{
    "schema": "prokopton42-public-passage-v1",
    "id": "epictetus.enchiridion",
    "canonical_url": "https://prokopton42.com/en/works/epictetus/enchiridion/reference-11/",
    "language": "en",
    "title": "Enchiridion of Epictetus",
    "author": "Epictetus",
    "date": "early 2nd century CE",
    "summary": "The Enchiridion condenses Epictetus’ teaching into rules of discernment and exercise. Its opening distinction is sharp: some things are up to us and others are not.",
    "learning": "Identify what belongs to judgement, prepare for impressions, and act without making one’s worth depend on the outcome.",
    "long_summary": "Arrian condenses parts of Epictetus’ teaching here. The text does not explain every argument; it supplies portable reminders meant for use in action. Its opening distinction then organizes relations to the body, reputation, loved ones, social roles, and death.\n\nThe reader learns not indifference but where effort belongs. An external event may require energetic action, yet it does not by itself determine the moral quality of that action. The Manual’s brevity makes it practical and risky: isolated maxims lose the qualifications developed in the Discourses.",
    "historical_context": "The Enchiridion takes shape in the early second century from Epictetus’ oral teaching recorded by Arrian. His school is at Nicopolis after Domitian’s expulsion of philosophers from Rome. The small book therefore preserves a taught practice, condensed to remain close at hand.",
    "material_world_label": "Roman world, 1st century BCE to 3rd century CE",
    "material_world": {
        "technology": "Paved roads, aqueducts, concrete, glassware, mills, and hypocaust heating equip some cities, but energy comes mainly from bodies, animals, water, and wood.",
        "science": "Astronomy, geometry, natural history, and engineering compile Greek, Egyptian, and Roman knowledge. Measurement exists without a modern laboratory.",
        "medicine": "Physicians, midwives, baths, plants, and rudimentary surgery can help; reliable anaesthesia, antisepsis, and antibiotics do not exist.",
        "transport": "On foot, horseback, cart, or ship, road and sea networks connect the Empire. Travel remains slow, costly, and risky.",
        "agriculture": "Grain, vines, olives, pulses, and livestock supply cities and armies; estates, slavery, and tenancy organize part of the labour.",
        "communication": "Imperial couriers, letters on papyrus or tablets, inscriptions, and oral proclamations spread information. Everything is copied by hand.",
        "clothing": "Tunics and cloaks are common to both sexes; the stola, toga, footwear, colours, and jewellery mark citizenship, office, wealth, and origin."
    },
    "material_world_scenes": [
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-01.webp",
            "title": "Technology, science, and care",
            "description": "Paved roads, aqueducts, concrete, glassware, mills, and hypocaust heating equip some cities, but energy comes mainly from bodies, animals, water, and wood. Astronomy, geometry, natural history, and engineering compile Greek, Egyptian, and Roman knowledge. Measurement exists without a modern laboratory. Physicians, midwives, baths, plants, and rudimentary surgery can help; reliable anaesthesia, antisepsis, and antibiotics do not exist."
        },
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-02.webp",
            "title": "Travel and communication",
            "description": "On foot, horseback, cart, or ship, road and sea networks connect the Empire. Travel remains slow, costly, and risky. Imperial couriers, letters on papyrus or tablets, inscriptions, and oral proclamations spread information. Everything is copied by hand."
        },
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-03.webp",
            "title": "Farming and food",
            "description": "Grain, vines, olives, pulses, and livestock supply cities and armies; estates, slavery, and tenancy organize part of the labour."
        },
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-04.webp",
            "title": "Clothing, women and men",
            "description": "Tunics and cloaks are common to both sexes; the stola, toga, footwear, colours, and jewellery mark citizenship, office, wealth, and origin."
