The Enchiridion by Epictetus- Written 135 A.C.E,

Translated by Elizabeth Carter – 1758

Equivalent by Jon Poplett – 2014

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Foreword

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Epictetus (AD c. 55 – 135) was a Greek sage and Stoic philosopher. He wrote his enchiridion as a teaching aid for new students entering into, or considering entering into, the school of Stoic philosophy. It’s a combination of personal advice, expectations, ideals, and a general overview of what a student following Stoic philosophy can expect.

Elizabeth Carter (16 December 1717 – 19 February 1806) was an English poet, classicist, writer, and translator. She translated the Enchiridion of Epictetus in English for the first time in 1758. While she was a brilliant linguist, she was not an esteemed philosopher, and viewed the enchiridion as a challenging linguistic puzzle. In her enthusiasm to translate a literal copy of the body of work, much of the intent became obscured, and many of the translated passages were tainted by religious connotations not present in the original body of work.

The equivalent (2014) was written in an attempt to restore the original intent to the enchiridion. Each passage has been reviewed, and many have been rewritten, to reflect the nature of Stoic philosophy. At the same time it seeks to remove many contradictions and religious connotations from the Carter interpretation, as well as clarifying obscure passages. While the body of work itself remains largely unchanged from the original, the equivalent, being an equivalent and not a literal translation, has been updated with modern examples to help the reader relate to the passages within.

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1. It is important for one seeking training in Stoic philosophy to recognize the things that are in our control, and the things that are not. Generally the things we can be sure have the potential to be in our control are things like emotion, opinion, pursuit, aversion, and as a unit anything that can be considered to be of our own actions. Things which are typically not in our control are things like the body, property, actions, and perspective of others, the nature of the reality around us, command over the laws of nature, and as a unit, anything that can be considered not of our own actions.

The things which we can be sure we have the potential to control are by nature free, unrestrained, unhindered; but those generally not in our control are weak, slavish, restrained, and threaten to make us the property of those who would put themselves above us. Remember then, that if you suppose things of which you have no control are rightfully yours to control, and that which belongs to another rightfully belongs to you, then you will be hindered. You will grow bitter, you will be disturbed, and you will find fault with both the universe and humanity. If instead you suppose only that which is your own is your own, and what belongs to others belongs to others, then you will find fault with no one or accuse no one unjustly. Furthermore you will be less susceptible to the manipulations of others, you will be less likely to unintentionally hurt another, you will not make as many enemies, and you will be less likely to be harmed by another.

If you would aim for great things remember that you must not allow yourself to be distracted, even with the best of intentions, towards the attainment of lesser things. If you would act with purpose you must entirely quit some of those things which would lead you astray, and postpone the rest. If you seek contentment, but allow yourself to follow lesser pursuits, then you risk not even gaining the latter, because you aim at the former too; but you will absolutely fail at the former, by which happiness and freedom are achieved.

Attempt, therefore, to be able to say to every harsh appearance of distraction “You are but a whimsy, and absolutely not the thing which you appear to be”. Then examine the distraction by those rules which you have and ask yourself chiefly this; is this distraction in my control, or is it out of my control? If this distraction is out of your control then prepare to say that it is nothing to you and move on. If this distraction is in your control then remove the distraction from your persons.

2 . Remember that following desire promises the attainment of that which you are desirous; and aversion promises the avoidance of that which you are averse. However one who fails to obtain the object of ones desire is disappointed, and one who incurs the object of ones aversion is wretched. If then, you confine your aversion to that which is in your control, you will never incur anything to which you are averse. Remove your aversion, then, to all things not in your control, for example death and sickness, things which comes to use all; and transfer it instead to things in your control, such as grief over the death of a loved one, or pain caused by sickness. For the present, the student is to totally suppress desire for things not in their control: for, if you desire any of the things which are not in your own control, you must necessarily be disappointed. Even if your desires are laudable, they are not yet in your possession. Use only the appropriate actions of pursuit and avoidance, meaning pursue and avoid only those things in your control, and even then only lightly, with gentleness and reservation.

