Reading 3	By The Will of Zeus, I will Enjoy my Bath!
	Subtitle: τὰ γινόμενα 'Things Happen'

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Reading 03: April 7

Chapters 3.1-5.1
Translations Due Sunday, April 13 (midnight CST)
Grammar Questions Due Tuesday, April 15 (midnight CST)

Reading Selections by Group
Level	Book	Sections	Title	Questions	Perseus	Notes
Basic	Enchiridion	3.1	What sort is your entertainment?	3.1	3.1	3.1
Optional 1	Enchiridion	4.1	What sort are your deeds?	4.1	4.1	4.1
Optional 2	Enchiridion	5.1	Judgements not Events Disturb Us.	5.1	5.1	5.1
Advanced 1	Disccourses	2.23.8	What is Proairesis?	NA	2.23	NA
Advanced 2				NA		NA

 

Other Aids
Greek Sentences	Sentences with numbering for sending in the translations.	Instructions for sending in translations
Audio File	An mp3 audio recording(s) using Erasmian pronunciation. 3.1  4.1 5.1	An mp3 audio recording(s) of the weekly Enchiridion reading using 'Living Koine' pronunciation:	<----Instructions: Right click file name and select "save file as" for Microsoft Windows OS.
Greek Text (Pdf file of the reading)	Schenkl's 1916 Text of the weekly reading (Text used by this group and Perseus). A several page pdf file.	Diglott weekly reading with Greek text and English translation (4x6 index card size pdf file)	Diglott weekly reading Greek text, English translation and vocabulary (A 8.5 x 11 2 page pdf file.)
Notes on the Greek Text	Schweighauser's 1799 Greek Text (Schenkl's Source ) of the weekly reading with Wolf's Latin Translation and Schweighauser's notes. A several page pdf file.	Heyne's 1756 Epicteti Enchiridium Graece et Latine with notes and Upton's Latin translation. A several page pdf file.	Thurot's 1903 Reading 03 (French with Greek notes and commentary).  A several page pdf file.
Vocabulary	A table of the Enchiridion weekly reading word by word with links to the Perseus word form AND the correct lemma. (Each word has its own number, definitions taken from various translations.)	Vocabulary of the entire Enchiridion with frequency statistics and glosses (a work in progress)	Special vocabulary: a table of the 100+ words that Epictetus uses frequently or in a special sense.

Things Happen - What's a Stoic to do?

(Pictures wanted of Greek Baths, Greek pitchers.)

In chapters 1-2 Epictetus set down the basic principles of how to think about your emotions and impressions. He tries to get the reader to 'think like I think'. Chapters 3-8 of the Enchiridion are a very fun section to read. Rather than talk about the belief system that his students should have, he gives some practical application and examples. Chapters 1-8 of the Enchiridion (to me) read like a preacher's sermon: the proposition (1.1-2.2), illustration(s) (3.1-7.1)and summation (8.1).

Encheiridion Passage	The Example	The conclusion	The Point	The Discipline(s) Involved
3.1	A Pitcher	If you lose someone or something you love,, you won't be disturbed	ἀποθανόντας οὐ ταραχθήσῃ	Discipline of ?
4.1	At the Public Baths	You will not be upset by the things that are happening to you.	τὰ γινόμενα οὐ ἀγανακτήσῃ	Discipline of ?
5.1	How to think about Death	Neither the the things that happen nor how you think about them will disturb you.	τὰ δόγματα ου ταράξῃ	Discipline of ?
6.1	Boasting in Possessions	You will not be uplifted by false impressions.	κακία φαντασία οὐ ἐπαρθήσῃ	Discipline of ?
7.1	Taking a Ship Voyage	Nothing will hinder you	οὐδὲν κωλύσει	Discipline of ?
8.1	The Summation: Μὴ ζήτει τὰ γινόμενα γίνεσθαι ὡς θέλεις, ἀλλὰ θέλε τὰ γινόμενα ὡς γίνεται καὶ εὐροήσεις	Don't seek to have events happen as you wish, but wish them to happen as they do happen, and all will be well with you. (translation by Boter)	Μὴ ζήτει τὰ γινόμενα γίνεσθαι ὡς θέλεις	Discipline of ?

So what is a good Stoic to do in the above situations? Apply the principles of Epictetus' three step plan (most often called the three topoi). The three topoi listed in Reading 2 are as follows:

1. The Discipline of Desire: control your desires and aversions - ὅρμη καὶ ἔκλισσις (both what you desire and what you dislike)
2. The Discipline of Action: control your choices -προαίρεσις (you have to know what you can and cannot do along with what you should and should not do, you must choose to do or not do things based on the right criteria.)
3. The Discipline of Assent: control your impressions - φαντασίαι (what we think about situations, how we evaluate them, false assumptions, etc.)

