Short Works quotes

it was not this only that I intended, but I intended also to maintain my will in a way conformable to nature; but I shall not maintain it so, if I am vexed at what happens.

Men are disturbed not by the things which happen, but by the opinions about the things: for example, death is nothing terrible, for if it were, it would have seemed so to Socrates; for the opinion about death, that it is terrible, is the terrible thing.

When then we are impeded or disturbed or grieved, let us never blame others, but ourselves, that is, our opinions. It is the act of an ill-instructed man to blame others for his own bad condition;

Be not elated at any advantage (excellence), which belongs to another.

If a horse when he is elated should say, I am beautiful, one might endure it.

But when you are elated, and say, I have a beautiful horse, you must know that you are elated at having a good horse. What then is your own? The use of appearances.

Seek not that the things which happen should happen as you wish; but wish the things which happen to be as they are, and you will have a tranquil flow of life.

Disease is an impediment to the body, but not to the will, unless the will itself chooses.

Lameness is an impediment to the leg, but not to the will. And add this reflection on the occasion of everything that happens; for you will find it an impediment to something else, but not to yourself.

Disease is an impediment to the body, but not to the will, unless the will itself chooses.

Lameness is an impediment to the leg, but not to the will.

And add this reflection on the occasion of everything that happens; for you will find it an impediment to something else, but not to yourself.

Lameness is an impediment to the leg, but not to the will. And add this reflection on the occasion of everything that happens; for you will find it an impediment to something else, but not to yourself.

On the occasion of every accident (event) that befalls you, remember to turn to yourself and inquire what power you have for turning it to use.

If you see a fair man or a fair woman, you will find that the power to resist is temperance (continence). If labour (pain) be presented to you, you will find that it is endurance.

and if he does hear, that he will do nothing which you wish. But matters are not so well with him, but altogether well with you, that it should be in his power for you to be not disturbed.

If you would improve, submit to be considered without sense and foolish with respect to externals.

Wish to be considered to know nothing: and if you shall seem to some to be a person of importance, distrust yourself.

for you would have badness not to be badness, but something else. But if you wish not to fail in your desires, you are able to do that. Practise then this which you are able to do.

He is the master of every man who has the power over the things, which another person wishes or does not wish, the power to confer them on him or to take them away.

Whoever then wishes to be free, let him neither wish for anything nor avoid anything which depends on others: if he does not observe this rule, he must be a slave.

Whoever then wishes to be free, let him neither wish for anything nor avoid anything which depends on others: if he does not observe this rule, he must be a slave.

Remember that in life you ought to behave as at a banquet.

Suppose that something is carried round and is opposite to you. Stretch out your hand and take a portion with decency. Suppose that it passes by you. Do not detain it. Suppose that it is not yet come to you.

if long, of a long one: if he wishes you to act the part of a poor man, see that you act the part naturally; if the part of a lame man, of a magistrate, of a private person, (do the same).

For this is your duty, to act well the part that is given to you; but to select the part, belongs to another.

When a raven has croaked inauspiciously, let not the appearance hurry you away with it;

but to me all significations are auspicious if I choose. For whatever of these things results, it is in my power to derive benefit from it.

You can be invincible, if you enter into no contest in which it is not in your power to conquer.

Take care then when you observe a man honoured before others or possessed of great power or highly esteemed for any reason, not to suppose him happy, and be not carried away by the appearance.

But you yourself will not wish to be a general or senator (πρύτανις) or consul, but a free man: and there is only one way to this, to despise (care not for) the things which are not in our power.

Remember that it is not he who reviles you or strikes you, who insults you, but it is your opinion about these things as being insulting.

When then a man irritates you, you must know that it is your own opinion which has irritated you. Therefore especially try not to be carried away by the appearance. For if you once gain time and delay, you will more easily master yourself.

When then a man irritates you, you must know that it is your own opinion which has irritated you. Therefore especially try not to be carried away by the appearance.

For if you once gain time and delay, you will more easily master yourself.

Let death and exile and every other thing which appears dreadful be daily before your eyes; but most of all death: and you will never think of anything mean nor will you desire anything extravagantly.