3. With regard to whatever objects in the past have given you delight, or you find useful, or are deeply loved, examine them with great concentration and understand their nature, beginning from the most insignificant things. If for example you are fond of a specific piece of technology, say a new cellphone, remind yourself it is the things you can do with your phone which you are fond of, and advanced cellphones in general. Then, if it breaks, you will not be disturbed, for you understand that there are still many more phones in the world, and as long as civilization stands humanity will never lack the beauty of an advanced piece of communication equipment. Similarly, when you kiss your wife or child, say to yourself that they are a member of a great and varied species, and remember that death comes to all beings that live, so that when such time as the inevitable comes, you will be well prepared.

4. When you are going about any action, frequently remind yourself what nature the action is. If you are going to go swimming, picture to yourself the things which usually happen at the pool: some push, some splash the water, some use abusive language, and others steal. Thus you will more safely go about this action if you say to yourself “I will go swim now, and keep my mind in a heightened state, and be aware of the dangers.” Behave in the same manner with regard to every other action. Thus, if any hindrance arises in swimming, you will be ready to say “It was not only the swim that I desired, but to keep my mind in a state comfortable to the nature of stoicism, to be both content and happy, and I will not kept this state of mind if I allow myself to bothered by any hindrance encountered.”

5. Often time people can be disturbed not just by things, but by the principles and notions which they form regarding said things. Death, for instance, is not so terrible. It happens to all beings that live. When the earthly body returns to the soil, it provides nourishment to future life forms. Thus empty space left by past generations leaves room for future generations to grow. Such is life. But the terror consists in the notion that death is terrible. When we are hindered, or disturbed, or grieved, let us never attribute it to others, but to our own internal emotions, to our own principles. An uninstructed person will lay the fault of ones own bad condition upon others. They will blame the deceased, or the world in general, for the loss of one who was loved. A student of stoicism will lay the fault on themselves. Someone who is perfectly instructed will place the blame neither on others nor upon themselves, but accept that death brings new life, and the world moves on.

6. Don’t be prideful with any excellence that is not your own. If a construction crew created a wondrous house they could say “I have built a wondrous house,” and they would have a valid argument. If the owner was prideful and said “my house is wondrous,” know that you are proud of what is, in fact, only the good of those who built the house. What, then, in this instance, is your own? Only your reaction to the appearance of the house. If instead you behave comformably with nature of stoicism and say “look at the wondrous job the builders of this house have done,” you will be proud with reason; for in giving proper credit you can take pride in some good of your own.

7. In regards to purpose and distractions, picture yourself on a voyage in a cruise ship. Your ship is anchored to refuel, and the passengers are allowed to disembark to visit the local sites. If you go to town with the purpose of buying a postcard you may along the way amuse yourself with admiring local art, or enjoying local cuisine. However your thoughts and continual attention should be bent towards the time, watching for the moment when the passengers are expected to be aboard, otherwise the captain must send others to look for you, and ensure you are alright. So it is with life. If for example a graduated Stoic scholar were to have a purpose, but found themselves suddenly with spouse and child, that is fine. One must continue to watch the “time”, for much like the captain may call and require you to leave your dish half eaten, so to might your purpose require you to leave your spouse and child for a time. If the captain calls, one must answer. If you are old or young however, never go far from the ship: lest, when you are called, you should be unable to come in time.

8. Don’t demand things happen as you wish, but wish that they happen as they do happen, and you will go on well.

9. Sickness is a hindrance to the body, but not to the ability to chose, unless that is your choice. Lameness is a hindrance to the body, but not to your ability to chose. Apply this principle to any roadblock and you will see such obstacles as hindrances to something else, but not to yourself.

10. With every incident, ask yourself what abilities you have for control. If you see an attractive person, you will find that self-restraint is the ability that you have against your lust. If you are in pain, you must find fortitude. If you hear unpleasantness, you should find patience. Thus armed, you will not find yourself at the mercy of things which are under your control.

11. Never say of anything, “I have lost it”; but “It is returned.” Is your child dead? It is returned to earth. Is your spouse dead? No, they are returned. Have you lost your house? No, it is returned to the bank. “But he who took it is a bad man!” What difference is it to you who the bank assigns to take it back? While the bank gives it to you to possess, take care of it; but don’t view it as your own, just as travelers view a hotel.



