Delphi Complete Works of Epictetus (Illustrated) (Delphi Ancient Classics Book 86)

by Epictetus

  24 (95). STOBAEUS, IV. 53, 30

  Τοῦ αὐτοῦ.

  Ἐὰν νέος τελευτᾷ τὸν βίον, ἐγκαλεῖ τοῖς θεοῖς . . ., ὅτι δέον αὐτὸν ἤδη ἀναπεπαῦσθαι πρᾶγμα ἔχει, καὶ οὐδὲν ἧττον, ὅταν προσίῃ ὁ θάνατος, ζῆν βούλεται καὶ πέμπει παρὰ τὸν ἰατρὸν καὶ δεῖται αὐτοῦ μηδὲν ἀπολιπεῖν προθυμίας καὶ ἐπιμελείας. θαυμαστοί, ἔφη, ἄνθρωποι μήτε ζῆν θέλοντες μήτε ἀποθνῄσκειν.

  25 (71). STOBAEUS, III. 20, 67

  Ἐπικτήτου.

  Ὅτῳ μετὰ ἀνατάσεως καὶ ἀπειλῆς ἐπιχειρεῖς, μέμνησο προλέγειν, ὅτι ἥμερος εἶ· καὶ οὐδὲν ἄγριον δράσας ἀμετανόητος καὶ ἀνεύθυνος διαγενήσῃ.

  26 (176). MARCUS AURELIUS, 4, 41

  Ψυχάριον εἶ βαστάζον νεκρόν, ὡς Ἐπίκτητος ἔλεγεν.

  27 (177). MARCUS AURELIUS, 11, 37

  Τέχνην ἔφη δὲ περὶ τὸ συγκατατίθεσθαι εὑρεῖν καὶ ἐν τῷ περὶ τὰς ὁρμὰς τόπῳ τὸ προσεκτικὸν φυλάσσειν, ἵνα μεθ᾿ ὑπεξαιρέσεως, ἵνα κοινωνικαί, ἵνα κατ᾿ ἀξίαν, καὶ ὀρέξεως μὲν παντάπασιν ἀπέχεσθαι, ἐκκλίσει δὲ πρὸς μηδὲν τῶν οὐκ ἐφ᾿ ἡμῖν χρῆσθαι.

  28 (178). MARCUS AURELIUS, 11, 38

  Οὐ περὶ τοῦ τυχόντος οὖν, ἔφη, ἐστὶν ὁ ἀγών, ἀλλὰ περὶ τοῦ μαίνεσθαι ἢ μή.

  28a. MARCUS AURELIUS, 11, 39

  Ὁ Σωκράτης ἔλεγεν “τί θέλετε; λογικῶν ψυχὰς ἔχειν ἢ ἀλόγων;” “λογικῶν.” “τίνων λογικῶν; ὑγιῶν ἢ φαύλων;” “ὑγιῶν.” “τί οὖν οὐ ζητεῖτε;” “ὅτι ἔχομεν.” “τί οὖν μάχεσθε καὶ διαφέρεσθε;”

  28b. MARCUS AURELIUS, 4, 49, 2–6

  “‘Ἀτυχὴς ἐγώ, ὅτι τοῦτό μοι συνέβη.’ οὐμενοῦν· ἀλλ᾿ ‘εὐτυχὴς ἐγώ, ὅτι τούτου μοι συμβεβηκότος ἄλυπος διατελῶ οὔτε ὑπὸ παρόντος θραυόμενος, οὔτε ἐπιὸν φοβούμενος.᾿ συμβῆναι μὲν γὰρ τὸ τοιοῦτον παντὶ ἐδύνατο· ἄλυπος δὲ οὐ πᾶς ἐπὶ τούτῳ ἂν διετέλεσεν. διὰ τί οὖν ἐκεῖνο μᾶλλον ἀτύχημα ἢ τοῦτο εὐτύχημα; λέγεις δὲ ὅλως ἀτύχημα ἀνθρώπου, ὃ οὐκ ἔστιν ἀπότευγμα τῆς φύσεως τοῦ ἀνθρώπου; ἀπότευγμα δὲ τῆς φύσεως τοῦ ἀνθρώπου εἶναι δοκεῖ σοι, ὃ μὴ παρὰ τὸ βούλημα τῆς φύσεως αὐτοῦ ἐστί; τί οὖν; τὸ βούλημα μεμάθηκας. μή τι οὖν τὸ συμβεβηκὸς τοῦτο κωλύει σε δίκαιον εἶναι, μεγαλόψυχον, σώφρονα, ἔμφρονα, ἀπρόπτωτον, ἀδιάψευστον, αἰδήμονα, ἐλεύθερον, τἄλλα, ὧν συμπαρόντων ἡ φύσις ἡ τού ἀνθρώπου ἀπέχει τὰ ἴδια;᾿

