Delphi Complete Works of Epictetus (Illustrated) (Delphi Ancient Classics Book 86)
Epictetus
The Complete Works of
EPICTETUS
(AD 55–135)
Contents
The Translations
DISCOURSES
THE ENCHEIRIDION
FRAGMENTS
The Greek Texts
LIST OF GREEK TEXTS
The Dual Text
DUAL GREEK AND ENGLISH TEXT
The Biography
INTRODUCTION TO EPICTETUS by W. A. Oldfather
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© Delphi Classics 2018
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Browse Ancient Classics
The Complete Works of
EPICTETUS
By Delphi Classics, 2018
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Complete Works of Epictetus
First published in the United Kingdom in 2018 by Delphi Classics.
© Delphi Classics, 2018.
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of the publisher, nor be otherwise circulated in any form other than that in which it is published.
ISBN: 978 1 78656 395 8
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The Translations
Ruins at Hierapolis, Phrygia, south-western Anatolia, close to modern Pamukkale in Turkey — Epictetus’ traditional birthplace
DISCOURSES
Translated by George Long and W. A. Oldfather
A Greek Stoic philosopher of the first and second century, Epictetus (c. AD 55 – 135) was a crippled Greek slave of Phrygia during Nero’s reign. He is recorded as having heard lectures by the Stoic Musonius before he was freed. Expelled with the other prominent philosophers of Rome by Domitian in c. 89, Epictetus settled permanently in Nicopolis in Epirus, where he founded his own school, which he called a “healing place for sick souls.” There he taught a practical philosophy, which has been detailed by his principal student Arrian, the famous author of the historical work Anabasis of Alexander — the best source on the campaigns of Alexander the Great. Epictetus’ ideas have only survived through the works of Arrian. There are four books of Discourses and a smaller Encheiridion, a handbook that summarises the chief doctrines of the Discourses. Epictetus is believed to have lived into the reign of Hadrian.
The Ἐπικτήτου διατριβαί (Discourses) are a series of extracts of Epictetus’ teachings, set down by Arrian in c. AD 108. They were originally composed of eight books, but only four remain in their entirety, along with a few fragments of the lost books. In a preface attached to the text, Arrian narrates how he wrote the texts, explaining, “I neither wrote these in the way in which a man might write such things; nor did I make them public myself, inasmuch as I declare that I did not even write them. But whatever I heard him say, the same I attempted to write down in his own words as nearly as possible, for the purpose of preserving them as memorials to myself afterwards of the thoughts and the freedom of speech of Epictetus.”
The Discourses are unlikely to be exact transcriptions of Epictetus’ words, but are instead taken down in the form of lecture notes. They present Epictetus’ Stoic ethics as broad and firm in method, and occasionally humorous and gloomy in spirit. The work propounds challenging questions, such as “How should one live righteously?” The philosopher also presents a compelling demonstration of the ideal Stoic man.
The earliest manuscript is a twelfth-century copy kept at the Bodleian Library, Oxford, which contains a blot on one of the pages, rendering a series of words illegible. As in all the other known manuscripts these words are omitted, we know that they must have been derived from the Bodleian copy.
The Codex Bodleianus of the ‘Discourses’
CONTENTS
GEORGE LONG TRANSLATION, 1890
W. A. OLDFATHER TRANSLATION, 1925
A sixteenth century artist’s depiction of Epictetus
GEORGE LONG TRANSLATION, 1890
CONTENTS
ARRIAN TO LUCIUS GELLIUS, WITH WISHES FOR HIS HAPPINESS.
BOOK I.
BOOK II.
BOOK III.
BOOK IV.
ARRIAN TO LUCIUS GELLIUS, WITH WISHES FOR HIS HAPPINESS.
I NEITHER wrote these Discourses of Epictetus in the way in which a man might write such things; nor did I make them public myself, inasmuch as I declare that I did not even write them. But whatever I heard him say, the same I attempted to write down in his own words as nearly as possible, for the purpose of preserving them as memorials to myself afterwards of the thoughts and the freedom of speech of Epictetus. Accordingly, the Discourses are naturally such as a man would address without preparation to another, not such as a man would write with the view of others reading them. Now, being such, I do not know how they fell into the hands of the public, without either my consent or my knowledge. But it concerns me little if I shall be considered incompetent to write; and it concerns Epictetus not at all if any man shall despise his words; for at the time when he uttered them, it was plain that he had no other purpose than to move the minds of his hearers to the best things. If, indeed, these Discourses should produce this effect, they will have, I think, the result which the words of philosophers ought to have. But if they shall not, let those who read them know that, when Epictetus delivered them, the hearer could not avoid being affected in the way that Epictetus wished him to be. But if the Discourses themselves, as they are written, do not effect this result, it may be that the fault is mine, or, it may be, that the thing is unavoidable.