12. If you seek Stoic enlightenment, reject such reasoning’s as these: “If I neglect my affairs, I’ll have no income; If I don’t discipline my employee, he will be bad.” It is better to die with hunger, homeless and alone, exempt from grief and fear, than to live in affluence with perturbations; it is better to have bad employees than to live a life of stress.”

Begin therefore from the little things. Is a little milk spilt? A little wine stolen? Say to yourself “This is the price paid for contentment, for tranquility, and nothing is to be had without a cost.” If you call an employee, it is possible he may not come; or if he does, he may not perform as expected. He is by no means of such importance that it should be in ones power to give you any disturbance.

13. If you want to improve, be content to be thought foolish and stupid with regard to external things. Don’t wish to be thought of as knowledgeable; and even if you appear to be somebody important to others, distrust yourself. It is difficult to both keep your faculty of choice in a state conformable to nature of stoicism and at the same time acquire external things. For a student to be diligent with one, he must by necessity neglect the other.

14. If you wish your children, and your wife, and your friends to live forever, you will be called foolish; for you wish to be in control of things that many view to be impossible to control, and you wish things which belong to others, their lifespan, to belong to you. Likewise if you wish your employees to be without fault, you will be considered foolish, for you wish vice not to be vice, but something else. If you wish to have your desires undisappointed , this is in your own control. Exercise, therefor, what is in your control. He who is in control of that which is his to control removes the ability of another to control that which is his. Whoever, then, would be free, let him desire nothing or be adverse to nothing which depends on others else he must necessarily be a slave.

15. Remember that and aspiring Stoic must behave in life as they would at a dinner party. When food is passed around, eat in moderation. Did it pass you by? Don’t stop it. Is it not yet to come? Don’t stretch your hands towards it, but wait till it reaches you. Do this with regards to children, a spouse, employment, and riches, and you will eventually be a worthy partner at the great table. If you don’t even take the things which are set before you, but are able to reject even them, then you will not only be a partner at the feasts of the great, but one of their ilk. 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 had died, or because he has suffered in his affairs, be careful not to let the appearance misdirect you. Instead, distinguish within your own mind, and be prepared to say to yourself, “It’s not the incident that distresses this person, it is the judgment which he makes about it.” As far as words go, however, do not explain this to him 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 fate pleases to make it. If your life is short, then it is a short life. If your life is long, then you have a long life. If it’s fates pleasure you should be born to a poor man, a cripple, a governor, or a king, see that you accept your nature, for this is your history, and part of the things that make you the person you are. Do not deny your heritage, but embrace it.

18. When life puts uncontrollable obstacles in your path, immediately make the distinction to yourself, and say, “None of these obstacles effect me, but rather my paltry body, or property, or reputation, or my family. To me all obstacles are welcome, if I will it. For whichever of these things happens, it is in my control to derive advantage from it.”

19. You may be incorruptible, if you enter into no situation in which it is not in your own control to comprehend. When you see one who is not Stoic eminent in honors, or power, or in high esteem on any other account, take heed not to be hurried away with the appearance and pronounce him wise; for if the path to wisdom rests in things in our own control, then one invites corruption should they envy, emulate, or pronounce wise those who take pride in and ownership of that which they do not control. For your own part, don’t wish to be a general, or a senator, or a president, but rather wish to be free, and recognize the only way to achieve this is an understanding of the things not in our control.

20. Remember that it’s not the sound waves that carry ill language or blown insults that matter, but the principle which those sound waves represent. When, therefore, anyone provokes you, be assured that it is the principle that provokes you. Try therefore, in the first place, not to be angered by the contact of the offensive sound waves with your ears, or failing that, take time and gain respite, that you may be in control of yourself before responding.

21. 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.



22. If you have an earnest desire to understand the Stoic philosophies, 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, don’t have a supercilious look. Rather remember that if your cause is just, your reasoning is sound, and your precepts are logical, then you must trust in yourself and stay your course. If you have met these conditions don’t let the ridicule of those already entrenched in academia make you question the validity of you arguments. If you allow the ridicule of those you would call your peers to make you doubt yourself, you will be doubly ridiculed, if however you prove the validity of your words, you will gain their respect.

