:>*\''

PRESENTED TO THE LIBRARY

OF

PRINCETON THEOLOGICAL SEMINHRY

BY
f/Lfs.

AlexandeiT Pfoudfit.
I

7^y
f

//fm,^

fn

J^M^ Jl^ ^%^

HIS
R^ WITH
S

S,

SIMPLICIUS COMMENT.
Made
Englilh from the Greek,

George Stanhope,
Dean of Canterbur'y^ and
in

D. D.

Cha|)lain

Ordinary to His

Majesty.
correded.

The Fourth Edition

With the

LIFE

of

Epictetus,

From Monfieur Boilieau.

LONDON:
Printed by J^. B. for

Richard Sare,

near

Gray's-Im-Gate in Holborn.

MDCCXXI.

To

the Worthily Honoured,

WILLIAM GORE
F

TEW
I

#v>

JV G,

County of Hertford Efq^

^

SIR,

To

omit the many

I

trifling Preten

ces,

commonly made uieofupoa

ihall

thefe Occafions,

think this Dedi-

cation abundantly juftified,

by only

al-

k<^ging

Epistle Dedicatory.
ledging
every

One
is

thing in

its

Excufe^
lefs is

That
every

Man

by no means duly. prepared

to Read,

or Relifh,

much

Man
;

of Quality,

a proper Patron for

EpiBetus.

So Exquifite a Piece of Morality requires, not only a Good Underftanding, but a Virtuous and Well-Difpofed Mind, a Serious Senfe of the Dignity of a Reaibning Soulj and a due Care to keep up its Charader AiFedions raifed above the Sordid Enjoyments of the World, and a fix'd Opinion, that the Trouble, ^m^ j$e at about thefe things, ought not toibe* efteemed the Bufineis, but the great Misfortune and Incumbrance of Human Life A fteddy Goarid a Temvernment of the Pailions per Even and Eafie, Affable and Obliging. Without thefe Quaiifications, or ibme good Advances towards them, a Man's Palate can never ftand to the following Reflexions^ and the moft excellent Rules of Living would be encertain'd with Coldneis and Contempt
: :

Whether

Epistle Dedicatoty.
Whether
Reafon
I

have done

this

Author
,

in the following Tranilation

is

neither poiTible nor proper

for

Me

to

determine:
fect;
it
is

But,
yet a

though that perforto be never fo per-

mance were allowed

vantage,

very

neceifary

Ad-

and indeed a Right due both to Him and my Self, to take Sanduary in the Goodneis of a Perfon, who knows, the better how to Pardon, becaufe he knows how to Judge ; and whoie Virtues have already not only approved, but tranfcribed, and by the beft, the Chriftian, Morality, have even Correded and Refined upon all the moft valuable Parts of this Book.

How
not, I termine

Your caie , need not take upon me

far
this
is

will

to de-

all.

Sir,

that have the

will

pineis to

know you,

do

it

Hapfor me:

Permit me only to clofe this Addreis, with my moit fincere Wiihes, that you may long continue an Ornament to Learning , Religion , and your own Family 5 a publick BleflGng to your Country

and your Friends

and that

may
have

Epistle Dedicatory.
have the honour of being ever acknowledg'd in that Number. One Teftiinony whereof,
thefe ProftlTions
will

be the accepting

which I am now defirous to make to the World, of my being, with all poffible Reiped,

SIR,
Lewifliam, Teh.

T\7;,.*-

Tour mofi Obliged,

and

mofl

Humble Servant,

GEO. STANHOPE.

PREFACE,
'Do mt give the Reader this Trouble^ out of any Intent to make an Apology for jhe'Wing the following Book in Engliih for fiire the rendring fuch admirable Infiructions as dijfufive as it is foffible^ cannot need an Excufi\ Nor do I intend to give him a tedious Account of the erformance itfelf btitjhall onlyfay ^ that it hath been my Endeavour toexfrefs the Author's Senfe with all the Eafinefs^
;
'^

and Freedom I

could, fo as to decline both the

Slavery of a Literal^ and the Licentioufnefs of a Loofe and Luxuriant Interpretation.

My T^ifign at prefenti
cejfary

is only to

make fime ne-

RtflexionsuponthofeTarts of the Stoical

hl)fophy^ which are apt to prejudice Men againfl it., and tempt fome 'Perfins, from thefe ex^ travagant Syfems of Moral Terfeliiions, to
plead in Vindication of their ExceJfcsJ that the Generality of Rules prefcribed for the Reforming our Manners j are Things too nicely thought^ fiibiime, airy, and impra6iicable Speculations. It is not my 'Turpofe, nor ought it to he any Man's to vindicate thefe, or any other, Maflers of Heathen Morality^ in every particular Not iofi they advanced, But 1 77iufl beg Leave to put -my
think: (at leaf to

own

Reader

PRE Face,
Reader in mind, what is the prober Advantage to be made of thefe Errors ; and that fur e is, not to run down Morality, as an empty Name (to which the Stoicks mttft be allowed, in defpight of all the Aggravations' their Failings are capable of, to have done excellent Service) but to differ in this the Wifdom of Almighty God, whoy in the midfl of his moft liberal Endowments , ne%)er fuffered the great ef Heathens to be without fome notable T)efe6i of Judgment, but ever debafed their Knowledge with an Alloy of Ignorance and Folly ; And that, no doubt, to create in us a more jufl ft eem and Veneration for his o'^jun Chr'iftian ^hilofophy , to which alone
this ^erfeBion was referved, of Truth with' cut Error, and Light without 'Darknefs. I think it therefore my T>uty, fo far to com' ply with the ObjeBor in vondemning thefe

Schemes of Ethic ks as to floew upon this Oc* cafion , That the ^^rinciples of Religion have
,

exalted our Virtues ,

and adjufted the meafures

,

than any Human For, though the Sroicks are moft defervedly admired for their Noble Notions in thefe Matters above any other SeEl, and the brave Attempts they made,

of them

infinitely better

Infiitutions

were ever able

to do.

to^jvards the reducing

'Ftirity

Nature
;

to its

rimitive
it

and ^erfeSlion

yet,

1 think

cannot

fairly be denied, that, in their TVay of Treating the and Flowers of the Soul, they

afQns

?mieh, over-Jhot the

Mark

and have quite mif

in

taken the Cafe. How far it is pojjible to go, all not fubduing the Fafilons abfolutely, I

now

R .

