Very little is known of the life of Epictetus. It is said that he was a native of Hierapolis in Phrygia, a town between the Maeander and a branch of the Maeander named the Lycus. Hierapolis is mention...

I neither wrote these Discourses1 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 ...

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.2 How ...

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.2 How ...

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 Lacedaemonians17 endure whipping when ...

If a man should be able to assent to this doctrine as he ought, that we are all sprung from God26 in an especial manner, and that God is the father both of men and of gods, I suppose that he would nev...

He who is making progress, having learned from philosophers that desire means the desire of good things, and aversion means aversion from bad things; having learned too that happiness28 and tranquilli...

If a man, said Epictetus, opposes evident truths, it is not easy to find arguments by which we shall make him change his opinion. But this does not arise either from the man’s strength or the teacher’...

From everything which is or happens in the world, it is easy to praise Providence, if a man possesses these two qualities, the faculty of seeing what belongs and happens to all persons and things, and...

The handling of sophistical and hypothetical arguments, and of those which derive their conclusions from questioning, and in a word the handling of all such arguments, relates to the duties of life, t...

In as many ways as we can change things58 which are equivalent to one another, in just so many ways we can change the forms of arguments (ἐπιχειρήματα) and enthymemes59 (ἐνθυμήματα) in argumentation. ...

If the things are true which are said by the philosophers about the kinship between God and man, what else remains for men to do than what Socrates did? Never in reply to the question, to what country...

If we applied ourselves as busily to our own work as the old men at Rome do to those matters about which they are employed, perhaps we also might accomplish something. I am acquainted with a man older...

When he was visited by one of the magistrates, Epictetus inquired of him about several particulars, and asked if he had children and a wife. The man replied that he had; and Epictetus inquired further...

With respect to gods, there are some who say that a divine being does not exist: others say that it exists, but is inactive and careless, and takes no forethought about anything; a third class say tha...

When someone asked how may a man eat acceptably to the gods, he answered: If he can eat justly and contentedly, and with equanimity, and temperately and orderly, will it not be also acceptably to the ...

When a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered: Do you not think that all things are united in one?94 I do, the person replied. ...

When a man was consulting him how he should persuade his brother to cease being angry with him, Epictetus replied: Philosophy does not propose to secure for a man any external thing. If it did (or, if...

Do not wonder if for other animals than man all things are provided for the body, not only food and drink, but beds also, and they have no need of shoes nor bed materials, nor clothing; but we require...

Since reason is the faculty which analyses105 and perfects the rest, and it ought itself not to be unanalysed, by what should it be analysed? for it is plain that this should be done either by itself ...

If what philosophers say is true, that all men have one principle, as in the case of assent the persuasion115 that a thing is so, and in the case of dissent the persuasion that a thing is not so, and ...

If a man possesses any superiority, or thinks that he does when he does not, such a man, if he is uninstructed, will of necessity be puffed up through it. For instance, the tyrant says, “I am master o...

Every art and faculty contemplates certain things especially.135 When then it is itself of the same kind with the objects which it contemplates, it must of necessity contemplate itself also: but when ...

When a man holds his proper station in life, he does not gape after things beyond it. Man, what do you wish to happen to you? I am satisfied if I desire and avoid conformably to nature, if I employ mo...

Precognitions are common to all men, and precognition is not contradictory to precognition. For who of us does not assume that Good is useful and eligible, and in all circumstances that we ought to fo...

Even Epicurus perceives that we are by nature social, but having once placed our good in the husk149 he is no longer able to say anything else. For on the other hand he strongly maintains this: that w...

It is circumstances (difficulties) which show what men are.151 Therefore when a difficulty falls upon you, remember that God, like a trainer of wrestlers, has matched you with a rough young man. “For ...

If these things are true, and if we are not silly, and are not acting hypocritically when we say that the good of man is in the will, and the evil too, and that everything else does not concern us, wh...

