Epictetus - Manual

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Epictetus

Epictetus, who was a native of Phrygia, is known by a

name which means

"newly acquired," because he was a slave of Epaphroditus

in the courtof Rome during the reign of the emperor Nero (54-68 CE).

The early Christian, Origen, quotes an account by Celsus

about

Epictetus and the greatness of his words under suffering

similar to

that of Jesus. Celsus wrote, "Take Epictetus, who, when

his master was

twisting his leg, said, smiling and unmoved, 'You will

break my leg;'

and when it was broken, he added, 'Did I not tell you

that you would

break it?'" Epictetus spent the rest of his life with a

crippled leg.

While a slave Epictetus managed to attend lectures of the

Stoic

philosopher, Musonius Rufus, who made his listeners feel

that they

were personally being accused. Epictetus gained his

freedom and was

expelled from Rome by the emperor Domitian about 90 CE

with other

philosophers suspected of republicanism.

Epictetus settled in Nicopolis in Greece where he lived

in poverty

with only "earth, sky, and a cloak." Epictetus lived andtaught a long

time and probably died late in the reign of Hadrian (117-

138).

Among his students coming from various parts of the

empire was Flavius

Arrian, who became a consul under the emperor Hadrian and

wrote a

history of Alexander the Great. Arrian collected theteachings of

Epictetus into eight books of DISCOURSES, the first four



of which

survive, and a brief compendium of these teachings called

the

ENCHEIRIDION or MANUAL OF EPICTETUS.

1Of existing things some are in our power,

others not in our power.

In our power are conception, effort, desire, aversion

and in a word whatever are our actions;

but not in our power are the body, property, reputation,

rulers and in a word whatever are not our actions.

Also things in our power are by nature

free, unhindered, unimpeded,

but things not in our power are

weak, slavish, hindered, belonging to others.

So remember, that if

what is by nature slavish you think free

and what is others' your own,

you will be hindered, you will mourn, you will be

disturbed,

and you will blame both gods and humans,

but if you think only yours is yours,

and another's, just as it is, another's,

no one will ever compel you, no one will hinder you,

you will not blame anyone, nor accuse someone,

not one thing will you do unwilling,

no one will harm you, you will have no enemy,

for you will suffer no harm from anyone.

So aiming at such great things, remember that

it is not necessary moderately moving to take hold ofthem,

but to give up some things completely,

and carry over others for the present.

Even if you intend these things

and to rule and be wealthy,

perhaps you may not bring about these latter

because of also aiming at the former,

and you may fail to get these,by which alone freedom and happiness are gained.



So at once practice saying to every disturbing

impression,

"You are an impression and not the complete

manifestation."

Then examine it and test it by these rules which you

have,first and foremost of which is this:

whether it concerns things in our power or not in our

power;

and if it does not concern something in our power,

let the reason for that be handy, "It is nothing to me."

2

Remember that the promise of desire

is the attainment of what you desire,

the attainment of aversion

not to fall into that which is avoided,

and whoever fails in desire is unfortunate,

and whoever falls into what is avoided has misfortune.

If then you avoid things against nature in your power,

you will fall into none which you may avoid;

but if you are averse to sickness or death or poverty,

you will have misfortune.

So remove aversion from all things not in your power

and transfer it to things against nature in your power.

But for the present remove completely the desire;

for if you desire some of the things not in our power,

you must be unfortunate,

and of those in our power,

however beautiful it would be to desire them,

none would ever come forward for you.

But use only impulse and departing,and yet even lightly with exceptions and unconstrained.

3

To each of the allurements

or things providing use or contentment

remember to say, "What quality is it?"

beginning from the smallest things.

If you like a jug, say, "I like a jug;"for when it breaks you will not be disturbed.

If you should kiss your child or wife,



say that you are kissing a person;

for when one dies, you will not be disturbed.

4

When you are about to take on some work,

remind yourself, what kind of work it is.If you are going out to bathe,

put before yourself things occurring in a bathhouse,

the splashing, the pushing, the insulting, the stealing.

And thus you will take on your work more safely,

if at once you say to yourself, "I intend to bathe

and to watch keeping my preferring according to nature."

Also do the same in each action.

For thus if something got in the way of bathing,

a handy reason for that will be:

"But this was not the only thing I intended,

but also to watch keeping my preferring according to

nature;

but I shall not be observing it,

if I am annoyed at the things occurring."