A C .

now ^'tfpute ; / take it for granted^ that the generality of '^Teople might do a great deal more in it, than they either do, or imagine they can
do : And that Sloth, which is the prevailing Vice, and the moji fatal ObfiruBion to a good and hapfy Life , affrights us with many 'iDifficulties and T>iJcotiragements , by no means of Nature's, but entirely of our own making. Tety to deliver ourjelves from thofe inward Commotions, which are vifible Occafions of fo much

Mifchief,
,

we

mufl not frefently pafs

rafl)

and rigorous Sentence of utter Excifion ufon them but try fome gentler and more prudent Method, hecaiife the fame things are equally capable of producing a great deal of good.
indeed the Secret Springs that move and aBuate us ; and all the Care incumbent upon the Governing Tart of the Mind, is itch, that fo to fet them, rights and at a true which Motion, thence, may be every flows from Jufl and Regular. They are like the Acid in our Stomachs , that conflantly provokes and renews our Appetites , and prevents the mofl necejfary Funiiions of Life, from becoming flat And accordingly. He, who and naufeous to us contrived, and confequently mufl be beft ac* quaint ed with our Frame, found them neceffary to infpire and invigorate this heavy Mafs ; He faWy that thus to eafe us of all our i^ains, would be to rob us, at the fame time, of all our Tleaand for this Reafon he hath made Trofares mifes and Threatmngs , Rewards and ^unifhments, the Gayeties and Anxieties of Heart, fall

Thefi are

',

which

PRE FACE.
different ways of working upon our Taffions^J the mofl proper and powerful Inducements to the befl Religion in the fForld. So that in truths the main^ I might fay the wholej of our T^uty and Happinefi, confijis^ not in fliJling thefe Ajfedtions^ and condemning them to State of utter InaSlivity, but in moderating and regulating them : And no "Degree of Love , or

which are but fi many

Hatred
Griefs
intenfe,

<f

or T>efire ^ or Fear^ or any other fimple

when placed upon worthy

or
,

Anger y

or

can be too

Objeofs,

and
with

direiied to worthy Ends.

Thefame U'lfficulty
regard

lies againfl Stoiciim,

we

to Civil Society ^ and the mutual Concern For fome Rules given feel for one another.

here, if literally and fir iSily foUowedy may feem to threaten the T>eflru5lion of all Natural Af-

fe5iion and Charity among Men ; which therefore Chriftianity hath taken into its peculiar Care and 'TroteBion, It reprefents Temporal

AffliBions as Chaflifements , and expels w^ foould feel the Smarts in order to be amended by the Rod, It remits us for Comfort to higher and better Confiderations , and does not amufe us with vain Notions , that thefe Things neither touch nor ought to ajfe6i us ; but tells usy That the more fenfibly they do fo , the more glorious the Improvement and the Reward is It infpires Campajjion capable of being made. and good Nature, and the tender efl Refentmeuts of other ^-*eople's Misfortunes. It commands no Man to attend the Funeral Obfequies of his Friend or "Dearejl Relation^ with a gay or per-

PREFACE.
fefly compofed Countenance welly that this Behaviour
;

as knowing very
is

Barbarous and and that what fime have called hi* Brutiflo lofophy and Conjiancy in fitch Cafes , may feem

rather the EffeB of Stupidity , or SuUennefs^ or ride ; that this is an imaginary ^erfe^lion^ which few ever did^ and none ought to attain to : Andy in a word, that the Excefs and In^ ordinacy of our afons is the only Thing blame-' able in them. Againfl which therefore it makes ample rov^on fiich as offers no Violence to the Original Softnefs of Human Nature y but preferves all thofe Re]pe6is entire , which we owe to ourfelves and to one another ; fuch as may be ufed with a very good Grace, andfuch as wiU
;

be mofl effeilualy

when

rightly applied.

This Cenfure
to

is

Me

Admirers of Heathen T^hilofophyy that^ wherein foever thofe Syfiems of Morality differ from the Chrifl i an, they are In other 'Toints^ manifpjily ijjferionr to them. we can /car ce give them greater Commendation^ than they really d'.ftrve : And among them alf^ I know none, that challenges more Efleem, tEan this Book, The hifrpMions are fo wife the
vtnce
,

highly feafonable the mofl partial

no more, than what appeared and expedient , to con-

Alltifwns fo lively y the Exhortations fo moving^ and the Arguments fo ftrongy that they may well

be allowed y not only to convince cur Retifony but to'excite our gj-eatefl Admiration. The Ap^ plication is fo enfe y by a little Change of hilofophy into Rtligiony and the 'Flnrality cfDi^ vine Beings into the one only True Gcd^ that'

any

PREFACE.
any
cofifidering Chr'ift'ian

may here find a Scheme

of what Him/elf ought to be. And., except fome particular Subtleties in the Firft ^ Thirteenth^ Thirty Fourth and Thirty Eighth Chapters^ (which I mention here particularly-, that the wore unlearned Readers may , if they fleafey fafs them over, without fuffering themfelves to be prejudiced againft, the reft of the Book) the Arguments are Jo plain andfubftantialy as to recommend themfelves to the Senfe , and to fuit the Capacity , of every Common Man. But it be what is again remembred the proper , muft Benefit of fiich Writings : and That, no doubt., muft be , to let us fee , what a Reproach the ^erfeBion of thefe Ancients is to us at this And I heartily wifl? , that the prefent "Day. Treatife may have its due Influence upon every One who fhall perufe it ; by provoking Men to a Holy Emulation , and a generous T>ifdain , that EpiiStetas his Troficient floould out-do any rofeJfor of the Goffel^ who walks by a clearer Light., and excels in every Advantage of Goodne/sy except fuch as he wilfully denies to himfelf^ thofe

of Confideration,

and Refolution^

and an aliive Zeal.

