# All the Works of Epictetus, Which Are Now Extant/The Encheiridion

THE ENCHIRIDION, OR MANUAL, OF EPICTETUS.
THE
ENCHIRIDION.
I.
f Things, some are in our Power, and others not. In our Power are Opinion, Pursuit, Desire, Aversion, and in one Word, whatever are our own Actions. Not in our Power, are Body, Property, Reputation, Command, and, in one Word, whatever are not our own Actions.
Now, the Things in our Power are, by Nature, free, unrestrained, unhindered: But those not in our Power, weak, slavish, restrained, belonging to others. Remember then, that, if you suppose Things by Nature slavish, to be free; and what belongs to others, 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 suppose, that only to be your own, which is your own; and what belongs to others, such as it really is; no one will ever compell you; no one will restrain you: you will find fault with no one; you will accuse no one, you will do no one Thing against ​your Will: no one will hurt you; you will not have an Enemy; for you will suffer no Harm.
Aiming therefore at such great Things, remember, that you must not allow yourself to be carried, even with a slight Tendency, towards 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 both have these, and Command, and Riches, at once, perhaps you will not gain so much as the latter; because you aim at the former too: but you will absolutely fail of the former; by which alone Happiness and Freedom are procured.
Study, therefore, to be able to say to every harsh Appearance, "You are but an Appearance, and not absolutely the Thing you appear to be." And then examine it by those Rules which you have: and first, and chiefly, by this: Whether it concerns the Things which are in our own Power, or those which are not, and, if it concerns any thing not in our Power, be prepared to say, that it is nothing to you.
II.
Remember that Desire promises the Attainment of that of which you are desirous; and Aversion promises the Avoiding of that to which you are averse: that he who fails of the Object of his Desire, is disappointed: and he who incurs the Object of his Aversion, wretched. If then, you confine your Aversion to those Objects only, which are contrary to that natural Use of your Faculties, which you have in your own Power, you will never incur any thing to which you are averse. But if you are averse to Sickness, or Death, or Poverty, you will be wretched. Remove Aversion, then, ​from all Things that are not in our Power, and transfer it to Things contrary to the Nature of what is in our Power. But, for the present, totally suppress Desire: for, if you desire any of the Things not in our own Power, you must necessarily be disappointed; and of those which are, and which it would be laudable to desire, nothing is yet in your Possession. Use only [the requisite Acts] of Pursuit and Avoidance; and even these lightly, and with Gentleness, and Reservation.
III.
With regard to whatever Objects either delight the Mind, or contribute to Use, or are loved with fond Affection, remember to tell yourself, of what Nature they are, beginning from the most trifling Things. If you are fond of an Earthen Cup, that it is an Earthen Cup of which you are fond: for thus, if it is broken, you will not be disturbed. If you kiss your Child, or your Wife, that you kiss a Being subject to the Accidents of Humanity; and thus you will not be disturbed, if either of them dies.
IV.
When you are going about any Action, remind yourself of what Nature the Action is. If you going to bathe, represent to yourself the Things, which usually happen in the Bath: some Persons dashing the Water; some pushing and crowding, others giving abusive Language; and others stealing [the Clothes]. And thus you will more safely go about this Action, if you say to yourself, "I will now go bathe, and preserve my own Mind in ​a State conformable to Nature." And in the same manner with regard to every other Action. For thus, if any Impediment arises in Bathing, you will have it ready to say, "It was not only to bathe that I desired, but to preserve my Mind in a State conformable to Nature; and I shall not preserve it so, if I am out of Humour at Things that happen."
V.
Men are disturbed, not by Things, but by the Principles and Notions, which they form concerning Things. Death, for Instance, is not terrible, else it would have appeared so to Socrates. But the Terror consists in our Notion of Death, that it is terrible. When therefore we are hindered, or disturbed, or grieved, let us never impute it to others, but to ourselves; that is, to our own Principles. It is the Action of an uninstructed Person to lay the Fault of his own bad Condition upon others; of one entering upon Instruction, to lay the Fault on himself, and of one perfectly instructed, neither on others, nor on himself.
VI.
Be not elated on any Excellence not your own. If a Horse should be elated, and say, "I am handsome," it would be supportable. But when you are elated, and say, "I have a handsome Horse," know, that you are elated on what is, in fact, only the Good of the Horse. What then is your own? The Use of the Appearances of Things. So that when you behave conformably to Nature, in the Use of these Appearances, you will be elated with Reason; for you will be elated on some Good of your own.
VII.
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 Shell-fish, or an Onion, in your Way; but your Thoughts ought to be bent towards the Ship, and perpetually attentive, lest the Captain should call; and then you must leave all these Things, that you may not be thrown into the Vessel, bound Neck and Heels, like a Sheep. Thus likewise in Life, if, instead of an Onion, or a Shell-fish, 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, regard none of them. But, if you are old, never go far from the Ship: lest, when you are called, you should be unable to come in time.
