Enchiridion, passage 95

So, in the present case, you have not been invited to such a person’s entertainment because you have not paid him the price for which a supper is sold. It is sold for praise; it is sold for attendance. Give him, then, the value if it be for your advantage. But if you would at the same time not pay the one, and yet receive the other, you are unreasonable and foolish. Have you nothing, then, in place of the supper?

Enchiridion, passage 173

$2.50_ .75 Grotius: _Prolegomena to the Law of War and Peace_. Tr. F. W. Kelsey. (LLA 65) .50 Hanslick: _The Beautiful in Music_. (LLA 45) _cl. $2.50_ .80 Harrington: _The Political Writings of James Harrington_. (LLA 38) _cl. $3.00_ .90 Hegel: _Reason in History_. Tr. R. S. Hartman. (LLA 35) _cl. $2.75_ .75 Hesiod: _Theogony_. Tr. N. O. Brown. (LLA 36) .50 Hobbes: _Leviathan I-II_. (LLA 69) 1.00 *Hume.: _David Hume’s Literary Essays_. (LLA 84) .90 ——: _David Hume’s Political Essays_.

Enchiridion, passage 89

And how it is true that you will be nobody anywhere when you ought to be somebody in those things only which are within your own power, in which you may be of the greatest consequence? “But my friends will be unassisted.” What do you mean by “unassisted”? They will not have money from you, nor will you make them Roman citizens. Who told you, then, that these are among the things within our own power, and not rather the affairs of others?

Enchiridion, passage 102

When you have reckoned up all this, if your inclination still holds, set about the combat. Otherwise, take notice, you will behave like children who sometimes play wrestlers, sometimes gladiators, sometimes blow a trumpet, and sometimes act a tragedy, when they happen to have seen and admired these shows. Thus you too will be at one time a wrestler, and another a gladiator; now a philosopher, now an orator; but nothing in earnest.

Enchiridion, passage 127

When you are going to confer with anyone, and especially with one who seems your superior, represent to yourself how Socrates or Zeno[6] would behave in such a case, and you will not be at a loss to meet properly whatever may occur.

Enchiridion, passage 107

Duties are universally measured by relations. Is a certain man your father? In this are implied taking care of him, submitting to him in all things, patiently receiving his reproaches, his correction. But he is a bad father. Is your natural tie, then, to a _good_ father? No, but to a father. Is a brother unjust? Well, preserve your own just relation toward him. Consider not what _he_ does, but what _you_ are to do to keep your own will in a state conformable to nature, for another cannot hurt you unless you please. You will then be hurt when you consent to be hurt. In this manner, therefore, if you accustom yourself to contemplate the relations of neighbor, citizen, commander, you can deduce from each the corresponding duties.

Enchiridion, passage 34

In the Stoic distinctions of personality and world, of I and mine, of subjective consciousness and the world of objects, of freedom and dependence, we find implicit the basic elements of modern philosophies of rationalism and of objective idealism or pantheism. For this reason there is a continuous renascence of Stoicism from Descartes, Grotius, and Bishop Butler, to Montesquieu, Adam Smith, and Kant. In this long development in modern times, the tiny _Enchiridion_ of Epictetus played a remarkable part.

Enchiridion, passage 105

You must watch, you must labor, you must get the better of certain appetites, must quit your acquaintances, be despised by your servant, be laughed at by those you meet; come off worse than others in everything—in offices, in honors, before tribunals. When you have fully considered all these things, approach, if you please—that is, if, by parting with them, you have a mind to purchase serenity, freedom, and tranquillity.

Enchiridion, passage 140

These reasonings have no logical connection: “I am richer than you, therefore I am your superior.” “I am more eloquent than you, therefore I am your superior.” The true logical connection is rather this: “I am richer than you, therefore my possessions must exceed yours.” “I am more eloquent than you, therefore my style must surpass yours.” But you, after all, consist neither in property nor in style.

Enchiridion, passage 175

(LLA 54) .50 *——: _Perpetual Peace and the Idea of a Universal Commonwealth_. Tr. L. W. Beck. (LLA 96) .75 *——: _Philosophy of Right_. Tr. J. Ladd. (LLA 72) 1.25 ——: _Prolegomena to Any Future Metaphysics_. Tr. Mahaffy-Carus; rev. L. W. Beck. (LLA 27) _cl. $2.00_ .85 *——: _Religion within the Limits of Reason_. Tr. T. M. Green. (LLA 108) _cl. $3.50_ 1.00 Kleist: _The Prince of Homburg_. Tr. C. E. Passage. (LLA 60) .75 *Le Bon: _Mass Psychology (The Crowd)_.