The above chart lists the examples he uses. What are the disciplines that he suggests a person use? I have left the column entitled 'Discipline(s) Involved' open for your suggestions.

 

Illustrations:

Greek Pitchers

(pictures wanted)

Jars, vessels, pitchers and urns were the basic stuff of Greek living and history. (This section is still being updated). The Enchiridion 3.1 uses the example of a χύτρα, ἡ. is listed in LSJ as an earthen pot. Woodhouse's Greek-English lexicon gives the following references:

Pitcher, subs. P. and V. ἀμφορεύς, ὁ (Eur., Cycl.), Ar. and P. ὑδρία, ἡ, ἀγγεῖον, τό, Ar. and V. πρόχους ἡ, ἄγγος, τό, V. κύτος, τό, τεῦχος, τό (also Xen. but rare P.), κρῶσσοι, οἱ, Ar. καλπίς, ἡ.

Greek Baths

Greek baths were a part of everyday Greek life. No doubt, the young men that were in Epictetus' classes went to the baths for a light workout and relaxing bath. From the example given in the Enchiridion Chapter 5, it seems like the baths were not the relaxing day-spa, but rather the opposite. You never know what to expect, what conflicts will arise, what criminals will take advantage of the situation. Resources are Bathing in Public in the Roman World By Garrett G. Fagan, University of Michigan. Early Greek baths were different than Roman period baths to some extent. A good online article can be found at Michael Lahanas' site. Garret Fagan at Pennsylvania State University has a website relating to Roman baths. The University of Saskatchewan has a resource page with links to other bath websites compiled by John Porter. Searching Google Books will bring more results.

 

Aids to Reading the Greek

Special Words

The meanings of the LSJ lexicon do not always point out or fit the 'Stoic' use of terms. Seddon lists some of the fowords as being 'key' terms for this chapter. Words marked with an asteric* were added by this author. Some of them are 'Stoic specific'; most are not. As the special vocabulary page is being built, a fuller 'special lexicon' will become available to help understand the Greek word. Here are some of the brief glosses.

Chapter 3 Words	Chapter 4 Words	Chapter 5 Words
ἄνθρωπος man, person καταφιλέω to kiss παιδίον τό child στέργω to desire, love ταράσσω to trouble, agitate, disturb; pass. be troubled, upset χρείαν παρέχω to have a need ψῡχᾰγωγέω to delude, lead astray	ἀγανακτέω to be irritated ἔργον τό work, deed, act κατὰ φύσιν according to nature προαίρεσις moral character, will, volition, choice, predisposition to choose	ἀπαιδευτός uneducated βλάπτω to blame δεινός, ή, όν terrible δόγμα τό judgements ἐμποδίζω to hinder ἔργον τό *deed(s) θάνατος, death λυπέω to be distressed πρᾶγμα, ατος, τό an act, event Σωκρᾰ́τ-ης, ὁ, Socrates

A note should be said about the word προαίρεσις. This is perhaps THE KEY WORD to comprehend when one is trying to understand Epictetus' philosophy. There is a wide range of translations for the word by various translators. Some believe that Epictetus takes the word from Aristotle and modifies its usage. Some of the translations given to it are: choice, choices, sphere of choice, will, freedom of choice, faculty of choice, moral character, moral choice, moral nature, moral personality, moral purpose , volition, my (own) mind, purpose, and inclination to choose. Epictetus talks about what προαίρεσις is and does in the Discourses 2.23.8ff, selections of this passage are in the advanced reading, the term specifically used in that passage is 'ἡ προαιρετική δύναμις.' There are a number of cognate words that are also related to προαίρεσις; the bold words are used by Epictetus:

ἀντιπροαίρεσις ἀποπροαιρέω ἀπροαιρεσία ἀπροαίρετος αὐτοπροαίρετος ἀπροαιρετικός εὐπροαίρετος	προαίρεσις προαιρετέον προαιρετέος προαιρέτης προαιρετικός προαιρετός προαιρέω

 

The LSJ applicable definitions are as follows:

 

Corrections to the Text

The Perseus text matches Schenkl and Oldfather (Loeb). Boter selects several variant readings and splits Chapter 5 into two parts 5a and 5b (beginning at 5.1d), considering them separate topical sections.