G.
S.

THE
J
4

SL

JL

JLy

C
FROM THE

U
of

S,

Frencl Colle6tions

Boileau.

INTRODUCTION.
HILE
my were employed ah out making good the Promife^ which my Reader
will find in the f.rfl Page of this Edition^ it was my Fortune to light upon the following

account i)/Epibetus in French. with the Original authors, from

fages are taken^
delity^ as

Which^ by comparing

whom the feveral Paf-

I obferved to be coUeBed with ftich Fimight reafonably excufe any farther Pains of mi::::^ than that of Iranfiating it into our own TOngue. 1 b^yve therefore only added a marginal Note or two^ and given the Narration as I found it. 'The greatefl part will approve itfelf Authentick^ becaufe gathered from
which Arrian and with regard to them^ the References her are much more exadl^ than in Mr. Boileau, or any other Author I have met with upon this
thofe very Difcourfes of this Philofopher^
j

hath ^preferved for us

Subjel,

THE

The

life

of

of Epi6ietus his Birth feems to have been near the End of Nero's Reign, the Place ot it Hierapolis^ a City in Phrygia. The other Circumftances relating to it, are uncertain For we have no farther Knowledge of either his Father or Mother, but that they were both without queilion, of very mean Condition. ^A.Gellius^ and Su'idas tell us, that he was Slave to Epaphrodttus^ a Freemiin of iV>r<?'s, and a Captain of his Guards, and in ihort, a Man, of whom Story hath delivered down nothing valuable, or worthy of Remark, but only his being Mailer to fo renowned a Slave. Among fome other of this Man's Aotions, Arrian hath taken occafion to mention Two, which, I think, ought not to be onoitted here, becaufe they are exaftly agreeable to his Temper, and feem to give us a very expreflive Idea of the Perfon. ^ This Man had fold one of his Slaves, who was a Shoemaker, to an Officer of Nero'^ becaufe he found him a Bungler at his Trade i But the fame Feli:

THE Time

tio (for fo

to

make

the Slave was called) coming afterwards the Emperor's Shoes, Epaphroditus upon the

News
moft

furprifingly

of this Preferment, was particularly civil, and refpeotful to him 5 confulted him

in Bufincfs, applauded his Parts, and

made

this

Good-

for-nothing Fellow his principal Confident, and intimate Friend. ^ Another time, there came a Man to him, and jn great Pallion threw himfelf at his Feet, complaining moil heavily of his hard Fortune , and what Dideclaring, that now out of ilrefs he was reduced to gU his Eftate, he had not above a hundred and fifty
,

Sti<d.
*>

in EpiSet.

^.

GfH. Lib.

II.

Cap. i8.

^.I'via-i.

Lib.
Lit).

I.

'^rridx.

Cap. i9. Cap. ^6.

thoufand

S.

iii

plied,

thoufand Crowns left > to which Epaphroditus renot by way of Raillery, as any other Man would have done upon fo extravagant a Complaint, but with great ferioufnefs, and an appearance of Concern, that he was really ailoniihed at his Patience, in forbearing fo long to make his cafe known. *^ Under the Dominion of this coxcombly Mailer it was, that EpiStetus pafied the firft part of his Life. At what time, or by what means, he obtained his LiBut thus much berty, we have no pofitive Account Edii: of Dcmitiany an that upon we are afliired of, from Rome Philofophers and Jtaly^ he all for baniihing City of Epirus, a called by NicopoUs^ withdrew to And his being included Moderns under Prcvefa. the Quality of a in the Philofopher, Prohibition, is that
:

a manifeft

Proof that he was

Freeman.

For

in-

not to be imagined, that a Perfon, whofc Merit had recommended him to the particular Favour and Eileem of the Emperours of his time, It hath ihould be fuffered to continue in Slavery. been generally thought, that after this Retreat, he never returned any more to Rome , but pafied the remainder of his Life at NicopoUs : And this Opinion is grounded upon Arrian's taking exprefs notice in leveral parrs of his Colledions, that thofe
deed,
it is

Difcourfes,

of which
at

his

Book
.

confills,

were made

and delivered

NicopoHs ^ Bur, notwithilanding this conjecture be fupported by the Authority of SaJmafius^ I am apt lliU to fulpeoi, that it wants And in this fuCpicion Spartian ^ bears Confirmation. me our, who, in the Life of yldrian^ tells us, that Emperour was very intimate with, and bore a parit will by no ticular Refpet to Epi^etus,

Now

d
'

^.G<//Lib. XV. Cap.

II. Eit[b.

Chren.

