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own reason, or my own reasonable will,’ or ‘follow my own peace of mind, on which my mind is bent, to the neglect of everything else’?”

      “It does not mean that, for Epictetus himself, I am convinced,” said Arrian. “I believe not, for him,” said I; “but it has that meaning for me. His teaching does not teach—not me, at least, however it may be with others—the art of being steadfast. And what about others? Did not he himself just now admit that his logos was less powerful than the pathos of the Jews to produce steadfastness? What, by the way, is this pathos? Does it mean passionate and unreasonable conviction? And who on earth are these Jews that are ‘dipped and chosen’?”

      My friend’s face brightened. Perhaps it was a relief to him to pass from theology to matter of literary fact. “I think,” he replied, “that he must mean the Jewish followers of Christus—the Christians, about whom we were lately talking.” “Then why,” said I, “does not he call them Christians?” “I do not know,” replied Arrian, “He has never mentioned either Christians or Christus in my hearing; but he has, in one lecture at all events, used the term ‘Galilæans’ to mean the Christians. And I feel sure that he means them here, because the other Jews do not practise baptism, except for proselytes, whereas the Christians are all baptized.” “But,” said I, “he does not call them ‘baptized.’ He calls them ‘dipped’.” “That is his brief allusive way,” said Arrian. “You know that we provincials, and sometimes even Athenians too, speak of dipping the hair, or, if I may invent the word, bapting it, where the literary people speak of blacking or dyeing it. That is just what our Master means. These Christians are not merely baptized; they are bapted. That is to say, they are permanently and unalterably stained, or dyed in grain. They are. We are not. That is his meaning. Afterwards, as you noticed, he dropped into the regular word ‘baptism,’ and spoke of us as sham-baptists.”

      “But he also called them chosen,” said I, “—that is to say, if he meant chosen, and not caught or convicted.” Arrian smiled. “You have hit the mark without knowing it,” said he. “I noticed the word and took it down. It is another of his jibes! These Christians actually call themselves ‘elect’ or ‘chosen.’ I heard all about it in Bithynia. They profess to have been ‘called’ by Christus. Then, if they obey this ‘calling,’ and remain steadfast, following Christus, they are said to be ‘chosen’ or ‘elect.’ But our Master believes this ‘calling’ and ‘choosing’ to be moonshine, and these Christian Jews to be the victims of a mere delusion, caught by error. So he uses a word that might mean ‘chosen’ but might mean also ‘caught.’ They think themselves the former. He thinks them the latter.”

      I hardly know why I refrained from telling my friend what Scaurus had told me about the probability that Epictetus had borrowed from the Christians. Partly it was, I think, because it was too long a story to begin just then; and I thought I might shock Arrian and not do Scaurus justice. Partly, I was curious to question Arrian further. So after a short silence, during which my friend seemed lost in thought, I said to him, “You know more about the Christians than I do. Do you think Epictetus knows much about them? And what precisely does he mean by ‘feeling,’ when he speaks of ‘taking up the feeling of the dipped’?”

      “As for your first question,” said Arrian, “I am inclined to think that he knows a great deal about them. How could it be otherwise with a young slave in Rome under Nero, when all the world knew how the Christians were used to light the Emperor’s gardens? Moreover his contrast between the Jew and the Greek seemed to me to come forth as though it had been some time in his mind, though it had not broken out till to-day. He spoke with the bitterness of a conviction of long standing. If—contrary to his own rules—he could be ‘troubled,’ I should say our Master felt a real ‘trouble’ in being forced to confess that the Jew is above the Greek in steadfastness and constancy. As to your second question, I think he means that, whereas Greeks attain to wisdom through the reason (or logos) these Jews follow their God, or Christus, through what we Greeks call emotion or affection (i.e. pathos). And I am half disposed to think that this word pathos was used by him on the other occasion when he spoke of the Christian Jews as Galilæans.” “Could you quote it?” said I. “No, not accurately,” said Arrian, “it is rather long, and has difficulties. I should prefer you to have it exactly. Come into my rooms. I am going out on business, so that we cannot talk about it at present. But you shall copy it down.”

      So I went in to copy it down. Arrian left me after finding the place for me in his notes. “You will see,” he said, “that the Galilæans are there described as being made intrepid ‘by habit.’ Well, that is certainly how I took the words down. But I am inclined to think it might have been ‘by feeling’—which seems to me to make better sense. But read the whole context and judge for yourself. The two phrases are easily confused. Now I leave you to your copying. Prosit! More about this, to-morrow.”

CHAPTER VI

       PAUL ON THE LOVE OF CHRIST

       Table of Contents

      The lecture from which I was transcribing was on “fearlessness.” What, it asked, makes a tyrant terrible? The answer was, “his armed guards.” A child, or madman, not knowing what guards and weapons mean, would not fear him. Men fear because they love life, and a tyrant can take life. Men also love wealth, wife, children. These things, too, a tyrant can take; so men fear him. But a madman, caring for none of these things, and ready to throw them away as a child might throw a handful of sand—a madman does not fear. Now came the words about “custom” and “Galilæans” to which Arrian had called my attention: “Well, then, is not this astonishing? Madness can now and then make a man thus fearless! Custom can make the Galilæans fearless! Yet—strange to say—reason and demonstration cannot make anyone understand that God has made all that is in the world, and has made the world itself, in its entirety, absolutely complete in itself and unimpeded in its motions, and has also made its separate parts individually for the use of all the parts collectively!”

      The context made me see the force of Arrian’s remark. Epictetus appeared to be mentioning three influences under which men might resist the threats and tortures of a tyrant. In the first place was the “madness” of a lunatic. In the third place was the “logic,” or demonstration, of philosophy. In the second place, it would make good sense to suppose that Epictetus meant “feeling,” or “passionate enthusiasm.” This passage would then accord with the one mentioned above. Both passages would then affirm that the Christian Jews or Galilæans can do under the influence of “feeling” what the Greek Philosophers, or “lovers of wisdom,” cannot do with all the aid of reason (or “logos”). “Custom” would not make good sense unless the “Galilæans,” or Christians, had made a “custom” of hardening their bodies by severe asceticism. This (I had gathered from Arrian) was not the fact. In any case, it seemed clear that Epictetus was here again contrasting some kind of Jew with the Greek to the disadvantage of the latter.

      Curiosity led me to read on a little further. The text dealt with Man’s place in the Cosmos, or Universe, as follows: “All the other parts of the Cosmos except man are far removed from the power of intelligently following its administration. But the living being that is endowed with logos, or reason, has therein a kind of ladder by which he may reason the way up to all these things. Thus he, and he alone, can understand that he is a part, and what kind of part, and that it is right and fit that the parts should yield to the whole.” This reminded me of the saying I have quoted above, “Will you not make a contribution of your leg to the Universe?” I think he meant “Will you not offer up your lameness, as a decreed part of the whole system of things, and as a sacrifice from you to the Supreme?”

      This reasonable part of the Cosmos, this “living being that is endowed with logos,” Epictetus declared to be “by nature noble, magnanimous, and free.” Consequently, said

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