VIII.
Require not Things to happen as you with; but with them to happen as they do happen; and you will go on well.
IX.
Sickness is an Impediment to the Body, but not to the Faculty of Choice, unless itself pleases. Lameness is an Impediment to the Leg, but not to the Faculty of Choice: and say this to yourself with regard to every thing that happens. For you will find it to be an Impediment to something else; but not to yourself.
X.
Upon every Accident, remember to turn towards yourself, and enquire, what Powers you have for making a proper Use of it. If you see a handsome Person, you will find Continence a Power against this: if Pain be presented to you, you will find Fortitude: if Ill-Language, you will find Patience. And thus habituated, the Appearances of Things will not hurry you away along with them.
XI.
Never say of any thing, "I have lost it;" but, "I have restored it." Is your Child dead? It is restored. Is your Wife dead? She is restored. Is your Estate taken away? Well: and is not that likewise restored? "But he who took it away is a bad Man." What is it to you, by whose Hands He, who gave it, hath demanded it back again? While He gives you to possess it, take care of it; but as of something not your own, as Passengers do of an Inn.
XII.
If you would improve, lay aside such Reasonings as these. "If I neglect my Affairs, I shall not have a Maintainance: if I do not correct my Servant, he will be good for nothing." For it is better to die with Hunger, exempt from Grief and Fear, than to live in Affluence with Perturbation: and it is better your Servant should be bad, than you unhappy.
Begin therefore from little Things. Is a little Oil spilt? A little Wine stolen? Say to yourself, "This is the Purchase paid for Apathy, for Tranquillity, and nothing is to be had for nothing." And when you call your Servant, consider, it is possible he may not come at your Call; or, if he doth, that he may not do what you would have him do. But he is by no means of such Importance, that it should be in his Power to give you any Disturbance,
XIII.
If you would improve, be content to be thought foolish and stupid with regard to Externals. ​Do not wish to be thought to know any thing; and though you should appear to be somebody to others, distrust yourself. For, be assured, it is not easy at once to preserve your Faculty of Choice in a State conformable to Nature, and [to secure] Externals: but while you are careful about the one, you must of Necessity neglect the other.
XIV.
If you wish your Children, and your Wife, and your Friends, to live for ever, you are stupid: for you wish Things to be in your Power, which are not so; and, what belongs to others, to be your own. So likewise, if you wish your Servant to be without Fault, you are a Fool; for you wish Vice not to be Vice, but something else. But, if you wish to have your Desires undisappointed, this is in your own Power. Exercise, therefore, what is in your Power. He is the Master of every other Person, who is able to confer, or remove, whatever that Person wishes either to have or to avoid. Whoever then would be free, let him wish nothing, let him decline nothing, which depends on others; else he must necessarily be a Slave.
XV.
Remember that you must behave [in Life] as at an Entertainment. Is any thing brought round to you? Put out your Hand, and take your Share, with Moderation. Doth it pass by you? Do not stop it. Is it not yet come? Do not stretch forth your Desire towards it, but wait till it reaches you. Thus [do] with regard to Children, to a Wife, to public posts, to Riches; and you will be some time or other a worthy Partner of the Feasts of the Gods. And if you do not so much as take the Things which are set before you, but are able even to des​pise them, then you will not only be a Partner of the Feasts of the Gods, but of their Empire also. For, by thus doing, Diogenes and Heraclitus, and others like them, deservedly became, and were called, divine.
XVI.
When you see any one weeping for Grief, either that his Son is gone abroad, or dead, or that he hath suffered in his Affairs; take heed, that the Appearance may not hurry you away with it. But immediately make the Distinction within your own Mind; and have it ready to say, "It is not the Accident [itself] that distresses this Person, for it doth not distress another Man; but the Judgment, which he forms concerning it." As far as Words go, however, do not disdain to condescend to him; and even, if it should so happen, to groan with him. Take heed, however, not to groan inwardly too.
XVII.
Remember that you are an Actor in a Drama, of such a Kind as the Author pleases to make it. If short, of a short one; if long, of a long one. If it be his Pleasure you should act a poor Man, a Cripple, a Governor, or a private Person, see that you act it naturally. For this is your Business, to act well the Character assigned you: to chuse it, is another's.
XVIII.
When a Raven happens to croak unluckily, let not the Appearance hurry you away with it: but immediately make the Distinction to yourself; and say, "None of these Things is portended to me; but either to my paultry Body, or Property, or Reputation, or Children, or Wife. But to me all Portents are lucky, if I will. For which-ever ​of these Things happens, it is in my Power to derive Advantage from it."
XIX.