But if you ask me to lose the things which are good and my own, in order that you may gain the things which are not good, see how unfair and silly you are.

Besides, which would you rather have, money or a faithful and modest friend?

For this end then rather help me to be such a man, and do not ask me to do this by which I shall lose that character. But my country, you say, as far as it depends on me, will be without my help.

As a mark is not set up for the purpose of missing the aim, so neither does the nature of evil exist in the world.

If any person was intending to put your body in the power of any man whom you fell in with on the way, you would be vexed: but that you put your understanding in the power of any man whom you meet, so that if he should revile you, it is disturbed and troubled, are you not ashamed at this?

In every act observe the things which come first, and those which follow it; and so proceed to the act. If you do not, at first you will approach it with alacrity, without having thought of the things which will follow;

My man, first of all consider what kind of thing it is: and then examine your own nature, if you are able to sustain the character. Do you wish to be a pentathlete or a wrestler? Look at your arms, your thighs, examine your loins.

For different men are formed by nature for different things.

Do you think that if you do these things, you can eat in the same manner, drink in the same manner, and in the same manner loathe certain things?

If not, take care that, like little children, you be not now a philosopher, then a servant of the publicani, then a rhetorician, then a procurator (manager) for Caesar. These things are not consistent.

You must be one man, either good or bad.

You must either cultivate your own ruling faculty, for external things; you must either exercise your skill on internal things or on external things; that is you must either maintain the position of a philosopher or that of a common person.

No; but to a father. Does a brother wrong you? Maintain then your own position towards him, and do not examine what he is doing, but what you must do that your will shall be conformable to nature.

For another will not damage you, unless you choose: but you will be damaged then when you shall think that you are damaged.

In this way then you will discover your duty from the relation of a neighbour, from that of a citizen, from that of a general, if you are accustomed to contemplate the relations.

Therefore attend to the greater diviner, the Pythian God, who ejected from the temple him who did not assist his friend when he was being murdered.

Immediately prescribe some character and some form to yourself, which you shall observe both when you are alone and when you meet with men.

And let silence be the general rule, or let only what is necessary be said, and in few words. And rarely and when the occasion calls we shall say something;

but if you do indulge in it, do it in the way which is conformable to custom. Do not however be disagreeable to those who indulge in these pleasures, or reprove them; and do not often boast that you do not indulge in them yourself.

If a man has reported to you, that a certain person speaks ill of you, do not make any defence (answer) to what has been told you: but reply, The man did not know the rest of my faults, for he would not have mentioned these only.

It is not necessary to go to the theatres often:

but set on the other side the consideration how much better it is to be conscious that you have gained this victory.

When you have decided that a thing ought to be done and are doing it, never avoid being seen doing it, though the many shall form an unfavourable opinion about it.

For if it is not right to do it, avoid doing the thing; but if it is right, why are you afraid of those who shall find fault wrongly?

When then you are eating with another, remember to look not only to the value for the body of the things set before you, but also to the value of the behaviour towards the host which ought to be observed.

If you have assumed a character above your strength, you have both acted in this matter in an unbecoming way, and you have neglected that which you might have fulfilled.

In walking about as you take care not to step on a nail or to sprain your foot, so take care not to damage your own ruling faculty: and if we observe this rule in every act, we shall undertake the act with more security.

If you proceed then from these opinions, you will be mild in temper to him who reviles you: for say on each occasion, It seemed so to him.

Everything has two handles, the one by which it may be borne, the other by which it may not.

If your brother acts unjustly, do not lay hold of the act by that handle wherein he acts unjustly, for this is the handle which cannot be borne:

I am more eloquent than you, therefore I am better than you. On the contrary these rather cohere, I am richer than you, therefore my possessions are greater than yours: I am more eloquent than you, therefore my speech is superior to yours.

But you are neither possession nor speech.

Does a man bathe quickly (early)? do not say that he bathes badly, but that he bathes quickly. Does a man drink much wine? do not say that he does this badly, but say that he drinks much.

On no occasion call yourself a philosopher, and do not speak much among the uninstructed about theorems (philosophical rules, precepts): but do that which follows from them.

