alcestis_ of Euripides; the second is not found in any extant version of that play.
4. Eteocles and Polyneices, sons of Oedipus, quarreled with each other about the inheritance of their father's kingdom. Eteocles having gained possession of it, Polyneices brought up the famous seven kings, his allies, against Thebes, and fell in battle there by his brother's hand, whom he also killed. The verses quoted are from the _Phoenissæ_ of Euripides.
5. Schweighäuser interprets this passage to mean that these men occupy the public places as wild beasts do the mountains, to prey on others. If we might read [Greek: hôs ta thêria] for [Greek: hôs ta orê], we should get a less obscure sense, "haunt the wilderness--I should say the public places--like wild beasts." The passage is clearly corrupt somewhere.
6. Polyneices bribed Eriphyle with the gift of this necklace to persuade her unwilling husband to march with him against Thebes where he died.
CHAPTER VIII.
1. The allusion is to _Odyssey_, v. 82-4. "But he was sitting on the beach and weeping, where he was wont; and tormented his spirit with tears and groanings and woes, and wept as he gazed over the barren sea."
CHAPTER IX.
1. _The conflagration._--See Preface for an account of the Stoic Doctrine of the _Weltverbrennung_.
2. Long suggests that the words translated "air to air" might be equally well rendered "spirit to spirit" ([Greek: hoson pneumatiou eis pneumation]), thus finding a place for the soul in this enumeration of the elements of man. But this metaphysical division of man's nature into a spiritual part and a material part would have been wholly contrary to Stoic teaching, which admitted no existence that was not material. As a matter of fact, if any of the terms in this enumeration is to be understood as meaning soul or spirit, it will be fire rather than air.
3. Gods and Powers.--[Greek: theôn kai Daimonôn].
CHAPTER X.
1. _To strangle lions or embrace statues._--Hercules did the former, and ostentatious philosophers sometimes did the latter in winter-time, by way of showing their power of endurance.
2. _The stamp of Nero._--I believe there is no other record than this of any rejection of Nero's coins, and those which have come down to us are of perfectly good quality. He was declared a public enemy by the Senate, and possibly it was decreed at the same time that his coins should be withdrawn from circulation. Dion, quoted by Wise (_apud_ Schweighäuser), reports that this was done in the case of Caligula, after the death of that tyrant.
3. _Lions at home, but in Ephesus foxes._--"A proverb about the Spartans, who were defeated in Asia," notes the Scholiast on Aristoph.
Pac., 1188-90.
BOOK IV.
CHAPTER II.
280, Odysseus to Athene.
2. _The Genius of each man._--[Greek: ton ekaston Daimona].
CHAPTER III.
1. _A way wherein to walk._--Literally, the power of using a way. It seems to me likely that this term, way--[Greek: hodos], here signifies the Stoic philosophy, just as in the early Church it was used to signify CHAPTER IV.
1. _Nor have any object in themselves._--Readers of Lotze will be reminded of the term Fürsichseinheit, used by him to denote the self-centered quality of true Being. The Greek here is [Greek: ouk auta proêgoumena], [Greek: proêgoumena], being the word used in Bk. I. viii.
13, and Bk. III. v. 5, for the leading objects or obligations of man.
2. _Would that I had you with me!_--In Long's translation the pronoun _you_ is explained to mean God. I can see no reason for this interpretation. The words are, I think, supposed to be uttered by a disciple to his master: they are such as Epictetus may have heard from many of his own disciples as they left him to take their part in the world of action.
3. _Cautious assent_--_i. e._, caution in allowing oneself to entertain the impressions of appearances.
CHAPTER V.
1. The strong and growing yearning for some direct, personal revelation of God, some supernatural manifestation of His existence and care for men, is noted by Zeller as a special trait of Hellenistic times. Such a revelation must have been longed for by many as the only satisfying answer to the destructive logic of the Pyrrhonists, and men's minds were also of course led that way by the insistence of the Stoic thinkers upon the communion of the individual with God, as the most important of all possible relations. Hence the growth of many wild and orgiastic cults at this epoch--all based on the state of ecstasy connected with their rites, which was ascribed to supernatural influence. With the Stoics this movement took the comparatively sober shape of attention to the established system of oracular divination. Zeller, however, shows that some Stoics were disposed to rationalize the revelations of the oracles by supposing a certain sympathy between the mind of the seer and the future events which led to the unconscious selection of means of divination which would exhibit the proper signs.--(Z. 339, 340.)
