THE TEACHING OF EPICTETUS:
BEING THE ‘ENCHEIRIDION
OF EPICTETUS,’ WITH SELECTIONS
FROM THE ‘DISSERTATIONS’
AND ‘FRAGMENTS.’

TRANSLATED FROM THE GREEK,
WITH INTRODUCTION AND NOTES, BY

T. W. ROLLESTON.

NEW YORK
HOME BOOK COMPANY,
45 VESEY STREET.

INTRODUCTION.

But for the zeal and ability of one disciple we should not now possess any trustworthy account of the teaching of Epictetus. For, like not a few other sages, he wrote nothing—his teaching was purely oral, delivered, in the form of lectures or discourses, to the students who came to him to receive their education in philosophy. One of these students was Flavius Arrianus, afterwards Senator and Consul of Rome, named by Lucian “one among the first of Roman men,” and known to us chiefly as author of the best history of Alexander the Great which was produced in antiquity. That history is still extant, but posterity owes Arrian still more abundant thanks for the copious notes of the teaching of Epictetus which he took down from his master’s lips in Nicopolis. This record he afterwards published in eight books (whereof only four now remain), entitled the Dissertations of Epictetus; and out of these he drew the materials for compiling the little work, the Encheiridion, or Manual, of Epictetus, by which this philosopher has hitherto been most generally known.1

It is clear that the Dissertations were not regarded by Arrian as a satisfactory representation of the teaching of his master; that he published them, indeed, with much reluctance, and only when it appeared that unless he did so, certain imperfect versions of his records would be established as the sole sources of authoritative information about Epictetus. These circumstances are explained in a dedicatory letter to his friend Lucius Gellius, prefixed to the edition of the Dissertations which Arrian finally resolved to issue. I here translate this document in full:—

“Arrian to Lucius Gellius, hail.

“I did not write [in literary form and composition, συγγράφειν] the words of Epictetus in the manner in which a man might write such things. Neither have I put them forth among men, since, as I say, I did not even write them. But whatever I heard him speak, those things I endeavored to set down in his very words, so to preserve to myself for future times a memorial of his thought and unstudied speech. Naturally, therefore, they are such things as one man might say to another on the occasion of the moment, not such as he would put together with the idea of finding readers long afterwards. Such they are, and I know not how without my will or knowledge they fell among men. But to me it is no great matter if I shall appear unequal to composing such a work, and to Epictetus none at all if any one shall despise his discourse; for when he spoke it, it was evident that he had but one aim—to stir the minds of his hearers towards the best things. And if, indeed, the words here written should do the same, then they will do, I think, that which the words of sages ought to do. But if not, yet let those who read them know this, that when he himself spoke them, it was impossible for the hearer to avoid feeling whatever Epictetus desired he should feel. But if his words, when they are merely words, have not this effect, perhaps it is that I am in fault, perhaps it could not have been otherwise. Farewell!”

The style of the Dissertations, as they have reached us, answers very well to the above account of their origin and purpose. They contain much that the world should be as little willing to neglect as anything that Greek philosophy has left us; but they contain also many repetitions, redundancies, incoherencies; and are absolutely devoid of any sort of order or system in their arrangement. Each chapter has generally something of a central theme, but beyond this all is chaos. The same theme will be dwelt on again and again in almost the same phrases; utterances of majestic wisdom are imbedded in pages of tedious argument, and any grouping of the chapters according to a progressive sequence of ideas will be looked for in vain.

Under these conditions it was evident that the teaching of Epictetus could never win half the influence which its essential qualities fitted it to exercise. And accordingly, as another and better vehicle for this influence, Arrian compiled and condensed from the Dissertations the small handbook of the Stoic philosophy known as the Encheiridion of Epictetus. This little work has made Epictetus known to very many whom the Dissertations would never have reached. It had the distinction—unparalleled in the case of any other Pagan writing, if we except the doubtful Sententiæ of Xystus—of being adopted as a religious work in the early Christian Church. Two paraphrases of it—still extant—one of which was specially designed for the use of monastic bodies, were produced about the sixth century a. d., in which very few changes were made in the text, beyond the alteration of Pagan names and allusions to Scriptural ones.

About the same time it was made the subject of an elaborate and lengthy commentary by a Pagan writer, Simplicius, wherein chapter after chapter is dissected, discussed, and explained. It was elegantly rendered into Latin by the well-known scholar of the Renaissance, Angelo Politian, who dedicated his translation to Lorenzo de’ Medici. Down to the present day, as numerous translations testify, it has remained the most usual means of access to the thought of Epictetus.

But inestimable as the Encheiridion is, he who knows it alone has gained nothing like all that Epictetus has to give. It is a compendium; and although much more stirring and forcible than is usual with such works, it cannot give us the wealth of interesting allusion, reflection, humor, the bursts of eloquence, the abrupt and biting style, the vivid revelations of personal feeling, which marked the teaching of Epictetus in the form in which he delivered it. It seems, therefore, that to make him as accessible as he can be to those for whom such things have any value or interest, it were necessary to produce from the Encheiridion and the Dissertations a third work, which should have the advantages of each. This is what I have endeavored to do in the present work. In it the whole of the Encheiridion is given, and the divisions of subject-matter into which the Encheiridion falls have been observed by the division of my translation into five Books, corresponding with the natural divisions of the Encheiridion—Book I., treating of the first principles of the Stoic philosophy; Book II., dealing with the general application of these principles to life; Book III., with man’s relations to his fellow-man; Book IV., with his relations to God; Book V., containing, besides a couple of concluding chapters, chiefly practical counsels of behavior on various particular occasions, and obiter dicta on the use of the faculties. Such is the scheme of arrangement suggested by the Encheiridion; and I have filled it