Let’s Translate and Adapt the Enchiridion for the Modern Reader!
Most free versions of the Enchiridion online are over 100 years old and written in language that’s hard for modern readers to follow. Stoicism should be accessible, and we can change that!
This is a simple project: we’ll adapt the text into clear, modern language, focusing on capturing the meaning instead of doing a strict word-for-word translation from the Ancient Greek (which can create hard-to-read syntax and sentences). We can use this version from Gutenberg as a reference.
Little by little, with everyone’s help, we can finish this in no time. Once done, it will go on the main website for everyone to enjoy.
If you’re interested, comment below, and let’s get started!
Or, for those who want to dabble with the Ancient Greek text, you can find a free online version of the Enchiridion here: Perseus Digital Library. OR can also download a free PDF version from https://www.openbook.gr/epiktitoy-egxeiridion/
Let me Go first
Chapter Nine
"νόσος σώματός ἐστιν ἐμπόδιον, προαιρέσεως δὲ οὔ, ἐὰν μὴ αὐτὴ θέλῃ. χώλανσις σκέλους ἐστὶν ἐμπόδιον, προαιρέσεως δὲ οὔ. καὶ τοῦτο ἐφ᾽ ἑκάστου τῶν ἐμπιπτόντων ἐπίλεγε: εὑρήσεις γὰρ αὐτὸ ἄλλου τινὸς ἐμπόδιον, σὸν δὲ οὔ."
Which translates word for word to something like this: "Disease is an obstacle for the body, but not for the will, unless the will itself chooses to be. Lameness is an obstacle for the leg, but not for the will. And say this about each thing that happens: you will find it to be an obstacle for something else, but not for yourself.".
A Modern English adaptation would be :
Illness may affect your body, but it doesn’t have to affect your will unless you let it. A lame leg can limit movement, but it doesn’t limit your choice. Remind yourself of this for everything that happens: it might be a problem for something else, but it doesn’t have to be a problem for you.
Strong work there John!
My turn from this:
XXXIX
The body is to everyone the proper measure of its possessions, as the foot is of the shoe. If, therefore, you stop at this, you will keep the measure; but if you move beyond it, you must necessarily be carried forward, as down a precipice; as in the case of a shoe, if you go beyond its fitness to the foot, it comes first to be gilded, then purple, and then studded with jewels. For to that which once exceeds the fit measure there is no bound.
to this:
39
Your body should guide what you truly need, just like your foot determines the size of your shoe. If you stick to this, you’ll stay within the natural limits. But if you go beyond what’s necessary, you’ll lose control—like falling down a cliff.
It’s the same with a shoe: it only needs to fit the foot. But once you go beyond that, adding gold, purple dye, or jewels, there’s no limit to how far you’ll go.
Quote from John
A Modern English adaptation would be :
Illness may affect your body, but it doesn’t have to affect your will unless you let it. A lame leg can limit movement, but it doesn’t limit your choice. Remind yourself of this for everything that happens: it might be a problem for something else, but it doesn’t have to be a problem for you.
Might be better meaning wise if the last part is translated to:
Remind yourself with every obstacle you encounter, and you will find that everything that happens might be an obstacle to something, but never to you.
.
Quote from Senator on January 23, 2025, 4:28 pmQuote from John
A Modern English adaptation would be :
Illness may affect your body, but it doesn’t have to affect your will unless you let it. A lame leg can limit movement, but it doesn’t limit your choice. Remind yourself of this for everything that happens: it might be a problem for something else, but it doesn’t have to be a problem for you.
Might be better meaning wise if the last part is translated to:
Remind yourself with every obstacle you encounter, and you will find that everything that happens might be an obstacle to something, but never to you.
.
It does sound better to me. Great Idea by the way
chapter 27:
ὥσπερ σκοπὸς πρὸς τὸ ἀποτυχεῖν οὐ τίθεται, οὕτως οὐδὲ κακοῦ φύσις ἐν κόσμῳ γίνεται.
Just as a target is not set up with the purpose of being missed, there is no such thing as evil by nature in the universe
Quote from John on February 5, 2025, 11:33 amchapter 27:
ὥσπερ σκοπὸς πρὸς τὸ ἀποτυχεῖν οὐ τίθεται, οὕτως οὐδὲ κακοῦ φύσις ἐν κόσμῳ γίνεται.
Just as a target is not set up with the purpose of being missed, there is no such thing as evil by nature in the universe
I have worked on this quot a bit. The way it is phrased is very hard to comprehand by a novice stoic student. I think that wat Epictetus tries to convey is that
Just as a target is not set up with the purpose of being missed, evil does not exist by nature in the universe.
In other words, the world is not inherently designed for failure or suffering—these are simply human interpretations of events. In Stoic philosophy, everything that happens follows a natural order and reason. Events themselves are neutral; it is our perception that labels them as good or bad. Just as an archer aims at a target with the intent to hit it, the universe operates with purpose, not with the intention of causing harm or creating evil.
Chapter 28: εἰ μὲν τὸ σῶμά σού τις ἐπέτρεπε τῷ ἀπαντήσαντι, ἠγανάκτεις ἄν: ὅτι δὲ σὺ τὴν γνώμην τὴν σεαυτοῦ ἐπιτρέπεις τῷ τυχόντι, ἵνα, ἐὰν λοιδορήσηταί σοι, ταραχθῇ ἐκείνη καὶ συγχυθῇ, οὐκ αἰσχύνῃ τούτου ἕνεκα;
Translates to: If indeed someone were to entrust your body to the one meeting you. You would be upset. But you allow your own opinion to the one who happens to be [there]. So that, if they insult you, that [mind] becomes disturbed and confused. Do you not feel ashamed because of this?
My Modern Take would be:"If someone tried to take control of your body, you'd be angry and fight back. But you easily let anyone control your mind. Isn't it embarrassing that you let yourself get upset when someone insults you?"