Enchiridion, passage 20

But it was the informal discourses which convinced Arrian that he had finally discovered a Stoic Socrates or a Stoic Diogenes, who was not merely teaching a doctrine, but also living the truth. Arrian recorded many of the discourses and informal conversations of Epictetus with his intimate students. He took them down in shorthand in order not to lose the ineffable liveliness, grace, and wit of the beloved teacher. Arrian retired into private life after the death of Hadrian in 138 A.D.

Enchiridion, passage 42

Lagrange, M. J., “La philosophie religieuse d’Epictète et le Christianisme,” _Revue Biblique_, Vol. IX, 1912; pp. 5-21, 192-212.

Enchiridion, passage 111

Hence, also, a father is reviled by his son when he does not impart the things which seem to be good; and this made Polynices and Eteocles[4] mutually enemies—that empire seemed good to both. On this account the husbandman reviles the gods; [and so do] the sailor, the merchant, or those who have lost wife or child. For where our interest is, there, too, is piety directed. So that whoever is careful to regulate his desires and aversions as he ought is thus made careful of piety likewise.

Enchiridion, passage 57

Saunders, Jason L., _Justus Lipsius. The Philosophy of Renaissance Stoicism_. New York, 1955.

Enchiridion, passage 174

(LLA 34) _cl. $3.00_ .90 ——: _An Inquiry Concerning Human Understanding_. (LLA 49) .80 ——: _An Inquiry Concerning the Principles of Morals_. (LLA 62) .75 *Kant: _Critique of the Aesthetic Judgment_. Tr. W. Cerf. (LLA 73) 1.25 ——: _Critique of Practical Reason_. Tr. L. W. Beck. (LLA 52) .90 ——: _Fundamental Principles of the Metaphysic of Morals_. Tr. T. K. Abbott. (LLA 16) .60 ——: _Perpetual Peace_. Tr. M. C. Smith. (LLA 3) .45 ——: _Perpetual Peace_. Tr. L. W. Beck.

Enchiridion, passage 169

Paolucci & V. Caporale. (LLA 107) .60 Bergson: _An Introduction to Metaphysics_. Tr. T. E. Hulme. (LLA 10) .40 *Berkeley: _An Essay Toward a New Theory of Vision & The Theory of Vision Vindicated_. (LLA 83) .80 ——: _A Treatise Concerning the Principles of Human Knowledge_. (LLA 53) .75 ——: _Three Dialogues between Hylas and Philonous_. (LLA 39) .75 _Boccaccio on Poetry._ Tr. C. G. Osgood. (LLA 82) _cl. $3.50_ 1.25 *Boethius: _The Consolation of Philosophy_. Tr. R. H. Green.

Enchiridion, passage 14

Thus Epictetus and his _Enchiridion_ have a unique position in Roman Stoicism. Seneca and Marcus Aurelius had selected Stoic philosophy as the most adequate system for expressing their existential problems of independence, solitude, and history. In this enterprise, Seneca made tremendous strides toward the insights of social psychology as a by-product of his consciousness of decadence (in this he was close to Nietzsche), but he was not primarily concerned with the unity of the Stoic system.

Enchiridion, passage 47

Murray, Gilbert, _Stoic, Christian, Humanist_. London, 1940.

Enchiridion, passage 128

When you are going before anyone in power, fancy to yourself that you may not find him at home, that you may be shut out, that the doors may not be opened to you, that he may not notice you. If, with all this, it be your duty to go, bear what happens and never say to yourself, “It was not worth so much”; for this is vulgar, and like a man bewildered by externals.

Enchiridion, passage 94

You are unjust, then, and unreasonable if you are unwilling to pay the price for which these things are sold, and would have them for nothing. For how much are lettuces sold? An obulus, for instance. If another, then, paying an obulus, takes the lettuces, and you, not paying it, go without them, do not imagine that he has gained any advantage over you. For as he has the lettuces, so you have the obulus which you did not give.

Enchiridion, passage 138

When any person does ill by you, or speaks ill of you, remember that he acts or speaks from an impression that it is right for him to do so. Now it is not possible that he should follow what appears right to you, but only what appears so to himself. Therefore, if he judges from false appearances, he is the person hurt, since he, too, is the person deceived. For if anyone takes a true proposition to be false, the proposition is not hurt, but only the man is deceived. Setting out, then, from these principles, you will meekly bear with a person who reviles you, for you will say upon every occasion, “It seemed so to him.”

