this is a LibriVox recording. all LibriVox recordings are in the public domain. for more information or to volunteer please visit librivox.org. the Enchiridion by Epictetus. translated by Elizabeth Carter. one some things are in our control and others not. things in our control are opinion, pursuit, desire, aversion, and in a word whatever are our own actions. things not in our control are body, property, reputation, command, and in one word whatever are not our own actions. the things in our control are by Nature free, unrestrained, unhindered, but those not in our control are weak, slavish, restrained, belonging to others. remember then that if you suppose that things which are slavish by Nature are also free and that what belongs to others is your own, then you will be hindered, you will lament, you will be disturbed, and 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, then no one will ever compel you or restrain you.

further you will find fault with no one, or accuse no one. You will do nothing against your will. No one will hurt you. You will have no enemies, and you will not be harmed. 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 lesser things. Instead, you must entirely quit some things, and for the present, postpone the rest. But if you would both have these great things, along with power and riches, then you will not gain even the latter, because you aim at the former too. But you will absolutely fail of the former, by which alone happiness and freedom are achieved. Work, 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 control or those which are not. And if it concerns anything not in our control, be prepared to say that it is nothing to

you two remember that following desire promises the attainment of that of which you are desirous, and aversion promises the avoiding that to which you are averse. However, he who fails to obtain 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 the natural use of your faculties, which you have in your own control, you will never incur anything 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 control, and transfer it to things contrary to the nature of what is in our control, but for the present totally suppressed desire for if you desire any of the things which are not in your own control, 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 appropriate actions of pursuit.

and avoidance and even these lightly, and with gentleness, and reservation. Three with regard to whatever objects give you delight are useful or are deeply loved. Remember to tell yourself of what general nature they are, beginning from the most insignificant things. If, for example, you are fond of a specific ceramic cup, remind yourself that it is only ceramic cups in general of which you are fond. Then, if it breaks, you will not be disturbed. If you kiss your child or your wife, say that you only kiss things which are human, and thus you will not be disturbed if either of them dies. When you are going about any action, remind yourself what nature the action is. If you are going to bathe, picture to yourself the things which usually happen in the bath. Some people splash the water, some push, some use abusive language, and others steal. Thus, you will more safely go about this action if you say to yourself, I will now go bathe and keep my own mind in a state conformable to Nature. And in the same manner with

regard to every other action for thus if any hindrance arises in and bathing you will have it ready to say it was not only to bathe that I desired, but to keep my mind in a state conformable to Nature, and I will not keep it if I'm bothered at such things that happen. Five 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 attribute it to others, but to ourselves, that is to our own principles. An uninstructed person will lay the fault of his own bad condition upon others; someone just starting instruction will lay the fault on himself; someone who is perfectly instructed will place blame neither on others nor on himself. Don't be prideful with any Excellence that is not your own. If a horse should be prideful and

say I am handsome. It would be supportable, but when you are prideful and say, I have a handsome horse, know that you are proud of what is in fact only the good of the horse. What then is your own? Only your reaction to the appearances of things. Thus, when you behave conformably to Nature and react to how things appear, you will be proud with reason, for you will take pride in some good of your own. Seven, consider when on a voyage, your ship is anchored. If you go on shore to get water, you may along the way amuse yourself with picking up a shellfish or an onion. However, your thoughts and continual attention ought to be bent towards the ship, waiting for the captain to call on board. You must then immediately leave all these things; otherwise, you'll be thrown into the ship, bound neck and feet like a sheep. So it is with life. If instead of an onion or a shellfish, you are given a wife or child, that is fine. But if the captain calls, you must

run to the ship, leaving them and regarding 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. Eight, don't demand that things happen as you wish, but wish that they happen as they do happen, and you will go on well. Nine, sickness is a hindrance to the body, but not to your ability to choose, unless that is your choice. Lameness is a hindrance to the leg, but not to your ability to choose. Say this to yourself with regard to everything that happens, then you will see such obstacles as hindrances to something else, but not to yourself. Ten, with every accident, ask yourself what abilities you have for making a proper use of it. If you see an attractive person, you will find that self-restraint is the ability you have against your desire. If you are in pain, you will find fortitude. If you hear unpleasant language, you will find patience. And thus habituated, the appearances of things will not hurry you away along with them. Eleven, never say of anything, I have lost it.

