ὅταν εὐτελῶς ἡρμοσμένος ᾖς κατὰ τὸ σῶμα, μὴ καλλωπίζου ἐπὶ τούτῳ μήδ᾽, ἂν ὕδωρ πίνῃς, ἐκ πάσης ἀφορμῆς λέγε, ὅτι ὕδωρ πίνεις. κἂν ἀσκῆσαί ποτε πρὸς πόνον θέλῃς. σεαυτῷ καὶ μὴ τοῖς ἔξω: μὴ τοὺς ἀνδριάντας περιλάμβανε: ἀλλὰ διψῶν ποτε σφοδρῶς ἐπίσπασαι ψυχροῦ ὕδατος καὶ ἔκπτυσον καὶ μηδενὶ εἴπῃς.
When at a small cost you are supplied with every thing for the body, do not be proud of this; nor, if you drink water, say on every occasion, I drink water. But consider first how much more frugal the poor are than we, and how much more enduring of labour. And if you ever wish to exercise yourself in labour and endurance, do it for yourself, and not for others: do not embrace statues. But if you are ever very thirsty, take a draught of cold water, and spit it out, and tell no man.
ἰδιώτου στάσις καὶ χαρακτήρ: οὐδέποτε ἐξ ἑαυτοῦ προσδοκᾷ ὠφέλειαν ἢ βλάβην, ἀλλ᾽ ἀπὸ τῶν ἔξω. φιλοσόφου στάσις καὶ χαρακτήρ: πᾶσαν ὠφέλειαν καὶ βλάβην ἐξ ἑαυτοῦ προσδοκᾷ. [2] σημεῖα προκόπτοντος: οὐδένα ψέγει, οὐδένα ἐπαινεῖ, οὐδένα μέμφεται, οὐδενὶ ἐγκαλεῖ, οὐδὲν περὶ ἑαυτοῦ λέγει ὡς ὄντος τινὸς ἢ εἰδότος τι. ὅταν ἐμποδισθῇ τι ἢ κωλυθῇ, ἑαυτῷ ἐγκαλεῖ. κἄν τις αὐτὸν ἐπαινῇ, καταγελᾷ τοῦ ἐπαινοῦντος αὐτὸς παρ᾽ ἑαυτῷ: κἂν ψέγῃ, οὐκ ἀπολογεῖται. περίεισι δὲ καθάπερ οἱ ἄρρωστοι, εὐλαβούμενός τι κινῆσαι τῶν καθισταμένων, πρὶν πῆξιν λαβεῖν. [3] ὄρεξιν ἅπασαν ἦρκεν ἐξ ἑαυτοῦ: τὴν δ᾽ ἔκκλισιν εἰς μόνα τὰ παρὰ φύσιν τῶν ἐφ᾽ ἡμῖν μετατέθεικεν. ὁρμῇ πρὸς ἅπαντα ἀνειμένῃ χρῆται. ἂν ἠλίθιος ἢ ἀμαθὴς δοκῇ, οὐ πεφρόντικεν. ἐνί τε λόγῳ, ὡς ἐχθρὸν ἑαυτὸν παραφυλάσσει καὶ ἐπίβουλον.
The condition and characteristic of an uninstructed person is this: he never expects from himself profit (advantage) nor harm, but from externals. The condition and characteristic of a philosopher is this: he expects all advantage and all harm from himself. The signs (marks) of one who is making progress are these: he censures no man, he praises no man, he blames no man, he accuses no man, he says nothing about himself as if he were somebody or knew something; when he is impeded at all or hindered, he blames himself: if a man praises him, he ridicules the praiser to himself: if a man censures him, he makes no defence: he goes about like weak persons, being careful not to move any of the things which are placed, before they are firmly fixed: he removes all desire from himself, and he transfers aversion (ἔκκλισιν) to those things only of the things within our power which are contrary to nature: he employs a moderate movement towards every thing: whether he is considered foolish or ignorant, he cares not: and in a word he watches himself as if he were an enemy and lying in ambush.
