39 lines
4 KiB
Markdown
39 lines
4 KiB
Markdown
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title: Enchiridion
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> Has any man been preferred before you at a benquet, or in being saluted, or in benig invited to a consultation? If these things are good, you ought to rejoice that he has obtained them: but if bad, be not grieved because you have not obtained them; and remember that you cannot, if you do not the same things in order to obtain what is not in our power, be considered worthy of the same (equal) things. For how can a man obtain an equal share with another when he does not visit a man's doors as that other man does, when he does not attend him when he goes abroad, as the other man does; when he does not praise (flatter) him as another does? You will be unjust then and insatiable, if you do not part with the price, in return for which those things are sold, and if you wish to obtain them for nothing.
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> pp 9--11, XXV
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> If a man has reported to you, that a certain person speaks ill of you, do not make any defense (answer) to what has been told you: by reply, The man did not know the rest of my faults, for he would not have mentioned these only.
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> p 15, XXXIII
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> When you are going to any of those who are in great power, place before yourself that you will not find the man at home, that you will be excluded, that the door will not be opened to you, that the man will not care about you. ANd if with all this it is your duty to visit him, bear what happens, and never say to yourself that it was not worth the trouble. For this is silly, and marks the character of a man who is offended by externals.
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> p 16, XXXIII
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> When you have decided that a thing out to be done and are doing it, never avoid being seen doing it, though the many shall form an unfavorable opinion about it. For is it is not right to do it, avoid doing then thing; but if it is right, why are you afraid of those who shall find fault wrongly?
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> pp 16--17, XXXV
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> When any person treats you ill or speaks ill of you, remember that he does this or says this because he thinks that it is his duty. It is not possible then for him to follow that which seems right to you, but that which seems right to himself. Accordingly if he is wrong in his opinion, he is the person who is hurt, for he is the person who has been deceived; for is a man shall suppose the true conjuction to be false, it is not the conjuction which is hindered, but the man who has been deceived about it. If you proceed then from these opinions, you will be mild in temper to him who reviles:for say on each occasion, It seemd so to him.
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> p 18, XLII
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> On no occasion call yourself a philosopher, and do not speak much among the uninstructed about theorems (philsophical rules, precepts): but do that which follows from them… Accordingly if any conversation should arise among uninstructed perons about any theorem, generally be silent; **for there is great danger that you will immediately vomit up what you have not digested**… For even sheep do not vomit up their grass and show to the shepherds how much they have eaten; but when they have internally digested the pasture, they produce externally woll and milk. Do you also show not your theorems to the uninstructed, but show the acts which come from their digestion.
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> p 19, XLVI
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### Fragments of Epictetus
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> 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.
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> p 39, LXXXI
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> When Thales was asked what is most universal, he answered, Hope, for hope stays with those who have nothing else.
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> p 41, XCI
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> It is more necessary to heal the soul than the body, for to die is better than to live a bad life.
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> p 41, XCII
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> To admonish is better than to reproach: for admonition is mild and friendly, but reproach is harsh and insulting; and admonition corrects those who are doing wrong, but reproach only convicts them.
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> p 44, CVII
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> **If you wish to live a life free from sorrow, think of what is going to happen as if it had already happened.**
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> p 53, CLVIII
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