Enchiridion, passage 8

The little book by Epictetus called _Enchiridion_ or “manual” has played a disproportionately large role in the rise of modern attitudes and modern philosophy. As soon as it had been translated into the vernacular languages, it became a bestseller among independent intellectuals, among anti-Christian thinkers, and among philosophers of a subjective cast. Montaigne had a copy of the _Enchiridion_ among his books. Pascal violently rejected the megalomaniac pride of the Stoic philosopher.

Enchiridion, passage 26

Thus, in the _Discourses_, Arrian presents the unique individuality of the philosopher and of his applied moral method in living contact with various students in concrete situations. Epictetus as teacher anticipates very modern educational methods in his regard for the structure of situations and the changing perspectives in human relationships.

Enchiridion, passage 21

and dedicated himself to his literary work. He published his notes on Epictetus’ teaching under the title: _Discourses in Four Books_. The _Enchiridion_, which was also arranged by Arrian, is a brief summary of the basic ideas of Stoic philosophy and an introduction to the techniques required to transform Stoic philosophy into a way of life.

Enchiridion, passage 156

Upon all occasions we ought to have these maxims ready at hand:

Enchiridion, passage 69

Be not elated at any excellence not your own. If a horse should be elated, and say, “I am handsome,” it might be endurable. But when you are elated and say, “I have a handsome horse,” know that you are elated only on the merit of the horse. What then is your own? The use of the phenomena of existence. So that when you are in harmony with nature in this respect, you will be elated with some reason; for you will be elated at some good of your own.

Enchiridion, passage 11

It is the last ditch stand of liberty in a world of servitude. Many elements in the new age led to thought which had structural affinity with Roman Stoicism. Modern times had created the independent thinker, the free intellectual in a secular civilization. Modern times had destroyed medieval liberties and had established the new despotism of the absolute state supported by ecclesiastical authority.

Enchiridion, passage 143

So if ever there should be among the ignorant any discussion of principles, be for the most part silent. For there is great danger in hastily throwing out what is undigested. And if anyone tells you that you know nothing, and you are not nettled at it, then you may be sure that you have really entered on your work. For sheep do not hastily throw up the grass to show the shepherds how much they have eaten, but, inwardly digesting their food, they produce it outwardly in wool and milk.

Enchiridion, passage 159

“Anytus and Melitus may kill me indeed; but hurt me they cannot.”[11]

Enchiridion, passage 144

Thus, therefore, do you not make an exhibition before the ignorant of your principles, but of the actions to which their digestion gives rise.

Enchiridion, passage 25

Whether the students have to attend a dinner party, whether they are among competitors in a stadium or in a swimming pool, whether they have to present themselves at court or in an office, whether they are in the company of their mothers and sisters or of girl friends, in all human situations the philosopher knows the correct advice for the philosophical apprentice.

Enchiridion, passage 122

Provide things relating to the body no further than absolute need requires, as meat, drink, clothing, house, retinue. But cut off everything that looks toward show and luxury.

Enchiridion, passage 27

Nothing like this is revealed in the _Enchiridion_. Gone is the Stoic philosopher as living spirit. What remains is the living spirit of Stoicism. The _Enchiridion_ is a manual for the combat officer. This analogy should be taken seriously. The Roman Stoics coined the formula: _Vivere militare!_ (Life is being a soldier.) The student of philosophy is a private, the advancing Stoic is a non-commissioned officer, and the philosopher is the combat officer.

Enchiridion, passage 1

The Library of Liberal Arts OSKAR PIEST, _General Editor_ [NUMBER EIGHT]

Enchiridion, passage 153

Let whatever appears to be the best be to you an inviolable law. And if any instance of pain or pleasure, glory or disgrace, be set before you, remember that now is the combat, now the Olympiad comes on, nor can it be put off; and that by one failure and defeat honor may be lost or—won. Thus Socrates became perfect, improving himself by everything, following reason alone. And though you are not yet a Socrates, you ought, however, to live as one seeking to be a Socrates.

Enchiridion, passage 142

Never proclaim yourself a philosopher, nor make much talk among the ignorant about your principles, but show them by actions. Thus, at an entertainment, do not discourse how people ought to eat, but eat as you ought. For remember that thus Socrates also universally avoided all ostentation. And when persons came to him and desired to be introduced by him to philosophers, he took them and introduced them; so well did he bear being overlooked.