  Μέμνησο λοιπὸν ἐπὶ παντὸς τοῦ εἰς λύπην σε προαγομένου, τούτῳ χρῆσθαι τῷ δόγματι· “οὐχ ὅτι τοῦτο ἀτύχημα, ἀλλὰ τὸ φέρειν αὐτὸ γενναίως εὐτύχημα.”

  29 (77). STOBAEUS, III. 35, 10

  Ἐκ τοῦ Ἐπικτήτου ἐγχειριδίου.

  Μηδενὸς οὕτως ἐν παντὶ προνόει, ὡς τοῦ ἀσφαλοῦς· ἀσφαλέστερον γὰρ τοῦ λέγειν τὸ σιγᾶν· ἐᾶν δὲ τὸ λέγειν, ὅσα δίχα ἔσται νοῦ καὶ ψόγου μεστά.

  30 (89). STOBAEUS, IV. 46, 22

  Ἐπικτήτου.

  Οὔτε ναῦν ἐξ ἑνὸς ἀγκυρίου οὔτε βίον ἐκ μιᾶς ἐλπίδος ἁρμοστέον.

  31 (90). STOBAEUS, IV. 46, 23

  Τοῦ αὐτοῦ.

  Καὶ τοῖς σκέλεσι καὶ ταῖς ἐλπίσι τὰ δυνατὰ δεῖ διαβαίνειν.

  32 (92). STOBAEUS, IV. 53, 27

  Ἐπικτήτου.

  Ψυχὴν σώματος ἀναγκαιότερον ἰᾶσθαι· τοῦ γὰρ κακῶς ζῆν τὸ τεθνάναι κρεῖσσον.

  33 (54). STOBAEUS, III. 6, 59. DEMOCRITUS, FRAG. 232 (DIELS)

  Τοῦ αὐτοῦ (Ἐπικλήτου)

  Τῶν ἡδέων τὰ σπανιώτατα γινόμενα μάλιστα τέρπει.

  34 (55). STOBAEUS, III. 6, 60. DEMOCRITUS, FRAG. 233 (DIELS)

  Τοῦ αὐτοῦ.

  Εἴ τις ὑπερβάλλοι τὸ μέτριον, τὰ ἐπιτερπέστατα ἀτερπέστατα ἂν γίνοιτο.

  35 (114). FLORILEGIUM, COD. PARIS. 1168

  Οὐδεὶς ἐλεύθερος ἑαυτοῦ μὴ κρατῶν.

  36 (140). ANTONIUS, 1, 21

  Ἀθάνατον χρῆμα ἡ ἀλήθεια καὶ ἀΐδιον, παρέχει δὲ ἡμῖν οὐ κάλλος χρόνῳ μαραινόμενον οὔτε παρρησίαν ἀφαιρετὴν ὑπὸ δίκης, ἀλλὰ τὰ δίκαια καὶ τὰ νόμιμα διακρίνουσα ἀπ᾿ αὐτῶν τὰ ἄδικα καὶ ἀπελέγχουσα.

  The Dual Text

  Ruins at ancient Nicomedia — Arrian’s birthplace. Nicomedia was the capital of the Roman province of Bithynia, in what is now north-western Turkey, fifty miles east of Byzantium (Istanbul).

  DUAL GREEK AND ENGLISH TEXT

  Translated by George Long

  In this section, readers can view a section by section text of Epictetus’ Enchiridion, alternating between the original Greek and Long’s English translation.