5

Actions do not disturb people,

but opinions about actions;

for example, death is nothing terrible,

or else it would have appeared so to Socrates also,

but the opinion about death, that it is terrible,

that is what is terrible.

So when we are hindered or disturbed or grieved,

let us never accuse another, but ourselves,

that is, our own opinions.

To charge others is the work of the uneducated,

in whose power the self is doing badly;

beginning to be educated is to charge oneself;

having been educated neither another nor oneself.

6

Do not be excited by any advantages of others.

If the horse being excited should say,

"I am beautiful," it could be endured;but when you being excited say, "I have a beautiful

horse,"



be aware that you are excited about a good of the horse.

What then is yours?

The use of impressions.

Therefore, when you have the use of impressions

according to nature, then get excited;for then you will be getting excited

about something good in your power.

7

Just as on a voyage the ship being anchored

if you should go out to draw water,

along the way you might pick up both shell-fish and

bulbs,

it is necessary to pay attention to the ship

and continually turn towards it,

lest the captain ever call,

and if he calls, to give up all those things,

unless you want to be thrown on like the sheep.

Thus also in life, if instead of a bulb and shell-fish

a wife and child is given, no one will hinder;

but if the captain should call,

run to the ship giving up all those and not turning back.

If you are old, do not ever get far away from the ship,

lest when called you may be left behind.

8

Do not strive for things occurring to occur as you wish,

but wish the things occurring as they occur,

and you will flow well.

9Sickness is a hindrance of the body,

but not of preferring, unless this wills it.

Lameness is a hindrance of the leg, but not of

preferring.

Also say this upon each thing happening;

for you will find this a hindrance of something else,

but not of yourself.

10Upon each thing happening remember turning upon yourself

to seek what ability you have for the use of it.



If you see someone handsome or beautiful,

you will discover self-control the ability for these;

if labor is imposed, you will discover endurance;

if insults, you will discover patience.

And so becoming accustomed the impressions will not grab

you.

11

Never say about anything, "I lost it,"

but "I gave it back."

Did the child die? It was given back.

Did the woman die? She was given back.

"The farm was taken away." So this also was given back.

"But the one taking it away was bad."

What do you care by whom the giver took it back?

So long as one gives it, as a stranger's take care of it,

just as the ones passing by do of an inn.

12

If you intend to advance, give up such inferences.

"If I neglect my things, I shall have no support."

"Unless I punish the servant, he will be bad."

For it is better to die of hunger

becoming sorrowless and fearless

than live in abundance being disturbed.

And it is better for your servant to be bad

than for you to be unhappy.

Begin therefore from the small things.

The oil is poured out; the wine is stolen;

say, "Such is the price of calmness, of being

undisturbed."

Nothing is gained gratis.

When you call the servant,

realize that he may not be able to comply

and having complied may not do what you intend;

however it is not so well for him

that it should be in that one's power

for you to be disturbed at all.

13If you intend to advance,

daring on account of external things



to be thought unintelligent and silly,

do not wish to be known for knowing anything;

and if some should believe you to be something,

distrust yourself.

For be aware that it is not easyto watch keeping your preferring according to nature

and the externals too,

but taking care of one of these,

one must neglect the other altogether.

14

If you wish that your children and wife and your friends

live forever, you are silly;

for you are wishing that

things not in your power be in your power

and others' things be yours;

thus if you wish that the servant not fail, you are a

fool;

for you are wishing that vice not be vice,

but something else.

But if you wish not to fail in desiring, this can be

done.

Therefore exercise this, what can be done.

The lord of each is the one having authority

over what that one is wishing or not wishing

in the obtaining or taking away.

So whoever would be free,

let them neither wish anything nor avoid anything

in the power of others;

or else be by necessity enslaved.

15

Remember that you ought to conduct yourself

as at a banquet.

When something is passed around to you,

stretching out your hand partake of it politely.

It passes on; do not hold it back.

It has not arrived yet; do not project the desire

forward,

but wait around until it comes to you.

Do so toward children, do so toward a wife,



do so toward officers, do so toward wealth;

and then you will be worthy of the gods' banquets.

But if you do not take what is put before you,

but look down on it,

then not only will you share in the banquet of the godsbut also in ruling with them.

For by doing thus Diogenes and Heracleitus and similar

ones

were deservedly divine and called so.