but I have returned. It is your child dead. It is is returned. Is your wife dead? She is returned. Is your estate taken away well? And is not that likewise returned? But he who took it away is a bad man. What difference is it to you who the giver assigns to take it back while he gives it to you to possess? Take care of it, but don't view it as your own, just as travelers view a hotel. If you want to improve, reject such reasonings as these. If I neglect my affairs, I'll have no income. If I don't correct my servant, he will be bad. 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 a little oil spilt, a little wine stolen? Say to yourself, This is the price paid for apathy, for tranquility, and nothing is to be had for nothing. When you call your servant, it is

possible that he may not come, or if he does, he may not do what you want. But he is by no means of such importance that it should be in his power to give you any disturbance. If you want to improve, be content to be thought foolish and stupid with regard to external things. Don't wish to be thought to know anything, and even if you appear to be somebody important to others, distrust yourself. For it is difficult to both keep your faculty of choice in a state conformable to Nature and at the same time acquire external things. But while you are careful about the one, you must of necessity neglect the other. If you wish your children and your wife and your friends to live forever, you are stupid. For you wish to be in control of things which you cannot. You wish for things that belong 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 undesa this is in your

own control exercise therefore what is in your control 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. Remember that you must behave in life as at a dinner party. Is anything brought around to you put out your hand and take your share with moderation. Does it pass by you don't stop it. Is it not yet come don't stretch your desire towards it but wait till it reaches you. Do this with regard to children to a wife to public posts to riches and you will eventually be a worthy partner of the feasts of the Gods. And if you don't even take the things which are set before you but are able even to reject them then you will not only be a partner at the feasts of the Gods but also of their empire for by doing this diogenes heraclitus and others like them deservedly became and

were called divine 16. When you see anyone weeping in grief because his son has gone abroad, or is dead, or because he has suffered in his Affairs, be careful that the appearance may not misdirect you. Instead, distinguish within your own mind and be prepared to say, It's not the accident that distresses this person because it doesn't distress another person; it is the Judgment which he makes about it. As far as words go, however, don't reduce yourself to his level and certainly do not moan with him. Do not moan inwardly either. 17. 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 is his pleasure you should act a poor man, a governor, or a private person. See that you act it naturally, for this is your business to act well the character assigned to you; to choose it is in others. 18. When a raven happens to croak unluckily, don't allow the appearance

hurry you away with it but immediately make the distinction to yourself and say none of these things are foretold to me but either to my poultry body or property or reputation or children or wife but to me all Omens are lucky if I will for whichever of these things happens it is in my control to derive Advantage from it. You may be unconquerable if you enter into no combat in which it is not in your own control to conquer when there. Therefore, you see anyone eminent in honors 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 control, there will be no room for Envy or emulation but for your part don't wish to be a general or a senator or a Consul but to be free and the only way to do this is a contempt of things things not in our own control. Remember that not he who gives ill

language or a blow insults but the principle which represents these things as insulting when therefore anyone 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 gained time and respit you you will more easily command yourself. 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 anything. 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 has returned to us a philosopher all at once and when this supercilious look now for your own part don't 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. If you ever happen to turn your attention to externals so as to wish to please anyone, be assured that you have ruined your scheme of Life. Be contented then in everything with being a philosopher. And if you wish to be thought so likewise by anyone, appear so to yourself, and it will suffice you. Don't allow such considerations as these distress you. I will live in dishonor and be nobody anywhere. For if dishonor is an evil, you can no more be involved in any Evil by the means of another than be engaged in anything 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 dishonor? And how is it true that you will be nobody anywhere when you ought to be somebody in those things only which are in your own control, 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 in our own control and not the affair of others? And who can give to another the things which he has 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 honor and fidelity and greatness of mind, 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 not good, consider how inequitable and foolish you are. Besides, which would you rather have, a sum of money or a friend of fidelity and honor? Rather assist me then to gain this character than require me to do those things by which I might lose it. Well, but my country, say you, as far as depends on 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 does a Smith provide it with shoes, or a Shoemaker with arms. It is enough if everyone fully performs his own proper business. And were you to supply it with another citizen of honor and Fidelity, would not he be of use to it? Yes, therefore neither are you yourself useless to it. What place then, say you, will I hold in the state? Whatever you can hold with the preservation of your Fidelity and honor. 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? Is anyone preferred before you at an entertainment, or a compliment, or in being admitted to a consultation? If these things are good, you ought to be glad that he has gotten them, and if they are evil, don't be grieved that you have not gotten them. And remember that you cannot, without using the same means which others do, to