  Source of Greek text: Epicteti Dissertationes ab Arriano digestae. Epictetus. Heinrich Schenkl. editor. Leipzig. B. G. Teubner. 1916. With thanks to the Pegasus Digital Library.

  ENCHIRIDION

  τῶν ὄντων τὰ μέν ἐστιν ἐφ᾽ ἡμῖν, τὰ δὲ οὐκ ἐφ᾽ ἡμῖν. ἐφ᾽ ἡμῖν μὲν ὑπόληψις, ὁρμή, ὄρεξις, ἔκκλισις καὶ ἑνὶ λόγῳ ὅσα ἡμέτερα ἔργα: οὐκ ἐφ᾽ ἡμῖν δὲ τὸ σῶμα, ἡ κτῆσις, δόξαι, ἀρχαὶ καὶ ἑνὶ λόγῳ ὅσα οὐχ ἡμέτερα ἔργα. [2] καὶ τὰ μὲν ἐφ᾽ ἡμῖν ἐστι φύσει ἐλεύθερα, ἀκώλυτα, ἀπαραπόδιστα, τὰ δὲ οὐκ ἐφ᾽ ἡμῖν ἀσθενῆ, δοῦλα, κωλυτά, ἀλλότρια. μέμνησο οὖν, [3] ὅτι, ἐὰν τὰ φύσει δοῦλα ἐλεύθερα οἰηθῇς καὶ τὰ ἀλλότρια ἴδια, ἐμποδισθήσῃ, πενθήσεις, ταραχθήσῃ, μέμψῃ καὶ θεοὺς καὶ ἀνθρώπους, ἐὰν δὲ τὸ σὸν μόνον οἰηθῇς σὸν εἶναι, τὸ δὲ ἀλλότριον, ὥσπερ ἐστίν, ἀλλότριον, οὐδείς σε ἀναγκάσει οὐδέποτε, οὐδείς σε κωλύσει, οὐ μέμψῃ οὐδένα, οὐκ ἐγκαλέσεις τινί, ἄκων πράξεις οὐδὲ ἕν, οὐδείς σε βλάψει, ἐχθρὸν οὐχ ἕξεις, οὐδὲ γὰρ βλαβερόν τι πείσῃ.

  OF things some are in our power, and others are not. In our power are opinion (ὑπόληψις), movement towards a thing (ὁρμή), desire, aversion (ἔκκλισις, turning from a thing
); and in a word, whatever are our own acts: not in our power are the body, property, reputation, offices (magisterial power), and in a word, whatever are not our own acts. And the things in our power are by nature free, not subject to restraint nor hindrance: but the things not in our power are weak, slavish, subject to restraint, in the power of others. Remember then that if you think the things which are by nature slavish to be free, and the things which are in the power of others to be your own, you will be hindered, you will lament, you will be disturbed, you will blame both gods and men: but if you think that only which is your own to be your own, and if you think that what is another’s, as it really is, belongs to another, no man will ever compel you, no man will hinder you, you will never blame any man, you will accuse no man, you will do nothing involuntarily (against your will), no man will harm you, you will have no enemy, for you will not suffer any harm.

  [4] τηλικούτων οὖν ἐφιέμενος μέμνησο, ὅτι οὐ δεῖ μετρίως κεκινημένον ἅπτεσθαι αὐτῶν, ἀλλὰ τὰ μὲν ἀφιέναι παντελῶς, τὰ δ᾽ ὑπερτίθεσθαι πρὸς τὸ παρόν. ἐὰν δὲ καὶ ταῦτ᾽ ἐθέλῃς καὶ ἄρχειν καὶ πλουτεῖν, τυχὸν μὲν οὐδ᾽ αὐτῶν τούτων τεύξῃ διὰ τὸ καὶ τῶν προτέρων ἐφίεσθαι, πάντως γε μὴν ἐκείνων ἀποτεύξη, δι᾽ ὧν μόνων ἐλευθερία καὶ εὐδαιμονία περιγίνεται. [5] εὐθὺς οὖν πάσῃ φαντασίᾳ τραχείᾳ μελέτα ἐπιλέγειν ὅτι ‘φαντασία εἶ καὶ οὐ πάντως τὸ φαινόμενον.’ ἔπειτα ἐξέταζε αὐτὴν καὶ δοκίμαζε τοῖς κανόσι τούτοις οἷς ἔχεις, πρώτῳ δὲ τούτῳ καὶ μάλιστα, πότερον περὶ τὰ ἐφ᾽ ἡμῖν ἐστιν ἢ περὶ τὰ οὐκ ἐφ᾽ ἡμῖν: κἂν περί τι τῶν οὐκ ἐφ᾽ ἡμῖν ᾖ, πρόχειρον ἔστω τὸ διότι ‘οὐδὲν πρὸς ἐμέ’