You may be unconquerable, if you enter into no Combat, in which it is not in your own Power to conquer. When, therefore, you see any one eminent in Honours, or Power, or in high Esteem on any other Account, take heed not to be hurried away with the Appearance, and to pronounce him happy: for, if the Essence of Good consists in Things in our own Power, there will be no room for Envy, or Emulation. But, for your Part, do not wish to be a General, or a Senator, or a Consul, but [to be] free: and the only way to this, is, a Contempt of Things not in our own Power.
XX.
Remember, that not he who gives Ill Language, or a Blow, affronts; but the Principle, which represents these Things as affronting. When therefore, any one provokes you, be assured, that it is your own Opinion which provokes you. Try, therefore, in the first place, not to be hurried away with the Appearance. For, if you once gain Time and Respite, you will more easily command yourself.
XXI.
Let Death and Exile, and all other Things which appear terrible, be daily before your Eyes; but chiefly Death: and you will never entertain any abject Thought, nor too eagerly covet any thing.
XXII.
If you have an earnest Desire of attaining to Philosophy, prepare yourself from the very first, to be laughed at, to be sneered by the Multitude, to hear them say, "He is returned to us a Philosopher all at once;" and, "Whence this supercilious Look?" Now, for your Part, do not have a supercilious Look indeed; but keep steadily to those Things which appear best to you, as ​one appointed by God to this Station. For remember, that, if you adhere to the same Point, those very Persons who at first ridiculed, will afterwards admire you. But, if you are conquered by them, you will incur a double Ridicule.
XXIII.
If you ever happen to turn your Attention to Externals, so as to wish to please any one, be assured, that you have ruined your Scheme of Life. Be contented then, in every thing, with being a Philosopher: and, if you wish to be thought so likewise by any one, appear so to yourself, and it will suffice you.
XXIV.
Let not such Considerations as these distress you. "I shall live in Dishonour; and be no-body any-where." For, if Dishonour is an Evil, you can no more be involved in any Evil by the Means of another, than be engaged in any thing base. Is it any Business of yours then, to get Power, or to be admitted to an Entertainment? By no means. How then, after all, is this a Dishonour? And how is it true, that you will be no-body any-where; when you ought to be some-body in those Things only, which are in 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 Who told you then, that these are among the Things in our own Power; and not the Affair of others? And who can give to another the Things which he hath not himself?" Well: but get them then, that we too may have a Share." If I can get them with the Preservation of my own Honour, ​and Fidelity, and greatness of Mind, show me the Way, and I will get them: but, if them but, if you require me to lose my own proper Good, that you may gain what is no Good, consider how unequitable and foolish you are. Besides: which would you rather have a Sum of Money; or a Friend of Fidelity and Honour? Rather assist me then to gain this Character, than require me to do those Things by which I may lose it. Well: but my Country, say you, as far as depends upon me, will be unassisted. Here again, what Assistance is this you mean? "It will not have Porticos, nor Baths, of your providing." And what signifies that? Why, neither doth a Smith provide it with Shoes, or a Shoemaker with Arms. It is enough, if every one fully performs his own proper Business. And were you to supply it with another Citizen of Honour and Fidelity, would not he be of Use to it? Yes. Therefore neither are you yourself useless to it. "What Place then, say you, shall I hold in the State?" Whatever you can hold with the Preservation of your Fidelity and Honour. But if, by desiring to be useful to that, you lose these, of what Use can you be to your Country, when you are become faithless, and void of Shame?
XXV.
Is any one preferred before you at an Entertainment, or in a Compliment, or in being admitted to a Consultation? If these Things are good you ought to rejoice, that he hath got them: and, if they are evil, do not be grieved, that you have not got them. And remember, that you cannot, without using the same Means [which others do] to acquire Things not in our own Power, expect to be thought worthy of an equal Share of them. For ​how can he, who doth not frequent the Door of any [great] Man, doth not attend him, doth not praise him, have an equal Share with him who doth? You are unjust then, and unsatiable, 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? A Half-penny, for Instance. If another then, paying a Half-penny, takes the Lettuces, and you, not paying it, go without them, do not imagine, that he hath gained any Advantage over you. For as he hath the Lettuces, so you have the Half-penny, which you did not give. 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 insatiable, and a Blockhead. Have you nothing then, instead of the Supper? Yes indeed you have; the not praising him, whom you do not like to praise; the not bearing with his Behaviour at coming in.
XXVI.
The Will of Nature may be learned from those Things, in which we do not differ from each other. As, when our Neighbour's Boy hath broken a Cup, or the like, we are presently ready to say, "These are Things that will happen." Be assured then, that, when your own Cup likewise is broken, you ought to be affected just as when another's Cup was broken. Transfer this, in like manner, to greater Things. Is the Child or Wife of another dead? There is no one who would not say, "This ​is a human Accident." But if any one's own Child happens to die, it is presently, "Alas! how wretched am I!" But it should be remembered, how we are affected in hearing the same Thing concerning others.