Enchiridion, passage 116

When, therefore, it is our duty to share the danger of a friend or of our country, we ought not to consult the oracle as to whether we shall share it with them or not. For though the diviner should forewarn you that the auspices are unfavorable, this means no more than that either death or mutilation or exile is portended. But we have reason within us; and it directs us, even with these hazards, to stand by our friend and our country.

Enchiridion, passage 162

[3]Euphrates was a philosopher of Syria, whose character is described, with the highest encomiums, by Pliny the Younger, _Letters_ I. 10.

Enchiridion, passage 163

[4][The two inimical sons of Oedipus, who killed each other in battle.—Ed.]

Enchiridion, passage 99

If a person had delivered up your body to some passer-by, you would certainly be angry. And do you feel no shame in delivering up your own mind to any reviler, to be disconcerted and confounded?

Enchiridion, passage 13

While it is interesting to observe how varied were the effects produced by this small volume, this epitome of the Stoic system of moral philosophy, these effects seem still more remarkable when we consider that it was not intended to be a philosophical treatise on Stoicism for students. It was, rather, to be a guide for the advanced student of Stoicism to show him the best roads toward the goal of becoming a true philosopher.

Enchiridion, passage 22

Thus we do not have any original writings of Epictetus. Like G. H. Mead in recent times, he was completely dedicated to the human and intellectual problems of his students. He left it for them to preserve what they considered to be the lasting message of the teacher. In contrast to Seneca and Marcus Aurelius, Epictetus had no subjective approach to the Stoic doctrines. Moral philosophy was the center of his teaching, and epistemology was only instrumental. It is even permissible to say that he took physics or cosmology too lightly. If this is granted, we must admit that he is completely absorbed by the fundamentals of Stoic thought as presented in the _Enchiridion_. Epictetus’ personality is totally integrated in the act of reasoning which establishes conformity with nature.

Enchiridion, passage 16

Epictetus was the son of a woman slave, born between 50 and 60 A.D. at Hieropolis in Phrygia. We do not know how he came to Rome. He was there as slave to one of Nero’s distinguished freedmen who served as the Emperor’s secretary. While still in service, Epictetus took courses with Musonius Rufus, the fashionable Stoic philosopher, who was impressed by the sincere and dynamic personality of the young slave and trained him to be a Stoic philosopher.

Enchiridion, passage 74

Never say of anything, “I have lost it,” but, “I have restored it.” Has your child died? It is restored. Has your wife died? She is restored. Has your estate been taken away? That likewise is restored. “But it was a bad man who took it.” What is it to you by whose hands he who gave it has demanded it again? While he permits you to possess it, hold it as something not your own, as do travelers at an inn.

Enchiridion, passage 113

When you have recourse to divination, remember that you know not what the event will be, and you come to learn it of the diviner; but of what nature it is you knew before coming; at least, if you are of philosophic mind. For if it is among the things not within our own power, it can by no means be either good or evil.

Enchiridion, passage 168

Aeschylus: _Prometheus Bound_. Tr. E. B. Browning. (LLA 24) .40 *Alembert, d’: _Introduction to the Encyclopédie of 1751_. Tr. T. D. Lockwood. (LLA 88) .80 *Aristotle: _Nicomachean Ethics_. Tr. M. Ostwald. (LLA 75) .80 ——: _On the Art of Poetry_. Tr. S. H. Butcher. (LLA 6) .50 *——: _On Poetry and Style_. Tr. G. M. A. Grube. (LLA 68) .75 Augustine: _On Christian Doctrine_. Tr. D. W. Robertson, Jr. (LLA 80) .95 *Bacon: _The New Organon_. (LLA 97) 1.00 *Beccaria: _Of Crimes and Punishments_. Tr. H.

Enchiridion, passage 148

He restrains desire; he transfers his aversion to those things only which thwart the proper use of our own will; he employs his energies moderately in all directions; if he appears stupid or ignorant, he does not care; and, in a word, he keeps watch over himself as over an enemy and one in ambush.