Nit. ad Epift. rSimp!. f. 4, f SfATi. in v^rfr. Cap. 16.

jncans

iv

The
my

LIFE
Head,

OF
this regard Ihould

means enter into

how

be fo remarkable, and that familiarity fo itriftly kept up, if EpiEletus his conftant refidence, from the time of Domiiian's Edift, had been in a place fo remote, ss the City of Nicopolis. It does not certainly appear, whether he were ever liiarriedj but as I have not Authority fufHcienr fpi?affirming, fo neither do think there is enough foi:'denying it. For Arrian^ in feveral PaiTages, takes notice of />i<^^/w his averfion againil the Epicureans, upon this Provocation particularly, that they fpoke in prejudice of Marriage. But whether a married or' a fingle Man, I take it for highly probable, that he had no Children. For, befidcs chat no Author mention any fuch, that Repartee of Demonax in Lus, intimates that he had none. Who, when Ef'lUetm advifed him to many and leave Children, replied pleafantly, With all my hearty provided you gi^e me one of your own Daughters. But how liberal foever Spartian ^ hath been in the commendation of Adrian'?, generofity, and high Eileem for the Poets, and Orators, and Philofophers, and Mathematicians, and the Mailers of any fort of Science ( though at the fame time no Man living took more delight in rallying them than he) yet. we have no Grounds to believe, that either that Emperor or any of his Succeilbrs, who profeifed fuch Veneration {oxEpi^tetus^ bellowed upon him fo much, as hiightfethim above even extreme Poverty. The reafon of, this probably was his obftinate contempt of Riches, which would not fuffer any Favouss of that kind to be falten'd upon him. And this appeared by his manner of living at Rome y in a little Cottage, without fo much as a Door to it, lio Atteridaints but

am

Lucian in Demon.
Sj'an, in^yldr. ubifupia.

one

EPICTETUS.
no Hoiilhold-StufF, but an earthen Light oF which we owe thoie beautiful, thofe Divine Thoughts, of which Arr'ian hath And by all thefe Cirpreferved fome noble Remains cumftances, we may make a judgment how poor this
one old

Woman,

Lamp,

to the

Philofopher was.

come now
and
his Virtues.

to give an account of his Opinions,

and darwas moil This eminent in his ov/n praftice, as well as in his recommendation to othei?. Hence he ufed to fay, ^ that there is no need of adorning a man's Houfe with rich Hangings or Paintings , ^ for the moft graceful Furniture is Temperance and Modefty \ Thefe arc the lafting Ornaments, and will never be the worfe for wearing. He was fo perfe6l]y mortified to all Ambition and Vain-glory, that if any Philofopher ever made Humility the conilant Principle of all his Anions, this was certainly the Man. For, as no Man of his age did ib much good, fo nobody fure was fo very induitriousto conceal the good he did. This gave occafion to thofe Rules, which we meet with in the fol" If you have fo far maftered your lowing Manual , " Appptite, as to have brought your Body to coarfe " Fare, and to be well contented with mere Necef" faries, do not glory m your abilemious way of living. " And if you drink nothing but Water, proclaim not *' your own Sobriety upon every Occafion. Or if you " would inure yourfelf to'hardfliip,do it for your own '' Benefit, not to attraft the Admiration of the People. Let vain-glorious Fools made their Trials as
his peculiar

Among which

ling one feems to have been Modefty.

publick as they can j but know, that all affixations of this kind are utterly unworthy the Charadcr of a Philofopher.

'

Stib,

Serm. 38.
8.

"
'

Mrrmn. Lib, IV. Cap.

Ch.

LXX.

Ano-

VI

The L
Another inftance
this
5

F
free

of

he was from Vanity, no Perfon whatfoever of his time was better quahfied for becoming an Author j yet he was fo infeniible of any Excellence that way, fo perfectly untouched with an inclination predominant ufually in the moil exalted Minds, as to leave nothing of his own compofition behind him. And, had nolArrian tranfmittcd to Poilerity the Maxims taken from his Mailer's Mouth, we have fome reafon to doubt, whether the very Name of Ep6ietus had not been loil to the World. It was his Judgment, ^ that a true Philofopher was obliged to dillinguifli himfelf, not fo much by what And this gave him he fpokc, as by what he did occafion to fay, that the greater part of them, who made profeffion of this Science, were only Philofophers in Word, but not in Fa6l. One day, " meeting with a certain Perfon, who was angry at being piis

how

thiit,

although

tied,

EpiSletus reprefented to

him,

how

very unjuil

that

Anger was, iince his very being out of humour upon fuch an occailon was an evident proof, that his Another cafe was fo Avretched as to call for Pity. meeting a Man upon of moil profligate Life, time,
and infamous Character, who yet had the confidence to fet up for Learning and Philofophy, he accolled fenlclcfs Creature, what is it thou him thus. " " wouldeft be at ? Hail thou been careful to fee , " that thy Vcfl'el be fweetand clean, before thou put " any Liquor into it ? For if that be not feafoned, " whatever is poured into it, will turn four as Vine" gar, rank as Urine, or if you can think of any " thing yet more offenfive and corrupt than either.
yi.

Gelims^

who

cites the paflage,

gives

it

this

Com-

n>

sylrrian.

Lib.

"

II.

C;tp.

ip. Lib^ III.

Cap.

12. ir a'ubi faffun.

mn.

" ^i

Lib IV. Cap. 6. Gdl. Lib. XVII. Cap. 19.

mendation

S.

mendation, that nothing could be more weighty, nothing more truej meaning, that, when moral Principles, or any fort of ufeful Knowledge, are infufed into a Soul deprefled, and polluted with vicious Habits > this, like a foul VeiTel, gives them fuch a tinfture, that they prefently become good for nofhing, and turn all to corruption. But there was in Efi^etus one Quality, fo much the more valuable, becaufe Philofophersarebutfeldom famous for it j which is, that he was a very great Lover of Neatnefs} and faid himfelf, upon occafions, that he had much rather fee one of his Scholars come to him well drefled and curled, and had more hopes of fuch a one's improvement, than of one, whoie H^ir was matted and greaiie, and his Habit ilovenly. He did indeed ihare with the mofl celebrated Philofophers of old, in that common misfortune of an ill Perfon. A weaknefs and lamenefs in his Body he fuffered under, by means of a Humour that fell into his Leg. This he acknowledges very frankly in an Epigram compofed upon himfelf, and quoted by ^ A* Gel"
lius,

yilthough by Birth a Slave, in Body lame^ In Fortune poor, yet dear to Heaven I am,
^

Flanudes in his Anthology mufl: needs be miftaken in

attributing this

mafias hath rightly obferved, he long before Epi5letus his time.

himfelf will

Epigram to Leonidas, becaufe, as Salwas a Poet of note But then Salmafius not allow this to be compofed by Epi'

^rrian. Dijfert. Lib. Cap- II. Gell. Lib. IL Cap. 8. Salmiif, in />', Smpt. p. 3.

