The Enchiridion
- Language:
- English
- Status:
- Complete work
- Authorship:
- Recorded or compiled by others
- Condition of the text:
- Clean text
- Extent:
- ~7,790 words · 37 passages
Cite this work
- APAEpictetus. (n.d.). The Enchiridion. SigPhi. https://sigphiai.com/en/works/epictetus/the-enchiridion
- MLAEpictetus. "The Enchiridion." SigPhi, https://sigphiai.com/en/works/epictetus/the-enchiridion.
- ChicagoEpictetus. The Enchiridion. SigPhi. https://sigphiai.com/en/works/epictetus/the-enchiridion.
What it is about
The Stoic handbook par excellence, one idea unfolded: some things are in our power and some are not, and all the serenity of life hangs on not confusing them.
Context and history
Epictetus was born a slave in Hierapolis and became the most influential Stoic teacher in Rome — and he never wrote anything. His student Arrian recorded his lessons in the 'Discourses', and around AD 125 distilled from them this 'little handbook' (that is what enchiridion means), made to be carried. It has been the bedside book of soldiers, monks and emperors: Marcus Aurelius cites him, Christian monasteries produced adapted versions, and modern cognitive therapy recognises in it its founding principle.
Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.
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 take what belongs to others for your own, 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, toward 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, 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. Seek at once, therefore, to be able to say to every unpleasing semblance, “You are but a semblance and by no means the real thing.” And then examine it by those rules which you have; and first and chiefly by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is nothing to you. II Remember tha