Translators From England

"Epictetus addressed himself to his hearers in a continuous discourse and in a familiar and simple manner. Antoninus wrote down his reflections for his own use only, in short unconnected paragraphs, which are often obscure."

"The Stoics made three divisions of philosophy, Physic, Ethic, and Logic. ...It appears, however, that this division was made before Zeno's time and acknowledged by Plato. ...Logic is not synonymous with our term Logic in the narrower sense of that word."

"According to the subdivision of Cleanthes, Physic and Theology go together, or the study of the nature of Things, and the study of the nature of the Deity, so far as man can understand the Deity, and of his government of the universe. This division or subdivision is not formally adopted by Antoninus, for... there is no method in his book; but it is virtually contained in it."

"Besides the want of arrangement in the original [work of Marcus Aurelius] and of connection among the numerous paragraphs, the corruption of the text, the obscurity of the language and the style, and sometimes perhaps the confusion in the writer's own ideas - besides all this there is occasionally an apparent contradiction in the emperor's thoughts, as if his principles were sometimes unsettled, as if doubt sometimes clouded his mind."

"In whatever way you who teach may manage this business, I advise you not to trust too much to the inculcation of creeds and dogmas by words written or spoken."

"A man who leads a life of tranquillity and reflection, who is not disturbed at home and meddles not with the affairs of the world, may keep his mind at ease and his thoughts in one even course. But such a man has not been tried. All his Ethical philosophy and his passive virtue might turn out to be idle words, if he were once exposed to the rude realities of human existence."

"Fine thoughts and moral dissertations from men who have not worked and suffered may be read, but they will be forgotten. No religion, no Ethical philosophy is worth anything, if the teacher has not lived the "life of an apostle," and been ready to die "the death of a martyr." "Not in passivity [the passive affects], but in activity, lie the evil and the good of the rational social animal, just as his virtue and his vice lie not in passivity, but in activity" (IX. 16)."

"Those are useful games which exercise the hand and the eye at the same time, and thus do part of the business which the schoolmaster is too ignorant or too learned to do. Games are also played according to certain rules, and thus unruly boys are taught to respect order and discipline even in their play. I hope I shall be excused if I say that boys' play is sometimes the best thing that they do at school. But let there be reasonable limits to it. Moderation in all things is the golden precept; let there be excess in nothing, not even in book learning."

"By drawing an object the children will also learn a fundamental doctrine of philosophy; but I don't recommend letting them know what the doctrine is. They will discover it some time. We do not draw objects as they are: we draw them as they seem to be. To the eye things are what they seem to be, but they are in reality, if you know what that means, something else."

"Some distinguished philosophers think that boys' eyes should be taught or trained to the examination of objects: in other words, that boys should be taught to observe things and to see likeness and difference. It is done to some extent by all boys: their games teach them something, and they know a cake from an apple. But the power of careful, patient looking at a thing is not fully acquired without some pains on the part of a teacher. When a boy reads aloud, he must look carefully at the words and letters, or he will blunder. This is an instance of observation. But the philosophers mean, I believe, that we should introduce certain things called sciences into school teaching."

"If anything is well taught—I will take Latin for example—a boy is easily led to see, indeed he cannot help seeing, certain resemblances in words. The first part of words may differ from one another, but the tails or endings may be the same; and a boy easily learns to observe these like endings and to see also that they add to or qualify the meaning of the words to which they are attached. This fact appears in our own language, and the observation of likeness and unlikeness of this kind may be taught in the humblest schools. It is a very potent method of forming boys to observe, to distinguish and to classify."

"This power of attention is that which perhaps more than any thing else distinguishes those who do great things from those who can do nothing well."

"I am not a man of science, and I do not wish to be thought so. If I were, I would rather not have the name. There are men, named men of science, for whom I have great respect; there are many for whom I have no respect."

"A few have a great power of listening and attending, but they are only few, and this power gives them a superiority over those who cannot attend."

"The inability to listen and to attend is of course a mental defect; but habit may make the defect so great, that a man's ears may almost lose the faculty of hearing what another man says, and he may be able to hear only the sweet sound of his own voice. Such incapable people are generally great talkers, very tiresome, and bad companions. They cannot be debaters in public assemblies, and can only deliver themselves of their own words."

"A man who attempts to debate when he cannot listen must make a wretched display of impotence."