 

Reading 3: Chapters 3.1-5.1

Reading 3 - Basic Group				Enchiridion Chapter 3.1
Text	Questions	Notes	Apparatus	Translation	Answers	Vocabulary

   Enchiridion 3.1-5.1
[3.1a] Ἐφ᾽ ἑκάστου τῶν ψυχαγωγούντων ἢ χρείαν παρεχόντων ἢ στεργομένων μέμνησο ἐπιλέγειν, ὁποῖόν ἐστιν, ἀπὸ τῶν σμικροτάτων ἀρξάμενος: [3.1b] ἂν χύτραν στέργῃς, ὅτι "χύτραν στέργω". [3.1c] κατεαγείσης γὰρ αὐτῆς οὐ ταραχθήσῃ: [3.1d] ἂν παιδίον σαυτοῦ καταφιλῇς ἢ γυναῖκα, ὅτι ἄνθρωπον καταφιλεῖς: [3.1e] ἀποθανόντος γὰρ οὐ ταραχθήσῃ.

 

Basic Questions

Note: If you desire to get THE answer (if there is one) to the question and the answers to the questions suggested by the Greekstudy members, you may either view the appropriate Greekstudy email which includes the answers, or alternately (if you missed the email) send in your answers to the question(s). I'll be glad to email you the suggested answer and the answers sent in by the Greekstudy members.

Q1. Line 3.1a. What is the best translation for the word ψυχαγωγούντων. What two roots does it come from?

Q2. Line 3.1a. What is the best translation for the phrase χρείαν παρεχόντων? Are there any other uses given for the verb παρέχω in LSJ or BADG that are similar?

Q3. Line 3.1a. The word ἀρξάμενος comes from ἄρχω. This is one of the words where the middle/passive has a major difference in meaning than the active. What are the two meanings?

Q4. Line 3.1a The word σμικροτάτων is from what word? What word is the definition listed under? Can you explain why the initial sigma appears on some forms and not on others? How often does it appear as one or the other? Hellenistic or Attic?

Q5. Line 3.1b. The word στέργω also appears in the New Testament. What is the idea behind the word. What other words have a similar idea (i.e. list some synonyms)?

Q6. Line 3.1c. Parse the word κατεαγείσης. Why does the epsilon appear in the stem? Is there a rule for why the augment/reduplication appears as it does? What section in your grammar(s) applies. What are examples of other word(s) that form the same way?

Q7. Line 3.1c. The word ταραχθήσῃ comes from ταράσσω. What is the stem? Why does the present tense appear as it does with double -σσ- and the aorist passive -χθ-, etc. What section in Smyth applies? List a few other words that act similarly.

Q8. Line 3.1e. The word ἀποθανόντος is a participle. How is it used?

Q9. Line 3.1d. Give another valid form for the word σαυτοῦ. Is the form σαυτοῦ Hellenistic (Koine) or is it used in Attic Greek? Where would you look to find out?

Q10. Line 3.1d The word παιδίον ends in -ίον. What do we call this suffix? It is used for any other purpose (i.e. meaning) than conveying the idea of 'small'? What are some other words that end the same way. (I've noticed Epictetus likes to use this form frequently).

Q11. Line 3.1d. What is the best translation for the word ἄνθρωπον in the phrase ὅτι ἄνθρωπον καταφιλεῖς?

 

Reading 3 - Advanced Reading 1				Discourses 2.23.8-14
Text	Questions	Notes	Apparatus	Translation	Answers	Vocabulary

Discourses 2.23.8: What is the προαίρεσις. (This passage is selected by Thurot (Mots- p. 66) as the things to consider when you attempt to translate this word.)

