What was going on: A talk by Epictetus at Nicopolis, around 108 CE, as Arrian took it down. Epictetus has been asking why Socrates was dragged to prison and given hemlock by the Athenians, and whether that should make anyone blame God.
Who should we listen to, you or Socrates? He said his accusers could kill him but could not hurt him. And: if God wants it this way, so be it.
Whom shall we listen to, you or him? And what does Socrates say? Anytus and Melitus can kill me, but they cannot hurt me: and further, he says, If it so pleases God, so let it be.
As Arrian recorded it. Epictetus, Discourses 1.29, translated by George Long (1877)
What was going on: Epictetus in Nicopolis, as Arrian took his talks down. He has just told how Lateranus, ordered beheaded by Nero, stretched out his neck again after a feeble first blow.
I have to die, be chained, be sent away. Do I have to moan about it too? Can anyone stop me going with a smile?
I must die. Must I then die lamenting? I must be put in chains. Must I then also lament? I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment?
As Arrian recorded it. Epictetus, Discourses 1.1, translated by George Long (1877)E
What was going on: Epictetus teaching at Nicopolis around 108 CE, as Arrian recorded it. He has just told how Lateranus, ordered beheaded by Nero, stretched out his neck again after a weak first blow, and asks what a person should have ready when facing death, chains or exile.
Why it matters: The Discourses, the record of the talks this comes from, hold that nothing outside us, not even Zeus, can overcome our choice, and they have been influential since they were written.
You will chain me? You can chain my leg. My will, not even Zeus can overpower.
But I will put you in chains. Man, what are you talking about? Me in chains? You may fetter my leg, but my will not even Zeus himself can overpower.
As Arrian recorded it. Epictetus, Discourses 1.1, translated by George Long (1877)
What was going on: Epictetus is speaking at Nicopolis, and Arrian recorded his words. He has been telling his listeners that people should praise God for hands, food, breath and the power to understand.
What else can a lame old man do but sing to God? If I were a nightingale, I would sing like one. But I am a thinking being, so praising God is my job.
For what else can I do, a lame old man, than sing hymns to God? If then I was a nightingale, I would do the part of a nightingale. if I were a swan, I would do like a swan. But now I am a rational creature, and I ought to praise God: this is my work
As Arrian recorded it. Epictetus, Discourses 1.16, translated by George Long (1877)E
What was going on: A talk by Epictetus in Nicopolis, around 108 CE, taken down by Arrian. He tells his hearers to drop the idea that they already know something useful, and to come to philosophy the way they would learn geometry or music.
Every habit grows by doing it: walking by walking, running by running. Want to be a good reader? Read. A writer? Write.
EVERY habit and faculty 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, write.
As Arrian recorded it. Epictetus, Discourses 2.18, translated by George Long (1877)E
What was going on: From Epictetus' talks at Nicopolis, as Arrian wrote them down. Just before, he says you are no Hercules able to purge away the wickedness of others: clear away your own sadness, fear, envy and greed.
The first job of anyone doing philosophy is to drop the belief that they already know. You cannot start learning what you think you know.
WHAT is the first business of him who philosophizes? To throw away self-conceit (οἴησις). For it is impossible for a man to begin to learn that which he thinks that he knows.
As Arrian recorded it. Epictetus, Discourses 2.17, translated by George Long (1877)E
What was going on: The opening line of Arrian's short digest of Epictetus' teaching at Nicopolis. It dates from no later than about 135 CE. The next line goes on to say that the things in our power are free by nature.
Why it matters: The Handbook opens with this statement, announcing that the real self is concerned with matters under its own control, untouched by outside chance or change.
Some things are up to us and some are not. Our opinions, urges, wants and dislikes are. Our body, property, reputation and position are not.
OF things some are in our power, and others are not. In our power are opinion (ὑπόληψις), movement towards a thing (ὁρμή), desire, aversion (ἔκκλισις, turning from a thing); and in a word, whatever are our own acts: not in our power are the body, property, reputation, offices (magisterial power), and in a word, whatever are not our own acts.
As Arrian recorded it, in his digest of the teaching. Epictetus, Handbook (Enchiridion) 1, translated by George Long (1877)E
What was going on: From Arrian's short digest of what Epictetus taught at Nicopolis. Just before this, Epictetus advises picturing what a trip to the baths will really be like, splashing, shoving and stealing, so that none of it upsets you.
What upsets people is not what happens but what they think about it. Death is not terrible, or Socrates would have found it so. Thinking it terrible is the terrible part.
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.
As Arrian recorded it, in his digest of the teaching. Epictetus, Handbook (Enchiridion) 5, translated by George Long (1877)E
What was going on: From Arrian's short digest of Epictetus' teaching at Nicopolis. Just before this, Epictetus compares life to a sea voyage: enjoy what you pick up on shore, but be ready to leave it all when the captain calls.
Do not ask for things to happen the way you want. Want them to happen the way they do, and your life will flow calmly.
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.
As Arrian recorded it, in his digest of the teaching. Epictetus, Handbook (Enchiridion) 8, translated by George Long (1877)E
What was going on: From Arrian's digest of Epictetus' teaching at Nicopolis. Just before this, Epictetus advises on people who treat you badly: they do what seems right to them, so say to yourself, it seemed so to him.
Everything has a handle you can carry it by and one you cannot. If your brother wrongs you, do not grab the wrong. Grab the fact that he is your brother, raised with you.
Every thing 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.
As Arrian recorded it, in his digest of the teaching. Epictetus, Handbook (Enchiridion) 43, translated by George Long (1877)
No portrait here: we have not found one whose identification and licence we can confirm.
