{
    "schema": "prokopton42-public-passage-v1",
    "id": "epictetus.enchiridion",
    "canonical_url": "https://prokopton42.com/en/works/epictetus/enchiridion/reference-12/",
    "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": "ataraxia",
            "label": "Ataraxia"
        },
        {
            "id": "care_of_soul",
            "label": "Care of the soul"
        },
        {
            "id": "education",
            "label": "Education"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "fear",
            "label": "Fear"
        },
        {
            "id": "freedom",
            "label": "Freedom"
        },
        {
            "id": "impressions_and_assent",
            "label": "Impressions and assent"
        },
        {
            "id": "prohairesis",
            "label": "Moral choice"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "roles",
            "label": "Roles and relationships"
        },
        {
            "id": "slavery",
            "label": "Slavery"
        },
        {
            "id": "tranquillity",
            "label": "Tranquillity"
        },
        {
            "id": "wisdom",
            "label": "Wisdom"
        }
    ],
    "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:12",
    "canonical_ref": "12",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "grc",
            "text": "εἰ προκόψαι θέλεις, ἄφες τοὺς τοιούτους ἐπιλογισμούς. ἐὰν ἀμελήσω τᾶν ἐμῶν, οὐχ ἕξω διατροφάς· ἐὰν μὴ κολάσω τὸν παῖδα, πονηρὸς ἔσται. κρεῖσσον γὰρ λιμῷ ἀποθανεῖν ἄλυπον καὶ ἄφοβον γενόμενον ἢ ζῆν ἐν ἀφθόνοις ταρασσόμενον. κρεῖττον δὲ τὸν παῖδα κακὸν εἶναι ἢ σὲ κακοδαίμονα. ἄρξαι τοιγαροῦν ἀπὸ τῶν σμικρῶν. ἐκχεῖται τὸ ἐλάδιον, κλέπτεται τὸ οἰνάριον· ἐπίλεγε ὅτι τοσούτου πωλεῖται ἀπάθεια, τοσούτου ἀταραξία· προῖκα δὲ οὐδὲν περιγίνεται. ὅταν δὲ καλῇς τὸν παῖδα, ἐνθυμοῦ, ὅτι δύναται μὴ ὑπακοῦσαι καὶ ὑπακούσας μηδὲν ποιῆσαι ὧν θέλεις· ἀλλʼ οὐχ οὕτως ἐστὶν αὐτῷ καλῶς, ἵνα ἐπʼ ἐκείνῳ ᾖ τὸ σὲ μὴ ταραχθῆναι.",
            "edition": "Heinrich Schenkl, Epicteti dissertationes ab Arriano digestae (1916)",
            "source_id": "perseus-schenkl-grc",
            "translation_type": "original"
        },
        {
            "language": "en",
            "text": "If you intend to improve, throw away such thoughts as these: if I neglect my affairs, I shall not have the means of living: unless I chastise my slave, he will be bad. For it is better to die of hunger and so to be released from grief and fear than to live in abundance with perturbation; and it is better for your slave to be bad than for you to be unhappy. Begin then from little things. Is the oil spilled? Is a little wine stolen? Say on the occasion, at such price is sold freedom from perturbation; at such price is sold tranquillity, but nothing is got for nothing. And when you call your slave, consider that it is possible that he does not hear; and if he does hear, that he will do nothing which you wish. But matters are not so well with him, but altogether well with you, that it should be in his power for you to be not disturbed.",
            "translator": "George Long",
            "edition": "George Long, The Encheiridion (1877)",
            "source_id": "gutenberg-long-1877",
            "translation_type": "historical_human_translation"
        },
        {
            "language": "fr",
            "text": "I . Veux-tu avancer dans la sagesse, laisse ces raisonnements : « Si je néglige mes biens, je n’aurai pas de quoi vivre ; si je ne châtie pas mon esclave, il sera méchant. Car il vaut mieux mourir de faim en restant exempt de tristesse et de crainte, que de vivre dans l’abondance, l’âme troublée ; et il vaut mieux que ton esclave soit méchant, que toi malheureux . II . Commence donc par les petites choses. Ta petite provision d’huile est répandue ? on t’a pris ta piquette ? dis-toi : « À ce prix s’achète l’impassibilité, à ce prix l’imperturbabilité : on n’a rien pour rien. » Et lorsque tu appelles ton esclave, pense en toi-même : « Il peut ne pas entendre, ou, ayant entendu, ne rien faire de ce que je veux ; mais il n’aura pas cet avantage, que le calme de mon âme soit en sa dépendance. »",
            "translator": "Jean-Marie Guyau",
            "edition": "Jean-Marie Guyau, Manuel d’Épictète (1875)",
            "source_id": "wikisource-guyau-1875",
            "translation_type": "historical_human_translation"
        }
    ],
    "content_checksum": "eafdca2c75c8545d210d63dbf2dda93d32e4ad52c2028539f0d24a4f37374204"
}