ὅταν τις ἐπὶ τῷ νοεῖν καὶ ἐξηγεῖσθαι δύνασθαι τὰ Χρυσίππου βιβλία σεμνύνηται, λέγε αὐτὸς πρὸς ἑαυτὸν ὅτι ‘εἰ μὴ Χρύσιππος ἀσαφῶς ἐγεγράφει, οὐδὲν ἂν εἶχεν οὗτος, ἐφ᾽ ᾧ ἐσεμνύνετο.’ ἐγὼ δὲ τί βούλομαι; καταμαθεῖν τὴν φύσιν καὶ ταύτῃ ἕπεσθαι. ζητῶ οὖν, τίς ἐστιν ὁ ἐξηγούμενος: καὶ ἀκούσας, ὅτι Χρύσιππος, ἔρχομαι πρὸς αὐτόν. ἀλλ᾽ οὐ νοῶ τὰ γεγραμμένα: ζητῶ οὖν τὸν ἐξηγούμενον. καὶ μέχρι τούτων οὔπω σεμνὸν οὐδέν. ὅταν δὲ εὕρω τὸν ἐξηγούμενον, ἀπολείπεται χρῆσθαι τοῖς παρηγγελμένοις: τοῦτο αὐτὸ μόνον σεμνόν ἐστιν. ἂν δὲ αὐτὸ τοῦτο τὸ ἐξηγεῖσθαι θαυμάσω, τί ἄλλο ἢ γραμματικὸς ἀπετελέσθην ἀντὶ φιλοσόφου; πλήν γε δὴ ὅτι ἀντὶ Ὁμήρου Χρύσιππον ἐξηγούμενος. μᾶλλον οὖν, ὅταν τις εἴπῃ μοι ‘ἐπανάγνωθί μοι Χρύσιππον,’ ἐρυθριῶ, ὅταν μὴ δύνωμαι ὅμοια τὰ ἔργα καὶ σύμφωνα ἐπιδεικνύειν τοῖς λόγοις.
When a man is proud because he can understand and explain the writings of Chrysippus, say to yourself, If Chrysippus had not written obscurely, this man would have had nothing to be proud of. But what is it that I wish? To understand Nature and to follow it. I inquire therefore who is the interpreter: and when I have heard that it is Chrysippus, I come to him (the interpreter). But I do not understand what is written, and therefore I seek the interpreter. And so far there is yet nothing to be proud of. But when I shall have found the interpreter, the thing that remains is to use the precepts (the lessons). This itself is the only thing to be proud of. But if I shall admire the exposition, what else have I been made unless a grammarian instead of a philosopher? except in one thing, that I am explaining Chrysippus instead of Homer. When then any man says to me, Read Chrysippus to me, I rather blush, when I cannot show my acts like to and consistent with his words.
ὅσα προτίθεται, τούτοις ὡς νόμοις, ὡς ἀσεβήσων, ἂν παραβῇς, ἔμμενε. ὅ τι δ᾽ ἂν ἐρῇ τις περὶ σοῦ, μὴ ἐπιστρέφου: τοῦτο γὰρ οὐκ ἔτ᾽ ἔστι σόν.
Whatever things (rules) are proposed to you [for the conduct of life] abide by them, as if they were laws, as if you would be guilty of impiety if you transgressed any of them. And whatever any man shall say about you, do not attend to it: for this is no affair of yours.