16

When you see someone crying in sorrow,

either a child having gone abroad

or one's things having been ruined,

be careful that the impression does not grab you

as being in one's external ills,

but at once let be handy,

"What happened does not distress this person

(for it does not distress another),

but their opinion about it."

Yet as far as words go

do not hesitate to sympathize with them,

and if it so chances, even to lament with them;

yet be careful not to lament also inside.

17

Remember that you are an actor in a play,

which the playwright wills;

if short, short; if long, long;

he may intend you to play a beggar

so that also you might act this naturally;

or a cripple, an official, or a private person.For this is yours, to play the given role beautifully;

but the selection of it is another's.

18

When a raven does not crow auspiciously,

do not let the impression carry you away;

but at once distinguish for yourself and say,

"None of these are significant for me,

but either for my body or my propertyor my reputation or the children or wife.



"For me every portent is significant, if I wish;

for whatever turns out,

it is in my power to benefit from it."

19

You can be invincible,if you never go into a contest,

which is not in your power to win.

Look out lest seeing some more honored

or with great power or otherwise blessed with fame,

you are ever carried away by the impression.

For if the essence of the good is in your power,

neither envy nor jealousy have a place;

and you yourself will not wish to be a magistrate,

nor a president or consul, but free.

There is one way to this,

looking down upon things not in your power.

20

Remember that not the one abusing or beating is

insulting,

but the opinion about these is insulting.

So when someone irritates you,

be aware that your assumption has irritated you.

Thus at first try not to be carried away by the

impression;

for once you get time and delay,

you will more easily control yourself.

21

Let death and exile and all things appearing terriblebe before your eyes each day, but most of all death;

and then you will neither take to heart the mean

nor will you desire anything very much.

22

If you desire philosophy,

prepare now as one being ridiculed,

as you are being mocked by many,

who are saying, "Suddenly a philosopher has returned tous"

and "From where has this high brow come to us?"



But you should not have a high brow;

but hold thus to what is appearing best to you,

as to that place assigned by God;

and remember that if you remain in the same,

these ridiculing you before will later be amazed,but if you are overcome by them,

you will receive ridicule twice.

23

If it should ever happen that you turn outside

because you wish to please someone,

be aware that you lost the management.

Therefore be sure in everything to be a philosopher,

if you also plan to seem one,

and you will be capable also of showing it.

24

Do not let these considerations oppress you:

"I shall live unhonored and no one anywhere."

For if the lack of honor is bad,

you cannot be in evil through another,

any more than in shame.

So is it your work to get office

or be invited to a feast?

Not at all.

How then can this still be lack of honor?

and how will you be no one anywhere,

when it is necessary to be someone

only in those things which are in your power,

in which it is possible for you to be worthy of the

greatest?

But will your friends be helpless?

What do you mean "helpless"?

They will not have small change from you;

nor will you make them citizens of Rome.

So who told you that these things are in your power,

and not others' work?

Who can give another what one does not have oneself?

"So acquire," one says, "so that you shall have."



If I can acquire keeping myself modest

and faithful and high-minded,

show the way and I shall acquire.

But if you expect me to lose the good things that are

mine,

so that you may obtain things that are not good,you see yourselves how unfair and unkind you are.

And what do you want more?

silver or a faithful and modest friend?

Therefore rather assist me into this

and do not expect me to do those things,

by which I may lose these things.

"But the country, as far as it is in my power,"

one says, "will be helpless."

Again, what kind of help is this also?

It will not have porticoes nor baths through you.

And what is this?

For neither does it have shoes through the blacksmith

nor arms through the cobbler;

but it is sufficient if each fulfills one's own work.

If you furnished for it

another faithful and modest citizen,

would you not be benefiting it?

"Yes."

Then you yourself would not be unbeneficial to it.

"So what place," one says, "shall I have in the state?"

Whichever you canguarding at the same time fidelity and modesty.

But if wanting to benefit it you lose these things,

what benefit would you be for it,

if you ended up shameless and unfaithful?

25

Is someone honored before you at a feast

or in greeting or in being invited in to counsel?

If these things are good,you must be glad that that one got them;

but if bad, do not be distressed that you did not get



them.

Remember that not doing the same things

toward getting things not in your power,

you cannot be expected to get an equal share.

For how can one have an equal sharenot frequenting someone's door with the one frequenting

it?

not escorting with the one escorting?

not praising with the one praising?

