Title: Enchiridion of Epictetus
Content:  The Enchiridion or Handbook of Epictetus (, Enkheirídion Epiktḗtou) is a short manual of Stoic ethical advice compiled by Arrian, a 2nd-century disciple of the Greek philosopher Epictetus. Although the content is mostly derived from the Discourses of Epictetus, it is not a summary of the Discourses but rather a compilation of practical precepts. Eschewing metaphysics, Arrian focuses his attention on Epictetus's work applying philosophy to daily life. Thus, the book is a manual to show the way to achieve mental freedom and happiness in all circumstances. The Enchiridion was well-known in the ancient world, and in the medieval period, it was specially adapted for use in Greek-speaking monasteries. In the 15th-century it was translated into Latin, and then, with the advent of printing, into multiple European languages. It reached the height of popularity in the 17th century, in parallel with the Neostoicism movement.
Title: Enchiridion of Epictetus
Content:  The work consists of fifty-three short chapters typically consisting of a paragraph or two. It was compiled some time in the early 2nd-century. The 6th-century philosopher Simplicius, in his Commentary on the work, refers to a letter written by Arrian which prefaced the text. In this letter Arrian stated that the Enchiridion was selected from the Discourses of Epictetus according to what he considered to be most useful, most necessary, and most adapted to move people's minds. Around half of the material in the Enchiridion has been shown to have been derived from the surviving four books of Discourses but variously modified. Other parts are presumed to be derived from the lost Discourses. Some chapters appear to be reformulations of ideas which appear throughout 
Title: Epictetus
Content:  No writings by Epictetus are known. His discourses were transcribed and compiled by his pupil Arrian (c. 86/89). The main work is The Discourses, four books of which have been preserved (out of the original eight). Arrian also compiled a popular digest, entitled the Enchiridion, or Handbook. In a preface to the Discourses that is addressed to Lucius Gellius, Arrian states that "whatever I heard him say I used to write down, word for word, as best I could, endeavouring to preserve it as a memorial, for my own future use, of his way of thinking and the frankness of his speech." 
Title: Discourses of Epictetus
Content: Elizabeth Carter, (1758), All the works of Epictetus, which are now extant; consisting of his Discourses, preserved by Arrian, in four books, the Enchiridion, and fragments. (Richardson) ; Thomas Wentworth Higginson, (1865), The Works of Epictetus. Consisting of His Discourses, in Four Books, The Enchiridion, and Fragments. (Little, Brown, and Co.) ; George Long, (1877), The Discourses of Epictetus, with the Encheridion and Fragments. (George Bell) ; Percy Ewing Matheson, (1916), Epictetus: The Discourses and Manual together with Fragments of his Writings. (Oxford University Press) ; William Abbott Oldfather, (1925-8), Discourses. (Loeb Classical Library) ISBN: 0-674-99145-1 and ISBN: 0-674-99240-7 ; Robin Hard (translation reviser), Christopher Gill (editor), (1995), The Discourses of Epictetus. (Everyman) ISBN: 0-460-87312-1 ; Robert Dobbin, (2008), Discourses and Selected Writings (Penguin Classics) ISBN: 0-14-044946-9 ; Robin Hard, (2014), Discourses, Fragments, Handbook. (Oxford 
Title: Epictetus
Content:  Voltaire, Montesquieu, Denis Diderot and Baron d'Holbach all read the Enchiridion when they were students.
Title: Enchiridion of Epictetus
Content:  In the 6th-century the Neoplatonist philosopher Simplicius wrote a huge commentary on the Enchiridion, which is more than ten times the bulk of the original text. Chapter after chapter of the Enchiridion is dissected, discussed, and its lessons drawn out with a certain laboriousness. Simplicius' commentary offers a distinctly Platonist vision of the world, one which is often at odds with the Stoic content of the Enchiridion. Sometimes Simplicius exceeds the scope of a commentary; thus his commentary on Enchiridion 27 (Simplicius ch. 35) becomes a refutation of Manichaeism. The Commentary enjoyed its own period of popularity in the 17th and 18th centuries. An English translation by George Stanhope in 1694 ran through four editions in the early 1700s. Edward Gibbon remarked in his Decline and Fall of the Roman Empire that Simplicius' Commentary on Epictetus "is preserved in the library of nations, as a classic book" unlike the commentaries on Aristotle "which have passed away with the fashion of the times."
Title: Enchiridion of Epictetus
Content:  published (somewhat abbreviated) with Simplicius's Commentary in 1528. The edition published by Johann Schweighäuser in 1798 was the major edition for the next two-hundred years. A critical edition was produced by Gerard Boter in 1999. The separate editions and translations of the Enchiridion are very many. The Enchiridion reached its height of popularity in the period 1550–1750. It was translated into most European languages, and there were multiple translations in English, French, and German. The first English translation was by James Sandford in 1567 (a translation of a French version) and this was followed by a translation (from the Greek) by John Healey in 1610. The Enchiridion was even partly translated into Chinese by the 
Title: Enchiridion of Epictetus
Content:  For many centuries, the Enchiridion maintained its authority both with Pagans and Christians. Simplicius of Cilicia wrote a commentary upon it in the 6th century, and in the Byzantine era Christian writers wrote paraphrases of it. Over one hundred manuscripts of the Enchiridion survive. The oldest extant manuscripts of the authentic Enchiridion date from the 14th century, but the oldest Christianised ones date from the 10th and 11th centuries, perhaps indicating the Byzantine world's preference for the Christian versions. The Enchiridion was first translated into Latin by Niccolò Perotti in 1450, and then by Angelo Poliziano in 1479. The first printed edition (editio princeps) was Poliziano's Latin translation published in 1497. The original Greek was 
Title: Enchiridion of Epictetus
Content:  but their judgments about the things. For example, "death is nothing dreadful (or else it would have appeared dreadful to Socrates). . ."" - Chapter Five Reason is the decisive principle in everything. Thus we must exercise our power of assent over impressions, and wish for nothing nor avoid anything that is up to other people. To a large extent the Enchiridion suppresses many of the more amiable aspects of Epictetus which can be found in the Discourses, but this reflects the nature of the compilation. Unlike the Discourses which seeks to encourage the student through argument and logic, the Enchiridion largely consists of a set of rules to follow. The work is built on the conception that the wise person, by the aid of philosophy, may reap benefit from 
Title: Enchiridion of Epictetus
Content:  divination, (d) one's own self. ; 10) Chs 34–47. Miscellaneous precepts on justice (right actions). ; 11) Chapters 48–53. Conclusions on the practice of precepts. ; 12) Ch 48. Final advice and his division of types of people. ; 13) Chs 49–52. The practice of precepts. ; 14) Ch 53. Quotations for memorisation. The Enchiridion appears to be a loosely-structured selection of maxims. In his 6th-century Commentary, Simplicius divided the text into four distinct sections suggesting a graded approach to philosophy:  Chapter 29, which was probably absent from the text used by Simplicius, is a one-page Discourse which compares the training needed to become a Stoic with the rigorous approach needed to become an Olympic victor.

Question: Who is the author of Enchiridion of Epictetus?
Answer: Arrian.
Arrian of Nicomedia.
Lucius Flavius Arrianus.