^.

^etus

viii
6ietus neither,

The
firil

LIFE

of
it

but thinks that fome half-witted Peinferted,

dant

made, and then

into the

Text

of A. Gellius. The only Argument alJedged for this Opinion, is, that this Epigram is nor to be found in any antient Manufcript of yf. Gellius. But admitting this to" be fo; if the conjefture be true, we muft fay that the fame Pedant foifted it into ^ Macrobius too For
:

own, in the firit Book his Saturnalia. 1 own however, there is one reafon which inclines me to fufpcft his being the Author of it, which is the inconfiilence that appears to me, for a Man of Epicietus his fingular Modetly and Huhe
alfo

quotes

it

Epi6ietus his

mility, to fpeak fo advantagiouily of himielf ^

But whatever become of the Compofer, the Matter

of the Dillich

is

inconteftable.

It

being certain,
;

was very ill ufed by Fortune but how niggardly foever She was to him. Providence made him good amends, by the liberal endowments of his Mind. And it looks as if Fortune were permitted, to make War upon him, on purpofe to add to the Glory of his Triumphs For I will venture to affirm, that the Condition and Hardihip of a Slave, as well as the Infirmities of his Body, were neceflary to rethat EpiSleius
:

commend
to
all

bis

Virtue, and
his

let it off in a

brighter luftre

Poikrity.

Fortune had no influence upnor could he ever be 5 broug'-t to a fervile Flattery of Peifons in the moil exalted Station, but dealt with them very plainly, when hefaw occaiion. Speaking of Princes and Tyrants, the Power they boall: of over their Infeiiours, and the Submiffions they expcd upon that account,
meannefs of

The

on the greatnefs of

his

Soul

s A/4cr<ifr.
^

This

Lib. 1. Cap. 1. ^r^ument CHlaubon

1

by no

medns admit, but contends for

to

different Sen!e of this

Di/inh, andthiuki't ,iefgntdonlj

fhi-Wy that
to

fiingnijhing

^dverfry Men meu with in the ^fffi'rs of the V/ortd, ought not Murk^of their beiii^ more or left Favourites of Heaven.

very Proyertly or dibe (eefned

tije

he

EPICTETUS.
he
expreiTes himfelf to this purpofc.
in the
"

ix

Thefe Great

" People arc much " themfelves upon

*'

they value the deference and fervices, paid

wrong, when

them by

thofe under their Jurifdidion.

is

Do

they

"

think all this Court " fakes? Nothing lefs. " hath a regard to his particular Intereft j and, when " fuch addrciles ceafe to be for the Interell: of their *' Subjeils, the Prince .quickly finds himfelf neglected ^' and defpifed. take care of fuch, as we do of ^' Beailsof burden, as we feed and rub down our Hor'' ksy that they may be capable of doing us better " Service. "We adore them, as the Men of Rome *' facrifice to D.ifeafcs j if the Fever have Altars, it is ^' from the fear of being hurt by it. And in another' " place } '^ Why all thefe Terrours ? fays he, What *' is it that they can do to us, which we fhould be fo *' much afraid of? The woril their Malice can inflict ^" upon us is Death. And, mult we not of neceffity " die, fome time, and fome way or other? If we can-'' not avoid going out of the World, what mighty ^' matter it is how we go ? Nay, is not that theilior" teiland eafieftway, which Violence and Rage fends " us out by ? Was any Tyrant ever fo cruel to his bit" tcreil Enemy, as to be killing him fix Months to" gether? And why then is not fuch a Death rather '' to be chofen, than a Hedick Fever, which often^ " times is whole years before it has difpatchcd us? ^ Obferve, what freedom he takes with thofe, who fanfy themfelves free, becaufe they were nobly de" You think, fays he, becaufe you have fcendcd. " been twice Conful, your Father was a Senator, " and you are the Emperor's Favourite, that your '^ Quality makes You more free, than others of a

made to them for their own Each Man that makes ir,

We

"
'

^.

Lib.

I.

" ^rrian. Lib,

*

II.

Cap. 19. Cap. 6.

i.

^rrian. Lib. IV. Cap.

meanev

The L
*'

of
Alas!

meaner Birth and Fortune.

Slave, than the dcfpifed
is
ill

you

arc

more

*'

" and His Condition may be fometimes

'

Man, who was bornfoj more at large than yours. He

you

are

Hemp and and TiiTue. y If He *' be wanting in his Duty, he undergoes the laih j but " if You negleot yours, you are punifht according to '' your Qiiality, and becaufe you are Noble and Ca" fafs Favourite, you have the privilege to have " your Head taken off. A worthy privilege indeed? So little Referve did Epidletus ufe to thofe above him, when it was neceffary to ihevv them to themfelves, and convince them of the vanity of thofe Prerogatives they were fo caulefsly proud of j Whereas in truth, they contributed nothing, either to their Virtue or then* Happmefs. Contentednefs gave him true Liberty under the moft calamitous Circumilances 5 And, without any flourifh upon the matter, it maybe truly faid, that no Man ever carried the pomt of Conitancy, to fo high a degree of Perftftion. While he was yet a Slave to Epaphroditusy this Brute of a Mailer one day took a Frolick to wrench his Leg, Epi^etus obferving him delight with fo barbarous a Pleafure, and that he continued it with greater Violence, faid, with a fmile, and free from any appearance of Pailion, If you go on^ you will certainly break my Leg. In ihort he did fo, and then all the return he made was this, Did I not tell you Sir^ that you would break my Leg? ^ Celfus tranfported with
a Slave in
Lib. Cap. 26. Oiig. conr. CelC Lib. VII. P-,^. 368. Edit. Cantabr, ifijg. whtrt Cclfus frnendito ^reftrihe confiancy of Epittetus, nbove that 0/ Jelus Clirift.
"

" many *' The difference is, that he is Hair-cloth, and you in Silk

ufed by a barbarous Mailer, but perpetually plagued and harrafled, by as Malters, as you have ungoverned Pailions.

m.