Thus you would be unjust and insatiable,

if not paying things for which those are sold,

you wish to receive them free.

But for how much is lettuce sold?

For an obol, perhaps.

So if someone paying an obol receives lettuce,

and you not paying do not receive it,

in no way have you less than the one receiving.

For as that one has lettuce,

so you an obol, which you have not given.

Now it is the same way also here.

You have not been invited to someone's feast?

For you have not given to the one calling

as much as the dinner is sold for.

It is sold for praise, it is sold for service.

So give the price, if it profits you, for which it is

sold.

But if you intend both not to pay and receive these,

you are insatiable and silly.

So do you have nothing instead of the dinner?

Thus you have the not praising one whom you did not wish

to,the not having to endure those at his entrance.

26

The will of nature is to be learned out of things

in which we do not differ from each other.

For example, when another's servant breaks the cup,

it is handy at once to say, "It is of the things

happening."

So be aware that when your cup is broken,you should be such, as when that of another is broken.



Thus alter also the greater things.

Another's child or wife has died;

There is no one who would not say that it is human.

However when someone of one's own dies,

at once "Ah me! I am wretched."

But one must remember,what we suffer hearing about the same of others.

27

Just as a mark is not set up in order to be missed,

so neither does the nature of evil occur in the universe.

28

If someone turned over your body to anyone,

you would be upset;

but that you turn over your mind to any chance,

so that, if they insult you, it is disturbed and

troubled,

are you not ashamed on account of this?

29

In each action consider the leading things

and its following things and so upon the action itself.

If not, you will come to it at first enthusiastically

without having thought of the next things,

but later when some difficulties show up

you will withdraw disgracefully.

Do you wish to win the Olympics?

I do too, by the gods; for it is exquisite.

However consider the leading things and the things

following

and so take hold of the action.

It is necessary for you to be disciplined,to eat strictly, to keep off sweets,

to exercise under compulsion, at an appointed hour,

in heat, in cold, not to drink cold water,

nor wine, as it chances,

absolutely as to a physician

to give yourself over to the trainer,

when in the contest to dig in alongside,

it is possible then to throw out a hand,

to sprain an ankle, swallow much sand, perhaps be beaten,and with all these things be defeated.



Having considered these things,

if you still intend to, enter upon athletics.

If not, you will be turning back like children,

who now play at wrestling, and now at single combat,

and now at athletics, then at tragedy;

so also you are now an athlete, and now a gladiator,then an orator, then a philosopher,

but with the whole soul nothing;

but like an ape imitate everything which you see

and one after another whatever strikes you.

For you did not go into anything

with consideration nor circumspection,

but rashly and according to cold desire.

Thus some having seen a philosopher

and having heard thus someone talking,

like Euphrates talks (Yet who can speak like him?),

they wish also to philosophize themselves.

Person, first consider, what is the matter;

and then learn your nature, if you can bear it.

Do you wish to be in the pentathlon or a wrestler?

Look at your arms, thighs, study the loins.

For another has a nature for another thing.

Do you think that doing these things

you can eat the same way, drink the same way,

get angry similarly, be displeased similarly?

It is necessary to stay awake, to work,

to go away from the household, to be condemned by a

servant,

to be ridiculed by everyone, to have the worst in

everything,in honor, in office, in justice, in every affair.

Consider these things, if you are willing to exchange

for these calm, freedom, tranquillity;

but if not, do not approach, not like children,

now a philosopher, but later a tax collector,

then an orator, then an administrator of Caesar.

These things do not harmonize.

But you must be one person either good or bad;

you must work out of yourself



either the leading or the externals;

either to love the art concerning inside things

or concerning outside things;

that is, either take the position of a philosopher

or of an average person.

30

Proper things in general are measured by the conditions.

It is a father; one is required to take care,

to yield in all things, to hold up when insulted, struck.

"But the father is bad."

What then, you were not related to a good father by

nature?

But to a father.

"The brother is unjust."

So then maintain your position to him;

do not consider what he does,

but what you are doing

to keep your preferring according to nature.

For another will not harm you if you are not willing;

but then you will be harmed, when you assume you are

harmed.

So then from the neighbor, from the citizen, from the

general

you will discover the proper thing,

if you are in the habit of seeing the conditions.

31

Concerning piety toward the gods

be aware that the most lordly is that,

to have correct conceptions about them as existing

and administering the things whole beautifully andjustly,

and to have appointed yourself into this,

to obey them and to submit to everything happening

and to follow voluntarily

as being accomplished by the best intelligence.