[2.23.8] πῶς οὖν δύναταί τις ἄλλη δύναμις κρείσσων εἶναι ταύτης, ἣ καὶ ταῖς λοιπαῖς διακόνοις χρῆται καὶ δοκιμάζει αὐτὴ ἕκαστα καὶ ἀποφαίνεται; [9] τίς γὰρ ἐκείνων οἶδεν, τίς ἐστιν αὐτὴ καὶ πόσου ἀξία; τίς ἐκείνων οἶδεν, ὁπότε δεῖ χρῆσθαι αὐτῇ καὶ πότε μή; τίς ἐστιν ἡ ἀνοίγουσα καὶ κλείουσα τοὺς ὀφθαλμοὺς καὶ ἀφ' ὧν δεῖ ἀποστρέφουσα, τοῖς δὲ προσάγουσα; ἡ ὁρατική; οὔ, ἀλλ' ἡ προαιρετική τίς ἡ τὰ ὦτα ἐπικλείουσα καὶ ἀνοίγουσα; [10] τίς, καθ' ἣν περίεργοι καὶ πευθῆνες ἢ πάλιν ἀκίνητοι ὑπὸ λόγου; ἡ ἀκουστική; [11] οὐκ ἄλλη ἢ ἡ προαιρετικὴ δύναμις. εἶτ' αὐτὴ ἰδοῦσα, ὅτι ἐν τυφλαῖς καὶ κωφαῖς ταῖς ἄλλαις ἁπάσαις δυνάμεσίν ἐστι μηδέ τι ἄλλο συνορᾶν δυναμέναις πλὴν αὐτὰ ἐκεῖνα τὰ ἔργα, ἐφ' οἷς τεταγμέναι εἰσὶ διακονεῖν ταύτῃ καὶ ὑπηρετεῖν, αὐτὴ δὲ μόνη ὀξὺ βλέπει καὶ τάς τ' ἄλλας καθορᾷ, πόσου ἑκάστη ἀξία, καὶ αὑτήν, μέλλει ἡμῖν ἄλλο τι ἀποφαίνεσθαι τὸ κράτιστον εἶναι ἢ αὐτήν; [12] καὶ τί ποιεῖ ἄλλο ὀφθαλμὸς ἀνοιχθεὶς ἢ ὁρᾷ; εἰ δὲ δεῖ τὴν τοῦ τινος ἰδεῖν γυναῖκα καὶ πῶς, τίς λέγει; [13] ἡ προαιρετική. εἰ δὲ δεῖ πιστεῦσαι τοῖς λεχθεῖσιν ἢ ἀπιστῆσαι καὶ πιστεύσαντα ἐρεθισθῆναι ἢ μή, τίς λέγει; [14] οὐχ ἡ προαιρετική;

 

Long Translation

How then can any other faculty be more powerful than this, which uses the rest as ministers and itself proves each and pronounces about them? for which of them knows what itself is, and what is its own value? which of them knows when it ought to employ itself and when not? what faculty is it which opens and closes the eyes, and turns them away from objects to which it ought not to apply them and does apply them to other objects? Is it the faculty of vision? No; but it is the faculty of the will. What is that faculty which closes and opens the ears? what is that by which they are curious and inquisitive, or on the contrary unmoved by what is said? is it the faculty of hearing? It is no other than the faculty of the will.4 Will this faculty then, seeing that it is amidst all the other faculties which are blind and dumb and unable to see any thing else except the very acts for which they are appointed in order to minister to this (faculty) and serve it, but this faculty alone sees sharp and sees what is the value of each of the rest; will this faculty declare to us that any thing else is the best, or that itself is? And what else does the eye do when it is opened than see? But whether we ought to look on the wife of a certain person, and in what manner, who tells us? The faculty of the will. And whether we ought to believe what is said or not to believe it, and if we do believe, whether we ought to be moved by it or not, who tells us? Is it not the faculty of the will?

 

Reading 3 - Advanced Reading 2				Discourses 0.0
Text	Questions	Notes	Apparatus	Translation	Answers	Vocabulary

None given at the present time

 

Collected Notes on the text.

The order of the notes may be out of order in relation to the text. The following notes are collected from various commentaries, translations, etc. They are classified as to what type (e.g. grammar, vocabulary, meaning of the text, etc.), along with the source. Notes without sources are added by this author. Notes will be added as the weeks progress.

 

 

 

Sentences numbered for sending in the translations

Reading 3: Chapters 3.1-5.1

Basic Reading
[0301a] Ἐφ᾽ ἑκάστου τῶν ψυχαγωγούντων ἢ χρείαν παρεχόντων ἢ στεργομένων μέμνησο ἐπιλέγειν, ὁποῖόν ἐστιν, ἀπὸ τῶν σμικροτάτων ἀρξάμενος:
[0301b] ἂν χύτραν στέργῃς, ὅτι "χύτραν στέργω".
[0301c] κατεαγείσης γὰρ αὐτῆς οὐ ταραχθήσῃ:
[0301d] ἂν παιδίον σαυτοῦ καταφιλῇς ἢ γυναῖκα, ὅτι ἄνθρωπον καταφιλεῖς:
[0301e] ἀποθανόντος γὰρ οὐ ταραχθήσῃ.