Enchiridion, passage 96

Yes, indeed, you have—not to praise him whom you do not like to praise; not to bear the insolence of his lackeys.

Enchiridion, passage 24

They show the enthusiastic and sober, the realistic and pathetic moralist in constantly changing perspectives determined by the changing students with their various concerns, problems, and questions; his teachings, his formulations, have direct reference to the various life situations in which the students should apply and practice the master’s Stoic teaching. No human situation is omitted; as a guide to conduct, philosophy has relevance for all.

Enchiridion, passage 119

Be mostly silent, or speak merely what is needful, and in few words. We may, however, enter sparingly into discourse sometimes, when occasion calls for it; but let it not run on any of the common subjects, as gladiators, or horse races, or athletic champions, or food, or drink—the vulgar topics of conversation—and especially not on men, so as either to blame, or praise, or make comparisons. If you are able, then, by your own conversation, bring over that of your company to proper subjects; but if you happen to find yourself among strangers, be silent.

Enchiridion, passage 50

——, _Die hellenistische Kultur in ihren Beziehungen zum Judentum und Christentum_. Tübingen, 1912.

Enchiridion, passage 180

(LLA 74) .90 Schneider: _Sources of Contemporary Philosophical Realism in America_. (LLA 92) .60 *Schopenhauer: _Essay on the Freedom of the Will_. Tr. K. Kolenda. (LLA 70) .80 Seneca: _Medea_. Tr. M. Hadas. (LLA 55) .45 ——: _Oedipus_. Tr. M. Hadas. (LLA 44) .45 ——: _Thyestes_. Tr. M. Hadas. (LLA 76) .45 *Shelley: _Defence of Poetry_. (LLA 98) .50 Sophocles: _Electra_. Tr. R. C. Jebb. (LLA 25) .40 Spinoza: _On the Improvement of the Understanding_. Tr. J. Katz. (LLA 67) .50 Terence: _Phormio_.

Enchiridion, passage 4

Published at 153 West 72nd Street, New York 23, N. Y. Printed in the United States of America

Enchiridion, passage 133

If you have assumed any character beyond your strength, you have both demeaned yourself ill in that and quitted one which you might have supported.

Enchiridion, passage 152

For what other master, then, do you wait as an excuse for this delay in self-reformation? You are no longer a boy but a grown man. If, therefore, you will be negligent and slothful, and always add procrastination to procrastination, purpose to purpose, and fix day after day in which you will attend to yourself, you will insensibly continue to accomplish nothing and, living and dying, remain of vulgar mind. This instant, then, think yourself worthy of living as a man grown up and a proficient.

Enchiridion, passage 38

Arnim, Hans V., “Epictetos” in Pauli-Wissowa (ed), _Real-Encyclopaedie der classischen Altertumswissenschaft_, VI, col. 126-131.

Enchiridion, passage 147

When he is in any instance hindered or restrained, he accuses himself; and if he is praised, he smiles to himself at the person who praises him; and if he is censured, he makes no defense. But he goes about with the caution of a convalescent, careful of interference with anything that is doing well but not yet quite secure.

Enchiridion, passage 121

Avoid public and vulgar entertainments; but if ever an occasion calls you to them, keep your attention upon the stretch, that you may not imperceptibly slide into vulgarity. For be assured that if a person be ever so pure himself, yet, if his companion be corrupted, he who converses with him will be corrupted likewise.

Enchiridion, passage 17

Epictetus became a free man and began teaching philosophy on street corners, in the market, but he was not successful. During the rule of Domitian, Epictetus with many other philosophers was exiled from Rome, probably between 89 and 92 A.D. He went to Nicopolis, across Actium in Epirus, where he conducted his own school. He was so well regarded and highly esteemed that he established the reputation of the place as the town of Epictetus’ school.

Enchiridion, passage 155

The third point is then necessary on account of the second; and the second on account of the first. But the most necessary, and that whereon we ought to rest, is the first. But we do just the contrary. For we spend all our time on the third point and employ all our diligence about that, and entirely neglect the first. Therefore, at the same time that we lie, we are very ready to show how it is demonstrated that lying is wrong.

Enchiridion, passage 154

The first and most necessary topic in philosophy is the practical application of principles, as, _We ought not to lie_; the second is that of demonstrations as, _Why it is that we ought not to lie_; the third, that which gives strength and logical connection to the other two, as, _Why this is a demonstration_. For what is demonstration? What is a consequence? What a contradiction? What truth? What falsehood?