Epictetus evidently thought more of God's revelation in the conscience than any other.
2. The story is told by Simplicius in his commentary on this chapter.
Two friends, journeying together to inquire of the oracle at Delphi, were set upon by robbers; one of them resisted, and was murdered, the other either fled or made no effort on his companion's behalf. Arriving at the temple of Apollo, he was greeted with the following deliverance of the oracle:-- "Thou saw'st thy friend all undefended die-- Foul with that sin, from Phoebus' temple fly."
BOOK V.
CHAPTER I.
1. Simplicius explains that the oath was to be refused, because to call God to witness in any merely personal and earthly interest implies a want of reverence towards Him; but that if there were a question of pledging one's faith on behalf of friends, or parents, or country, it was not improper to add the confirmation of an oath.
2. Upton quotes allusions to these recitations from Juvenal, Martial, and Pliny. Authors would read their own works and invite crowds of flatterers to attend. Epict. _Diss._ iii. 23. (Schweighäuser) is a scornful diatribe against the pretentious people who held forth on these occasions, and the people who assembled to hear and applaud them.
He contrasts with fashionable reciters and lecturers his own master, Rufus. "Rufus was wont to say, _I speak to no purpose, if ye have time to praise me_. And, verily, he spoke in such a way that every man who sat there thought that some one had accused him to Rufus, he so handled all that was going on, he so set before each man's eyes his faults."
3. Into vulgarity--[Greek: eis idiôtismon].
CHAPTER II.
1. The sophism, or puzzle, called the Liar, ran thus:--A liar says he lies: if it is true, he is no liar; and if he lies, he is speaking truth. The Quiescent ([Greek: ho hêsychazôn]) was an invention attributed by Cicero to Chrysippus (Acad. ii. 29). When asked of a gradually-increasing number of things to say when they ceased to be few and became many, he was wont to cease replying, or be "quiescent," shortly before the limit was reached--a device which we have some difficulty in regarding as a fair example of Chrysippus's contributions to the science of logic. For the master sophism see Bk. II. chap. i., _note_ 1.
2. Plato, _Laws_, ix.:--"When any of such opinions visit thee, go to the purifying sacrifices, go and pray in the temples of the protecting Gods, go to the society of men whom thou hast heard of as good; and now hear from others, now say for thine own part, that it behooves every man to hold in regard the things that are honorable and righteous. But from the company of evil men, fly without a look behind. And if in doing these things thy disease give ground, well; but if not, hold death the better choice, and depart from life."
practicer.
4. The Dioscuri, or Twins, Castor and Pollux, were the patron deities of sailors.
CHAPTER VI.
1. _If viewed disjunctively._--That is, if we say, It is day, or, It is night. This is a difficult chapter, and full of corruptions. The feast alluded to is, doubtless, the feast of life, where the Gods are the hosts.
CHAPTER VII.
1. _Winter training._--Such as the Roman troops underwent when in winter-quarters. They were accustomed to exercise themselves with arms of double the normal weight, and prepare themselves by marching, running, leaping, etc., for active service.
CHAPTER XII.
1. The Pancratium was a contest in which boxing and wrestling were both allowable. For the Pentathlon, see Bk. II. chap, xvii., _note_ 3.
CHAPTER XVI.
1. This means, apparently, that the judgment has no right to do more than endorse the deliverances of the perceptive faculty. If a man commits any error, he does it under the conviction that it is in some way for his profit or satisfaction; that is, that there is something of the nature of the Good in it. He may be mistaken in this; but so long as he does not know where Good and Evil really lie, he can do no other than he does. The true course, then, for the philosopher is not to condemn him for his actions, but to show him the fundamental error from which they proceed. The expression, "assent," [Greek: synkatatithesthai], is that used by Epictetus in II. vi., etc., where he speaks of the mind as being imposed on, or taken captive, by the outward shows of things.
CHAPTER XX.
1. The Greek is [Greek: Epeidê logos estin ho diarthrôn kai exergazomenos ta loipa]. [Greek: diarthroô] means, literally, to fashion with joints, hence constitute organically, with interdependence of parts. Long translates "analyze."
2. _Modius._--A measure of about two gallons.