XXVII.
As a Mark is not set up for the Sake of missing the Aim, so neither doth the Nature of Evil exist in the World.
XXVIII.
If a Person had delivered up your Body to any one, whom he met in his Way, you would certainly be angry. And do you feel no Shame in delivering up your own Mind to be disconcerted, and confounded by any one, who happens to give you ill Language?
* ↑ The Translation follows Mr. Upton's Conjecture, of αλλων for αυτων.
* ↑ The Sense is, that he, who is only beginning to philosophise, hath yet nothing right within him to desire, or set his Heart upon; therefore, till he hath, he must not set his Heart upon any thing. But in the mean time, he must make use of the Pursuits and Avoidances; i. e. perform the common Actions of Life: but these outward Movements must be cautious and gentle; and the inward Movements of Desire be quite restrained.
* ↑ The Translation follows Mr. Upton's Correction of the Text in this Chapter.
* ↑ Thus some MSS. Changing in others καλως into κακως, the Translation will be——It is not so well with Him, and ill with You.
* ↑ There is a great Likeness to Christian Phrases and Doctrines in this Chapter.
* ↑ i. e. dependent on Persons own Choice.
* ↑ An Allusion to the Custom, in the ancient Entertainments, of carrying round the Dishes to each of the Guests. Upton.
* ↑ For Heraclitus, I suspect, should be read Hercules.
* ↑ If I yet pleased Men, I should not be the Servant of Christ. Gal. i. 10.
* ↑ I have followed the Conjecture of a Friend, who thinks ωφελεις should be ωφελει, to preserve an Opposition between the Person signified by it, and the συ αυτος in the next Sentence.
* ↑ Or, according to the Reading in Simplicius—the Attendants in his Antechamber.
* ↑ Natural Affection prompts us to grieve for a Wife or a Child, and to sympathize with the Griefs of others: whence Christianity teaches us to weep with them who weep: yet forbidding us, in any Case, to sorrow as without Hope. Stoicism carries Truth into Absurdity; while Christian Philosophy makes all Truths coincide, uniting Fortitude with Tenderness and Compassion.
* ↑ Happiness, the Effect of Virtue, is the Mark which God hath set up for us to aim at. Our missing it, is no Work of His; nor so properly any Thing real, as a mere Negative and Failure of our own.
XXIX.
[Collapsed Section]
Discourse iii. 15 or Enchiridion 29
​ §. 1.In every Affair consider what precedes and follows; and then undertake it. Otherwise you will begin with Spirit; but, not having thought of the Consequences, when some of them appear, you will shamefully desist. "I would conquer at the Olympic Games." But consider what proceeds and follows, and then, if it be for your Advantage, engage in the Affair. You must conform to Rules; submit to a Diet; refrain ​from Dainties; exercise your Body, whether you chuse it or not, at a stated Hour, in Heat and Cold: you must drink no cold Water; nor, some-times, even Wine. In a word, you must give yourself up to your Master, as to a Physician. Then, in the Combat, you may be thrown into a Ditch, dislocate your Arm, turn your Ankle, swallow Abundance of Dust, be whipt; and, after all, lose the Victory. 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; at another, a Gladiator; now, a Philosopher; then, an Orator: but, with your whole Soul, nothing at all. Like an Ape, you mimick All you see; and one thing after another is sure to please you; but is out of Favour, as soon as it becomes familiar. For you have never entered upon any thing considerately, nor after having viewed the whole Matter on all Sides, or made any Scrutiny into it; but rashly, and with a cold Inclination. Thus some, when they have seen a Philosopher, and heard a Man speaking like Euphrates, (though, indeed, who can speak like him,) have a Mind to be Philosophers too. Consider first, Man, what the Matter is, and what your own Nature is able to bear. If you ​would be a Wrestler, consider your Shoulders, your Back, your Thighs: for different Persons are made for different Things. Do you think, that you can act as you do, and be a Philosopher? That you can eat, and drink, and be angry, and discontented, as you are now? You must watch; you must labour; you must get the better of certain Appetites: must quit your Acquaintance; be despised by your Servant; be laughed at by those you meet: come off worse than others, in every thing; in Magistracies; in Honours; in Courts of Judicature. When you have considered all these things round, approach, if you please: if, by parting with them, you have a mind to purchase Apathy, Freedom, and Tranquillity. If not, do not come hither: do not, like Children, be one while a Philosopher, then a Publican, then an Orator, and then one of Cæsar's Officers. These things are not consistent. You must be one Man, either good or bad. You must cultivate either your own ruling Faculty, or Externals; and apply yourself either to things within or without you; that is, be either a Philosopher, or one of the Vulgar.