When a person was reading hypothetical arguments, Epictetus said: This also is a hypothetical law that we must accept what follows from the hypothesis. But much before this law is the law of life, tha...

Appearances are to us in four ways: for either things appear as they are; or they are not, and do not even appear to be; or they are, and do not appear to be; or they are not, and yet appear to be. Fu...

What is the cause of assenting to anything? The fact that it appears to be true. It is not possible then to assent to that which appears not to be true. Why? Because this is the nature of the understa...

The being187 (nature) of the Good is a certain Will; the being of the Bad is a certain kind of Will. What then are externals? Materials for the Will, about which the will being conversant shall obtain...

When you are going in to any great personage, remember that another also from above sees what is going on, and that you ought to please him rather than the other. He then who sees from above asks you:...

The opinion of the philosophers perhaps seems to some to be a paradox; but still let us examine, as well as we can, if it is true that it is possible to do everything both with caution and with confid...

The opinion of the philosophers perhaps seems to some to be a paradox; but still let us examine, as well as we can, if it is true that it is possible to do everything both with caution and with confid...

Consider, you who are going into court, what you wish to maintain and what you wish to succeed in. For if you wish to maintain a will conformable to nature, you have every security, every facility, yo...

Diogenes said well to one who asked from him letters of recommendation, “That you are a man,” he said, “he will know as soon as he sees you; and he will know whether you are good or bad, if he is by e...

As Epictetus was saying that man is formed for fidelity, and that he who subverts fidelity subverts the peculiar characteristic of men, there entered one of those who are considered to be men of lette...

Things themselves (materials) are indifferent;242 but the use of them is not indifferent. How then shall a man preserve firmness and tranquillity, and at the same time be careful and neither rash nor ...

The hypothetical proposition250 is indifferent: the judgment about it is not indifferent, but it is either knowledge or opinion or error. Thus life is indifferent: the use is not indifferent. When any...

Through an unreasonable regard to divination many of us omit many duties.258 For what more can the diviner see than death or danger or disease, or generally things of that kind? If then I must expose ...

God is beneficial. But the Good also is beneficial.265 It is consistent then that where the nature of God is, there also the nature of the good should be. What then is the nature of God?266 Flesh? “Ce...

It is no common (easy) thing to do this only: to fulfil the promise of a man’s nature. For what is a man? The answer is: a rational and mortal being. Then by the rational faculty from whom are we sepa...

Consider who you are. In the first place, you are a man282 and this is one who has nothing superior to the faculty of the will, but all other things subjected to it; and the faculty itself he possesse...

The beginning of philosophy, to him at least who enters on it in the right way and by the door, is a consciousness of his own weakness and inability about necessary things. For we come into the world ...

What things a man must learn, in order to be able to apply the art of disputation, has been accurately shown by our philosophers (the Stoics); but with respect to the proper use of the things, we are ...

When I see a man anxious, I say: What does this man want? If he did not want something which is not in his power, how could he be anxious? For this reason a lute player when he is singing by himself h...

When a certain Roman entered with his son and listened to one reading, Epictetus said: This is the method of instruction; and he stopped. When the Roman asked him to go on, Epictetus said: Every art w...

When some persons have heard these words, that a man ought to be constant (firm), and that the will is naturally free and not subject to compulsion, but that all other things are subject to hindrance,...

Where is the good? In the will.324 Where is the evil? In the will. Where is neither of them? In those things which are independent of the will. Well then? Does anyone among us think of these lessons o...

What is the first business of him who philosophizes? To throw away self-conceit (οἴησις).341 For it is impossible for a man to begin to learn that which he thinks that he knows. As to things then whic...

Every habit and faculty356 is maintained and increased by the corresponding actions: the habit of walking by walking, the habit of running by running. If you would be a good reader, read; if a writer,...

The argument called the ruling argument (ὁ κυριεύων λόγος)369 appears to have been proposed from such principles as these. There is in fact a common contradiction between one another in these three pr...

