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The Enchiridion or Handbook of Epictetus (Ancient Greek: Ἐγχειρίδιον Ἐπικτήτου, Enkheirídion Epiktḗtou) is a short manual of Stoic ethical advice compiled by Arrian, a 2nd-century disciple of the Greek philosopher Epictetus. Although the content is mostly derived from the Discourses of Epictetus, it is not a summary of the Discourses but rather a compilation of practical precepts. Eschewing metaphysics, Arrian focuses his attention on Epictetus's work applying philosophy to daily life. Thus, the book is a manual to show the way to achieve mental freedom and happiness in all circumstances.

The Enchiridion was well known in the medieval world and was specially adapted for use in Greek-speaking monasteries. In the 15th century it was translated into Latin, and then, with the advent of printing, into multiple European languages. It reached the height of popularity in the 17th century, in parallel with the Neostoicism movement.

Contents

The word "Enchiridion" (Ancient Greek: ἐγχειρίδιον) is an adjective meaning "in the hand" or "ready to hand". The word sometimes meant a handy sword, or dagger, but coupled with the word "book" (biblion, Greek: βιβλίον) it means a handy book or hand-book. Epictetus in the Discourses often speaks of principles which his pupils should have "ready to hand" (Greek: πρόχειρα). Common English translations of the title are Manual or Handbook.

The Enchiridion consists of fifty-three short chapters typically consisting of a paragraph or two, and appears to be a loosely-structured selection of maxims. It was compiled some time in the early 2nd century. Around half of the material in the Enchiridion has been shown to have been derived from the surviving four books of Discourses but variously modified. Some chapters appear to be reformulations of ideas which appear throughout the Discourses. Other parts are presumed to be derived from the lost Discourses.

The 6th-century philosopher Simplicius, in his commentary on the work, refers to a letter written by Arrian which prefaced the text. In this letter Arrian stated that the Enchiridion was selected from the Discourses of Epictetus according to what he considered to be most useful, most necessary, and most adapted to move people's minds. In his commentary, Simplicius divided the text into four distinct sections suggesting a graded approach to philosophy:

Chapters 1–21. What is up to us and not, and how to deal with external things.

Chs 1–2. What is up to us and not, and the consequences of choosing either.

Chs 3–14. How to deal with external things (reining the reader in from them).

Chs 15–21. How to use external things correctly and without disturbance.

Chapters 22–28. Advice for intermediate students.

Chs 22–25. The problems faced by intermediate students.

Chs 26–28. Miscellania: the common conceptions, badness, and shame.

Chapters 30–47. Technical advice for the discovery of appropriate actions (kathēkonta).

Chs 30–33. Appropriate actions towards (a) other people, (b) God, (c) divination, (d) one's own self.

Chs 34–47. Miscellaneous precepts on justice (right actions).

Chapters 48–53. Conclusions on the practice of precepts.

Ch 48. Final advice and his division of types of people.

Chs 49–52. The practice of precepts.

Ch 53. Quotations for memorisation.

There are some puzzles concerning the inclusion of two chapters. Chapter 29, a one-page Discourse which compares the training needed to become a Stoic with the rigorous approach needed to become an Olympic victor, is practically word for word identical with Discourse iii. 15. Since it was omitted in one of the early Christian editions (Par), and not commented on by Simplicius, it may not have been in the original edition. Chapter 33 consists of a list of moral instructions, which are "not obviously related to Epictetus' normal Stoic framework."

Themes

The Enchiridion begins with the statement, "Of things, some depend upon ourselves, others do not depend upon ourselves." So it starts with announcing that the business and concern of the real self is with matters subject to its own control, uninfluenced by external chance or change. Epictetus makes a sharp distinction between our own internal world of mental benefits and harms and the external world beyond our control. Freedom is to wish for nothing which is not up to ourselves. When we are tried by misfortune, we should never let our suffering overwhelm our sense of inward mastery and freedom.

A constant vigilance is required, and one should never relax attention to one's reason, for it is judgements, not things, which disturb people.

What upsets people is not things themselves but their judgments about the things. For example, "death is nothing dreadful (or else it would have appeared dreadful to Socrates) . . ."

Reason is the decisive principle in everything. Thus, we must exercise our power of assent over impressions and wish for nothing, nor avoid anything that is up to other people.

To a large extent, the Enchiridion suppresses many of the more amiable aspects of Epictetus, which can be found in the Discourses, but this reflects the nature of the compilation. Some believe that, unlike the Discourses which seeks to encourage the student through argument and logic, the Enchiridion largely consists of a set of rules to follow. Others challenge this view, arguing that the chapters of the Enchiridion can be interpreted as containing arguments and articulating concepts that develop progressively throughout the work. The work is built on the conception that the wise person, by the aid of philosophy, may reap benefit from every experience in life. With proper training the student can flourish in adverse situations as well as favorable ones. The human spirit has capacities as yet undeveloped, but which it is for our good to develop. Thus, the book is a manual on how to make progress towards what is necessary and sufficient for happiness.