For example at a banquet do not say how a man ought to eat, but eat as you ought to eat.

For remember that in this way Socrates also altogether avoided ostentation: persons used to come to him and ask to be recommended by him to philosophers, and he used to take them to philosophers: so easily did he submit to being overlooked.

Some of the Fragments contained in the edition of Schweighaeuser are certainly not from Epictetus. Many of the fragments are obscure; but they are translated as accurately as I can translate them, and the reader must give to them such meaning as he can.

The life which is implicated with fortune (depends on fortune) is like a winter torrent: for it is turbulent, and full of mud, and difficult to cross, and tyrannical, and noisy, and of short duration.

A soul which is conversant with virtue is like an ever flowing source, for it is pure and tranquil and potable and sweet and communicative (social), and rich and harmless and free from mischief.

A soul which is conversant with virtue is like an ever flowing source, for it is pure and tranquil and potable and sweet and communicative (social), and rich and harmless and free from mischief.

If you wish to be good, first believe that you are bad.

It is better to do wrong seldom and to own it, and to act right for the most part, than seldom to admit that you have done wrong and to do wrong often.

It is better to do wrong seldom and to own it, and to act right for the most part, than seldom to admit that you have done wrong and to do wrong often.

Check (punish) your passions (πάφη), that you may not be punished by them.

Do not so much be ashamed of that (disgrace) which proceeds from men’s opinion as fly from that which comes from the truth.

It is a shame for those who sweeten drink with the gifts of the bees, by badness to embitter reason which is the gift of the gods.

No man who loves money, and loves pleasure, and loves fame, also loves mankind, but only he who loves virtue.

As you would not choose to sail in a large and decorated and gold-laden ship (or ship ornamented with gold), and to be drowned; so do not choose to dwell in a large and costly house and to be disturbed (by cares).

But why should they not have the same feeling towards the philosopher, and think that he has despaired of their coming to a sound state of mind, if he says nothing at all that is useful to a man?

Those who are well constituted in the body endure both heat and cold: and so those who are well constituted in the soul endure both anger and grief and excessive joy and the other affects.

Examine yourself whether you wish to be rich or to be happy. If you wish to be rich, you should know that it is neither a good thing nor at all in your power:

… lie compressed in a narrow bed and be healthy than to be tossed with disease on a broad couch, so also it is better to contract yourself within a small competence and to be happy than to have a great fortune and to be wretched.

It is not poverty which produces sorrow, but desire; nor does wealth release from fear, but reason (the power of reasoning, λογισμός).

If then you acquire this power of reasoning, you will neither desire wealth nor complain of poverty.

for the food is changed into excrement, and ejected, and the urine also flows out at the same time; but the cheerfulness, even if the soul be separated, remains always uncorrupted.

In banquets remember that you entertain two guests, body and soul: and whatever you shall have given to the body you soon eject: but what you shall have given to the soul, you keep always.

Do not mix anger with profuse expenditure and serve them up to your guests. Profusion which fills the body is quickly gone; but anger sinks into the soul and remains for a long time.

and if he is superior, you should listen to him and be convinced by him: but if he is inferior, you should convince him; if he is equal, you should agree with him; and thus you will never be guilty of being quarrelsome.

It is better by assenting to truth to conquer opinion, than by assenting to opinion to be conquered by truth.

If you seek truth, you will not seek by every means to gain a victory; and if you have found truth, you will have the gain of not being defeated.

It is better by assenting to truth to conquer opinion, than by assenting to opinion to be conquered by truth.

If you seek truth, you will not seek by every means to gain a victory; and if you have found truth, you will have the gain of not being defeated.

Truth conquers with itself; but opinion conquers among those who are external.

It is better to live with one free man and to be without fear and free, than to be a slave with many.

What you avoid suffering, do not attempt to make others suffer.

You avoid slavery: take care that others are not your slaves. For if you endure to have a slave, you appear to be a slave yourself first. For vice has no community with virtue, nor freedom with slavery.

Instead of an herd of oxen, endeavour to assemble herds of friends in your house.