"Every man who observes, must have seen what bad listeners most people are. Inability to attend carefully to what is spoken is a great defect, which leads to blunders, misrepresentation, and sometimes to quarrels."

"The power of attending to what is spoken, or in other words the power of listening, is one of the most useful habits that we can acquire; it keeps the mind active, and we can thus learn not only by hearing, but by reading and reflection, by fixing our minds steadily on the matter which we wish to master. It is... in a great degree, the sure means of success in all that we undertake; and if the power is not acquired early in life, great labour will be necessary to acquire it afterwards."

"We cannot work without matter to work on, and we must look round and see what there is. There is a material which will never fail. It is perhaps eternal, at least for us. It costs nothing, and it is everywhere. Raise your eyes on a clear night and look at the magnificent spectacle of the starry heavens... Would it be asking too much to ask masters occasionally to direct their pupils to the observation of the most splendid sight which the sons of men have had before their eyes ever since they have trod the earth?—to point out the position and tell the names of some of the brightest of these wondrous objects; to show the apparent motion of these bodies, to point out the polar star, and to lead by slow and sure steps to the conclusion which the genius of man has drawn from this apparent motion, and other considerations."

"What must we do with these sciences in schools—I mean the elementary part of them? for... the amount which we can teach in a school to the ordinary kind of boys, that is the very great majority, is not much."

"When I look at the number of things which a boy must now learn, or is encouraged to learn, and when I look at the questions in the examination papers, I am quite content that I was brought up in other days; and that if I did not learn much and was taught next to nothing, I have kept to old age the sense, whatever it may be, which came with me into the world."

"I think it is a truth, and an important truth, that the fundamentals of all school teaching ought to be the same."

"We have, all of us, with a few unlucky exceptions, for which special schools are required, hands, eyes, and ears; and all these members should be trained and practiced in elementary education, as a means of improving the use of these organs, and so improving the great organ which directs and oversees the work of hands, eyes, and ears, and judges of its own work and its own acts."

"The preparation for these examinations is a forcing system, a straining of the memory, a loading of the head with more than it can hold, and much more than it can understand, followed, as in bodily excesses, by disorder of function, addling of the brain, and the stoppage of healthy mental growth. The weak, who work hard to obtain their object, are damaged; the strong may suffer little or nothing, but they do not gain much. Those do best who do not trouble themselves about the matter, but do as well as they can and care not about success or failure."

"The amount of our school learning can never be very great, and the value of it is allowed by all good judges to be in the discipline by which we learn, in the strengthening of the mental powers, and in the formation of character. He who learns even one thing well acquires a measure by which he may estimate himself and others: he knows what he does know, and he knows that he does not know that which he does not know. He is not deceived about himself, nor does he attempt to deceive others, nor is he likely to be deceived by others. He has attained the one sure element out of which improvement will come. All the knowledge, which we attempt to acquire and which we do really acquire, is the foundation of our character and the safe foundation on which must rest all that we shall learn afterwards and all that we shall do."

"It is almost useless to warn against this multiplicity of subjects which now distract boys and perplex teachers. The experiment of teaching a little of all things must be tried: it is demanded by opinion, founded on small or no reflection, it is required by competition for prizes, distinctions, and places; and it is encouraged by examinations and the questions proposed, which direct in a manner the course of education."

"It is an undoubted truth that, if a thing is not learned well, there is more harm done than good acquired."

"All education which is in its kind complete and good, is the means of forming character, and of making useful men and women."

"I have heard it maintained that it is always the teacher's fault if a boy does not learn, even a stupid and idle boy; but I leave the decision of this matter to the "communis sensus," the common intelligence of mankind."

"Out of... average boys, if they are well brought up, come some of the most useful men to society, and sometimes great men; for the apparent dulness or slowness of some boys is only apparent: they do not apprehend quickly, because they see difficulties which sharper boys do not see, but when they emerge from the hide-bound state, they go on at a great rate, soberly and steadily. These boys become the men whom we trust... with weighty matters."

"I am daily more amazed at the ignorance of grown-up men and women, called gentlemen and gentlewomen, who, with so many means at their command, are little better than Hottentots in disguise. ...These people may read a newspaper, which is the best thing that they do read... But the chief reading of these silly people is stories, tales, novels, and works of some kind of fiction, and not even the best works of the kind. They are very much in the state of those who commit excess in strong drink."