For thus you will never blame the gods

nor accuse them for neglecting.

But no other way can this happen,than by withdrawing from things not in your power

and putting good and bad only on things in your power.



Since if you conceive of any of the former as good or

bad,

by absolute necessity, when you fail in things you wish

and fall into things you do not wish,

you will blame and hate those responsible.

For this is the nature of all living things

to flee and turn aside from things appearing harmful

and things responsible for them,

and to go after and admire things beneficial

and things responsible for them.

Thus it is impractical for someone

thinking they are being harmed

to be glad at what seems to be harming,

just as it is impossible to be glad at the harm itself.

Therefore even a father is insulted by a son,

when he does not share with the child what seems to be

good;

and this made Polyneices and Eteocles enemies to each

other

thinking tyranny was good.

Because of this also the farmer insults the gods,

because of this the sailor, because of this the merchant,

because of this the ones who have lost wives and

children.

For where the profit is, there also is piety.

Therefore, whoever is careful of desire and aversion

as one should, at the same time also is taking care of

piety.

But it is fitting to pour libations and offer andsacrifice

according to ancestral ways each time purely and not

slovenly

nor carelessly nor sparingly nor beyond ability.

32

When you undertake divination,

remember that what the outcome will be, you do not know,

but you have come inquiring it from the diviner,and you have come knowing what sort it is,

if you are a philosopher.



For if it is anything not in your power,

it is absolutely necessary

for it to be neither good nor bad.

So do not bring to the diviner desire or aversion

nor approach them trembling,but resolving that every outcome

is indifferent and nothing to you,

and whatever it may be, it will be beautifully useful to

one,

and no one will prevent this.

So be confident in going to the gods as to counselors;

and leaving, when some counsel is given to you,

remember whom you have taken as counselors

and whom you disregard disobeying.

But go to divination, just as Socrates went,

in things where all speculation has reference to the

outcome

and neither from logic nor from any other skill

is it given to begin to view the thing exposed.

Therefore, when one should incur danger

with a friend or country,

do not divine if the danger should be incurred.

For if the diviner foretells to you the omens are poor,

it is clear that death is indicated

or maiming of some part of the body or exile;

but reason requires even with this to stand by the friend

and incur danger with the country.

Therefore pay attention to the greater diviner,

the Pythian, who threw out of the templeone who had not helped a friend being murdered.

33

Appoint for yourself already some character and model,

which you may keep by yourself and meeting with people.

And be silent most of the time

or talk the necessities and in few words.

But rarely, when opportunity invites speaking, speak,but about none of the ordinary things;

not about gladiators, not about horse-races,



not about athletes, not about food or drink,

things said everywhere,

and especially not about people

faulting or praising or comparing.

So you may be able to change it by your wordsand those of the companions to what is proper.

But if you are caught by chance among strangers, be

silent.

Do not laugh much nor at many things nor unrestrained.

Decline an oath, if possible at all,

but if not, it is out of one's power.

Avoid feasts of those outside and average persons;

but if at some time an opportunity occurs,

let your attention be alert,

never then slip into mediocrity.

For be aware that if the companion be defiled,

also the one rubbing up against them must be defiled,

even though one happens to be clean.

In things concerning the body

take only the bare necessities,

such as food, drink, clothing, shelter, servants;

but draw the line at all glamour and luxury.

Concerning sexuality be as pure as possible before

marriage;

but in engaging participate in what is lawful.

However do not be annoying nor examining to those

indulging;

nor bring forward often the fact that one does not

indulge.

If someone reports to you

that a certain person speaks badly of you,

do not defend against the things said, but answer,

"For they did not know the other bad approaches to me,

otherwise these would not be the only things said."

It is not necessary to go to shows often.

But if at some time there is an opportunity,

do not show seriousness for anyone other than yourself,that is, wish only for the things happening to happen

and only for those winning to win;



for thus you will not be thwarted.

But refrain completely from shouting and laughing at

anyone

or from being much stirred up.

Also after leavingdo not discuss much about what occurred,

except as it bears on your improvement;

for it appears from such that the sight was amazing.

Do not go rashly nor readily to people's readings;

but going be solemn and steady

and at the same time keep inoffensive.