As a wolf resembles a dog, so both a flatterer, and an adulterer and a parasite, resemble a friend.

Take care then that instead of watch dogs you do not without knowing it let in mischievous wolves.

but he takes away such a marriage, and introduces another kind of marriage. And in fine, men are pleased with finding excuses for their faults. Yet philosophy says that we ought not to stretch out even a finger without a reason.

Of pleasures those which occur most rarely give the greatest delight.

If a man should transgress moderation, the things which give the greatest delight would become the things which give the least.

Of pleasures those which occur most rarely give the greatest delight.

If a man should transgress moderation, the things which give the greatest delight would become the things which give the least.

It is just to commend Agrippinus for this reason, that though he was a man of the highest worth, he never praised himself; but even if another person praised him, he would blush.

As that which is straight does not need that which is straight, so neither does the just need that which is just.

Do not give judgment in one court (of justice) before you have been tried yourself before justice.

If you wish to make your judgments just, listen not to (regard not) any of those who are parties (to the suit), nor to those who plead in it, but listen to justice itself.

If you wish to make your judgments just, listen not to (regard not) any of those who are parties (to the suit), nor to those who plead in it, but listen to justice itself.

You will fail (stumble) least in your judgments, if you yourself fail (stumble) least in your life.

It is better when you judge justly to be blamed undeservedly by him who has been condemned than when you judge unjustly to be justly blamed by (before) nature.

Pittacus after being wronged by a certain person and having the power of punishing him let him go, saying,

Forgiveness is better than revenge: for forgiveness is the sign of a gentle nature, but revenge the sign of a savage nature.

But before everything this is the act of nature to bind together and to fit together the movement towards the appearance of that which is becoming (fit) and useful.

Solon having been asked by Periander over their cups (παρὰ πότον), since he happened to say nothing, Whether he was silent for want of words or because he was a fool, replied:

No fool is able to be silent over his cups.

Attempt on every occasion to provide for nothing so much as that which is safe: for silence is safer than speaking. And omit speaking whatever is without sense and reason.

If you propose to adorn your city by the dedication of offerings (monuments), first dedicate to yourself (decorate yourself with) the noblest offering of gentleness, and justice and beneficence.

You will do the greatest services to the state, if you shall raise not the roofs of the houses, but the souls of the citizens: for it is better that great souls should dwell in small houses than for mean slaves to lurk in great houses.

Do not decorate the walls of your house with the valuable stones from Euboea and Sparta; but adorn the minds (breasts) of the citizens and of those who administer the state with the instruction which comes from Hellas (Greece).

and he in no manner grudges both of them their food, but he teaches and urges on with more vehemence him who resists reason and law.

As a goose is not frightened by cackling nor a sheep by bleating, so let not the clamour of a senseless multitude alarm you.

As a multitude, when they without reason demand of you anything of your own, do not disconcert you, so do not be moved from your purpose even by a rabble when they unjustly attempt to move you.

so do you also not wait for clappings of hands, and shouts and praise to be induced to do good, but be a doer of good voluntarily, and you will be beloved as much as the sun.

Neither should a ship rely on one small anchor, nor should life rest on a single hope.

We ought to stretch our legs and stretch our hopes only to that which is possible.

Neither should a ship rely on one small anchor, nor should life rest on a single hope.

We ought to stretch our legs and stretch our hopes only to that which is possible.

When Thales was asked what is most universal, he answered, Hope, for hope stays with those who have nothing else.

When Thales was asked what is most universal, he answered,

Hope, for hope stays with those who have nothing else.

It is more necessary to heal the soul than the body, for to die is better than to live a bad life.

for the wickedness of men is increased by wealth. And the more a man is without sense, the more violent is he in excess, for he has the means of satisfying his mad desire for pleasures.]

What we ought not to do, we should not even think of doing.

Deliberate much before saying or doing anything, for you will not have the power of recalling what has been said or done.

What we ought not to do, we should not even think of doing.

Deliberate much before saying or doing anything, for you will not have the power of recalling what has been said or done.

Every place is safe to him who lives with justice.

