Cynic should marry and procreate children, Epictetus answers: "If you grant me a community of wise men, perhaps no man will readily apply himself to the Cynic practice." However, he says, if he does, nothing will prevent him from marrying and begetting children, for his wife will be another like himself. "But," he adds, "in the present state of things which is like that of an army placed in battle order, is it not fit that the Cynic should without any distraction be employed only on the ministration of God, able to go about among men, not tied down to the common duties of mankind, nor entangled in the ordinary relations of life, which if he neglects, he will not maintain the character of an honourable and good man? and if he observes them, he will lose the character of the messenger, and spy and herald of God." The conclusion is that it is better for a minister of God not to marry.[1]
Epictetus distinguishes the soul from the body in the chapter (iv. c. 11) about purity (cleanliness); but he wisely does not attempt to define the soul. He says, "We suppose that there is something superior in man and that we first receive it from the Gods: for since the Gods by their nature are pure and free from corruption, so far as men approach them by reason, so far do they cling to purity and to a love (habit) of purity." It is however impossible for man's nature to be altogether pure; but reason endeavours to make human nature love purity. "The first then and highest purity is that which is in the soul; and we say the same of impurity. But you could not discover the impurity of the soul as you could discover
- ↑ Dr. Farrar says in his 'Seekers after God' (Epictetus p. 213), "That Epictetus approves of celibacy as a 'counsel of perfection,' and indeed his views have a close and remarkable resemblance to those of St. Paul." I do not understand the first part of this sentence; and the reader of Epictetus will see that the second part is not true. There is a note on the matter (pp. 258, 316).