23. If you ever happen to turn your attention to externals, so as to wish to please another, be assured that you have strayed from the course of stoicism. Be contented, then, in everything that comes with learning to be Stoic philosopher. Do not wish to be thought of as a philosopher by others; rather view yourself as one, and that will suffice.

24. If you would embrace stoicism, don’t allow such considerations as these to distress you. “I will live in dishonor, and be nobody anywhere.” For if dishonor is an undesirable attribute, and at the same time an opinion another has of you, then it is an undesirable attribute of another, and you can no more be responsible for the undesirable attributes of another than you would be for their actions. How, then, is this a dishonor? How is it that you will be nobody anywhere, when you ought to be somebody in those things which are under your own control, in this case your own opinion of yourself? “But if I care only for myself, my friends will go unassisted.” What do you mean by unassisted? They may take money from you, but you can not make them an upper class citizens. What makes you believe that these are things under your control, and not under the control of another? And who can give to another the things which he has not himself? “Get those things yourself then, that you many share them.” If you have the ability to gain such things for yourself, then teach those you would call friend to get such things as well, rather than giving what you have gained of your own. If they would reject the education, and demand what is yours instead, then consider how selfish and foolish they are. Besides, which would you rather have, a large sum of money, or a friend of fidelity and honor. “But my country needs me. If I do not have income and pay taxes, the downtrodden will suffer.” What assistance do you suppose you can provide then? Will you all by yourself build great works of charity? With your own hands shall you build shelters and feed the hungry? Does the shoemaker try to make guns? Does a gunsmith try to provide shoes? Would a Stoic have a steady income and contribute to society financially? Let those whose place it is to contribute physical resources worry about such things, and let those who’s place it is to seek wisdom contribute that wisdom. Thus will society flourish. “What station shall I hold in society then?” Whatever station you can hold with the preservation of your fidelity and honor. If, by desiring to be useful, you lose your fidelity and honor, then of what use can you be to your country, a broken and faithless being in a void of shame.

25. Is someone given more attention than you at a party, or given more compliments, or been invited to partake in the sharing of wisdom without you? If these things are good, you ought to be glad that they have gotten them; and if they are evil, don’t be grieved that you have not gotten them. Remember that you cannot, without using the same means which others do, acquire things not in your own control, or expect to be thought worthy of an equal share of them. For how can he who does not frequent the door of a wise man, does not attend him, does not praise him, gain the same access to his wisdom as he who does? You are unjust, then, and insatiable, if you are unwilling to pay the price for which these luxuries are sold, and would have them for nothing. For how much is lettuce sold? Fifty cents, for instance. If another, then, paying fifty cents, takes the lettuce, and you, not paying it, go without, don’t imagine that he has gained any advantage over you. For as he has the lettuce, so you have the fifty cents which you did not give. So, in the present case, you have not been invited to a wise mans dinner, 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. If you chose not to pay the price then are you left with something instead of the supper? Yes, indeed, you are: you do not have to praise him, whom you don’t like to praise; and you do not have to endure his behavior throughout dinner.



26. The precepts of stoicism may be seen in those things in which see around us. 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 sad tragedy, but something all living things must face” 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.

27. 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.

28. 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?

29. For every purpose consider what precedes it and what follows, only then attempt to fulfill the purpose. Otherwise you may find you begin with the best of intentions but when you encounter a difficultly you may desist. “I will conquer the Olympic games,” you have decided. Consider first what you must do, and then what must of necessity follow, only then, if it is still your purpose, engage in your affair. In this case you must conform to the rules of athletics. You must submit to a diet, refrain from dainties; exercise your body, whether you are feeling up to it or not, at the stated hour, in the heat or cold; you must drink nothing but water, not even wine. As a unit, you must give yourself wholly to your purpose. Then, in competition, you may be thrown to the ground, 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, only then pursue your purpose. Otherwise, listen well now, you will behave like children who sometimes play like wrestlers, sometimes gladiators, sometimes blow a trumpet, now a sports star, then an academic, then a philosopher, but with your whole heart, 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 matter on all sides, or taken the time to think of the purpose objectively, but instead rush into purpose rashly and with flawed inclination. If, like some, you hear the words of a great philosopher and have a mind to be a philosopher too, consider what must come first, and consider your own nature. If you would be a wrestler, you must first consider your shoulders, your back, your thighs; for different persons are made for different things. Do you think you can act as you do now and be a Stoic philosopher? That you can eat and drink, and be angry and discontented as you are now? You must first watch, you must labor, you must get the better of certain appetites, must quit some acquaintances, be despised by your fellows, be laughed at by those you meet; come off worse than others in everything, you must reject politics and refuse honors. Consider all these things; if you please,if you are willing to part with these things, and you still have a mind to seek contentment, freedom, and tranquility, then and only then follow your purpose. If not, don’t come here; don’t, like children, be one while a philosopher, then a publican, then a movie star, and then a president. These things are not consistent. You must be one man, either good or bad. You must cultivate either your own ability to recognize those things which you can control, or you must spend your life being a slave to the uncontrollable. You must be either a Stoic philosopher, or else one of the masses.