acquire things not in our control expect to be thought worthy of an equal share of them. For how can he who does not frequent the door of any great man, does not attend him, does not praise him, have an equal share with him who does? You are unjust then and insatiable if you are unwilling to pay the price for which these things are sold and would have them for nothing. For how much is lettuce sold? 50 for instance. If another then paying 50 cents takes the lettuce and you not paying it go without them, don't imagine that he has gained any advantage over you. For as he has the lettuce, so you have the 50 cents 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 is 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 don't like to praise, the not bearing with his behavior at coming in. The will of nature may be learned from those things in which we don't distinguish from one another. For example, when our neighbor's boy breaks a cup or the like, we are presently ready to say, These things 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. Apply 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 anyone'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. As a mark is not set up for the sake

of missing the aim so neither does the nature of evil exist in the world. If a person gave your body to any stranger he met on his way, you would certainly be angry. And do you feel no shame in handing over your own mind to be confused and mystified by anyone who happens to verbally attack you? 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 precedes and follows, and then if it is to your advantage, engage in the affair. You must conform to rules, submit to a diet, refrain from dainties, exercise your body whether you choose it or not at a stated hour in heat and cold. You must drink no cold water nor sometimes 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 dust, be whipped, and after all, lose the victory. When you have evaluated all this, if your inclination still holds, then go to war; otherwise, take notice: you will behave like children who sometimes play like wrestlers, sometimes gladiators, sometimes blow a trumpet, and sometimes act a tragedy. When they have seen and admired these shows, thus you too will be at one time a wrestler and another a gladiator, now a philosopher, then an orator, but with your whole soul, nothing at all like an ape. You mimic all you see, and one thing after another is sure to please you but is out of favor as soon as it becomes familiar, for you have never entered upon anything considerately, nor after having viewed the whole manner 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 labor, 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 everything, in magistracies and honors and 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 tranquility. If not, don't come here. Don't like children be one while a philosopher, then a publican, then an orator, then one of Caesar'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. Duties are universally measured by relations. Is anyone a father? If so, it is implied that the children should take care of him, submit to him in everything, patiently listen to his reproaches, his correction. But if he is a bad father, are you naturally entitled then to a good father? No, only to a father. Is a brother unjust? Well, keep your own situation towards him, consider not what he does 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 neighbor, a citizen, a general, the corresponding duties. If you accustom yourself to contemplate the several relations. Be assured that the essential property of piety towards the gods is to form right opinions concerning them.

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 affected any other way than by withdrawing yourself from things not in our control and placing good or evil in those only which are. For if you suppose any of the things not in our control 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 form to fly and upore things that appear hurtful and the causes of them, and to pursue and admire those which seem beneficial and the causes of them. It is impractical then that one who supposes himself to be hurt should be happy about the person who he thinks hurts him, just as it is impossible to be

happy about the hurt itself hence also a father is reviled by the son when he does not impart to him the things which he takes to be good and supposing Empire to be a good made poesia and EOC 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 everyone to offer libations, 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. 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 control it can by no means be either good or evil. Don't therefore bring either desire or aversion with you to the divver 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 counselors, and afterwards when any counsil is given you, remember what counselors you have assumed and Whose advice you will neglect if you disobey. Come to the 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 consult the Oracle whether we will share it with them or not. For though the divver should

forewarn you that the victims 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 even with these hazards to the greater divver. The Pythian God, who cast out of the temple the person who gave no assistance to his friend while another was murdering him, immediately prescribes some character and form of conduct to yourself which you may keep 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 sometimes when occasion calls for it, but not on any of the common subjects of gladiators, of 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. Don't allow your laughter to 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 sound himself, yet if his companion be infected, he who converses with him will be infected likewise. Provide things relating to the body no further than mere use: as meat, drink, clothing, house, family. But strike off and reject everything relating to show and delicacy as far as possible. Before marriage, keep yourself pure from familiarities with women. And if you indulge them, let it be long awfully. But don't therefore be troublesome and full of reproofs to those who use these liberties. Nor frequently boast that you yourself don't. If anyone tells you that such a person speaks ill of you, don't make excuses about what is said of you. But answer, He does 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, don't appear more solicitous for anyone than for yourself. That is, wish 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 declamations and derision and violent emotions. And when you come away, don't discourse a great deal on what is passed and what does 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, keep your gravity and sedateness, and at the same time avoid being morose. When you are going to confer with anyone, and particularly 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 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, that the doors will not be open for you, that he will take no notice of you. If with all this it is 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 dazed by external things. 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 risks you have run, it is not equally agreeable to others to hear your adventures. Avoid likewise and endeavor 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, anything 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. 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 will 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 be glad 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 not subdue you. But set in opposition to this how much better it is to be conscious of having gained so great a victory. When you do anything 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 don't act right, shun the action itself. But if you do, why are you afraid of those who censure you wrongly? 36 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 choose 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 behavior which ought to be observed towards the person who gives the entertainment. 37 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. 38 when walking, you are careful not to step on a nail or turn your foot so.