When you are about to meet someone,

especially those held in eminence,

propose to yourself,

what would Socrates or Zeno have done in this situation,

and you will not be at a loss

to make proper use of the event.

When you resort to some of great power,

propose that you will not find them in,

that you will be shut out,

that the doors will be slammed on you,

that they will pay no attention to you.

And if it is proper to go into this,

go bearing what happens

and never say to yourself, "It was not so great;"

for the average person also is offended by externals.

In your conversation stay away from

remembering much and excessively

your own actions or dangers.For it is not as pleasant for others

thus also to hear of your adventures

as it is pleasant for you to remember your dangers.

Stay away also from arousing laughter;

for the slippery manner relaxes into vulgarity

and at the same time the respect of neighbors for you.

It is also precarious to go on into foul language.

So when some such thing occurs, if it be well-timed,even reprove the one going into it;

and if not, keep silent and blush and frown



to make clear you are displeased by the word.

34

When you receive an impression of some pleasure,

as with others, watch yourself, not to be carried off by

it;however let it wait upon your business,

and get some delay for yourself.

Next remember both the times,

when you will enjoy the pleasure,

and when having enjoyed it

later you will repent and reproach yourself;

and against these refraining

how much you will be glad and commend yourself.

But if an opportunity appears to you

to engage in the action,

be sure you are not overcome

by its softness and pleasure and attraction;

but set against it, how much better is the awareness

for yourself to have won a victory over it.

35

When you have decided to do something,

that it is to be done,

never avoid being seen doing it,

even though many people will likely suppose

something different about it.

For if you are not acting correctly,

avoid the action itself;

but if you are acting correctly,

why should you fear those chastising not correctly?

36

Just as "It is day" and "It is night"

in separation have great value,

but in combination are without value,

so also to select a larger portion

for the body may have value,

but in community at a feast,

one should be able to observe,it is without value.

So when you are eating with another,



remember, look at not only the value

of what is presented for the body,

but also keep respect for the host.

37

If you take up some role beyond your power,both are you in this dishonored, and,

you are unable to fulfill what you left behind.

38

Just as you pay attention in walking around,

not to step on a nail or sprain your foot,

so be sure also not to hurt your leadership.

And if we observe this in each action,

we shall reach more security of action.

39

The body of each is the measure of property

as the foot of the shoe.

So if you establish this, you will keep the measure;

but if you go beyond it,

as down from a cliff you must be carried;

so also with the shoe, if you go beyond the foot,

the shoe becomes gilded, then purple, embroidered.

For once beyond the measure there is no limit.

40

Women right after fourteen years

are called ladies by the men.

Therefore seeing that there is nothing else for them,

but only to sleep with men,

they begin to beautify themselves

and in this put all hopes.

So it is valuable to make sure they understand

that they are honored for nothing else

than to appear orderly and modest.

41

It is a sign of the unnatural

to waste time on what concerns the body,

as on much exercise, on much eating, on much drinking,

on much defecating, copulating.However these may be done in passing;

but let all the attention be concerning the mind.



42

When someone treats you badly or speaks badly,

remember that thinking it is proper they do or say so.

So they are not able to follow what appears so to you,

but to themselves,so that, if it appears wrong to them,

they are hurt, who are also deceived.

For if someone supposes that a compound truth is false,

the compound truth is not hurt, but the one deceived.

So starting from this you will be gentle to the

insulting.

For declare each time, "It seemed so to them."

43

Every matter has two handles,

one for carrying, the other not for carrying.

If your brother wrongs, do not take hold of it from here,

that he wrongs (for this is the handle not to carry it

by),

but rather from there, that he is a brother,

that you were nurtured together,

and you will take it as it is carried.

44

These reasonings are not coherent:

"I am wealthier than you; thus I am better than you."

"I am more eloquent than you; thus I am better than you."

But these are more coherent:

"I am wealthier than you;

thus my property is better than yours."

"I am more eloquent than you;thus my speech is better than yours."

But you are neither property nor speech.

45

Someone bathes quickly;

do not say that it is bad, but that it is quick.

Someone drinks much wine;do not say that it is bad, but that it is much.



For until you understand the belief,

how do you know whether it is bad?

Thus it will not result for you

to receive some repressed impressions,

but agree to others.

46

Never say you are a philosopher

nor speak much among average people about principles,

but do what follows from principles;

for example at a banquet do not say how one should eat,

but eat as one should.