3. Antisthenes, about 400 B. C., founder of the Cynic school, which was established by him in the gymnasium called the Cynosarges (hence the name). As a Cynic, his authority would, of course, be respected by the hearers of Epictetus. This investigation of terms, or names, is, indeed, the beginning of philosophy and the guide to truth in any sphere, but perhaps not every one is competent to undertake it. There must be a real and not merely a formal appreciation of the contents of each term. A primrose is one thing to Peter Bell and another to Wordsworth. The term, let us say, Duty, is one thing to a Herbert Spencer and another to a Kant.
CHAPTER XXII.
1. "My friends, fly all culture," is an injunction reported of Epicurus (_Diog. L._ x. 6). However, neglect of form in literary style was a characteristic of philosophic writers of the Hellenistic period, which was by no means confined to the Epicureans.
2. This passage is corrupt. I follow the reading adopted by Schweighäuser (after Wolf); but it may be noted that Schweighäuser's translation follows another reading than that which he adopts in his text, viz.--[Greek: kinoumenou] (being moved), instead of [Greek: teinomenou] (being strained). The original, in all versions, is [Greek: ginomenou], which makes no sense at all.--See Preface, xxiii.
3. The writings enumerated are, of course, works of Epicurus. When dying, he wrote in a letter to a friend (_Diog. L._ x. 22) that he was spending a happy day, and his last.
4. Stoic [Greek: apatheia] was anything but insensibility. Chrysippus held that many things in the Kosmos were created for their beauty 5. There is another short chapter on the arts of ratiocination and expression (I. viii. _Schw._), which glances at the subject from a somewhat different point of view from that taken in the chapter which I have given. There Epictetus dwells chiefly on the danger that weak spirits should lose themselves in the fascination of these arts: "For, in general, in every faculty acquired by the uninstructed and feeble there is danger lest they be elated and puffed up through it. For how could one contrive to persuade a young man who excels in such things that he must not be an appendage to them, but make them an appendage to him?"
CHAPTER XXVI.
1. The first of these quotations is from the Stoic Cleanthes, the second from a lost play of Euripides; in the third Epictetus has joined together two sayings of Socrates, one from the _Crito_ and one from the _Apologia_. Anytus and Meletus were the principal accusers of Socrates in the trial which ended in his sentence to death.
NOTES ON PRINCIPAL PHILOSOPHIC TERMS USED BY EPICTETUS.
[I give under this head only those terms the exact force of which may not be apparent to the reader in a mere translation.]
[Greek: Aidêmôn].--Pious, reverent, modest. The substantive is [Greek: aidôs], the German Ehrfurcht (_Wilhelm Meister_, _Wanderjahre_, Bk. II. ch. ii.), a virtue in high regard with Epictetus, who generally mentions it in connection with that of "faithfulness," [Greek: pistis]. In Wordsworth's poem, "My heart leaps up when I behold a rainbow in the sky," the "natural piety" which he prays may abide with him in his old age seems to be just that moral sensitiveness or [Greek: aidôs] which passes into reverence and worship in the presence of certain things, and into shame and dread in that of others.
[Greek: Apatheia].--Peace--that is, peace from passion, [Greek: pathê]. [Greek: Pathos] was any affection of the mind causing joy or grief. As it appears from Bk. II.
iii. I., [Greek: apatheia] is not, in Epictetus, the state of absolute freedom from these passions, but that of being able to master them so that they shall not overwhelm the inner man.
[Greek: Diarthrôtikos].--That which _organizes_, constitutes organically, forms into a system. From [Greek: arthron], a joint. The word "analyze," by which Long translates [Greek: diarthroun], seems to me wanting in the formative sense expressed by the original.
[Greek: Dogma].--An opinion, that which seems ([Greek: dokein]) true; generally in the special sense of a philosophic dogma.
[Greek: Euroein].--To prosper; literally, to flow freely, [Greek: euroia], prosperity. A common Stoic phrase for a happy life.
[Greek: Eusebeia].--Religion, piety. [Greek: sebomai]--"_to feel awe_ or _fear_ before God and man, especially when about to do something disgraceful" (_Liddell and Scott_); to worship, respect, reverence.