"We must do something to lead boys to look at the wonderful objects by which we are surrounded, and to examine them carefully. I don't think that lectures are of much use. They will now and then amuse, and may teach boys a little; and if the lectures are followed by examinations, they will teach more."

"The deplorable condition of many of our people on whom much money has been spent is mainly owing to their wretched education, during which they have tasted of many things, but have relished nothing, learned nothing well, and have been turned out with the unhappy conceit in their heads that they have been educated, because they think that they have learned something."

"Could not a boy be taught the elements of astronomy at the sole cost of using his eyes and his brain; taught slowly, certainly, and not wearied with too much at once? Some would learn more than others; but all would learn something. This is real science, real knowledge, which will make a boy wiser, and probably better too. He will learn to observe carefully, and not to be deceived, as we sometimes are, by appearances."

"Prometheus... found the human race in a pitiable condition. They saw, he says, but they really saw not: they heard, but they understood not: they were like the phantoms of our dreams, and their labour was useless and unprofitable."

"The last reflection of the Stoic philosophy that I have observed is in Simplicius' "Commentary on the Enchiridion of Epictetus." Simplicius was not a Christian, and such a man was not likely to be converted at a time when Christianity was grossly corrupted. But he was a really religious man, and he concludes his commentary with a prayer to the Deity which no Christian could improve."

"From the time of Zeno to Simplicius, a period of about nine hundred years, the Stoic philosophy formed the characters of some of the best and greatest men. Finally it became extinct, and we hear no more of it til the revival of letters in Italy."

"Epictetus and Antoninus have had readers ever since they were first printed. The little book of Antoninus has been the companion of some great men."

"I could have made the language [in the translation of Meditations] more easy and flowing, but I have preferred a ruder style as being better suited to express the character of the original."

"The emperor Antoninus was a practical moralist. From his youth he followed a laborious discipline, and though his high station placed him above all want or the fear of it, he lived as frugally and temperately as the poorest philosopher."

"Our extant ecclesiastical histories are manifestly falsified, and what truth they contain is grossly exaggerated; but the fact is certain that in the time of M. Antoninus the heathen populations were in open hostility to the Christians, and that under Antoninus' rule men were put to death because they were Christians."

"A man's greatness lies not in wealth and station, as the vulgar believe, not yet in his intellectual capacity, which is often associated with the meanest moral character, the most abject servility to those in high places and arrogance to the poor and lowly; but a man's true greatness lies in the consciousness of an honest purpose in life, founded on a just estimate of himself and everything else, on frequent self-examination, and a steady obedience to the rule which he knows to be right, without troubling himself, as the emperor [Marcus Aurelius] says he should not, about what others may think or say, or whether they do or do not do that which he thinks and says and does."

"He did not make the rule against the Christians, for Trajan did that; and if we admit that he would have been willing to let the Christians alone, we cannot affirm that it was in his power, for it would be a great mistake to suppose that Antoninus had the unlimited authority, which some modern sovereigns have had. His power was limited by certain constitutional forms, by the senate, and by the precedents of his predecessors. We cannot admit that such a man was an active prosecutor, for there is no evidence that he was, though it is certain that he had no good opinion of the Christians, as appears from his own words. But he knew nothing of them except their hostility to the Roman religion, and probably thought they were dangerous to the state."

"The chief business of education... is to attempt to form good habits in children, to improve the understanding, and to check the formation of bad habits."

"Real learning... is a thing in which the learner is not a receiver only of words written or spoken: he must be a doer."

"Great abilities are rare, and they are often accompanied by qualities which make the abilities useless to him who has them, and even injurious to society."

"In the wretched times from the death of Augustus to the murder of Domitian, there was nothing but the Stoic philosophy which could console and support the followers of the old religion under imperial tyranny and amidst universal corruption."

"The doctrines of Epictetus and Antoninus are the same, and Epictetus is the best authority for the explanation of the philosophical language of Antoninus and the exposition of his opinions."

"Cleanthes, a Stoic, subdivided the three divisions, and made six: Dialectic and Rhetoric, comprised in Logic; Ethic and Politic; Physic and Theology. This division was merely for practical use, for all Philosophy is one."

"The difficulty is to find teachers, particularly in the humble kind of schools, who can explain the elements of astronomy; but if teachers were taught such matters, they could explain them to others, and some of the teachers would be better employed in this way than in learning and teaching other things. ...I believe that many children in the humblest schools will observe and learn as well as those in other schools. When children are younger, we must use other ways of training the eye to observe."