Enchiridion, passage 32

The _Enchiridion_ briefly indicated the techniques which the philosopher should apply in acting well the diverse roles which God might assign to those whom he loves, the Stoic philosophers. From the rules of social conduct to the recommendations of sexual asceticism before marriage, and the method of true thinking, the advanced Stoic will find all principles of perfection and all precepts for realizing philosophical principles in his conduct in this tiny volume.

Enchiridion, passage 61

Aiming, therefore, at such great things, remember that you must not allow yourself any inclination, however slight, toward the attainment of the others; but that you must entirely quit some of them, and for the present postpone the rest. But if you would have these, and possess power and wealth likewise, you may miss the latter in seeking the former; and you will certainly fail of that by which alone happiness and freedom are procured.

Enchiridion, passage 134

As in walking you take care not to tread upon a nail, or turn your foot, so likewise take care not to hurt the ruling faculty of your mind. And if we were to guard against this in every action, we should enter upon action more safely.

Enchiridion, passage 44

Weber, Louis, “La morale d’Epictète et les besoins présents de l’enseignment moral,” _Revue de Métaphysique et de Morale_, 1905, pp. 830-858; 1906, pp. 342-360; 1907, pp. 327-347; 1909, pp. 203-326.

Enchiridion, passage 7

The editorial staff of the publishers has added a few explanatory notes which are set in brackets and marked “Ed.”

Enchiridion, passage 63

Remember that desire demands the attainment of that of which you are desirous; and aversion demands the avoidance of that to which you are averse; that he who fails of the object of his desires is disappointed; and he who incurs the object of his aversion is wretched. If, then, you shun only those undesirable things which you can control, you will never incur anything which you shun; but if you shun sickness, or death, or poverty, you will run the risk of wretchedness.

Enchiridion, passage 70

As in a voyage, when the ship is at anchor, if you go on shore to get water, you may amuse yourself with picking up a shellfish or a truffle in your way, but your thoughts ought to be bent toward the ship, and perpetually attentive, lest the captain should call, and then you must leave all these things, that you may not have to be carried on board the vessel, bound like a sheep; thus likewise in life, if, instead of a truffle or shellfish, such a thing as a wife or a child be granted you, there is no objection; but if the captain calls, run to the ship, leave all these things, and never look behind. But if you are old, never go far from the ship, lest you should be missing when called for.

Enchiridion, passage 150

And when I find an interpreter, what remains is to make use of his instructions. This alone is the valuable thing. But if I admire merely the interpretation, what do I become more than a grammarian, instead of a philosopher, except, indeed, that instead of Homer I interpret Chrysippus? When anyone, therefore, desires me to read Chrysippus to him, I rather blush when I cannot exhibit actions that are harmonious and consonant with his discourse.

Enchiridion, passage 161

[2][Chapter XV of the third book of the _Discourses_, which, with the exception of some very trifling differences, is the same as chapter XXIX of the _Enchiridion_.—Ed.]

Enchiridion, passage 137

It is a mark of want of intellect to spend much time in things relating to the body, as to be immoderate in exercises, in eating and drinking, and in the discharge of other animal functions. These things should be done incidentally and our main strength be applied to our reason.

Enchiridion, passage 28

For this reason all Roman Stoics apply metaphors and images derived from military life. Apprentice students of Stoicism are described as messengers, as scouts of God, as representatives of divine nature. The advancing student who is close to the goal of being a philosopher has the rank of an officer. He is already able to establish inner freedom and independence.

Enchiridion, passage 51

Zanta, L., _La renaissance du Stoicisme au XVIième siècle_. Paris, 1914.

Enchiridion, passage 15

Marcus Aurelius changed the philosophical doctrine into the regimen of the lonesome ruler. In contrast to both, Epictetus was teaching Stoic philosophy as a doctrine and as a way of life. The _Enchiridion_ is a summary of theoretical and applied Stoicism.

Enchiridion, passage 48

Robin, L., _La morale antique_. Paris, 1938, pp. 57, 130, 152, 167.

Enchiridion, passage 164

[5][This refers to an anecdote given in full by Simplicius, in his commentary on this passage, of a man assaulted and killed on his way to consult the oracle, while his companion, deserting him, took refuge in the temple till cast out by the Deity.—Tr.]