[Greek: Hêgemonikon to].--The Ruling Faculty--that in a man which chooses, determines, takes cognizance of good and evil, and sways the inferior faculties ([Greek: dynameis], powers) to its will. Lotze notes this _hegemonic_ quality in the human soul as that which distinguishes it from the bundle of sensations into which the Association Philosophy would resolve it.
[Greek: thaumazein].--To admire, be dazzled with admiration by, to worship, to be taken up with a thing so as to lose the power of cool judgment. A frequent word in Epictetus, the sense of which is precisely rendered in Hor. _Sat._ I, 4, 28, "Hunc capit argenti splendor, _stupet_ Albius ære."
[Greek: Idiôtês].--One of the vulgar, an unlettered person; in Epictetus, one uninstructed in philosophy.
Originally the word meant one who remained in private life, not filling any public office, or taking part in State affairs. A man might be an [Greek: idiôtês], or "layman," with respect to any branch of science or art.
[Greek: Kalos kai agathos].--The good and wise man--literally, beautiful and good. A standing phrase to denote the perfection of human character. [Greek: kalos] is a word sometimes difficult to render. Curtius connects it etymologically with Sanscrit, _kalyas_; Gothic, _hails_=healthy.
[Greek: Oiêsis].--"Conceit"--defined by Cicero as "Opinatio"--intellectual self-sufficiency, the supposing one's self to know something when one does not. "The first business of a philosopher," says Epictetus, "is to cast away [Greek: oiêsis], for it is impossible that one can begin to learn the things that he thinks he knows" (_Diss._ II. xvii. 1.) He is not, in short, to be "wise in his own conceit."
[Greek: orexis, ekklisis, hormê, aphormê].--Pursuit, avoidance, desire, aversion. According to Simplicius (Comment. _Ench._ i.), [Greek: orexis] and [Greek: ekklisis] were used by the Stoics to express the counterparts in outward action of the mental affections, [Greek: hormê] and [Greek: aphormê], and were regarded as consequent upon the latter.
[Greek: proairesis].--The Will; but as used in Epictetus, this word implies much more than the mere faculty of volition. Literally, it means a choosing of one thing before another; in Epictetus, the power of deliberately resolving or purposing, the exercise of the reflective faculty being implied. It is hardly to be distinguished from [Greek: to hêgemonikon], _q. v._ [Greek: prolêpseis].--"Natural Conceptions." See Preface, xxviii., xxix. The "primary truths" of Lord Herbert of Cherbury.
[Greek: Synkatatithesthai].--To assent to or acquiesce in anything, to ratify by the judgment the emotions of dread, or pleasure, or reprobation, which they arouse in us. To be on one's guard against the hasty yielding of this assent is one of Epictetus's main injunctions to the aspirant in philosophy.
[Greek: Tarassesthai].--To be troubled; [Greek: a-taraxia], tranquillity. [Greek: Tarassein] is primarily to stir up, confuse, throw into disorder.
[Greek: phantasia].--An appearance; with the Stoics, any mental impression as received by the perceptive faculty before the Reason has pronounced upon it, a bare perception.
INDEX OF REFERENCES.
[The references in the right-hand column are to the books, chapters, and verses of the _Dissertations_, to the chapters of the _Encheiridion_, and to the _Fragments_, in Schweighäuser's edition of Epictetus.]
BOOK I.
Chap. II. _Diss._ I. xxii. 1-16.
Chap. IV. 1 _Diss._ III. iii. 1-4.
Chap. IV. 2 _Diss._ I. xxix. 1-4 to [Greek: labe] Chap. V. _Ench._ I.
Chap. VI. _Diss._ II. xiv.
Chap. VII. 1, 2 _Ench._ II.
Chap. VII. 4-6 _Diss._ II. ix. 1-12.
Chap. VII. 7 _Frag._ LXXII.
Chap. VII. 8 _Diss._ III. xiii. 20-23.
Chap. VIII. _Diss._ III. xxii.
BOOK II.
Chap. I. _Diss._ II. xix.
Chap. II. 1 _Frag._ LXIX.
Chap. II. 4 _Diss._ II. xvi. 15.
Chap. II. 5, 6 _Diss._ II. vi. 9-19.
Chap. III. 1, 2 _Ench._ III., IV.
Chap. III. 3 _Diss._ III. xix.
Chap. IV. 1, 2 _Diss._ III. ii. 1-10.
Chap. VI. 1 _Frag._ CLXXX.