εἰς ποῖον ἔτι χρόνον ἀναβάλλῃ τὸ τῶν βελτίστων ἀξιοῦν σεαυτὸν καὶ ἐν μηδενὶ παραβαίνειν τὸν διαιροῦντα λόγον; παρείληφας τὰ θεωρήματα, οἷς ἔδει σε συμβάλλειν, καὶ συμβέβληκας. ποῖον οὖν ἔτι διδάσκαλον προσδοκᾷς, ἵνα εἰς ἐκεῖνον ὑπερθῇ τὴν ἐπανόρθωσιν ποιῆσαι τὴν σεαυτοῦ; οὐκ ἔτι εἶ μειράκιον, ἀλλὰ ἀνὴρ ἤδη τέλειος. ἂν νῦν ἀμελήσῃς καὶ ῥᾳθυμήσῃς καὶ ἀεὶ προθέσεις ἐκ προθέσεως ποιῇ καὶ ἡμέρας ἄλλας ἐπ᾽ ἄλλαις ὁρίζῃς, μεθ᾽ ἃς προσέξεις σεαυτῷ, λήσεις σεαυτὸν οὐ προκόψας, ἀλλ᾽ ἰδιώτης διατελέσεις καὶ ζῶν καὶ ἀποθνῄσκων. [2] ἤδη οὖν ἀξίωσον σεαυτὸν βιοῦν ὡς τέλειον καὶ προκόπτοντα: καὶ πᾶν τὸ βέλτιστον φαινόμενον ἔστω σοι νόμος ἀπαράβατος. κἂν ἐπίπονόν τι ἢ ἡδὺ ἢ ἔνδοξον ἢ ἄδοξον προσάγηται, μέμνησο, ὅτι νῦν ὁ ἀγὼν καὶ ἤδη πάρεστι τὰ Ὀλύμπια καὶ οὐκ ἔστιν ἀναβάλλεσθαι οὐκέτι καὶ ὅτι παρὰ μίαν ἡμέραν καὶ ἓν πρᾶγμα καὶ ἀπόλλυται προκοπὴ καὶ σῴζεται. [3] Σωκράτης οὕτως ἀπετελέσθη, ἐπὶ πάντων τῶν προσαγομένων αὐτῷ μηδενὶ ἄλλῳ προσέχων ἢ τῷ λόγῳ. σὺ δὲ εἰ καὶ μήπω εἶ Σωκράτης, ὡς Σωκράτης γε εἶναι βουλόμενος ὀφείλεις βιοῦν.
How long will you then still defer thinking y
ourself worthy of the best things, and in no matter transgressing the distinctive reason? Have you accepted the theorems (rules), which it was your duty to agree to, and have you agreed to them? what teacher then do you still expect that you defer to him the correction of yourself? You are no longer a youth, but already a full-grown man. If then you are negligent and slothful, and are continually making procrastination after procrastination, and proposal (intention) after proposal, and fixing day after day, after which you will attend to yourself, you will not know that you are not making improvement, but you will continue ignorant (uninstructed) both while you live and till you die. Immediately then think it right to live as a full-grown man, and one who is making proficiency, and let every thing which appears to you to be the best be to you a law which must not be transgressed. And if any thing laborious, or pleasant or glorious or inglorious be presented to you, remember that now is the contest, now are the Olympic games, and they cannot be deferred; and that it depends on one defeat and one giving way that progress is either lost or maintained. Socrates in this way became perfect, in all things improving himself, attending to nothing except to reason. But you, though you are not yet a Socrates, ought to live as one who wishes to be a Socrates.
ὁ πρῶτος καὶ ἀναγκαιότατος τόπος ἐστὶν ἐν φιλοσοφίᾳ ὁ τῆς χρήσεως τῶν θεωρημάτων, οἷον τὸ μὴ ψεύδεσθαι: ὁ δεύτερος ὁ τῶν ἀποδείξεων, οἷον πόθεν ὅτι οὐ δεῖ ψεύδεσθαι: τρίτος ὁ αὐτῶν τούτων βεβαιωτικὸς καὶ διαρθρωτικός, οἷον πόθεν ὅτι τοῦτο ἀπόδειξις; τί γάρ ἐστιν ἀπόδειξις, τί ἀκολουθία, τί μάχη, τί ἀληθές, τί ψεῦδος; [2] οὐκοῦν ὁ μὲν τρίτος τόπος ἀναγκαῖος διὰ τὸν δεύτερον, ὁ δὲ δεύτερος διὰ τὸν πρῶτον: ὁ δὲ ἀναγκαιότατος καὶ ὅπου ἀναπαύεσθαι δεῖ, ὁ πρῶτος. ἡμεῖς δὲ ἔμπαλιν ποιοῦμεν: ἐν γὰρ τῷ τρίτῳ τόπῳ διατρίβομεν καὶ περὶ ἐκεῖνόν ἐστιν ἡμῖν ἡ πᾶσα σπουδή: τοῦ δὲ πρώτου παντελῶς ἀμελοῦμεν. τοιγαροῦν ψευδόμεθα μέν, πῶς δὲ ἀποδείκνυται ὅτι οὐ δεῖ ψεύδεσθαι, πρόχειρον ἔχομεν.
