Encheiridion of Epictetus, as recorded by Arrian (tr. George Long, 1877)

Their wordsEducation is the learning how to adapt the natural præcognitions to the particular things conformably to nature; and then to distinguish that of things some are in our power, but others are not.

Their wordsIt is circumstances (difficulties) which show what men are. Therefore when a difficulty falls upon you, remember that God, like a trainer of wrestlers, has matched you with a rough young man.

Their wordsAnd the things in our power are by nature free, not subject to restraint or hindrance; but the things not in our power are weak, slavish, subject to restraint, in the power of others.

Their wordsIf a man has frequent intercourse with others either for talk, or drinking together, or generally for social purposes, he must either become like them, or change them to his own fashion. For if a man places a piece of quenched charcoal close to a piece that is burning, either the quenched charcoal will quench the other, or the burning charcoal will light that which is quenched.

Their wordsMen 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.

Their wordsIt is the act of an ill-instructed man to blame others for his own bad condition; it is the act of one who has begun to be instructed, to lay the blame on himself; and of one whose instruction is completed, neither to blame another, nor himself.

Their wordsSeek 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.

Their wordsDisease 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.

Their wordsNever say about anything, I have lost it, but say I have restored it.

Their wordsFor you must know, that if your companion be impure, he also who keeps company with him must become impure, though he should happen to be pure.