likewise, be careful 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. The body is to everyone the measure of the possessions proper for it, just 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 cliff, 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. Women from 14 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. We should therefore fix our attention on making them sensible that they are valued for the appearance of

decent, modest, and discreet behavior. 41. One, 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. 42. When any person harms you or speaks badly 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 anyone 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 tells you, for you will say upon every occasion, It seems so to him. 43. Everything has two handles, the one by

which it may be carried the other by which it cannot. If your brother acts unjustly, don't lay hold on the action by the handle of his injustice, for by that it cannot be carried but 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 carried. These reasonings are unconnected. I am richer than you, therefore I am better. I am more eloquent than you, therefore I am better. The connection 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. Does anyone bathe in a mighty little time? Don't say that he does it ill, but in a mighty little time. Does anyone drink a great quantity of wine? Don't say that he does ill, that he drinks a great quantity. For unless you perfectly understand the principle from which anyone 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. Never call yourself a philosopher nor talk a great deal among the unlearned about theorems but act conform ably to them thus at an entertainment. Don't 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 but that if ever any talk should happen among the unlearned concerning philosophic theor be you for the most part silent for there is great danger in immediately throwing out what you have not digested. And if anyone 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 don't throw up the grass to show the Shepherds.

how much they've 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. 47. When you have brought yourself to supply the necessities of your body at a small price, don't Peak 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 inure Yourself by exercise to labor and bearing hard trials, do it for your own sake and not for the world. Don't grasp statues, but when you are violently thirsty, take a little cold water in your mouth and spurt it out and tell nobody. 48. The condition and characteristic of a vulgar person is that he never expects either benefit or hurt from himself, but from external. 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 anybody or knowing anything. 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's censured, he makes no defense. But he goes about with the caution of sick or injured people, dreading to move anything 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 anything is very gentle. If he appears stupid or ignorant, he does not care. And in a word, he watches himself as an enemy and one in ambush. When anyone shows himself overly confident in ability to understand and interpret the works of Cipus, say to yourself: Unless Cipus 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 Cipus, do I have recourse to him? I don't 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 Garian instead of a philosopher, except indeed that instead of Homer, I interpret Cipus? When anyone, therefore, desires me to read Cipus to him, I rather blush when I cannot show my actions agreeable and consonant to his discourse. Whatever moral rules you have deliberately proposed to yourself, abide by them as they were laws, and as if you would be guilty of impiety by violating any of them. Don't regard what anyone says of you, for this, after all, is no concern of yours. How long then will you put off

thinking yourself worthy of the highest improvements and follow the distinctions of reason. You have received the philosophical theorems with which you ought to be familiar, and you have been familiar with them. What other Master 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 of Glory or disgrace is set before you, remember that now is the combat, now the Olympiad comes on, nor can it be put off by once being defeated and giving away proficiency is lost or by the contrary.

preserved thus, Socrates became perfect, improving himself by everything, 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. The first and most necessary topic in philosophy is that of the use of moral theorems, such as we ought not lie. The second is that of demonstrations, such as what is the origin of our obligation not to lie. The third gives strength and articulation to the other two, such as what is the origin of this as a demonstration, for what is demonstration, what is consequence, what contradiction, what truth, what falsehood. The third topic then is necessary on 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 immediately prepared to show

how it is demonstrated that lying is not right 52 upon All Occasions we ought to have these maxims ready at hand conduct me Jo and you oh Destiny wherever your decrees have fixed my station cleanthes I follow cheerfully and did I not Wicked and wretched I must follow still whoever yields properly to fate is deemed wise among men and knows the laws of Heaven Ides fragment 965 and this third oh kryo if it thus pleases the gods thus Let It Be anitus and meitus may kill me indeed but hurt me they cannot Plato's kryo and apology and the anuron by epicus this recording is in the public domain

The Enchiridion by Epictetus (Audio Book)

The Enchiridion by Epictetus (Audio Book)

스크립트