s; but we may hope for the sake of human nature
that this story is false, since another authority tells us that
Epictetus became lame in consequence of a natural disease. Be that
however as it may, some of the early writers against Christianity--such,
for instance, as the physician Celsus--were fond of adducing this
anecdote in proof of a magnanimity which not even Christianity could
surpass; to which use of the anecdote Origen opposed the awful silence
of our Saviour upon the cross, and Gregory of Nazianzen pointed out
that, though it was a noble thing to endure inevitable evils, it was yet
more noble to undergo them voluntarily with an equal fortitude. But even
if Epaphroditus were not guilty of breaking the leg of Epictetus, it is
clear that the life of the poor youth was surrounded by circumstances of
the most depressing and miserable character; circumstances which would
have forced an ordinary man to the low and animal level of existence
which appears to have contented the great majority of Roman slaves. Some
of the passages in which he speaks about the consideration due to this
unhappy class show a very tender feeling towards them. "It would be
best," he says, "if, both while making your preparations and while
feasting at your banquets, you distribute among the attendants some of
the provisions. But if such a plan, at any particular time, be difficult
to carry out, remember that you who are not fatigued are being waited
upon by those who are fatigued; you who are eating and drinking by those
who are not eating and drinking; you who are conversing by those who are
mute--you who are at your ease by people under painful constraint. And
thus you will neither yourself be kindled into unseemly passion, nor
will you in a fit of fury do harm to any one else." No doubt Epictetus
is here describing conduct which he had often seen, and of which he had
himself experienced the degradation. But he had early acquired a
loftiness of soul and an insight into truth which enabled him to
distinguish the substance from the shadow, to separate the realities of
life from its accidents, and so to turn his very misfortunes into fresh
means of attaining to moral nobility. In proof of this let us see some
of his own opinions as to his state of life.

At the very beginning of his _Discourses_ he draws a distinction
between the things which the gods _have_ and the things which they _have
not_ put in our own power, and he held (being deficient