Farewell!
BOOK I.
Of the things which are in our power, and not in our power.
OF all the faculties (except that which I shall soon mention), you will find not one which is capable of contemplating itself, and, consequently, not capable either of approving or disapproving. How far does the grammatic art possess the contemplating power? As far as forming a judgment about what is written and spoken. And how far music? As far as judging about melody. Does either of them then contemplate itself? By no means. But when you must write something to your friend, grammar will tell you what words you should write; but whether you should write or not, grammar will not tell you. And so it is with music as to musical sounds; but whether you should sing at the present time and play on the lute, or do neither, music will not tell you. What faculty then will tell you? That which contemplates both itself and all other things. And what is this faculty? The rational faculty; for this is the only faculty that we have received which examines itself, what it is, and what power it has, and what is the value of this gift, and examines all other faculties: for what else is there which tells us that golden things are beautiful, for they do not say so themselves? Evidently it is the faculty which is capable of judging of appearances. What else judges of music, grammar, and the other faculties, proves their uses, and points out the occasions for using them? Nothing else.
As then it was fit to be so, that which is best of all and supreme over all is the only thing which the gods have placed in our power, the right use of appearances; but all other things they have not placed in our power. Was it because they did not choose? I indeed think that, if they had been able, they would have put these other things also in our power, but they certainly could not. For as we exist on the earth, and are bound to such a body a
nd to such companions, how was it possible for us not to be hindered as to these things by externals?
But what says Zeus? Epictetus, if it were possible, I would have made both your little body and your little property free and not exposed to hindrance. But now be not ignorant of this: this body is not yours, but it is clay finely tempered. And since I was not able to do for you what I have mentioned, I have given you a small portion of us, this faculty of pursuing an object and avoiding it, and the faculty of desire and aversion, and, in a word, the faculty of using the appearances of things; and if you will take care of this faculty and consider it your only possession, you will never be hindered, never meet with impediments; you will not lament, you will not blame, you will not flatter any person.
Well, do these seem to you small matters? I hope not. Be content with them then and pray to the gods. But now when it is in our power to look after one thing, and to attach ourselves to it, we prefer to look after many things, and to be bound to many things, to the body and to property, and to brother and to friend, and to child and to slave. Since then we are bound to many things, we are depressed by them and dragged down. For this reason, when the weather is not fit for sailing, we sit down and torment ourselves, and continually look out to see what wind is blowing. It is north. What is that to us? When will the west wind blow? When it shall choose, my good man, or when it shall please Aeolus; for God has not made you the manager of the winds, but Aeolus. What then? We must make the best use that we can of the things which are in our power, and use the rest according to their nature. What is their nature then? As God may please.
Must I then alone have my head cut off? What, would you have all men lose their heads that you may be consoled? Will you not stretch out your neck as Lateranus did at Rome when Nero ordered him to be beheaded? For when he had stretched out his neck, and received a feeble blow, which made him draw it in for a moment, he stretched it out again. And a little before, when he was visited by Epaphroditus, Nero’s freedman, who asked him about the cause of offence which he had given, he said, “If I choose to tell anything, I will tell your master.”
What then should a man have in readiness in such circumstances? What else than this? What is mine, and what is not mine; and what is permitted to me, and what is not permitted to me. I must die. Must I then die lamenting? I must be put in chains. Must I then also lament? I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment? Tell me the secret which you possess. I will not, for this is in my power. But I will put you in chains. Man, what are you talking about? Me in chains? You may fetter my leg, but my will not even Zeus himself can overpower. I will throw you into prison. My poor body, you mean. I will cut your head off. When then have I told you that my head alone cannot be cut off? These are the things which philosophers should meditate on, which they should write daily, in which they should exercise themselves.
Thrasea used to say, I would rather be killed to-day than banished to-morrow. What then did Rufus say to him? If you choose death as the heavier misfortune, how great is the folly of your choice? But if, as the lighter, who has given you the choice? Will you not study to be content with that which has been given to you?
What then did Agrippinus say? He said, “I am not a hindrance to myself.” When it was reported to him that his trial was going on in the Senate, he said, “I hope it may turn out well; but it is the fifth hour of the day” — this was the time when he was used to exercise himself and then take the cold bath— “let us go and take our exercise.” After he had taken his exercise, one comes and tells him, You have been condemned. To banishment, he replies, or to death? To banishment. What about my property? It is not taken from you. Let us go to Aricia then, he said, and dine.
This it is to have studied what a man ought to study; to have made desire, aversion, free from hindrance, and free from all that a man would avoid. I must die. If now, I am ready to die. If, after a short time, I now dine because it is the dinner-hour; after this I will then die. How? Like a man who gives up what belongs to another.