30. On the concept of duty. Duty is an attribute of relation. Take for example a father. It is the duty of a child to submit to a father, to listen to him patiently, to accept his reproaches, his corrections. What then, if he is a bad father? Are you by birth expected to listen to your father as if he were good? No, it is your duty to listen only to wise fatherly advice. Is a brother unjust? Then remember good judgment when interacting with him, consider not what he does, but what you are able to do to keep your own ability of choice and facility to reason in a state conformable to the nature of stoicism. This way, no one will hurt you unless you please it. You will then only be hurt if you allow yourself to be hurt. In this manner you will come to understand your duty, as an attribute of relation, towards your neighbors, your city, your country, and your loved ones.

31. Recognize that the essential property of devotion to Stoic ideals is to form the right opinions concerning them. Follow the path of goodness and justice. Fix in your mind this resolution, to obey reason, attempt not to control that which you do not control, to follow Stoic principles in all events, and seek to achieve the perfect understanding. For thus you will never judge unjustly the world for it’s faults, or lay blame for your own shortcomings at the feet of another. It is not possible to achieve these things unless you choose to withdraw yourself from things not in your control, and find purpose in those things which are. For if you suppose any of the things not in our control to be under your domain then you will be disappointed when your fail to attain your wish, or you will incur that which you wish to avoid, and will of necessity blame others for what is your own shame. Each animal has evolved throughout history to follow it’s own nature, to avoid things that that are harmful, to communicate and to have motion and to require sustenance and seek shelter from the elements and pursue companionship and reproduction. It is impractical, then, that one who supposes themselves to be a victim should deny the nature of the one who hurt them, just as it is impossible to deny the hurt itself. Imagine then a father who is reviled by a son when he does not impart to him the things which he takes to be good. Picture Eteocles and Polynices, sons to an exiled king. Left alone to share ruler ship of a kingdom, improperly educated, unwise, and filled with greed, their kingdom to be torn apart by civil war, and each blaming their father all the while for their own actions. Such is the nature of all those who would lay the blame of things within their own control at the feet of another. An aspiring Stoic must understand that where one finds human endeavor, so too will they find human nature. Whosoever is careful to regulate his desires and aversions as he ought will comprehend the underlying nature of the behavior of those around them. Being Stoic does not mean a failure to contribute. It is incumbent that everyone offer sacrifices: that individuals contribute what resources they produce, be it food, money, knowledge, wisdom, or any output of human endeavor; and to do so not in a slovenly manner, nor negligently, nor sparingly, nor beyond their ability.

32. If you have for yourself a vision of your future, remember that you can not be sure that future will come to pass, rather you must wait and learn of it as it happens. If you are a Stoic philosopher, you can know the nature of what will come to pass. For if the future holds that which is not in our control, it can be of no consequence to our plans for the future, for a Stoic does not plan for that which is not in his control. Don’t, therefore, bring either desire of aversion into your vision of the future, else you will approach it with fear. First acquire a distinct knowledge that every event not in your control is indifferent and nothing to you, regardless of it’s nature; for it will be in your power to make a right use of it. This, no one can hinder; so come with confidence into your vision of the future, for the future is what you would make it, and afterward, when the future becomes the present, remember what future you envisioned, and who’s vision you will fail if you achieve the future you set out for yourself. As Socrates prescribed, in cases where there exists no avenue for choice, and in which no opportunities are afforded by reason, or by any other art, then use this experience to learn. When, for example, it is our duty to share the danger of a friend or to risk oneself for ones country, we must not fear for our future or question whether we must perform our duty. For, though looking to the future would reveal a future not in your control and fraught with dangers, the worst that one can face is death or exile. Keep then reason, and it will direct you even through these hazards, towards a greater future, towards the future you envision, a future does not involve you being a person who refused to give assistance to a friend while he was being murdered.