The propositions which are true and evident are of necessity used even by those who contradict them: and a man might perhaps consider it to be the greatest proof of a thing being evident that it is fo...

Some things men readily confess, and other things they do not. No one then will confess that he is a fool or without understanding; but quite the contrary you will hear all men saying, “I wish that I ...

What a man applies himself to earnestly, that he naturally loves. Do men then apply themselves earnestly to the things which are bad? By no means. Well, do they apply themselves to things which in no ...

Every man will read a book with more pleasure, or even with more ease, if it is written in fairer characters. Therefore every man will also listen more readily to what is spoken, if it is signified by...

A certain person said to him (Epictetus): “Frequently I desired to hear you and came to you, and you never gave me any answer: and now, if it is possible, I entreat you to say something to me.” Do you...

When one of those who were present said, “Persuade me that logic is necessary,” he replied: Do you wish me to prove this to you? The answer was “Yes.” Then I must use a demonstrative form of speech.⁠—...

Every error comprehends contradiction: for since he who errs does not wish to err, but to be right, it is plain that he does not do what he wishes. For what does the thief wish to do? That which is fo...

A certain young man, a rhetorician, came to see Epictetus, with his hair dressed more carefully than was usual and his attire in an ornamental style; whereupon Epictetus said: Tell me if you do not th...

A certain young man, a rhetorician, came to see Epictetus, with his hair dressed more carefully than was usual and his attire in an ornamental style; whereupon Epictetus said: Tell me if you do not th...

There are three things (topics, τόποι) in which a man ought to exercise himself who would be wise and good.441 The first concerns the desires and the aversions, that a man may not fail to get what he ...

The material for the wise and good man is his own ruling faculty: and the body is the material for the physician and the aliptes (the man who oils persons); the land is the matter for the husbandman. ...

The governor of Epirus having shown his favor to an actor in an unseemly way and being publicly blamed on this account, and afterwards having reported to Epictetus that he was blamed and that he was v...

“I am sick here,” said one of the pupils, “and I wish to return home.” At home, I suppose, you were free from sickness. Do you not consider whether you are doing anything here which may be useful to t...

When some person asked him how it happened that since reason has been more cultivated by the men of the present age, the progress made in former times was greater. In what respect, he answered, has it...

When the administrator458 came to visit him, and the man was an Epicurean, Epictetus said: It is proper for us who are not philosophers to inquire of you who are philosophers,459 as those who come to ...

As we exercise ourselves against sophistical questions, so we ought to exercise ourselves daily against appearances; for these appearances also propose questions to us. A certain person’s son is dead....

When a certain person came to him, who was going up to Rome on account of a suit which had regard to his rank, Epictetus enquired the reason of his going to Rome, and the man then asked what he though...

When the need of each opinion comes, we ought to have it in readiness:477 on the occasion of breakfast, such opinions as relate to breakfast; in the bath, those that concern the bath; in bed, those th...

There are certain penalties fixed as by law for those who disobey the divine administration.489 Whoever thinks any other thing to be good except those things which depend on the will, let him envy, le...

We ought not to make our exercises consist in means contrary to nature and adapted to cause admiration, for if we do so, we who call ourselves philosophers shall not differ at all from jugglers. For i...

Solitude is a certain condition of a helpless man. For because a man is alone, he is not for that reason also solitary; just as though a man is among numbers, he is not therefore not solitary. When th...

As bad505 tragic actors cannot sing alone, but in company with many: so some persons cannot walk about alone. Man, if you are anything, both walk alone and talk to yourself, and do not hide yourself i...

In every act consider what precedes and what follows, and then proceed to the act. If you do not consider, you will at first begin with spirit, since you have not thought at all of the things which fo...

If a man has frequent intercourse with others either for talk, or drinking together, or generally for social purposes, he must either become like them, or change them to his own fashion. For if a man ...