  If then you desire (aim at) such great things, remember that you must not (attempt to) lay hold of them with a small effort; but you must leave alone some things entirely, and postpone others for the present. But if you wish for these things also (such great things), and power (office) and wealth, perhaps you will not gain even these very things (power and wealth) because you aim also at those former things (such great things): certainly you will fail in those things through which alone happiness and freedom are secured. Straightway then practise saying to every harsh appearance, You are an appearance, and in no manner what you appear to be. Then examine it by the rules which you possess, and by this first and chiefly, whether it relates to the things which are in our power or to things which are not in our power: and if it relates to any thing which is not in our power, be ready to say, that it does not concern you.

  μέμνησο, ὅτι ὀρέξεως ἐπαγγελία ἐπιτυχία, οὗ ὀρέγῃ, ἐκκλίσεως ἐπαγγελία τὸ μὴ περιπεσεῖν ἐκείνῳ, ὃ ἐκκλίνεται, καὶ ὁ μὲν ἐν ὀρέξει ἀποτυγχάνων ἀτυχής, ὁ δὲ ἐν ἐκκλίσει περιπίπτων δυστυχής. ἂν μὲν οὖν μόνα ἐκκλίνῃς τὰ παρὰ φύσιν τῶν ἐπὶ σοί, οὐδενί, ὧν ἐκκλίνεις, περιπεσῇ: νόσον δ᾽ ἂν ἐκκλίνῃς ἢ θάνατον ἢ πενίαν, δυστυχήσεις. [2] ἆρον οὖν τὴν ἔκκλισιν ἀπὸ πάντων τῶν οὐκ ἐφ᾽ ἡμῖν καὶ μετάθες ἐπὶ τὰ παρὰ φύσιν τῶν ἐφ᾽ ἡμῖν. τὴν ὄρεξιν δὲ παντελῶς ἐπὶ τοῦ παρόντος ἄνελε: ἄν τε γὰρ ὀρέγῃ τῶν οὐκ ἐφ᾽ ἡμῖν τινος, ἀτυχεῖν ἀνάγκη τῶν τε ἐφ᾽ ἡμῖν, ὅσων ὀρέγεσθαι καλὸν ἄν, οὐδὲν οὐδέπω σοι πάρεστι. μόνῳ δὲ τῷ ὁρμᾶν καὶ ἀφορμᾶν χρῶ, κούφως μέντοι καὶ μεθ᾽ ὑπεξαιρέσεως καὶ ἀνειμένως.

  Remember that desire contains in it the profession (hope) of obtaining that which you desire; and the profession (hope) in aversion (turning from a thing) is that you will not fall into that which you attempt to avoid: and he who fails in his desire is unfortunate; and he who falls into that which he would avoid, is unhappy. If then you attempt to avoid only the things contrary to nature which are within your power, you will not be involved in any of the things which you would avoid. But if you attempt to avoid disease or death or poverty, you will be unhappy. Take away then aversion from all things which are not in our power, and transfer it to the things contrary to nature which are in our power. But destroy desire completely for the present. For if you desire anything which is not in our power, you must be unfortunate: but of the things in our power, and which it would be good to desire, nothing yet is before you. But employ only the power of moving towards an object and retiring from it; and these powers indeed only slightly and with exceptions and with remission.