For remember how thus Socrates completely avoided

display,

such that they came to him

wishing to be introduced to philosophers by him,

and he took them along.

Thus he bore being overlooked.

And if some argument about principle

arises among average people,

be silent most of the time;

for great is the danger you will immediately vomit out

what you have not digested.

And when someone says to you that you know nothing,

and you are not stung,

then be aware that you may be beginning the action.

Since even sheep do not bring fodder to the shepherds

to show how much they have eaten,

but digesting pasture inside produce outside wool andmilk;

and you then do not show off principles to average

people,

but the actions from their having been digested.

47

When you are adapted frugally according to the body,

do not embellish on this at all,

do not, if you drink water,on every occasion say that you drink water.

and if you ever intend to train for endurance,



do it for yourself and not for the ones outside;

do not embrace statues;

but when very thirsty draw in cold water

and spit it out and say nothing.

48Position and character of the average:

never from themselves do they expect benefit or harm,

but from ones outside.

Position and character of a philosopher:

every benefit and harm is expected from oneself.

Signs of the progressing:

they blame no one, praise no one,

fault no one, accuse no one,

say nothing about themselves

as though being someone or knowing something.

If someone praises them,

they laugh to themselves at the one praising;

if blamed, they make no defense.

They go around like the feeble,

taking care about moving any of what is set,

until it has been fixed.

They keep out of themselves every desire;

and they transfer aversion

only to things against nature in our power.

They use unrestrained effort toward everything.

If they seem foolish or unlearned, they do not care.

In a word, as a treacherous enemy they guard themselves.

49

When someone thinks they can expound and interpret

the books of Chrysippus,

say to yourself, "If Chrysippus had not written

obscurely,

this one would have nothing upon which to interpret."

But what do I want?To understand nature and follow her.

So I seek someone who is expounding;



and having heard that Chrysippus does, I go to him.

But I do not understand what has been written;

so I seek the one expounding.

And so far of these there is nothing holy yet.

But when I find the one expounding,

it remains to use the instructions;this itself is alone the holy.

But if I admire this expounding itself,

what other accomplishment is it other than grammatical

instead of philosophical?

Except that instead of Homer it is expounding Chrysippus.

So rather, when someone says to me, "Read to me

Chrysippus,"

I blush, when I cannot show similar actions

harmonizing with the words.

50

Whatever is proposed, stay with these like laws,

as though it would be profane for you to overstep them.

But whatever anyone may say about you, pay no attention;

for this is still not yours.

51

For how much longer will you put off

valuing yourself worthy of the best

and in nothing step over logical distinctions?

You received the principles with which you should agree,

and you have agreed.

So what kind of teacher are you still expecting,

that you postpone for that

making corrections of yourself?

You are no longer a boy, but already a grown man.

If now you are careless and take it easy

and always make advances out of advancement

and schedule for other days upon other days,

after which you will pay attention to yourself,

escaping yourself you will not progress,

but you will continue in mediocrity both living and

dying.

So already value your life as perfect and progress;

and let everything appearing best to you be unchangeable



law.

And if you meet anything laborious or sweet

or notable or unnotable,

remember that now is the contest

and already present are the Olympics

and it is not possible to put it off any longerand that on a single day and in one matter

progress is both lost and saved.

Thus Socrates became accomplished,

by paying attention in every encounter of his

to nothing else but reason.

And even if you are not yet a Socrates,

as one wishing to be a Socrates you ought to live.

52

The first and most necessary topic in philosophy

is the using of principles, such as not lying;

The second is demonstrating, such as why should one not

lie?

The third is confirming and discriminating from these,

such as how does this demonstrate it?

For what is a demonstration, what a consequence,

what a conflict, what true, what false?

Therefore the third topic is necessary because of the

second,

and the second because of the first;

and most necessary and where one should halt is the

first.

But we do the contrary;

for we spend time on the third topic

and all our effort is concerning that;while we completely neglect the first.

Therefore we lie,

but we have handy how to demonstrate that one should not

lie.

53

Upon every occasion one must have handy these things:

"Lead me, Zeus, and you also Destiny,

to where I am assigned by you;



as I follow untiring; and if I am not willing,

becoming bad, nonetheless I shall follow."

"Whoever with necessity complies well,

is wise by us, and in things divine skilled."

"But, Crito, if this is friendly to the gods,

let it be this."

"Anytus and Meletus can kill me, but not hurt me."

Epictetus - Manual

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