Chap. VI. 2 _Diss._ III. iii. 20-22.
Chap. VII. 1-4 _Diss._ I. xxvii.
Chap. VIII. 2-6 _Diss._ III. xxvi. 1-36.
Chap. XI. _Diss._ I. xviii. 1-16.
Chap. XII. _Ench._ VII.
Chap. XIII. 3-6 _Diss._ II. xvi. 24-47.
Chap. XIV. _Ench._ X.
Chap. XV. _Ench._ XI.
Chap. XVI. _Ench._ XII.
Chap. XVII. _Ench._ XIII.
Chap. XVIII. 1, 2 _Ench._ XIV.
Chap. XVIII. 4 _Ench._ XV.
Chap. XIX. _Ench._ XVI.
Chap. XX. 1 _Ench._ XVII.
Chap. XXI. _Ench._ XVIII.-XXI.
Chap. XXII. _Ench._ XXII.-XXIII.
Chap. XXIII. _Ench._ XXIV.
Chap. XXIV. _Ench._ XXV.
Chap. XXV. _Ench._ XXVI., XXVII.
Chap. XXVI. _Ench._ XXVIII.
Chap. XXVII. _Ench._ XXIX.
BOOK III.
Chap. I. _Ench._ XXX.
Chap. III. 1-9 _Diss._ II. xx. 1-27.
Chap. IV. 1 _Diss._ I. xiii.
Chap. IV. 2, 3 _Frag._ XLIII., XLIV.
Chap. V. _Diss._ III. vii.
Chap. VI. 1 _Frag._ LXXXII.
Chap. VI. 2 _Frag._ XLV.
Chap. VI. 3 _Frag._ LXVII.
Chap. VII. _Diss._ II. xxii.
Chap. VIII. 1-10 _Diss._ III. xxiv. 1-49.
Chap. VIII. 11 _Diss._ III. xxiv. 58-63.
Chap. VIII. 12 _Diss._ III. xxiv. 88-93.
Chap. IX. 1, 2 _Diss._ III. xiii. 1-17.
Chap. IX. 3 _Frag._ CLXXVI.
Chap. IX. 4 _Diss._ III. xiii. 18, 19.
{ 35-37.
BOOK IV.
Chap. I. _Ench._ XXXI.
Chap. III. _Diss._ I. xvi.
Chap. IV. 1, 2 _Diss._ II. viii. 1-8.
Chap. IV. 3 _Diss._ I. vi. 13 from [Greek: allo]--22.
Chap. IV. 4-8 _Diss._ II. viii. 9-29.
Chap. V. _Ench._ XXXII.
BOOK V.
Chap. II. 1-4 _Diss._ II., xviii. 1-21 to [Greek: apothanontôn] Chap. II. 5, 6 _Diss._ II. xviii. 23-32.
Chap. II. 7 _Diss._ IV. xii. 19-21.
Chap. III. 1, 2 _Diss._ II. xii. 1-4.
Chap. III. 3, 4 _Diss._ II. xii. 17-25.
Chap. IV. _Ench._ XXXIV.
Chap. V. _Ench._ XXXV.
Chap. VI. _Ench._ XXXVI.
Chap. VII. 1 _Ench._ XXXVII.
Chap. VIII. _Ench._ XXXVIII.
Chap. IX. _Ench._ XXXIX.
Chap. X. _Ench._ XL.
Chap. XI. _Ench._ XLI.
Chap. XII. 3, 4 _Diss._ IV. xi. 22-29.
Chap. XII. 5 _Diss._ IV. xi. 35, 36.
Chap. XIII. _Ench._ XLII.
Chap. XIV. _Ench._ XLIII.
Chap. XV. _Ench._ XLIV.
Chap. XVI. 1, 2 _Ench._ XLV.
Chap. XVII. _Ench._ XLVI.
Chap. XVIII. _Ench._ XLVII.
Chap. XIX. _Ench._ XLVIII.
Chap. XXI. _Ench._ XLIX.
Chap. XXII. 1, 2 _Diss._ II. xxiii. 1-10.
Chap. XXII. 3-7 _Diss._ II. xxiii. 20-47.
Chap. XXIII. _Ench._ L.
Chap. XXIV. _Ench._ LI.
Chap. XXV. _Ench._ LII.
Chap. XXVI. _Ench._ LIII.