Optional Reading 1
[0401a] Ὅταν ἅπτεσθαί τινος ἔργου μέλλῃς, ὑπομίμνῃσκε σεαυτόν, ὁποῖόν ἐστι τὸ ἔργον.
[0401b] ἐὰν λουσόμενος ἀπίῃς, πρόβαλλε σεαυτῷ τὰ γινόμενα ἐν βαλανείῳ, τοὺς ἀπορραίνοντας, τοὺς ἐγκρουομένους, τοὺς λοιδοροῦντας, τοὺς κλέπτοντας.
[0401c] καὶ οὕτως ἀσφαλέστερον ἅψῃ τοῦ ἔργου, ἐὰν ἐπιλέγῃς εὐθὺς ὅτι "λούσασθαι θέλω καὶ τὴν ἐμαυτοῦ προαίρεσιν κατὰ φύσιν ἔχουσαν τηρῆσαι".
[0401d] καὶ ὡσαύτως ἐφ᾽ ἑκάστου ἔργου.
[0401e] οὕτω γὰρ ἄν τι πρὸς τὸ λούσασθαι γένηται ἐμποδών, πρόχειρον ἔσται διότι
[0401f] "ἀλλ᾽ οὐ τοῦτο ἤθελον μόνον, ἀλλὰ καὶ τὴν ἐμαυτοῦ προαίρεσιν κατὰ φύσιν ἔχουσαν τηρῆσαι:
[0401g] οὐ τηρήσω δέ, ἐὰν ἀγανακτῶ πρὸς τὰ γινόμενα."

Optional Reading 2
[0501a] Ταράσσει τοὺς ἀνθρώπους οὐ τὰ πράγματα, ἀλλὰ τὰ περὶ τῶν πραγμάτων δόγματα:
[0501b] οἷον ὁ θάνατος οὐδὲν δεινόν （ἐπεὶ καὶ Σωκράτει ἂν ἐφαίνετο）, ἀλλὰ τὸ δόγμα τὸ περὶ τοῦ θανάτου, διότι δεινόν, ἐκεῖνο τὸ δεινόν ἐστιν.
[0501c] ὅταν οὖν ἐμποδιζώμεθα ἢ ταρασσώμεθα ἢ λυπώμεθα, μηδέποτε ἄλλον αἰτιώμεθα, ἀλλ᾽ ἑαυτούς, τοῦτ᾽ ἔστι τὰ ἑαυτῶν δόγματα.
[0501d] ἀπαιδεύτου ἔργον τὸ ἄλλοις ἐγκαλεῖν, ἐφ᾽ οἷς αὐτὸς πράσσει κακῶς:
[0501e] ἠργμένου παιδεύεσθαι τὸ ἑαυτῷ:
[0501f] πεπαιδευμένου τὸ μήτε ἄλλῳ μήτε ἑαυτῷ.

 

Table of Words

The local gloss is context-specific. The word-link and lemma-link are linked to the Perseus Hopper vocabulary tool. I have gone through the Greek lemma and verified them for accuracy - but there may still be some errors. Many of the definitions have been taken from the following translations: Mattheson, Boter, White, Oldfather and Long. If you have a better suggestion for a word, send in the word number, Greek word and suggested gloss, and I will add it into the vocabulary list.

A note of caution: Perseus does not always work as expected. The links are betacode which works better than sending in Greek Unicode lookups. But sometimes it still will not work. In addition, Perseus is often slow - if you see it cranking and cranking, try later, the server is too busy. An example of unexpected results is as follows: the neuter plural form ἀπαραπόδιστα returns 'not found'; the root lemma ἀπαραπόδιστος brings up its own correct entry. Some words are only listed in the Middle LSJ, not the main LSJ (e.g. οὐδέπω). So if you look up οὐδέπω in the Archimedes Harvard LSJ or your own personal copy, you won't find it.

The columns for vocabulary frequency are compiled from Perseus' Max frequency for the Enchiridion (EnchX) and all of Epictetus' works (EpicX including the Enchiridion). The New Testament frequencies are from Tischendorf's NT as provided by MorphGnt.org. Words are linked on betacode, but some lemmas do not link correctly (a problem that will be fixed over time), thus there are occasionally NTX freqencies that are missing or partial. When comparing the frequency of the various works, you should remember the Enchiridion (4983 words) is about the same length as the book of Hebrews (4953 words) and all Epictetus' writings (The Discourses - 75,177 words, Fragments - 4023 words,and Enchiridion - 4983 words; grand total - 84183) are 60% of the length of the New Testament (138,019 words). Although both the Epictus' works and the New Testament books are different in content and author, if you multiply the Epictetus frequency by 1.6 (EpicX x 1.6) you can come up with a comparable usage between the two works.

 

 

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