* ↑ This XVth Chapter makes the XXIXth of the Enchiridion but with some Varieties of Reading. Particularly, for εν τω αγωνι παρορυσσεσθαι here, is εις τον αγωνα παρερχεσθαι there. This Chapter hath a great Conformity to Luke xiv. 28, &c. But it is to be observed, that Epictetus, both here, and elsewhere, supposes some Persons incapable of being Philosophers; that is, virtuous and pious Men: but Christianity requires and enables all, to be such.
* ↑ St. Paul hath a similar Allusion to the public Games. 1 Cor. ix. 25. Both Writers have them frequently in view.
* ↑ Which was the Case, in any Violation of the Laws of the Games.
* ↑ The Translation doth not follow the Pointing of Mr. Upton's Edition in this Place. Euphrates was a Philosopher of Syria, whose Character is described, with the highest Encomiums, by Pliny. See L. I. Ep. x.
* ↑ Ταῦτα in this Place should be τ' αυτά.
* ↑ What is omitted at the End of this Chapter, is placed at the End of the XVIIth; to which Lord Shaftesbury thinks it belongs, or to one of the Miscellaneous Chapters; which is the more probable Opinion.
XXX.
Duties are universally measured by Relations. Is any one a Father? In this are implied, as due, 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 Situation towards him. Consider not what he doth; but what you are to do, to keep your own Faculty of Choice in a State conformable to Nature. For another will not hurt you, unless you please. You will then be hurt, when you think you are hurt. In this manner, therefore, you will find, from [the Idea of] a Neighbour, a Citizen, a General, the [corresponding] Duties, if you accustom yourself to contemplate the [several] Relations.
XXXI.
Be assured, that the essential Property of Piety towards the Gods, is, to form right Opinions concerning them, as existing, and as governing the Universe with Goodness and Justice. And fix yourself in this Resolution, to obey them, and yield to them, and willingly follow them in all Events, as produced by the most perfect Understanding. For, thus you will never find Fault with the Gods, nor accuse them as neglecting you. And it is not possible for this to be effected any other way, than by withdrawing yourself from Things not in our own Power, and placing Good or Evil in those only which are. For if you suppose any of the Things, not in our own Power, to be either good or evil; when you are disappointed of what you wish, or incur what you would avoid, you must necessarily find fault with, and blame the Authors. For every Animal is naturally formed to fly and abhor Things that appear hurtful, and the Causes of them; and to pursue and admire those which appear beneficial, and the Causes of them. It is impracticable then, that one who supposes himself to be hurt, should rejoice in the Person who, he thinks, hurts him; just as it is impossible to rejoice in the Hurt itself. Hence, also, a Father is reviled by a Son, when he doth not impart to him the ​Things which he takes to be good and the supposing Empire to be a Good, made Polynices and Eteocles mutually Enemies. On this account the Husbandman, the Sailor, the Merchant; on this account those who lose Wives and Children, revile the Gods. For where Interest is, there too is Piety placed. So that, whoever is careful to regulate his Desires and Aversions as he ought, is, by the very same Means, careful of Piety likewise. But it is also incumbent on every one to offer Libations, and Sacrifices, and First Fruits, conformably to the Customs of his Country, with Purity, and not in a slovenly manner, nor negligently, nor sparingly, nor beyond his Ability.
XXXII.
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 know before you come; at least, if you are a Philosopher. For if it is among the Things not in our own Power, it can by no means be either good or evil. Do not, therefore, bring either Desire or Aversion with you to the Diviner, (else you will approach him trembling;) but first acquire a distinct Knowledge, that every Event is indifferent, and nothing to you, of whatever Sort it may be; for it will be in your Power to make a right Use of it; and this no one can hinder: then come with Confidence to the Gods, as your Counsellors: and afterwards, when any Counsel is given you, remember what Counsellors you have assumed; and whose Advice you will neglect, if you disobey. Come to Divination, as Socrates prescribed, in Cases, of which the whole Consideration relates to the Event, and in which no Opportunities are afforded by Reason, or any other Art, to discover the Thing proposed to be learned. When, therefore, it is our Duty to share the Danger of a Friend, or of our Country, we ought not to con​sult the Oracle, whether we shall share it with them, or not. For though the Diviner should forewarn you, that the Victims are unfavourable, this means no more, than that either Death, or Mutilation, or Exile, is portended. But we have Reason within us: and it directs, even with these Hazards, to stand by our Friend and our Country. Attend therefore to the greater Diviner, the Pythian God, who cast out of the Temple, the Person who gave no Assistance to his Friend, while another was murdering him.
XXXIII.
Immediately prescribe some Character and Form [of Behaviour] to yourself, which you may preserve, both alone, and in Company.