When you make any charge against Providence, consider, and you will learn that the thing has happened according to reason. “Yes, but the unjust man has the advantage.” In what? “In money.” Yes, for he...

When anything shall be reported to you which is of a nature to disturb, have this principle in readiness: that the news is about nothing which is within the power of your will. Can any man report to y...

The first difference between a common person (ἰδιώτης) and a philosopher is this: the common person says, “Woe to me for my little child, for my brother, for my father.”515 The philosopher, if he shal...

In the case of appearances which are objects of the vision,517 nearly all have allowed the good and the evil to be in ourselves, and not in externals. No one gives the name of good to the fact that it...

They who have taken up bare theorems (θεωρήματα) immediately wish to vomit them forth, as persons whose stomach is diseased do with food. First digest the thing, then do not vomit it up thus; if you d...

When one of his pupils inquired of Epictetus, and he was a person who appeared to be inclined to Cynism, what kind of person a Cynic ought to be and what was the notion (πρόληψις) of the thing⁠—we wil...

First say to yourself who you wish to be, then do accordingly what you are doing; for in nearly all other things we see this to be so. Those who follow athletic exercises first determine what they wis...

Let not that which in another is contrary to nature be an evil to you: for you are not formed by nature to be depressed with others nor to be unhappy with others, but to be happy with them. If a man i...

Consider as to the things which you proposed to yourself at first, which you have secured, and which you have not; and how you are pleased when you recall to memory the one, and are pained about the o...

Are you not ashamed at being more cowardly and more mean than fugitive slaves? How do they when they run away leave their masters? on what estates do they depend, and what domestics do they rely on? D...

He is free who lives as he wishes to live;615 who is neither subject to compulsion nor to hindrance, nor to force; whose movements to action (ὁρμαί) are not impeded, whose desires attain their purpose...

He is free who lives as he wishes to live;615 who is neither subject to compulsion nor to hindrance, nor to force; whose movements to action (ὁρμαί) are not impeded, whose desires attain their purpose...

To this matter before all you must attend, that you be never so closely connected with any of your former intimates or friends as to come down to the same acts as he does.678 If you do not observe thi...

Keep this thought in readiness when you lose anything external: what you acquire in place of it; and if it be worth more, never say, “I have had a loss”; neither680 if you have got a horse in place of...

Remember that not only the desire of power and of riches makes us mean and subject to others, but even the desire of tranquillity, and of leisure, and of travelling abroad, and of learning. For to spe...

The wise and good man neither himself fights with any person, nor does he allow another, so far as he can prevent it. And an example of this as well as of all other things is proposed to us in the lif...

“I am grieved,” a man says, “at being pitied.” Whether then is the fact of your being pitied a thing which concerns you or those who pity you? Well, is it in your power to stop this pity?⁠—“It is in m...

What makes the tyrant formidable? The guards, you say, and their swords, and the men of the bedchamber and those who exclude them who would enter. Why then if you bring a boy (child) to the tyrant whe...

Never praise nor blame a man because of the things which are common (to all, or to most),741 and do not ascribe to him any skill or want of skill; and thus you will be free from rashness and from male...

When you see another man in the possession of power (magistracy), set against this the fact that you have not the want (desire) of power; when you see another rich, see what you possess in place of ri...

The difficulties of all men are about external things; their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that? All these are the word...

Some persons raise a question whether the social feeling769 is contained in the nature of man; and yet I think that these same persons would have no doubt that love of purity is certainly contained in...

When you have remitted your attention for a short time, do not imagine this: that you will recover it when you choose. But let this thought be present to you: that in consequence of the fault committe...

When a man has seemed to us to have talked with simplicity (candor) about his own affairs, how is it that at last we are ourselves also induced to discover to him793 our own secrets and we think this ...

Aulus Gellius (Attic Nights i 2 and xvii 19) speaks of the Discourses of Epictetus being arranged by Arrian; and Gellius (Attic Nights xix 1) speaks of a fifth book of these Discourses, but only four ...