Encheiridion — Epictetus

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.

The measure of possession (property) is to every man the body, as the foot is of the shoe. If then you stand on this rule (the demands of the body), you will maintain the measure ; but if you pass beyond it, you must then of necessity be hurried as it were down a precipice. As also in the matter of the shoe, if you go beyond the (necessities of the) foot, the shoe is

248 Gbe JEncbetrtDion gilded, then of a purple color, then embroidered ; for there is no limit to that which has once passed the true measure. XL. Women forthwith from the age of fourteen, are called by the men mistresses (xvpiai, dominse). Therefore, since they see that there is nothing else that they can obtain, but only the power of lying with men, they begin to decorate themselves, and to place all their hopes in this. It is worth our while then to take care that they may know that they are valued (by men) for nothing else than appearing (being) decent and modest and discreet. XLI. It is a mark of a mean capacity to spend much time on the things which concern the body, such as much exercise, much eating, much drinking, much easing of the body, much copulation. But these things should be done as subordinate things ; and let all your care be directed to the mind.

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

Zbc jSncbctrtOion 249 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 if a man shall suppose the true conjunction to be false, it is not the conjunction 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 you ; for say on each occasion, It seemed so to him. xuii. 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 ; but lay hold of the other, that he is your brother, that he was nurtured with you, and you will lay hold of the thing by that handle by which it can be borne. xuv.

These reasonings do not cohere : I am richer than you, therefore I am better than you ; I am more eloquent than you, therefore I am better than you. On the contrary, these rather co-

250 Gbe EncbeiriOfon here : 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. XLV. 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.

For before you shall have determined the opinion, how do you know whether he is acting wrong ? Thus it will not happen to you to comprehend some appearances which are capable of being comprehended, but to assent to others. xlvi. 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 Socra tes also altogether avoided ostentation. Persons used to come to him and ask to be recommended 1>y him to philosophers, and he Used