Be for the most part silent: or speak merely what is necessary, and in few Words. We may however enter, though sparingly, into Discourse some-times, when Occasion calls for it: but not on any of the common Subjects, of Gladiators, or Horse Races, or athletic Champions, or Feasts; the vulgar Topics of Conversation: but principally not of 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 be taken among Strangers, be silent.
Let not your Laughter be much, nor on many Occasions, nor profuse.
Avoid Swearing, if possible, altogether; if not, as far as you are able.
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 vulgar Manners. For be assured, that if a Person be ever so found himself, yet, if his Companion be infected, he who converses with him will be infected likewise.
​Provide Things relating to the Body no farther than mere Use; as Meat, Drink, Cloathing, House, Family. But strike off, and reject, every thing relating to Show and Delicacy.
As far as possible, before Marriage, preserve yourself pure from Familiarities with Women: and, if you indulge them, let it be lawfully. But do not therefore be troublesome, and full of Reproofs, to those who use these Liberties; nor frequently boast, that you yourself do not.
If any one tells you, that such a Person speaks ill of you, do not make Excuses about what is said of you, but answer; "He doth not know my other Faults, else he would not have mentioned only these."
It is not necessary for you to appear often at public Spectacles: but if ever there is a proper Occasion for you to be there, do not appear more solicitous for any one, than for yourself; that is, with Things to be only just as they are, and him only to conquer who is the Conqueror: for thus you will meet with no Hindrance. But abstain entirely from Acclamations, and Derision, and violent Emotions. And when you come away, do not discourse a great deal on what hath passed, and what doth not contribute to your own Amendment. For it would appear by such Discourse, that you were immoderately struck with the Show.
Go not [of your own Accord] to the Rehearsals of any [Authors], nor appear [at them] readily. But if you do appear, preserve your Gravity and Sedateness, and at the same time avoid being morose.
​When you are going to confer with any one, and particularly of those in a superior Station, represent to yourself how Socrates, or Zeno, would behave in such a Case, and you will not be at a Loss to make a proper Use of whatever may occur.
When you are going to any of the People in Power, represent to yourself, that you will not find him at home: that you will not be admitted [into the House]: that the Doors [of his Apartment] will not be opened to you; that he will take no Notice of 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 disconcerted by Externals.
In Parties of Conversation, avoid a frequent and excessive mention of your own Actions, and Dangers. For, however agreeable it may be to yourself to mention the Risques, you have run, it is not equally agreeable to others to hear your Adventures. Avoid, likewise, an Endeavour to excite Laughter. For this is a slippery Point, which may throw you into vulgar Manners: and, besides, may be apt to lessen you in the Esteem of your Acquaintance. Approaches to indecent Discourse are likewise dangerous. Whenever, therefore, any thing of this Sort happens, if there be a proper Opportunity, rebuke him who makes Advances that way: or, at least, by Silence, and Blushing, and a forbidding Look, show yourself to be displeased by such Talk.
XXXIV.
If you are struck by the Appearance of any promised Pleasure, guard yourself against being hurried away 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 enticing, and agreeable, and attractive Force may 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.
XXXV.
When you do any thing from a clear Judgment that it ought to be done, never shun the being seen to do it, even though the World should make a wrong Supposition about it: for, if you do not act right, shun the Action itself; but, if you do, why are you afraid of those who censure you wrongly?
XXXVI.
As the Proposition, Either it is Day, or it is Night, is extremely proper for a disjunctive Argument, but quite improper in a conjunctive one: so, at a Feast, to chuse the largest Share, is very suitable to the bodily Appetite, but utterly inconsistent with the social Spirit of an Entertainment. When you eat with another, then remember, not only the Value of those Things which are set before you, to the Body; but the Value of that Behaviour, which ought to be observed towards the Person who gives the Entertainment.
XXXVII.
If you have assumed any Character above your Strength, you have both made an ill Figure in that, and quitted one which you might have supported.
XXXVIII.
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 undertake the Action with the greater Safety.
XXXIX.
The Body is to every one the measure of the Possessions proper for it; as the Foot is of the Shoe. If, therefore, you stop at this, you will keep the Measure: but, if you move beyond it, you must necessarily be carried forward, as down a Precipice: as in the Case of a Shoe, if you go beyond its Fitness to the Foot, it comes first to be gilded, then purple, and then studded with Jewels. For to that which once exceeds a due Measure, there is no Bound.
XL.
Women from fourteen Years old are flattered with the Title of Mistresses, by the Men. Therefore, perceiving that they are regarded only as qualified to give the Men Pleasure, they begin to adorn themselves; and in that to place all their Hopes. It is worth while, therefore, to fix our Attention on making them sensible, that they are esteemed for nothing else, but the Appearance of a decent, and modest, and discreet Behaviour.
XLI.
It is a Mark of want of Genius, to spend much Time in Things relating to the Body; as, to be long in our Exercises, in Eating, and Drinking, and in the Discharge of other animal Functions. These should be done incidentally, and slightly; and our whole Attention be engaged in the Care of the Understanding.