  ἐφ᾽ ἑκάστου τῶν ψυχαγωγούντων ἢ χρείαν παρεχόντων ἢ στεργομένων μέμνησο ἐπιλέγειν, ὁποῖόν ἐστιν, ἀπὸ τῶν σμικροτάτων ἀρξάμενος: ἂν χύτραν στέργῃς, ὅτι ‘χύτραν στέργω.’ κατεαγείσης γὰρ αὐτῆς οὐ ταραχθήσῃ: ἂν παιδίον σαυτοῦ καταφιλῇς ἢ γυναῖκα, ὅτι ἄνθρωπον καταφιλεῖς: ἀποθανόντος γὰρ οὐ ταραχθήσῃ.

  In every thing which pleases the soul, or supplies a want, or is loved, remember to add this to the (description, notion); what is the nature of each thing, beginning from the smallest? If you love an earthen vessel, say it is an earthen vessel which you love; for when it has been broken, you will not be disturbed. If you are kissing your child or wife, say that it is a human being whom you are kissing, for when the wife or child dies, you will not be disturbed.

  ὅταν ἅπτεσθαί τινος ἔργου μέλλῃς, ὑπομίμνῃσκε σεαυτόν, ὁποῖόν ἐστι τὸ ἔργον. ἐὰν λουσόμενος ἀπίῃς, πρόβαλλε σεαυτῷ τὰ γινόμενα ἐν βαλανείῳ, τοὺς ἀπορραίνοντας, τοὺς ἐγκρουομένους, τοὺς λοιδοροῦντας, τοὺς κλέπτοντας. καὶ οὕτως ἀσφαλέστερον ἅψῃ τοῦ ἔργου, ἐὰν ἐπιλέγῃς εὐθὺς ὅτι ‘λούσασθαι θέλω καὶ τὴν ἐμαυτοῦ προαίρεσιν κατὰ φύσιν ἔχουσαν τηρῆσαι.’ καὶ ὡσαύτως ἐφ᾽ ἑκάστου ἔργου. οὕτω γὰρ ἄν τι πρὸς τὸ λούσασθαι γένηται ἐμποδών, πρόχειρον ἔσται διότι ‘ἀλλ᾽ οὐ τοῦτο ἤθελον μόνον, ἀλλὰ καὶ τὴν ἐμαυτοῦ προαίρεσιν κατὰ φύσιν ἔχουσαν τηρῆσαι: οὐ τηρήσω δέ, ἐὰν ἀγανακτῶ πρὸς τὰ γινόμενα.’

  When you are going to take in hand any act, remind yourself what kind of an act it is. If you are going to bathe, place before yourself what happens in the bath: some splashing the water, others pushing against one another, others abusing one another, and some stealing: and thus with more safety you will undertake the matter, if you say to yourself, I now intend to bathe, and to maintain my will in a manner conformable to nature. And so you will do in every act: for thus if any hindrance to bathing shall happen, let this thought be ready: it was not this only that I intended, but I intended also to maintain my will in a way conformable to nature; but I shall not maintain it so, if I am vexed at what happens.

  ταράσσει τοὺς ἀνθρώπους οὐ τὰ πράγματα, ἀλλὰ τὰ περὶ τῶν πραγμάτων δόγματα: οἷον ὁ θάνατος οὐδὲν δεινόν （ἐπεὶ καὶ Σωκράτει ἂν ἐφαίν�
�το）, ἀλλὰ τὸ δόγμα τὸ περὶ τοῦ θανάτου, διότι δεινόν, ἐκεῖνο τὸ δεινόν ἐστιν. ὅταν οὖν ἐμποδιζώμεθα ἢ ταρασσώμεθα ἢ λυπώμεθα, μηδέποτε ἄλλον αἰτιώμεθα, ἀλλ᾽ ἑαυτούς, τοῦτ᾽ ἔστι τὰ ἑαυτῶν δόγματα. ἀπαιδεύτου ἔργον τὸ ἄλλοις ἐγκαλεῖν, ἐφ᾽ οἷς αὐτὸς πράσσει κακῶς: ἠργμένου παιδεύεσθαι τὸ ἑαυτῷ: πεπαιδευμένου τὸ μήτε ἄλλῳ μήτε ἑαυτῷ.