The Enchiridion (Illustrated)

by Epictetus

The Enchiridion is a manual for the combat officer. This analogy should be taken seriously. The Roman Stoics coined the formula: Vivere militare! (Life is being a soldier.) The student of philosophy is a private, the advancing Stoic is a non-commissioned officer, and the philosopher is the combat officer. For this reason all Roman Stoics apply metaphors and images derived from military life.

This knowledge of ourselves makes us free in a world of dependencies. This superiority of our powers enables us to live in conformity with nature. The rational philosophy of control of Self and of adjustment to the Whole implies an asceticism of the emotional and the sensitive life. The philosopher must examine and control his passions, his love, his tenderness at all times in order always to be ready for the inevitable moment of farewell. The Stoics practiced a Jesuitism avant la lettre.

Remember that desire demands the attainment of that of which you are desirous; and aversion demands the avoidance of that to which you are averse;

What then is your own?

The use of the phenomena of existence.

As in a voyage, when the ship is at anchor, if you go on shore to get water, you may amuse yourself with picking up a shellfish or a truffle in your way, but your thoughts ought to be bent toward the ship, and perpetually attentive, lest the captain should call, and then you must leave all these things, that you may not have to be carried on board the vessel, bound like a sheep; thus likewise in life, if, instead of a truffle or shellfish, such a thing as a wife or a child be granted you, there is no objection; but if the captain calls, run to the ship, leave all these things, and never look behind. But if you are old, never go far from the ship, lest you should be missing when called for.

Sickness is an impediment to the body, but not to the will unless itself pleases. Lameness is an impediment to the leg, but not to the will; and say this to yourself with regard to everything that happens. For you will find it to be an impediment to something else, but not truly to yourself.

But if you wish not to be disappointed in your desires, that is in your own power. Exercise, therefore, what is in your power.

For whatsoever happens, it belongs to me to derive advantage therefrom.”

it is not he who gives abuse or blows, who affronts, but the view we take of these things as insulting.

And fix yourself in this resolution, to obey them, and yield to them, and willingly follow them amidst all events, as being ruled by the most perfect wisdom.

clearly understand 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.

For though the diviner should forewarn you that the auspices 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 us, even with these hazards, to stand by our friend and our country. Attend, therefore, to the greater diviner, the Pythian God, who once cast out of the temple him who neglected to save his friend.

Before marriage guard yourself with all your ability from unlawful intercourse with women; yet be not uncharitable or severe to those who are led into this, nor boast frequently that you yourself do otherwise.

If anyone tells you that a certain person speaks ill of you, do not make excuses about what is said of you, but answer: “He was ignorant of my other faults, else he would not have mentioned these alone.”

If you have assumed any character beyond your strength, you have both demeaned yourself ill in that and quitted one which you might have supported.

ruling faculty of your mind.

our reason.

Does anyone bathe hastily? Do not say that he does it ill, but hastily. Does anyone drink much wine? Do not say that he does ill, but that he drinks a great deal. For unless you perfectly understand his motives, how should you know if he acts ill? Thus you will not risk yielding to any appearances but such as you fully comprehend.

but eat as you ought.

The condition and characteristic of a vulgar person is that he never looks for either help or harm from himself, but only from externals.

Anytus and Melitus may kill me indeed; but hurt me they cannot.”