Enchiridion, passage 177

(LLA 58) .60 Mill, J.: _An Essay on Government_. (LLA 47) .50 Mill, J. S.: _Autobiography_. (LLA 91) .90 *——: _Nature and Utility of Religion; Two Essays_. (LLA 81) .60 ——: _On Liberty_. (LLA 61) .65 ——: _Considerations on Representative Government_. (LLA 71) .90 Mill, J. S. (cont’d): _Theism_. (LLA 64) .75 ——: _Utilitarianism_. (LLA 1) .50 *Moliere: _Tartuffe_. Tr. R. W. Hartle. (LLA 87) .50 Nietzsche: _The Use and Abuse of History_. (LLA 11) .50 Paine: _The Age of Reason_.

Enchiridion, passage 29

He understands the basic Stoic truth of subjective consciousness, which is to distinguish what is in our power from what is not in our power. Not in our power are all the elements which constitute our environment, such as wealth, health, reputation, social prestige, power, the lives of those we love, and death. In our power are our thinking, our intentions, our desires, our decisions.

Enchiridion, passage 170

(LLA 86) .95 Bonaventura: _The Mind’s Road to God_. Tr. G. Boas. (LLA 32) .50 Bowman: _The Absurdity of Christianity and Other Essays_. (LLA 56) .75 Bradley: _Ethical Studies (Selected Essays)_. (LLA 28) _cl. $2.00_ .85 *Burke: _On the Sublime and Beautiful_. (LLA 99) .90 ——: _Reflections on the Revolution in France_. (LLA 46) _cl. $3.50_ 1.25 Butler: _Five Sermons_. (LLA 21) .60 Calvin: _On the Christian Faith_. (LLA 93) .95 ——: _On God and Political Duty_. (LLA 23) .60 *_The Cid._ Tr. J. G.

Enchiridion, passage 167

[8]Cleanthes, in Diogenes Laertius, quoted also by Seneca, _Epistle_ 107.

Enchiridion, passage 12

Modern philosophies continued the basic trend in Stoicism in making the subjective consciousness the foundation of philosophy. The Stoic emphasis on moral problems was also appealing in an era of rapid transition when all the values which had previously been taken for granted were questioned and reconsidered.

Enchiridion, passage 130

If you are dazzled by the semblance of any promised pleasure, guard yourself against being bewildered by it; but let the affair wait your leisure, and procure yourself some delay. Then bring to your mind both points of time—that in which you shall enjoy the pleasure, and that in which you will repent and reproach yourself, after you have enjoyed it—and set before you, in opposition to these, how you will rejoice and applaud yourself if you abstain. And even though it should appear to you a seasonable gratification, take heed that its enticements and allurements and seductions may not subdue you, but set in opposition to this how much better it is to be conscious of having gained so great a victory.

Enchiridion, passage 49

Wendland, Paul, _Philo und die cynisch-stoische Diatribe_. Berlin, 1895.

Enchiridion, passage 36

There were many outstanding bishops in the Catholic and Anglican Churches who were eager to transform the traditions of Roman Stoicism into Christian Stoicism. Among the Calvinistic denominations were many thinkers who were in sympathy with Stoic moral principles because of their praise of the austerity of life and of the control of passions. Likewise the adherents of natural religion were propagating Stoicism as the ideal pattern of universally valid and intelligible religion.

Enchiridion, passage 182

THE LIBERAL ARTS PRESS, INC. 153 W. 72nd Street, New York 23, N. Y.

Enchiridion, passage 80

When you see anyone weeping for grief, either that his son has gone abroad or that he has suffered in his affairs, take care not to be overcome by the apparent evil, but discriminate and be ready to say, “What hurts this man is not this occurrence itself—for another man might not be hurt by it—but the view he chooses to take of it.” As far as conversation goes, however, do not disdain to accommodate yourself to him and, if need be, to groan with him. Take heed, however, not to groan inwardly, too.

Enchiridion, passage 179

(LLA 105) .80 ——: _Timaeus_. Tr. F. M. Cornford. (LLA 106) .80 Plautus: _The Haunted House (Mostellaria)_. Tr. F. O. Copley. (LLA 42) .45 ——: _The Menaechmi_. Tr. F. O. Copley. (LLA 17) .45 ——: _The Rope (Rudens)_. Tr. F. O. Copley. (LLA 43) .45 *Pope: _Essay on Man_. (LLA 103) .50 Post: _Significant Cases in British Constitutional Law_. (LLA 66) _cl. $3.50_ 1.25 *Rousseau: _Two Discourses_. Tr. V. Gourevitch. (LLA 109) .80 *Russell: _Selected Essays_.