XLII.
When any Person doth ill by you, or speaks ill of you, remember that he acts, or speaks, from a Supposition of its being his Duty. Now, it is not possible, that he should follow what appears right to you, but what appears so to himself. Therefore, if he judges from a wrong Appearance, He is the Person hurt; since He too is the Person deceived. For, if any one should suppose a true Proposition to be false, the Proposition is not hurt; but he who is deceived [about it]. Setting out then from these Principles, you will meekly bear a Person who reviles you: for you will say, upon every Occasion, "It seemed so to him."
XLIII.
Every Thing hath two Handles; the one, by which it may be borne; the other, by which it cannot. If your Brother acts unjustly, do not lay hold on the Action by the Handle of his Injustice; for by that it cannot be borne: but by the Opposite, that he is your Brother, that he was brought ​up with you and thus you will lay hold on it, as it is to be borne.
XLIV.
These Reasonings are unconnected: "I am richer than you; therefore I am better:" "I am more eloquent than you; therefore I am better." The Connexion is rather this: "I am richer than you; therefore my Property is greater than yours:" "I am more eloquent than you; therefore my Style is better than yours." But you, after all, are neither Property, nor Style.
XLV.
Dоth any one bathe in a mighty little time? Do not say, that he doth it ill; but, in a mighty little time. Doth any one drink a great Quantity of Wine? Do not say that he doth ill; but, that he drinks a great Quantity. For, unless you perfectly understand the Principle, [from which any one acts], how should you know, if he acts ill? Thus you will not run the Hazard of assenting to any Appearances, but such as you fully comprehend.
XLVI.
Never call yourself a Philosopher; nor talk a great deal among the Unlearned about Theorems; but act conformably to them. Thus, at an Entertainment, do not talk how Persons ought to eat; but eat as you ought. For remember, that in this manner Socrates also universally avoided all Ostentation. And when Persons came to him, and desired to be recommended by him to Philosophers, he took and recommended them: so well did he bear being overlooked. So that if ever any Talk should happen among the Unlearned, concerning [philosophic] Theorems, be you, for the most part silent. For there is great Danger in immediately throwing out what you have not digested. And, if any one tells you, that you know nothing, and you are not nettled at it, then you may be sure, that you have begun ​your Business. For Sheep do not throw up the Grass, to show Shepherds how much they have eaten: but, inwardly digesting their food, they outwardly produce Wool, and Milk. Thus, therefore, do you likewise, not show theorems to the Unlearned; but the Actions produced by them, after they have been digested.
XLVII.
When you have brought yourself to supply the Necessities of your Body, at a small Price, do not pique yourself upon it: nor, if you drink Water, be saying upon every Occasion, "I drink Water." But first consider, how much more sparing and patient of Hardship the Poor are, than we. But if at any time you would enure yourself by Exercise to Labour, and bearing hard Trials, [do it] for your own Sake, and not for the World: do not grasp Statues; but, when you are violently thirsty, take a little cold Water in your Mouth, and spurt it out, and tell no body.
XLVIII.
The Condition and Characteristic of a Vulgar Person is, that he never expects either Benefit or Hurt from himself; but from Externals. The Condition and Characteristic of a Philosopher is, that he expects all Hurt and Benefit from himself. The Marks of a Proficient are, that he censures no one, praises no one, blames no one, accuses no one; says nothing concerning himself as being any body, or knowing any thing: when he is, in any Instance, hindered, or restrained, he accuses himself; and, if he is praised, he secretly laughs at the Person who praises him; and, if he is censured, he makes no Defence. But he goes about with the Caution of infirm People [after Sickness, or an Accident], dreading to move any thing that is set right, before it is perfectly fixed. He suppresses all Desire in ​himself: he transfers his Aversion to those Things only, which thwart the proper Use of our own Faculty of Choice: the Exertion of his active Powers towards any thing is very gentle: if he appears stupid, or ignorant, he doth not care; and, in a word, he watches himself as an Enemy, and one in Ambush.
XLIX.
When any one shows himself vain, on being able to understand and interpret the Works of Chrysippus, say to yourself, "Unless Chrysippus had written obscurely, this Person would have had no Subject for his Vanity. But what do I desire? To understand Nature, and follow her. I ask then, who interprets her; and, finding Chrysippus doth, I have Recourse to him. I do not understand his Writings. I seek therefore one to interpret them." So far there is nothing to value myself upon. 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 nothing but 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 any one therefore desires me to read Chrysippus to him, I rather blush, when I cannot show my Actions agreeable, and consonant to his Discourse.
L.