' Set

the

S.

the admiration of Philofophy, extols this Patience Co far above any other inilance of it ever fecn in the World, that he runs his Argument up to a moil extravagant and blafphemous Impiety. If, thro' the Injuries of time and neglect, we had not loil that Book which Jrrian compofcd of the Life and Death of this excellent Perfon j I make no doubt, but we fliould feeagreat many other like Examples of his Conllancy.
it cannot reafonably be fuppofed, but he, who could with fo much calmnefs fupport the breaking of a Leg, had exerciled his Patience upon ieveral other very trying occafions.

For

Himleif hath told

^'

us,

of whatufeit istoaccuilom
fays he,

one's fclf to bear the fmallell accidents with evennefs of

Temper. " Wine

If your Oyl,

be

fpilt,

or your

ilolen, refled: prefently,

that by fuch flight

^ Accordingly, having purchafed is purchafed. an Iron Lamp, which he accounted a very coiUy piece of Furniture, as he fat one day deep in thought, it was ftolen out of his Hut. When he looked about, and miffed it, he faid with a fraile, " I fhall cheat *' this Rogue next time, for when he comes to Ileal ^' another Lamp he ihall find only an earthen one. This is not indeed an inilance equal to that of his bro-

" "

Loilts as thefc, the Virtue and Habit of Conilan-

cy

ken Leg, but yet

caufe

it

well deferves our mention: Bcr

matters of greater

moment, Vain-glory, or

fome other Paflion is apt to Hep in j but in thofe which are trivial, a Man is under no temptation ro difguife, and therefore muft be fuppofed to proceed accord"
ing to the true and natural difpofition of his mind. In Him the Habit of Suffering was fo mafterly that no Man ever had learned that Art more perfeotly.

He

needed no partakers in his Affliolions,

to fofteii

Enchirid.

Chap.XVII. b. I. Cap.

18.

(hern 5

xii

The L
all

them 5 but had he thought it a

the

Guard within

himfelf.

Nay

Mnn
feries

fign of a very corrupt Nature, for a to folace himfelf, from others fharing in his Mias if

what any one felt were abated or increaNeighbours fek more or lefs. And he would expofethe ridiculous folly of thofe who
-,

fed in proportion as his

aggravated their own Alisfortunes, by the confidera" What, fays he, in cafe tion of their being fingular. ** you were condemned to be beheaded, muil all " mankind be fentenccd 10 the fame Punilhment, mere" ly for the fake of givmg you that fantalbcal Com" fort that other People fuffcr as well as You ? And, as Epidletus his praftice advanced him far above other Philofophers, fo did the correotnefs of his Notions likewife, concerning this Virtue of Refolucion. For he diilinguiihed very rightly between Courage, and Foolhardmefs j between enduring and courtmg Sufferings and Danger. Headvifed no Man to chufe a rough way, if he had it in his Power to take a fmooth onej nor to climb Rocks and Precipices, when Providence allowed him to travel this Journey of Life upon even ground. He was not like that fturdy Philofopher, who would rather fuffer a Carriage to drive over his Body, than turn out of the way to avoid it. When Epaphrodiius broke his Leg, he bore it patiently, but he could, have been very well fatisfied, to have found him better natured. He thought it as much a Reproach, to run into Danger, as to run away from it j and, though Honour oblige Men to encounter it when it afiaults them, yet he acknowledged no fuch high-flown Punotilio, asihould render it commendable to prefer it before Safety, and make It their own A6t and Deed. When Reafon and Duty lead us on, then he admits of no changing a right courfe, upon the account

*
'
'

^,,
~

^rrian. Lib. I. Cap. Lib. 1. C.ip. I.

i.

of

EPICTETUS.

xm

of any hazards or inconveniences, which may attend our pci fevering in it. Tofuch occafions, we muft apply whac he fays of the advantage fuch tryals are to ^ocd Men. " ^ Had Hercules fate at home by the Fire'* fide, and paiTed his Life in effeminate eafe and indul" gence, he had never been Hercules. ^ They were " the Lion, the Hydra, the Boar, and all thofe Mon-

" fters he fo laborioufly defeated, which exercifed his " Gallantry. What honour had he acquired, if his " Virtue had not been thus dangeroully employ'd ?

Mankind reap'd from fo great a he had declined the occaiions of exerting *' it ? This plainly ihews, that he did not think thofe Monfters defirable things, but only maintained the combating with, and quelling of them, to have been an occafion fordifcovering what kind of Perfon //(?ri-les was and for perpetuating his Glory in the World, Epiiletus had been very juil to the Reputation of
benefit had
**

" What
Soul,

Hchidius^ for his undaunted fteadinefs in this Virtue. Senator thought it became him to make a " motion, V\Ahich the Emperor, Senate, and People, " all confpired together to obilruct j but ftill ihac

"s This

" univerlal Combination was not able to difcourage " hira, from profecuring his purpofe, and aobing ac** cording to the diftates of his own Reafonand Con*' fcience. Vefpafian was extremely defirous to gee " fomeihing paifed in the Houfc, which he forefaw " Hehidius would be fure to oppofe. He therefore, *' knowing his Humour, fent a meilage to defire, he " would not come to the Houfe that day. Hehidius his ** return was, that it was in the Emperour's Power to *' deprive him of his Senatorfliip, but ib long as he " continued a Member of that Body, he could not dif-

"

..yfrrian.

