Transactions. Hol 
to Schweighaeuser by Garnier, the author of a “ Memoire sur les 
Ouvrages d’Hpictéte” :—“ Epictete dut apparemment les avantages 
dune éducation distinguée a la fantaisie qu ’avaient sur la fin de 
la République, et sous les premiers Empereurs, les grands de 
Rome de compter parmi leurs nombreux esclaves desGrammairiens, 
des Poetes, des Rheteurs et des Philosophes, dans le méme esprit 
et les mémes vues qui ont porté de riches financiers dans ces 
derniers siécles 4 former 4 grands fraix de riches et de nombreuses 
Bibliotheques. Cette supposition est la seule qui puisse nous 
expliquer, comment un malheureux enfant, né pauvre comme 
Irus, avoit regu une éducation distinguée, et comme’ un Stoicien 
rigide se trouvoit étre esclave d’Epaphrodite, l’un des officiers de la 
garde Impériale. Car on ne soupgonnera pas, que ce fut par 
prédilection pour la doctrine Stoique, et pour son propre usage, 
que le confident et le ministre des débauches de Néron, efit été 
curleux de se procurer un pareil esclave.” 
It is assumed that Epictetus was manumitted by his master 
Hpaphroditus ; but there is no statement to this effect to be 
found. At anyrate, by some means or other, he obtained his 
freedom, and began to teach in Rome. But in a.p. 89 Domitian 
expelled the philosophers from Italy (see Tacitus, Agricola 2 ; 
Suetonius, Domitian 10 ; Dio Cassius 67-13; Gellius 15-11), and 
he retired to Nicopolis, in Epirus, where he opened a school of 
philosophy, and lectured till he was an old man. Nicopolis was 
a city which had been built by Augustus to commemorate the 
victory at Actium (see Suetonius’ “Octavian,” 18). The fact 
that Epictetus taught at Nicopolis is stated by Suidas and 
Gellius ; and Spartian says against all probability that he was a 
familiar friend of the Emperor Hadrian ; but nothing is said 
about his ever returning to Rome. There are frequent allusions 
in the “Discourses” to Nicopolis as his place of residence. 
Here it was that Arrian became his disciple, and took down in 
writing his lectures, which form the ‘ Discourses.” Like 
Socrates, Epictetus wrote nothing, and just as for our knowledge 
of the doctrines of the former we are indebted to his disciples, 
Plato and Xenophon, so we owe our knowledge of those of the 
latter to Arrian, afterwards the historian of Alexander the Great. 
He himself says in the epistle to Lucius Gellius which forms the 
preface to the ‘ Discourses” :—‘‘ Neither did I compose the 
‘ Discourses’ of Epictetus in the way a man might compose such 
things ; nor did I publish them myself, for I assert that I did not 