Whatever Rules you have deliberately proposed to yourself [for the Conduct of Life,] abide by them, as so many Laws, and as if you would be guilty of Impiety in transgressing any of them: and do not regard what any one says of you; for this, after all, is no Concern of yours. How long then will you defer to think yourself worthy of the noblest Improvements, and, in no Instance, to transgress the Distinctions of Reason? You have received the Philosophic Theorems, with which you ​ought to be conversant: and you have been conversant with them. What other Matter then do you wait for, to throw upon that the Delay of reforming yourself? 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 without Proficiency, and, living and dying, persevere in being one of the Vulgar. This instant then think yourself worthy of living as a Man grown up, and a Proficient. Let whatever appears to be the best, be to you an inviolable Law. And if any Instance of Pain, or Pleasure, or 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 once being worsted, and giving way, Proficiency is lost, or [by the contrary] preserved. Thus Socrates became perfect, improving himself by every thing; attending to nothing but Reason. And though you are not yet a Socrates, you ought however to live as one desirous of becoming a Socrates.
LI.
The first and most necessary Topic in Philosophy is, that of the Use of [practical] Theorems; as that, We ought not to lie: the second is, that of Demonstrations; as, Whence it is, that we ought not to lie: the third, that which gives Strength and Articulation to the other two; as, Whence this is a Demonstration. For what is Demonstration? What ​is Consequence? What Contradiction? What Truth? What Falshood? The third Topic then is necessary, on the Account of the second: and the second, on the Account of the first. But the most necessary, and that whereon we ought to rest, is the first. But we act just on the contrary. For we spend all our Time on the third Topic, and employ all our Diligence about that, and entirely neglect the first. Therefore, at the same time that we lie, we are mighty ready to show how it is demonstrated, that Lying is not right.
LII.
Upon all Occasions, we ought to have these Maxims ready at hand.
And this Third:
"O Crito, if it thus pleases the Gods, thus let it be. Anytus and Melitus may kill me indeed: but hurt me they cannot."
The End of the Enchiridion.
* ↑ He that cometh to God, must believe that He is; and that He is a Rewarder of them that diligently seek Him. Heb. xi. 6.
* ↑ Αλλως τε, should be αλλως δε.
* ↑ See Eccles. ii. 2. vii. 3—6. Ecclus. xix. 30. xxi. 20.
* ↑ Public Prostitutes were allowed by the Laws at Rome and in Greece. The Mischiefs, occasioned by Persons of this Character, scarcely so much as hinted by the Stoic Philosopher, are the Subject of many beautiful Reflexions in the Book of Proverbs.
* ↑ It should be observed here, that, the Mind being thus naturally affected by the Thought of imitating a superior Character, Christians enjoy a singular Advantage, in not being left to study and copy the imperfect and faulty Patterns of Persons no way particularly related to them, but having an authentic Delineation of divine Excellence, familiarized to their Apprehensions in Him, who, both in acting and suffering for us, hath left us an Example, that we should follow his Steps.
* ↑ A late Editor of the Enchiridion hath proposed to read διαπεπληγμενον instead of διαβεβλημενον.
* ↑ The Stoics were so fond of Logic, that we must not wonder if Epictetus took a Simile from thence, which to others must appear a strange one.
* ↑ Purple was of high Honour and Price among the Antients.
* ↑ The original Words here, κοσμιαι και αἰδημονες εν σωφροσυνη, are almost the same with, εν κατατολη κοσμιω μητα αιδους και σωφροσυνης, 1 Tim. ii. 9.
* ↑ Epictetus seems, in part, to be mistaken here. For, perhaps, it is oftener from having no Thought at all about Duty, or preferring Inclination to it, than from having a wrong Notion of it, that Persons are slanderous and injurious: besides, that wrong Notions often arise from Neglect, or Partiality. Supposing all bad Actions to proceed intirely from Ignorance, or Mistake, puts them on a Level, in point of Freedom from Guilt, with good ones. But, since many proceed from thence, more or less, the Doctrine of this Chapter is, in a considerable Degree, right: and, so far as it is, very strongly calls to one's Mind that divine Intercession—Forgive them! For they know not what they do!
* ↑ See B. IV. c. 8. of the Discourses.
* ↑ See B. III. c. 12. of the Discourses.
* ↑ See c. 2. Note (b).
* ↑ The same Words, Ανηρ τελειος, in the same Sense, are used Eph. iv. 13. (where they are opposed to νηπιοι, v. 14.) James iii. 2. and Ανθρωπος τελειος, Col. i. 28. and τελειος, singly, 1 Cor. ii. 6. Phil. iii. 15. Heb v. 14. where it is opposed to νεπιος, v. 13. Which Word is used also, 1 Cor. iii. 1. as μειρακιον is here.
* ↑ Plato, in his Crito, introduces Socrates saying this of himself. Upton.
* ↑ From a Poem of Cleanthes.
* ↑ From Euripides.
* ↑ From Plato's Crito, and Apology.