Li'o.

.
6.
1,

Cap.
Cap.

16.

Lib.

I.

CHp.
Lib.

y^-irrian.

2.

penfc

Xiv

The L J

F E of

" "

penfe with himfelf from attending the Bufineis of Well, fays Vefpafian^ am content you ' fliould be there, provided yoa will be fure not to " fpeak in the debates thatiliall arife to day. I engage
his Pofl:.

" to be filent, faid he, provided my Voice and Opini" on be not asked. Nay, but if you are there, you *' mufi: be advifed with, faid FefpafiaWy And if I be,
**

reply'd

Hehidius,

muit give

my

Advice

freely,

" and according to what I conceive moil: reafonable " and juil. Bat do it at your Peril, find Fefpafian, " for be aflured, if you are againil what I propofe, " your Head ihallpay for it. Sir, (rerurned Helvidi*' us) did I ever tell you I was immortal.'* You will
**

do Your

part,

and

ihall

endeavour to do

Mme.
if

It
it

**

maybe Your

Bufincfs to lentence

me

to die, and

" mull be Mineto die bravely and chearfully.

**

you

1 ihall take care to fuhmit. very particular regard for Jgrippinus ; becaufe one day being told of an Accufation preferred againft him ^before the Senace, he only reply'd, ^ " *Tis very well, but what of the Clock is it? And when they told him it was about five, " Well *' then;" faid he, let us go to the Bath, it is time to " be moving. " In his return, he was met by one, who brought him News, that the Caufq was given

will pleafe to order,

He had alio

" Well, fiid he, what have they fen" tenc'd me to, to Death ? No replied the other, to " Baniihment only. " Whereupon, Jgrippinus'an'iwcx' ed without any Concern, " Come then, we will fup " to Night at jiricia,
againft him.,

EpiEietus had alfo a particular Refpe6b for Pyrrho^ becaufe he looked upon Life and Death as things indifferent. He valued him more efpecially , for the fmartnefs of a Repartee, to one who had a

^
^

Stnb^ui,

^Arrian. Li'o. I.

Cap.

I.

^Lnle

ViUa^e not far /rem

Rome.

mind

S.

XV

" If living and this Subjeft. " dying be indifFerenc in your efteem, why then, " fays he, do not you ihew it by dying? For this ve" ry reafon , replied Pyrrho^ becaufe they are both " indifferent, that I know no reafon for preferring " either.
mind to banter him upon
In fliort, EpiSlctus made all Philofophy to confiil in Continence and Patience, for which reaibn he had always thufe two words in his Mouth, Bear and Forbear : Words, which in Grfi"/^ have a pe(?uliar Elegance, there being but the difference of a fingle Letter between them. He frequently expreffed his admiration oi Lycurgus the Laceilcemon'ian\ Bravery, to a Man who had put out one of his Eyes. The People delivered this Offender up to his Mercy, to be punifhed as he faw fit. ViWiLycurgus^ initead of revenging the Injury, inilriid:ed him in Virtue, and after he had modelled him into a good Man, he brought upon the publick Theatre the Perfon fuppofed to have long before been put to death, and to the ailonifliment of all the People, told them, '' That the Malefador , whom they had deli" vered into his hands full of Treachery and Wicked*' nefs, he now reftorcd to them, with all the Quali" fications of Juftice and true Goodnefs. ^Epi^etus would frequently extol the Gallantry and invincible Courage of Lateranus ^ who, when condemned by Nero to be beheaded, Ifretched ouc
.

his

Neck to receive the Blow 5 and, when the Executioner gave the ftroke too feeble for the Buiinefs, difpofed himfelf a fecond time, and laid his Neck

fairer for the fecond llroke. The fame Perfon, having been before examined by Epaphroditus ^ concerning the Confpiracy of which he Hood accufcd, made this refolute Anlwer, " If I had any thing to " difcover, I would tell it to thy Maiter, and not
^ ^rrian Lib.

1.

Cap.

I.

<C

to

xvi

The

LIFE

of

Thefe PaOages 1 the rather mention to thee. " becaufe Epicletus ^ being a Perfon who made fo nice iind fo juil a Judgment of Men and Actions, it is much for the Honour of Their Memory, whofe behaviour merited his Approbation > and the greateil Men need no more, for ellabUiliing their Reputation with coniidering Perfons among all Poilerity. He all alongprofeifed the Stoical Philofophy, which was of all others, the moil fevere and exalted 5 and

"

Man of all the Alitients, was more expert, at reducing the rigour of their Maxims and Precepts into Praolice. For, though he was one of the lait, who formally applied himfelf to the Rules of this Se6t, yet was he one of the greateil Ornaments of it. He conform'd himfelf, in his Difcourfeand Behaviour, to And the manner of Socrates^ and Zeno^ and Diogenes. upon undertaking any thing of moment, ufed in the firll place to confider, what one of thofe Worthies Whenever he v/ould have done upon a like occafion. reproved any Perfon for his Vices, or inilruftcd him in Virtue, it was hisconilant Cuilom, to quote fome In lliort, he of thefe Philofophers for Examples. reverenced them, as Perfons of an extraordinary Charadrer, far above the common ilandard j but above ail, he was an admirer of Socrates^ and formed his Style upon the Model he had fet him. The Comparifons he made ufe of in all his Difcourfes, were fo familiar, fo apt, fo juil in every Circumilance, that eveiy Body was infcnfibiy won over by them. He did not afFe(3: elegance and politenefs in fpeakmg, but was contenc with making himfelf mtelligiblc, and delivering found and good Senfe, in perfpicuous and iigniticant Terms. In this too he copied after Socrates^ as indeed he did throughout, making him his univerfal Pattern, for all his Aftions, and all his Inilru6tions.
no
'
'

yArrian,

Though

C
a particular

S.

