EPISTAXIS (Gr. ἐπί, upon, and στάζειν, to drop), the medical term for bleeding from the nose, whether resulting from local injury or some constitutional condition. In persistent cases of nose-bleeding, various measures are adopted, such as holding the arms over the head, the application of ice, or of such astringents as zinc or alum, or plugging the nostrils.
EPISTEMOLOGY (Gr. ἐπιστήμη, knowledge, and λόγος, theory, account; Germ. Erkenntnistheorie), in philosophy, a term applied, probably first by J.F. Ferrier, to that department of thought whose subject matter is the nature and origin of knowledge. It is thus contrasted with metaphysics, which considers the nature of reality, and with psychology, which deals with the objective part of cognition, and, as Prof. James Ward said, “is essentially genetic in its method” (Mind, April 1883, pp. 166-167). Epistemology is concerned rather with the possibility of knowledge in the abstract (sub specie aeternitatis, Ward, ibid.). In the evolution of thought epistemological inquiry succeeded the speculations of the early thinkers, who concerned themselves primarily with attempts to explain existence. The differences of opinion which arose on this problem naturally led to the inquiry as to whether any universally valid statement was possible. The Sophists and the Sceptics, Plato and Aristotle, the Stoics and the Epicureans took up the question, and from the time of Locke and Kant it has been prominent in modern philosophy. It is extremely difficult, if not impossible, to draw a hard and fast line between epistemology and other branches of philosophy. If, for example, philosophy is divided into the theory of knowing and the theory of being, it is impossible entirely to separate the latter (Ontology) from the analysis of knowledge (Epistemology), so close is the connexion between the two. Again, the relation between logic in its widest sense and the theory of knowledge is extremely close. Some thinkers have identified the two, while others regard Epistemology as a subdivision of logic; others demarcate their relative spheres by confining logic to the science of the laws of thought, i.e. to formal logic. An attempt has been made by some philosophers to substitute “Gnosiology” (Gr. γνῶσις) for “Epistemology” as a special term for that part of Epistemology which is confined to “systematic analysis of the conceptions employed by ordinary and scientific thought in interpreting the world, and including an investigation of the art of knowledge, or the nature of knowledge as such.” “Epistemology” would thus be reserved for the broad questions of “the origin, nature and limits of knowledge” (Baldwin’s Dict. of Philos. i. pp. 333 and 414). The term Gnosiology has not, however, come into general use. (See [Philosophy].)
EPISTLE, in its primary sense any letter addressed to an absent person; from the Greek word ἐπιστολή, a thing sent on a particular occasion. Strictly speaking, any such communication is an epistle, but at the present day the term has become archaic, and is used only for letters of an ancient time, or for elaborate literary productions which take an epistolary form, that is to say, are, or affect to be, written to a person at a distance.
1. Epistles and Letters.—The student of literary history soon discovers that a broad distinction exists between the letter and the epistle. The letter is essentially a spontaneous, non-literary production, ephemeral, intimate, personal and private, a substitute for a spoken conversation. The epistle, on the other hand, rather takes the place of a public speech, it is written with an audience in view, it is a literary form, a distinctly artistic effort aiming at permanence; and it bears much the same relation to a letter as a Platonic dialogue does to a private talk between two friends. The posthumous value placed on a great man’s letters would naturally lead to the production of epistles, which might be written to set forth the views of a person or a school, either genuinely or as forgeries under some eminent name. Pseudonymous epistles were especially numerous under the early Roman empire, and mainly attached themselves to the names of Plato, Demosthenes, Aristotle and Cicero.
Both letters and epistles have come down to us in considerable variety and extent from the ancient world. Babylonia and Assyria, Egypt, Greece and Rome alike contribute to our inheritance of letters. Those of Aristotle are of questionable genuineness, but we can rely, at any rate in part, on those of Isocrates and Epicurus. Some of the letters of Cicero are rather epistles, since they were meant ultimately for the general eye. The papyrus discoveries in Egypt have a peculiar interest, for they are mainly the letters of people unknown to fame, and having no thought of publicity. It is less to be wondered at that we have a large collection of ancient epistles, especially in the realm of magic and religion, for epistles were meant to live, were published in several copies, and were not a difficult form of literary effort. The Tell el-Amarna tablets found in Upper Egypt in 1887 are a series of despatches in cuneiform script from Babylonian kings and Phoenician and Palestinian governors to the Pharaohs (c. 1400 B.C.). The epistles of Dionysius of Halicarnassus, Plutarch, Seneca and the Younger Pliny claim mention at this point. In the later Roman period and into the middle ages, formal epistles were almost a distinct branch of literature. The ten books of Symmachus’ Epistolae, so highly esteemed in the cultured circles of the 4th century, may be contrasted with the less elegant but more forceful epistles of Jerome.
The distinction between letters and epistles has particular interest for the student of early Christian literature. G.A. Deissmann (Bible Studies) assigns to the category of letters all the Pauline writings as well as 2 and 3 John. The books bearing the names of James, Peter and Jude, together with the Pastorals (though these may contain fragments of genuine Pauline letters) and the Apocalypse, he regards as epistles. The first epistle of John he calls less a letter or an epistle than a religious tract. It is doubtful, however, whether we can thus reduce all the letters of the New Testament to one or other of these categories; and W.M. Ramsay (Hastings’ Dict. Bib. Extra vol. p. 401) has pointed out with some force that “in the new conditions a new category had been developed—the general letter addressed to a whole class of persons or to the entire Church of Christ.” Such writings have affinities with both the letter and the epistle, and they may further be compared with the “edicts and rescripts by which Roman law grew, documents arising out of special circumstances but treating them on general principles.” Most of the literature of the sub-apostolic age is epistolary, and we have a particularly interesting form of epistle in the communications between churches (as distinct from individuals) known as the First Epistle of Clement (Rome to Corinth), the Martyrdom of Polycarp (Smyrna to Philomelium), and the Letters of the Churches of Vienne and Lyons (to the congregations of Asia Minor and Phrygia) describing the Gallican martyrdoms of A.D. 177. In the following centuries we have the valuable epistles of Cyprian, of Gregory Nazianzen (to Cledonius on the Apollinarian controversy), of Basil (to be classed rather as letters), of Ambrose, Chrysostom, Augustine and Jerome. The encyclical letters of the Roman Catholic Church are epistles, even more so than bulls, which are usually more special in their destination. In the Renaissance one of the most common forms of literary production was that modelled upon Cicero’s letters. From Petrarch to the Epistolae obscurorum virorum there is a whole epistolary literature. The Epistolae obscurorum virorum have to some extent a counterpart in the Epistles of Martin Marprelate. Later satires in an epistolary form are Pascal’s Provincial Letters, Swift’s Drapier Letters, and the Letters of Junius. The “open letter” of modern journalism is really an epistle.