33. Make for yourself a conscious choice of how you wish to conduct yourself, and follow that ideal both alone and in company, in inner discourse and external conversations.

Be for the most part silent, or speak merely what is necessary, and in few words. You may however, enter sparingly into discourse when the occasion calls for it. Speak not of common subjects, of movie stars and sports teams, of horse races or new cars, of common foods or vulgar topics of conversation. Most of all speak not of those around you, so as to not blame, or praise, or make comparisons. If you are able, then, by your own conversation bring over that of your company to proper subjects, then do so; if you are among strangers then stay silent.

Avoid swearing, if possible, altogether; if not, as far as you are able.

Avoid public and vulgar entertainments; but if even an occasion calls you to them, keep your attention upon your ideals, that you may not imperceptibly slide into vulgar manners. Remember, too, that if a person maintains his ideals and rejects the vulgar entertainment, his companion may yet be infected, and you may likewise be infected by proxy if you do not remain aware.

Do not partake in excess. Keep only the food, drink, clothing, and shelter required for sustenance. Strike off and reject everything relating to show and luxury.

As far as possible, remain in control of your lust. If you indulge, then let it be lawfully and safely, with the proper protections. Do not judge or lecture those who partake in these liberties, nor 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 partake in mainstream entertainment, for example a sporting event, but if ever there is an occasion for you go to one, don’t cheer for a team, but rather take pleasure from simply being there, and this way you will not be disappointed if one team does not win. Abstain entirely from loud cheers, or derision, or violet emotions. When you come away, don’t discourse with great enthusiasm on what has past, lest it seem you were immoderately struck with the show.

Go not of your own accord to the rehearsals of any philosopher who is not Stoic, nor appear at them readily. If you do appear, keep your gravity and sedateness, and at the same time avoid being morose.

When you are to confer with anyone, particularly those in a superior station, represent to yourself how Socrates of 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 go to visit someone you hold in high esteem, tell yourself first that you will not find him at home; that you will not be admitted; that the doors will not be opened to you; that he will take no notice of you. If, with all this, it is your choice to go, bear what happens, and never say to yourself “it was not worth so much.” For this is a lie that a person with insight would not tell.

In conversations with groups of people, avoid a frequent and excessive mention of your own actions and exploits. However agreeable it may be to yourself to mention the exciting life you have lead, it is not equally agreeable to others to hear your adventures. Avoid, likewise, attempting to incite laughter, for this is a slippery point which may throw you into non Stoic manner; and may lessen you in the esteem of your acquaintances. Approaches to indecent discourse are likewise dangerous. Whenever, therefor, anything of this sort happens, if there be a proper opportunity, rebuke him who makes advances that way; or, or at the very least, by silence and give a forbidding look, to show you are displeased by such talk.



34. 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. Even though it may appear to you a worthwhile gratification, take heed that its enticing nature threatens to remove you from a state conformable to a Stoic nature. Think instead how much better it will feel to maintain your Stoic state.

35. When you do anything from a clear judgment that it ought to be done, never shun being seen to do it, even though the world might make a wrong assumption about it; If the action is not conformable to a Stoic nature, shun the action itself; but, if it is, why would you be afraid of those who judge 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 may out of jealousy be biased against them, and reject on vulgar grounds one who may have something to teach you.

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 while reasoning. By guarding against this in every action, one will undertake each action with the greater safety.

39. Look now at the body as a measure of the possessions proper for it. A foot has a shoe, and the legs have pants, the body has clothing. If, therefore, you stop at only what you need to cloth yourself properly, you will keep this measure. If you move beyond it, you must by necessity get carried away. For if you take the shoe and look at it beyond it’s fitness to protect the foot, you will will desire more vain shoes, first gilded, then perhaps purple, then studded with jewels. Once you begin coveting more elaborate shoes, your desires will have no bounds.