        }
    ],
    "intellectual_tradition": {
        "id": "stoicism",
        "label": "Stoicism"
    },
    "period": {
        "id": "ancient",
        "label": "Antiquity"
    },
    "languages": [
        "grc",
        "en",
        "fr"
    ],
    "manifestations": [
        {
            "file": "data/corpus/normalized/epictetus/enchiridion/representations/grc.ndjson",
            "language": "grc",
            "records": 53,
            "role": "original_carrier",
            "sha256": "2a1981c4bcd8e645db3d372e77852f4076f136a739747622fb4d604286a6a5d4",
            "source_id": "perseus-schenkl-grc"
        },
        {
            "file": "data/corpus/normalized/epictetus/enchiridion/representations/en.ndjson",
            "language": "en",
            "records": 53,
            "role": "historical_translation",
            "sha256": "43c430625b538e28eefa8a044e64ca5fac21dfbfdb8d1a93c35a17bd43c088a7",
            "source_id": "gutenberg-long-1877"
        },
        {
            "file": "data/corpus/normalized/epictetus/enchiridion/representations/fr.ndjson",
            "language": "fr",
            "records": 53,
            "role": "historical_translation",
            "sha256": "4c799263f289bf7d49735a10e46abffdcfcfa2d223dc646492a20e79998f8610",
            "source_id": "wikisource-guyau-1875"
        }
    ],
    "concepts": [
        {
            "id": "anger",
            "label": "Anger"
        },
        {
            "id": "death",
            "label": "Death"
        },
        {
            "id": "education",
            "label": "Education"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "impressions_and_assent",
            "label": "Impressions and assent"
        },
        {
            "id": "justice_and_care",
            "label": "Justice and care for the vulnerable"
        },
        {
            "id": "prohairesis",
            "label": "Moral choice"
        },
        {
            "id": "roles",
            "label": "Roles and relationships"
        }
    ],
    "source_work_ids": [
        "epictetus.enchiridion"
    ],
    "passages": 53,
    "word_count": 8138,
    "word_counts_by_language": {
        "en": 8138,
        "fr": 7192,
        "grc": 4989
    },
    "editorial_status": "curated_semantic_v1",
    "structure": {
        "citation_scheme": "epictetus-enchiridion-chapter-v1",
        "kind": "native",
        "levels": [
            {
                "key": "chapter",
                "label_fr": "Chapitre",
                "label_en": "Chapter"
            }
        ],
        "leaf_fr": "Chapitre",
        "leaf_en": "Chapter"
    },
    "canonical_passage_id": "passage:epictetus.enchiridion:11",
    "canonical_ref": "11",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "grc",
            "text": "μηδέποτε ἐπὶ μηδενὸς εἴπῃς ὅτι ἀπώλεσα αὐτό, ἀλλʼ ὅτι ἀπέδωκα. τὸ παιδίον ἀπέθανεν; ἀπεδόθη. ἡ γυνὴ ἀπέθανεν; ἀπεδόθη. τὸ χωρίον ἀφῃρέθην. οὐκοῦν καὶ τοῦτο ἀπεδόθη. ἀλλὰ κακὸς ὁ ἀφελόμενος. τί δὲ σοὶ μέλει, διὰ τίνος σε ὁ δοὺς ἀπῄτησε; μέχρι δʼ ἂν διδῷ, ὡς ἀλλοτρίου αὐτοῦ ἐπιμελοῦ, ὡς τοῦ πανδοχείου οἱ παριόντες.",
            "edition": "Heinrich Schenkl, Epicteti dissertationes ab Arriano digestae (1916)",
            "source_id": "perseus-schenkl-grc",
            "translation_type": "original"
        },
        {
            "language": "en",
            "text": "Never say about anything, I have lost it, but say I have restored it. Is your child dead? It has been restored. Is your wife dead? She has been restored. Has your estate been taken from you? Has not then this also been restored? But he who has taken it from me is a bad man. But what is it to you, by whose hands the giver demanded it back? So long as he may allow you, take care of it as a thing which belongs to another, as travellers do with their inn.",
            "translator": "George Long",
            "edition": "George Long, The Encheiridion (1877)",
            "source_id": "gutenberg-long-1877",
            "translation_type": "historical_human_translation"
        },
        {
            "language": "fr",
            "text": "Sur quoi que ce soit, ne dis jamais : J’ai perdu cela ; mais : Je l’ai rendu. Ton fils est mort ? tu l’as rendu. Ta femme est morte ? tu l’as rendue . — On m’a pris ma terre. — Encore une chose que tu as rendue. — Mais c’est un méchant qui me l’a prise. — Que t’importe par qui celui qui te l’a donnée te l’a redemandée ? Tant qu’il te la laisse, uses-en comme d’une chose étrangère, comme usent d’une hôtellerie ceux qui passent .",
            "translator": "Jean-Marie Guyau",
            "edition": "Jean-Marie Guyau, Manuel d’Épictète (1875)",
            "source_id": "wikisource-guyau-1875",
            "translation_type": "historical_human_translation"
        }
    ],
    "content_checksum": "7f5c92c6df9d6d81668c6a3f4d5a572249a8c52feaf9f2b8fa6990c6b2027381"
}