How a man on every occasion can maintain his proper character.
To the rational animal only is the irrational intolerable; but that which is rational is tolerable. Blows are not naturally intolerable. How is that? See how the Lacedaemonians endure whipping when they have learned that whipping is consistent with reason. To hang yourself is not intolerable. When then you have the opinion that it is rational, you go and hang yourself. In short, if we observe, we shall find that the animal man is pained by nothing so much as by that which is irrational; and, on the contrary, attracted to nothing so much as to that which is rational.
But the rational and the irrational appear such in a different way to different persons, just as the good and the bad, the profitable and the unprofitable. For this reason, particularly, we need discipline, in order to learn how to adapt the preconception of the rational and the irrational to the several things conformably to nature. But in order to determine the rational and the irrational, we use not only the estimates of external things, but we consider also what is appropriate to each person. For to one man it is consistent with reason to hold a chamber pot for another, and to look to this only, that if he does not hold it, he will receive stripes, and he will not receive his food: but if he shall hold the pot, he will not suffer anything hard or disagreeable. But to another man not only does the holding of a chamber pot appear intolerable for himself, but intolerable also for him to allow another to do this office for him. If then you ask me whether you should hold the chamber pot or not, I shall say to you that the receiving of food is worth more than the not receiving of it, and the being scourged is a greater indignity than not being scourged; so that if you measure your interests by these things, go and hold the chamber pot. “But this,” you say, “would not be worthy of me.” Well then, it is you who must introduce this consideration into the inquiry, not I; for it is you who know yourself, how much you are worth to yourself, and at what price you sell yourself; for men sell themselves at various prices.
For this reason, when Florus was deliberating whether he should go down to Nero’s spectacles, and also perform in them himself, Agrippinus said to him, Go down: and when Florus asked Agrippinus, Why do not you go down? Agrippinus replied, Because I do not even deliberate about the matter. For he who has once brought himself to deliberate about such matters, and to calculate the value of external things, comes very near to those who have forgotten their own character. For why do you ask me the question, whether death is preferable or life? I say life. Pain or pleasure? I say pleasure. But if I do not take a part in the tragic acting, I shall have my head struck off. Go then and take a part, but I will not. Why? Because you consider yourself to be only one thread of those which are in the tunic. Well then it was fitting for you to take care how you should be like the rest of men, just as the thread has no design to be anything superior to the other threads. But I wish to be purple, that small part which is bright, and makes all the rest appear graceful and beautiful. Why then do you tell me to make myself like the many? and if I do, how shall I still be purple?
Priscus Helvidius also saw this, and acted conformably. For when Vespasian sent and commanded him not to go into the senate, he replied, “It is in your power not to allow me to be a member of the senate, but so long as I am, I must go in.” Well, go in then, says the emperor, but say nothing. Do not ask my opinion, and I will be silent. But I must ask your opinion. And I must say what I think right. But if you do, I shall put you to death. When then did I tell you that I am immortal? You will do your part, and I will do mine: it is your part to kill; it is mine to die, but not in fear: yours to banish me; mine to depart without sorrow.
What good then did Priscus do, who was only a single person? And what good does the purple do for the toga? Why, what else than this, that it is conspicuous in the toga as purple, and is displayed also as a fine example to all other things? But in such circumstances another would have replied to Caesar who
forbade him to enter the senate, I thank you for sparing me. But such a man Vespasian would not even have forbidden to enter the senate, for he knew that he would either sit there like an earthen vessel, or, if he spoke, he would say what Caesar wished, and add even more.
In this way an athlete also acted who was in danger of dying unless his private parts were amputated. His brother came to the athlete, who was a philosopher, and said, Come, brother, what are you going to do? Shall we amputate this member and return to the gymnasium? But the athlete persisted in his resolution and died. When some one asked Epictetus, How he did this, as an athlete or a philosopher? As a man, Epictetus replied, and a man who had been proclaimed among the athletes at the Olympic games and had contended in them, a man who had been familiar with such a place, and not merely anointed in Baton’s school. Another would have allowed even his head to be cut off, if he could have lived without it. Such is that regard to character which is so strong in those who have been accustomed to introduce it of themselves and conjoined with other things into their deliberations.
Come then, Epictetus, shave yourself. If I am a philosopher, I answer, I will not shave myself. But I will take off your head? If that will do you any good, take it off.
Some person asked, how then shall every man among us perceive what is suitable to his character? How, he replied, does the bull alone, when the lion has attacked, discover his own powers and put himself forward in defence of the whole herd? It is plain that with the powers the perception of having them is immediately conjoined: and, therefore, whoever of us has such powers will not be ignorant of them. Now a bull is not made suddenly, nor a brave man; but we must discipline ourselves in the winter for the summer campaign, and not rashly run upon that which does not concern us.
