works of Arrian on Epictetus, for so he concludes from the brief notice of these works by Photius. The fact is that Photius does not say that he had read these books, as he generally does when he is speaking of the books, which he enumerates in his Bibliotheca. The conclusion is that we are not certain that there was a work of Arrian, entitled the Conversations of Epictetus.
The Discourses of Epictetus with the Encheiridion and Fragments were translated into English by the learned lady Mrs. Elizabeth Carter; who is said to have lived to the age of eighty-nine. The fourth edition (1807) contains the translator's last additions and alterations. There is an Introduction to this translation which contains a summary view of the Stoic philosophy for the purpose of explaining Epictetus; and also there are notes to the translation. The editor of this fourth edition says that “the Introduction and notes of the Christian translator of Epictetus are, in the estimation of most readers, not the least valuable parts of the work”: and he adds “this was also the opinion of the late Archbishop Secker, who though he thought very highly of the philosophy of Epictetus, considered the Introduction and notes as admirably calculated to prevent any mistake concerning it, as well as to amend and instruct the world.” The Introduction is certainly useful, though it is not free from errors. I do not think that the notes are valuable. I have used some of them without any remarks; and I have used others and made some remarks on them where I thought that Mrs. Carter was mistaken in her opinion of the original text, or on other matters.
The translation of Mrs. Carter is good; and perhaps no Englishman at that time would have made a better translation. I intended at first to revise Mrs. Carter's translation, and to correct any errors that I might discover. I had revised about half of it, when I found that I was not satisfied with my work, and I was advised by learned