Deliberate much before saying or doing anything, for you will not have the power of recalling what has been said or done.

Every place is safe to him who lives with justice.

Crows devour the eyes of the dead, when the dead have no longer need of them. But flatterers destroy the souls of the living and blind their eyes.

Every place is safe to him who lives with justice.

Crows devour the eyes of the dead, when the dead have no longer need of them. But flatterers destroy the souls of the living and blind their eyes.

The anger of an ape and the threats of a flatterer should be considered as the same.

It is the part of a wise man to resist pleasures, but of a foolish man to be a slave to them.

Pleasure, like a kind of bait, is thrown before (in front of) everything which is really bad, and easily allures greedy souls to the hook of perdition.

Choose rather to punish your appetites than to be punished through them.

Choose rather to punish your appetites than to be punished through them.

No man is free who is not master of himself.

The vine bears three bunches of grapes: the first is that of pleasure, the second of drunkenness, the third of violence.

No man is free who is not master of himself.

The vine bears three bunches of grapes: the first is that of pleasure, the second of drunkenness, the third of violence.

Over your wine do not talk much to display your learning; for you will utter bilious stuff.

The things which are done contrary to law are the same as things which are not done.

In prosperity it is very easy to find a friend; but in adversity it is most difficult of all things.

Time relieves the foolish from sorrow, but reason relieves the wise.

In prosperity it is very easy to find a friend; but in adversity it is most difficult of all things.

Time relieves the foolish from sorrow, but reason relieves the wise.

He is a wise man who does not grieve for the things which he has not, but rejoices for those which he has.

Time relieves the foolish from sorrow, but reason relieves the wise.

He is a wise man who does not grieve for the things which he has not, but rejoices for those which he has.

Epictetus being asked how a man should give pain to his enemy answered, By preparing himself to live the best life that he can.

Contentment, as it is a short road and pleasant, has great delight and little trouble.

Fortify yourself with contentment, for this is an impregnable fortress.

Let nothing be valued more than truth: not even selection of a friendship which lies without the influence of the affects, by which (affects) justice is both confounded (disturbed) and darkened.

but it gives to us the knowledge of what is just and lawful, separating from them the unjust and refuting them.

We should not have either a blunt knife or a freedom of speech which is ill managed.

Nature has given to men one tongue, but two ears, that we may hear from others twice as much as we speak.

We should not have either a blunt knife or a freedom of speech which is ill managed.

Nature has given to men one tongue, but two ears, that we may hear from others twice as much as we speak.

Nothing really pleasant or unpleasant subsists by nature, but all things become so through habit (custom).

Nothing really pleasant or unpleasant subsists by nature, but all things become so through habit (custom).

Choose the best life, for custom (habit) will make it pleasant.

Be careful to leave your sons well instructed rather than rich, for the hopes of the instructed are better than the wealth of the ignorant.

We ought to avoid the friendship of the bad and the enmity of the good.

The necessity of circumstances proves friends and detects enemies.

When our friends are present, we ought to treat them well; and when they are absent, to speak of them well.

The necessity of circumstances proves friends and detects enemies.

When our friends are present, we ought to treat them well; and when they are absent, to speak of them well.

Let no man think that he is loved by any man when he loves no man.

When our friends are present, we ought to treat them well; and when they are absent, to speak of them well.

Let no man think that he is loved by any man when he loves no man.

You ought to choose both physician and friend not the most agreeable, but the most useful.

Let no man think that he is loved by any man when he loves no man.

You ought to choose both physician and friend not the most agreeable, but the most useful.

If you wish to live a life free from sorrow, think of what is going to happen as if it had already happened.

Those who have been instructed, like those who have been trained in the palaestra, though they may have fallen, rise again from their misfortune quickly and skilfully.

We ought to call in reason like a good physician as a help in misfortune.

A fool having enjoyed good fortune like intoxication to a great amount becomes more foolish.

For making a good voyage a pilot (master) and wind are necessary: and for happiness reason and art.

We should enjoy good fortune while we have it, like the fruits of autumn.

He is unreasonable who is grieved (troubled) at the things which happen from the necessity of nature.