C.D. Warner, et al., comp. The Library of the World’s Best Literature.
An Anthology in Thirty Volumes. 1917.

From the ‘Enchiridion’

By Epictetus (c. 50–c. 138)

THERE are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and in one word, whatever are not properly our own affairs.

Now, the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent, and seek for your own that which is really controlled by others, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own, and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you, you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm.

Aiming therefore at such great things, remember that you must not allow yourself any inclination, however slight, towards the attainment of the others; but that you must entirely quit some of them, and for the present postpone the rest. But if you would have these greater things, and possess power and wealth likewise, you may miss the latter in seeking the former; and you will certainly fail of that by which alone happiness and freedom are procured.

MEN are disturbed not by things, but by the views which they take of things. Thus death is nothing 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 impute it to others, but to ourselves; that is, to our own views. It is the action of an uninstructed person to reproach others for his own misfortunes; of one entering upon instruction, to reproach himself; and of one perfectly instructed, to reproach neither others nor himself.

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 shell-fish or a truffle in your way, but your thoughts ought to be bent towards 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 shell-fish 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.

DEMAND not that events should happen as you wish; but wish them to happen as they do happen, and you will go on well.

IF a person had delivered up your body to some passer-by, you would certainly be angry. And do you feel no shame in delivering up your own mind to any reviler, to be disconcerted and confounded?

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.

NEVER proclaim yourself a philosopher, nor make much talk among the ignorant about your principles; but show them by actions. Thus, at an entertainment, do not discourse how people ought to eat; but eat as you ought. For remember that thus Socrates also universally avoided all ostentation. And when persons came to him, and desired to be introduced by him to philosophers, he took them and introduced them; so well did he bear being overlooked. So if ever there should be among the ignorant any discussion of principles, be for the most part silent. For there is great danger in hastily throwing out what is undigested. And if any one tells you that you know nothing, and you are not nettled at it, then you may be sure that you have really entered on your work. For sheep do not hastily throw up the grass, to show the shepherds how much they have eaten; but inwardly digesting their food, they produce it outwardly in wool and milk.

EVERYTHING has two handles: one by which it may be borne, another by which it cannot. If your brother acts unjustly, do not lay hold on the affair by the handle of his injustice, for by that it cannot be borne; but rather by 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 borne.

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