The _Manual_ is a kind of abstract of Epictetus's ethical principles, which, with many additional illustrations and with more expansion, are also explained in the _Discourses_. Both books were so popular that by their means Arrian first came into conspicuous notice, and ultimately attained the highest eminence and rank. The _Manual_ was to antiquity what the _Imitatio_ of Thomas à Kempis was to later times, and what Woodhead's _Whole Duty of Man_ or Wilberforce's _Practical View of Christianity_ have been to large sections of modern Englishmen. It was a clear, succinct, and practical statement of common daily duties, and the principles upon which they rest. Expressed in a manner entirely simple and unornate, its popularity was wholly due to the moral elevation of the thoughts which it expressed. Epictetus did not aim at style; his one aim was to excite his hearers to virtue, and Arrian tells us that in this endeavour he created a deep impression by his manner and voice. It is interesting to know that the _Manual_ was widely accepted among Christians no less than among Pagans, and that, so late as the fifth century, paraphrases were written of it for Christian use. No systematic treatise of morals so simply beautiful was ever composed, and to this day the best Christian may study it, not with interest only, but with real advantage. It is like the voice of the Sybil, which, uttering things simple, and unperfumed, and unadorned, by God's grace reacheth through innumerable years. We proceed to give a short sketch of its contents. Epictetus began by laying down the broad comprehensive statement that there are some things which are in our power, and depend upon ourselves; other things which are beyond our power, and wholly independent of us. The things which are in our power are our opinions, our aims, our desires, our aversions--in a word, _our actions_. The things beyond our power are bodily accidents, possessions, fame, rank, and whatever lies _beyond_ the sphere of our actions. To the former of these classes of things our whole attention must be confined. In that region we may be noble, unperturbed, and free; in the other we shall be dependent, frustrated, querulous, miserable. Both classes cannot be successfully attended to; they are antagonistic, antipathetic; we cannot serve God and Mammon. Now, if we take a right view of all these things which in no way depend on ourselves we shall regard them as mere semblances--as shadows which are to be distinguished from the true substance. We shall not look upon them as fit subjects for aversion or desire. Sin and cruelty, and falsehood we may hate, because we can avoid them if we will; but we must look upon sickness, and poverty, and death as things which are _not_ fit subjects for our avoidance, because they lie wholly beyond our control.