40. In ancient times of want and deficit, prior to the dawn of recorded history, members of the homo genus were forced by necessity to judge children on their fitness as potential producing members of the community. Among other things boys were judged by their physical attributes, and girls for their potential as breeders. Those who were weak, or timid and unwilling, were unsustainable to the community at large. This obsolete behavior persists in humanity today, namely in the desire of grown men to judge the adolescent females on their sexuality. This is a primitive instinct that must be suppressed, as both boys and girls in modern times should be judged by their potential as productive members of society, and not as sexual creatures and potential breeders. With 8 billion people in the world, humanity has a plethora of breeders, but maintains a very real need for productive citizens.



41. It is a sign of foolishness to spend too much time in things relating to the body. To spend too much time exercising in the name of vanity, to eat too much, too drink to much, and the embracing of animalistic endeavors. The aspiring Stoic should do these things incidentally and slightly, only in so much as is required to maintain one’s health, and the whole of attention should be engaged in the care of understanding.

42.When any person harms you, or speaks badly of you, remember that he acts or speaks from an assumption that it’s his duty. It’s not possible that he should follow what appears right to you, but what appears so to himself. Therefore, if he judges based on a misconception, he is the person hurt, since he is the person deceived. For if anyone should proclaim a truth to be false, the truth remains the truth, but he who calls it false deceives himself. Setting out, then, from these principles, you will meekly bear a person who reviles you, for you will say upon every occasion, “He does only what he deems proper.”

43. Everything has two perspectives, one which is conformable to a Stoic nature, and one that is not. If your brother acts unjustly, don’t perceive the action by the nature of its injustice, for the actions of another are not in your control, and you will not keep your state compatible with stoicism; Instead say the opposite, that he is your brother, that he was brought up with you; and thus you will control your own perceptions, and remain content and Stoic.

44. These reasoning’s 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.

45. Does someone neglect their hygiene? Don’t say that he does wrong, but that he showers infrequently. Does someone drink a great quantity of wine? Don’t say that he does ill, but that he drinks a great quantity. For, unless you perfectly understand the reasons for which anyone acts, how should you know if he acts ill? Thus you will not run the hazard of judging on appearance or unjustly condemning those you fail to fully comprehend.

47. When you have brought yourself to supply the necessities of your body at a small price, don’t 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 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 characteristics of a vulgar person are that he expects neither benefit nor hurt from himself, but from externals. The condition and characteristics of a student of Stoic philosophy are, that he expects all hurt and benefit from himself. The marks of a proficient Stoic 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 is 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.

49. When anyone shows himself overly confident in ability to understand and interpret the works of Epictetus, say to yourself, ” Unless Epictetus had written obscurely, this person would have had no reason to be proud. But what do I desire? To understand the nature of the stoicism, and to live accordingly. I ask, then, who interprets the stoics, and, finding Epictetus does, I have questions for him. I read his writings but I don’t understand them. 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, but more a grammarian than a philosopher? Except, indeed, that instead of interpreting Homer as a grammarian would, I interpret Epictetus. When anyone, therefore, desires me to read Epictetus to him, I feel shame when I cannot live up to the ideals outlined in his discourse.



50. 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 masses. This instant, then, think yourself worthy of living as a man grown up, and a Stoic. 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, is set before you, remember that it is the moment to show your resolve, now the Stoic comes out, and nothing shall pull you from this path. Do not be defeated, do not give way, for such is 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.

51. The first and most necessary topic in philosophy is that of the use of moral theorems, such as, “We ought not to 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 is a demonstration.” For what is demonstration? What is consequence? What contradiction? What truth? What falsehood? 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 immediately prepared to show how it is demonstrated that lying is not right.

52. Upon all occasions we ought to have these axioms ready at hand:

“Let not the ignorant dictate your minds thoughts,let not the unwise dictate your hearts desires,let not the weak set the direction of your blows.”

“Remember always that all things in existence can be defined by a set of rules. Remember always for every rule defined, exception(s) can occur.”

and finally

“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.”

Euripides, Frag. 965