Handbook
The ancient summary of Epictetus's teachings and philosophy
In this book, the whole of Epictetus' philosophy is condensed into 52 key lessons by his student Arrian. The handbook was meant to be kept 'on-hand' by ancient students of Stoicism. It is a guide to be referenced when navigating the trials of life. This makes it both a vivid distillation of the most important Stoic ideas and a tool for the practical application of the philosophy.
All chapters
53 chapters
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Chapter One
Some things are in our control and others not.
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Chapter Two
Remember that following desire promises the attainment of that of which you are desirous; and aversion promises the avoiding that to which you are averse.
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Chapter Three
With regard to whatever objects give you delight, are useful, or are deeply loved, remember to tell yourself of what general nature they are, beginning from the most insignificant things.
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Chapter Four
When you are going about any action, remind yourself what nature the action is.
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Chapter Five
Men are disturbed, not by things, but by the principles and notions which they form concerning things.
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Chapter Six
Don't be prideful with any excellence that is not your own.
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Chapter Seven
Consider when, on a voyage, your ship is anchored; if you go on shore to get water you may along the way amuse yourself with picking up a shellfish, or an onion.
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Chapter Eight
Don't demand that things happen as you wish, but wish that they happen as they do happen, and you will go on well.
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Chapter Nine
Sickness is a hindrance to the body, but not to your ability to choose, unless that is your choice.
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Chapter Ten
With every accident, ask yourself what abilities you have for making a proper use of it.
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Chapter Eleven
Never say of anything, "I have lost it"; but, "I have returned it.
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Chapter Twelve
If you want to improve, reject such reasonings as these: "If I neglect my affairs, I'll have no income; if I don't correct my servant, he will be bad.
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Chapter Thirteen
If you want to improve, be content to be thought foolish and stupid with regard to external things.
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Chapter Fourteen
If you wish your children, and your wife, and your friends to live for ever, you are stupid; for you wish to be in control of things which you cannot, you wish for things that belong to others to be your own.
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Chapter Fifteen
Remember that you must behave in life as at a dinner party.
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Chapter Sixteen
When you see anyone weeping in grief because his son has gone abroad, or is dead, or because he has suffered in his affairs, be careful that the appearance may not misdirect you.
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Chapter Seventeen
Remember that you are an actor in a drama, of such a kind as the author pleases to make it.
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Chapter Eighteen
When a raven happens to croak unluckily, don't allow the appearance hurry you away with it, but immediately make the distinction to yourself, and say, "None of these things are foretold to me; but either to my paltry body, or property, or reputation, or children, or wife.
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Chapter Nineteen
You may be unconquerable, if you enter into no combat in which it is not in your own control to conquer.
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Chapter Twenty
Remember, that not he who gives ill language or a blow insults, but the principle which represents these things as insulting.
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Chapter Twenty-one
Let death and exile, and all other things which appear terrible be daily before your eyes, but chiefly death, and you will never entertain any abject thought, nor too eagerly covet anything.
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Chapter Twenty-two
If you have an earnest desire of attaining to philosophy, prepare yourself from the very first to be laughed at, to be sneered by the multitude, to hear them say,.
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Chapter Twenty-three
If you ever happen to turn your attention to externals, so as to wish to please anyone, be assured that you have ruined your scheme of life.
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Chapter Twenty-four
Don't allow such considerations as these distress you.
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Chapter Twenty-five
Is anyone preferred before you at an entertainment, or in a compliment, or in being admitted to a consultation? If these things are good, you ought to be glad that he has gotten them; and if they are evil, don't be grieved that you have not gotten them.
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Chapter Twenty-six
The will of nature may be learned from those things in which we don't distinguish from each other.
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Chapter Twenty-seven
As a mark is not set up for the sake of missing the aim, so neither does the nature of evil exist in the world.
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Chapter Twenty-eight
If a person gave your body to any stranger he met on his way, you would certainly be angry.
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Chapter Twenty-nine
In every affair consider what precedes and follows, and then undertake it.
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Chapter Thirty
Duties are universally measured by relations.
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Chapter Thirty-one
Be assured that the essential property of piety towards the gods is to form right opinions concerning them, as existing I and as governing the universe with goodness and justice.
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Chapter Thirty-two
When you have recourse to divination, remember that you know not what the event will be, and you come to learn it of the diviner; but of what nature it is you know before you come, at least if you are a philosopher.
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Chapter Thirty-three
Immediately prescribe some character and form of conduce to yourself, which you may keep both alone and in company.
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Chapter Thirty-four
If you are struck by the appearance of any promised pleasure, guard yourself against being hurried away by it; but let the affair wait your leisure, and procure yourself some delay.
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Chapter Thirty-five
When you do anything from a clear judgment that it ought to be done, never shun the being seen to do it, even though the world should make a wrong supposition about it; for, if you don't act right, shun the action itself; but, if you do, why are you afraid of those who censure you wrongly?.
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Chapter Thirty-six
As the proposition, "Either it is day or it is night," is extremely proper for a disjunctive argument, but quite improper in a conjunctive one, so, at a feast, to choose the largest share is very suitable to the bodily appetite, but utterly inconsistent with the social spirit of an entertainment.
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Chapter Thirty-seven
If you have assumed any character above your strength, you have both made an ill figure in that and quitted one which you might have supported.
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Chapter Thirty-eight
When walking, you are careful not to step on a nail or turn your foot; so likewise be careful not to hurt the ruling faculty of your mind.
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Chapter Thirty-nine
The body is to everyone the measure of the possessions proper for it, just as the foot is of the shoe.
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Chapter Forty
Women from fourteen years old are flattered with the title of "mistresses" by the men.
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Chapter Forty-one
It is a mark of want of genius to spend much time in things relating to the body, as to be long in our exercises, in eating and drinking, and in the discharge of other animal functions.
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Chapter Forty-two
When any person harms you, or speaks badly of you, remember that he acts or speaks from a supposition of its being his duty.
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Chapter Forty-three
Everything has two handles, the one by which it may be carried, the other by which it cannot.
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Chapter Forty-four
These reasonings are unconnected: "I am richer than you, therefore I am better"; "I am more eloquent than you, therefore I am better.
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Chapter Forty-five
Does anyone bathe in a mighty little time? Don't say that he does it ill, but in a mighty little time.
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Chapter Forty-six
Never call yourself a philosopher, nor talk a great deal among the unlearned about theorems, but act conformably to them.
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Chapter Forty-seven
When you have brought yourself to supply the necessities of your body at a small price, don't pique yourself upon it; nor, if you drink water, be saying upon every occasion, "I drink water.
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Chapter Forty-eight
The condition and characteristic of a vulgar person, is, that he never expects either benefit or hurt from himself, but from externals.
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Chapter Forty-nine
When anyone shows himself overly confident in ability to understand and interpret the works of Chrysippus, say to yourself, " Unless Chrysippus had written obscurely, this person would have had no subject for his vanity.
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Chapter Fifty
Whatever moral rules you have deliberately proposed to yourself.
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Chapter Fifty-one
How long will you wait?
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Chapter Fifty-two
The first and most necessary topic in philosophy is that of the use of moral theorems, such as, "We ought not to lie;" the second is that of demonstrations, such as, "What is the origin of our obligation not to lie;" the third gives strength and articulation to the other two, such as, "What is the origin of this is a demonstration.
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Chapter Fifty-three
Upon all occasions we ought to have these maxims ready at hand:"Conduct me, Jove, and you, Oh Destiny,Wherever your decrees have fixed my station.