The first and most necessary place (part, τόπος) in philosophy is the use of theorems (precepts, φεωρήματα), for instance, that we must not lie: the second part is that of demonstrations, for instance, How is it proved that we ought not to lie: the third is that which is confirmatory of these two and explanatory, for example, How is this a demonstration? For what is demonstration, what is consequence, what is contradiction, what is truth, what is falsehood? The third part (topic) is necessary on account of the second, and the second on account of the first; but the most necessary and that on which we ought to rest is the first. But we do the contrary. For we spend our time on the third topic, and all our earnestness is about. it: but we entirely neglect the first. Therefore we lie; out the demonstration that we ought not to lie we have ready to hand.
ἐπὶ παντὸς πρόχειρα ἑκτέον ταῦτα:
ἄγου δέ μ᾽, ὦ Ζεῦ, καὶ σύ γ᾽ ἡ Πεπρωμένη,
ὅποι ποθ᾽ ὑμῖν εἰμι διατεταγμένος:
ὡς ἕψομαί γ᾽ ἄοκνος: ἢν δέ γε μὴ θέλω,
κακὸς γενόμενος, οὐδὲν ἧττον ἕψομαι. [2]
ὅστις δ᾽ ἀνάγκῃ συγκεχώρηκεν καλῶς,
σοφὸς παρ᾽ ἡμῖν, καὶ τὰ θεῖ᾽ ἐπίσταται.
[3] ‘ἀλλ᾽, ὦ Κρίτων, εἰ ταύτῃ τοῖς θεοῖς φίλον, ταύτῃ γενέσθω.’ [4] ‘ἐμὲ δὲ Ἄνυτος καὶ Μέλιτος ἀποκτεῖναι μὲν δύνανται, βλάψαι δὲ οὔ.’
In every thing (circumstance) we should hold these maxims ready to hand: “Lead me, O Zeus, and thou O Destiny,
The way that I am bid by you to go:
To follow I am ready. If I choose not,
I make myself a wretch, and still must follow.”
“But whoso nobly yields unto necessity,
We hold him wise, and skill’d in things divine.”
And the third also: O Crito, if so it pleases the Gods, so let it be; Anytus and Melitus are able indeed to kill me, but they cannot harm me.
The Biography
Roman ruins at Nicopolis, Epirus, Greece — in c. AD 93 Emperor Domitian banished all philosophers from Rome and Epictetus went to Nicopolis, where he founded a philosophical school.
The central thermae of Nicopolis
INTRODUCTION TO EPICTETUS by W. A. Oldfather
Slave, poor as Irus, halting as I trod,
I, Epictetus, was the friend of God
Epictetus was a slave woman’s son, and for many years a slave himself. The tone and temper of his whole life were determined thereby. An all-engulfing passion for independence and freedom so preoccupied him in his youth, that throughout his life he was obsessed with the fear of restraint, and tended to regard mere liberty, even in its negative aspect alone, as almost the highest conceivable good. It is perhaps no less noteworthy that he came from Hierapolis in Phrygia. From of old the Phrygians had conceived of their deities with a singular intensity and entered into their worship with a passion that was often fanaticism, and sometimes downright frenzy. It is, therefore, not unnatural that the one Greek philosopher who, despite the monistic and necessitarian postulates of his philosophy, conceived of his God in as vivid a fashion as the writers of the New Testament, and almost as intimately as the founder of Christianity himself, should have inherited the passion for a personal god from the folk and land of his nativity.
Beside these two illuminating facts, the other details of his life history are of relatively little importance. He was owned for a time by Epaphroditus, the freedman and administrative secretary of Nero, and it was while yet in his service that he began to take lessons from Musonius Rufus, the greatest Stoic teacher of the age, whose influence was the dominant one in his career. He was of feeble health, and lame, the latter probably because of the brutality of a master in his early years; long unmarried, until in his old age he took a wife to help him bring up a little child whose parents, friends of his, were about to expose it; so simple in his style of living, that in Rome he never locked the doors of a habitation, whose only furniture was said to be a pallet and a rush mat, and in Nicopolis (in Epirus, oppo site Actium) contented himself with an earthenware lamp after the theft of his iron one.
