[A] There is a complete edition of Arrian’s Epictetus with the commentary of Simplicius by J. Schweighaeuser, 6 vols. 8vo. 1799, 1800.  There is also an English translation of Epictetus by Mrs. Carter.

Antoninus in his first book (i. 7), in which he gratefully commemorates his obligations to his teachers, says that he was made acquainted by Junius Rusticus with the discourses of Epictetus, whom he mentions also in other passages (iv. 41; xi. 34, 36).  Indeed, 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.  But the method of the two philosophers is entirely different.  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 ([Greek:  phusikon]), Ethic ([Greek:  ethikon]), and Logic ([Greek:  logikon]) (viii. 13).  This division, we are told by Diogenes, was made by Zeno of Citium, the founder of the Stoic sect, and by Chrysippus; but these philosophers placed the three divisions in the following order,—­Logic, Physic, Ethic.  It appears, however, that this division was made before Zeno’s time, and acknowledged by Plato, as Cicero remarks (Acad.  Post. i. 5).  Logic is not synonymous with our term Logic in the narrower sense of that word.

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.  Even among the earliest Stoics Logic, or Dialectic, does not occupy the same place as in Plato:  it is considered only as an instrument which is to be used for the other divisions of Philosophy.  An exposition of the earlier Stoic doctrines and of their modifications would require a volume.  My object is to explain only the opinions of Antoninus, so far as they can be collected from his book.

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, as already observed, there is no method in his book; but it is virtually contained in it.

Cleanthes also connects Ethic and Politic, or the study of the principles of morals and the study of the constitution of civil society; and undoubtedly he did well in subdividing Ethic into two parts.  Ethic in the narrower sense and Politic; for though the two are intimately connected, they are also very distinct, and many questions can only be properly discussed by carefully observing the distinction.