Enchiridion, passage 171

Markley. (LLA 77) .75 Cornford: _Plato and Parmenides_. (LLA 102) 1.60 ——: _Plato’s Cosmology_. (LLA 101) 1.75 ——: _Plato’s Theory of Knowledge_. (LLA 100) 1.75 *Dante: _De vulgari eloquentia_. Tr. W. T. H. Jackson. (LLA 85) .60 ——: _On World-Government (De Monarchia)_. Tr. H. W. Schneider. (LLA 15) .60 Descartes: _Discourse on Method_. Tr. L. J. Lafleur. (LLA 19) .50 *——: _Discourse on Method and Meditations_. Tr. L. J. Lafleur. (LLA 89) .90 ——: _Meditations_. Tr. L. J. Lafleur.

Enchiridion, passage 178

(LLA 5) .50 Plato: _Euthyphro, Apology, Crito_. Tr. F. J. Church. (LLA 4) .50 ——: _Gorgias_. Tr. W. C. Helmbold. (LLA 20) .75 ——: _Meno_. Tr. B. Jowett. (LLA 12) .40 ——: _Phaedo_. Tr. F. J. Church. (LLA 30) .50 ——: _Phaedrus_. Tr. W. C. Helmbold & W. G. Rabinowitz. (LLA 40) .60 *——: _Philebus_. Tr. K. Herbert. (LLA 41) .75 ——: _Protagoras_. Tr. B. Jowett. (LLA 59) .75 ——: _Statesman_. Tr. J. B. Skemp. (LLA 57) .75 ——: _Symposium_. Tr. B. Jowett. (LLA 7) .40 *——: _Theaetetus_. Tr. F. M. Cornford.

Enchiridion, passage 120

Avoid taking oaths, if possible, altogether; at any rate, so far as you are able.

Enchiridion, passage 157

Conduct me, Zeus, and thou, O Destiny, Wherever your decrees have fixed my lot. I follow cheerfully; and, did I not, Wicked and wretched, I must follow still.[8]

Enchiridion, passage 166

[7][Chrysippus (_c._ 280-207 B.C.) was a Stoic philosopher who became head of the Stoa after Cleanthes. His works, which are lost, were most influential and were generally accepted as the authoritative interpretation of orthodox Stoic philosophy.—Ed.]

Enchiridion, passage 90

And who can give to another the things which he himself has not? “Well, but get them, then, that we too may have a share.” If I can get them with the preservation of my own honor and fidelity and self-respect, show me the way and I will get them; but if you require me to lose my own proper good, that you may gain what is no good, consider how unreasonable and foolish you are. Besides, which would you rather have, a sum of money or a faithful and honorable friend?

Enchiridion, passage 45

Brochard, V., _Etudes de philosophie ancienne et de philosophie moderne_, Paris, 1912.

Enchiridion, passage 37

Renascent Stoicism had three functions in the rise of the modern world. First, it reconciled Christian traditions to modern rationalistic philosophies; secondly, it established an ideal pattern of natural religion; and, thirdly, it opened the way for the autonomy of morals.

Enchiridion, passage 172

(LLA 29) .60 Dostoevski: _The Grand Inquisitor on the Nature of Man_. Tr. C. Garnett. (LLA 63) .40 *Dryden: _An Essay of Dramatic Poesy_. (LLA 104) .60 Emerson: _Nature_. (LLA 2) .40 Epictetus: _The Enchiridion_. Tr. T. W. Higginson. (LLA 8) .40 Erasmus: _Ten Colloquies of Erasmus_. Tr. C. R. Thompson. (LLA 48) _cl. $3.00_ .90 Euripides: _Electra_. Tr. M. Hadas. (LLA 26) .40 Fichte: _The Vocation of Man_. Tr. W. Smith. (LLA 50) .75 Goethe: _Faust I._ Tr. B. Q. Morgan. (LLA 33) _cl.

Enchiridion, passage 35

The translations of Epictetus and of all other Stoics had the widest effect on philosophers, theologians, and lay thinkers. They were studied by the clergy of the various Christian denominations, by the scientists who were striving for a natural religion, and by the independent philosophers who were eager to separate philosophy from religion.

Enchiridion, passage 60

Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent and take what belongs to others for your own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm.

Enchiridion, passage 165

[6][Reference is to Zeno of Cyprus (335-263 B.C.), the founder of the Stoic school.—Ed.]

Enchiridion, passage 18

Students came from Athens and Rome to attend his classes. Private citizens came to ask his advice and guidance. Some of his students returned to their homes to enter the traditional careers to which they were socially obligated. Others assumed the philosophic way of life in order to escape into the sphere of Stoic freedom.