Of the external aspects of his career it should be noted that he had a recognized position as a philosopher when Domitian banished all such persons from Rome (presumably in a.d. 89 or 92); that he settled in Nicopolis, where he conducted what seems to have been a fairly large and well-regarded school; that he travelled a little, probably to Olympia, and certainly once to Athens. In this connection it should also be observed that his general literary education was not extensive — Homer, of course, a little Plato and Xenophon, principally for their testimony about Socrates, a few stock references to tragedy, and the professional’s acquaintance with the philosophy of the later schools, and this is practically all. It can scarcely be doubted, as Schenkl observes (p. xci), that this literary apparatus comes almost entirely from the extensive collections of Chrysippus. And the same may be said of his aesthetic culture. He seems to have seen and been impressed by the gold-and-ivory statues of Zeus and Athena, at Olympia and Athens respectively, but he set no very high value upon the work of artists, for he allowed himself once the almost blasphemous characterization of the Acropolis and its incomparable marbles as “pretty bits of stone and a pretty rock.” Epictetus was merely moralist and teacher, but yet of such transcendent attainments as such that it seems almos
t impertinent to expect anything more of him.
The dates of his birth and of his death cannot be determined with any accuracy. The burning of the Capitol in a.d. 69 was yet a vivid memory while he was still a pupil of Musonius; he enjoyed the personal acquaintance of Hadrian, but not of Marcus Aurelius, for all the latter’s admiration of him; and he speaks freely of himself as an old man, and is characterized as such by Lucian (Adv. Indoctum, 13); accordingly his life must have covered roughly the period ca. a.d. 50–120, with which limits the rare and rather vague references to contemporary events agree. He was, accordingly, an almost exact contemporary of Plutarch and Tacitus.
Like Socrates and others whom he admired, he wrote nothing for publication, and but little memory would have survived of him had not a faithful pupil, successful as historian and administrator, Flavius Arrian, recorded many a discourse and informal conversation. These are saved to us in four books of Διατριβαί, or Discourses, out of the original eight, and in a very brief compendium, the Ἐγχειρίδιον,a Manual or Handbook, in which, for the sake of a general public which could not take time to read the larger ones, the elements of his doctrine were somewhat mechanically put together out of verbatim, or practically verbatim, extracts from the Discourses. That Arrian’s report is a stenographic record of the ipsissima verba of the master there can be no doubt. His own compositions are in Attic, while these works are in the Koine, and there are such marked differences in style, especially in the use of several of the prepositions, as Mücke has pointed out, that one is clearly dealing with another personality. Add to that the utter difference in spirit and tempo, and Arrian’s inability when writing propria persona to characterize sharply a personality, while the conversations of Epictetus are nothing if not vivid. We have, accordingly, in Arrian’s Discourses a work which, if my knowledge does not fail me, is really unique in literature, the actual words of an extraordinarily gifted teacher upon scores, not to say hundreds, of occasions in his own class-room, conversing with visitors, reproving, exhorting, encouraging his pupils, enlivening the dullness of the formal instruction, and, in his own parable, shooting it through with the red stripe of a conscious moral purpose in preparation for the problem of right living. The regular class exercises were clearly reading and interpretation of characteristic portions of Stoic philosophical works, somewhat as in an oral examination; problems in formal logic, these apparently conducted by assistants, or advanced pupils; and the preparation of themes or essays on a large scale which required much writing and allowed an ambitious pupil to imitate the style of celebrated authors. The Master supervised the formal instruction in logic, even though it might be conducted by others, but there is no indication that he delivered systematic lectures, although he clearly made special preparation to criticize the interpretations of his pupils (I. 10, 8). From the nature of the comments, which presuppose a fair elementary training in literature, we can feel sure that only young men and not boys were admitted to the school, and there are some remarks which sound very much like introductions to the general subject of study, while others are pretty clearly addressed to those who were about to leave — constituting, in fact, an early and somewhat rudimentary variety of Commencement Address. Some of the pupils were preparing to teach, but the majority, no doubt, like Arrian, were of high social position and contemplated entering the public service.