regard to Pyrrho irreconcileablc Enemy to moil a Se6t that went under of the Scepticifm the ridiculous Followers one of his upon ocasked He his Name cafion, who pretended there could be no fuch thing as Certainty, and, that Men were continually impofed upon by the Report of their Senfes, ^ Who among

bore himlelf, yet was he

:

Though he

ever fo groily deceived, as to go to the Mill, they intended to go to the Bagnio? And often he ufed to fay, " That, were he a Servant to one of " thefe Scepticks, he ihould take delight in plaguing *' him. "For when fuch ii Mafter commanded him to " pour Oyl into his Bath, he would pour Brine upon

them was

when

" "
"

his Head} when he called for a Julep, he would bring him Vinegar} and ifheiliould pretend, fays he, to be angry at this preverienefs , 1 would either

"
" "

oblige
his

him

to

Julep,

or conltrain

acknowledge, that that Vinegar was him to renounce his own

fantaltical Principles."

Fancy and Fortune, the

Two

things,

by which

governed, Avere what he waged War. againft, all his Life long. For the Former, he obferved, that all the moil important Events of humane Life, all the Revolutions that make the greateil Noife in Story, were at the bottom, nothing but " What is the whole Iliad of Fancy and Humour . *' Horner^ but a Succeflion of moil unreafonable Hu*' mours ? Paris took a Fancy to carry oiF Menelaus " his Wife, and Helena to go away with him. Now, " if her Husband had been ib prudent, as to account '' the lofs of fuch a Wife, rather a Deliverance than " an AfHiclion , the whole Jeil had been fpoiled. " We had had neither Iliad nor Odyjfes. But upon his

Mankind

are

"
"
*

^rrian. Lib.
^Arrtan. Lib.

1.

Cap.

27.

11.

^rnan, Lib.

I.

Cnp. 20. Cap. i8.

^'

being

xviii

The LI FE of

" being as extravagantly hiimorrome as the reli, fol lowed Wars and Tumults, the Slaughter of infi" nite innocent Men, and the utter fubvcrfion of fe" veral antient Cities. And this in good truth, is " the general way of the World." The Latter he ufed to compare to a Woman of Quality, who proltirutes " The Life, which Men herfelf to Servants. " lead in dependence upon Fortune, he would rc**
*'

" " " " "

femble to a Torrent, foul and rapid, whofe ftream is dangerous to pafs, fierce in its Courfe, and yet runs On the other hand, a Mmd devoted quickly off. to Virtue he compared to a perpetual unexhauiled

whofe Waters are clear and Smooth, deEye and Taile, fweet and wholefomc, free from all manner of fully or corruption."
Spring,
iightful to the

In agreement with thefe Notions, his vigour in the ftudy of Virtue was fuch , that no Man ever afpired-

more

eagerly after perfeotion.

renounced all the Delights to devote himfelf folewhich ly to the nobler Satisfadions of the Soul. When he was any time at an Entertainment, his Care
entirely
gratifie

He

had

the Senfes,

was not
as

fo

much

to regale his

Body,

as

his

Mind:

being duly feniible, that whatever is beitowed upon the Body, perifhes quickly, and turns to no account , but whatever is beftowed upon the Mind, and can never be loif. a lafting Advantage, is This Coniideration moved him to prefer inward Peace and Tranquillity, before the gveateil Advantages in the World j for, as it would be no Comfort to a Man to be drowned in a Veilel , though never fo beautiful, or laden with the richeft Trealures ; fo that Man makes a very ill Choice for himfelf, vho, for the fake of Wealth and Magnihcence , is content to be opprefs'd with Cares and
StsLxus.

Serm.

1.

Dif-

I
"

S.

xijc
>
-

-U

and purchafts any degree of Grandeur, millakcn World calls Happinefs, at the what or the expenfe of his own Eafe and Liberty. Tq this pLirpoie he would lometimes argue as follows. ** A Man born in Perfia , would never be uneafie " that he did not dwell in Greece. All that Na' ture fuggefts upon this occaiion , being only a
Difquiets,
*'

deilre to live happily in one's own native Coun" try 1 When a Man therefore is born in mean " and low Circumilances, why fhould he torture " himfelf with ambitious Thoughts, and eagerly " afpire after Gieatnels and Abundance ? Why does *' he not rather employ his Care, about making " that Condition eafie to him, which Providence ** Is it not much more at iirft had placed him in ? " deilrable, to ileep in a hard Bed, ihort and narrow, " with good Health j than to be iick in Damask " or Velvet, and tofs about upon Down ? And the " preference is manifeftly due to a Mind perfeftly " compofcd , and caiie with a moderate Fortune, " when compared with the highcil Elevation of world.

**

ly

Greatnefl'es

foured by Vexation and perpetual

i"

" Anxiety of Heart, We are infinitely in the " wrong ( would he often fay ) to charge our Mifery " upon our Poverty > no, 'tis our Ambition or our *' Difcontent, that makes us truly miferable. And ** had we the whole Earth at command, the pofleilion
*'

even of this could not let us at eafe from our fears " and melancholy. That murt, and can be the Work " of Reafononly i therefore the Man, who cultivates " his Mind well, and provides againil this Evil, by " ftocking it with found Principles, is fiitisfied from " himfelf, and never complauis of Poverty, or For" tune *. Thus I have given you a fhorc fample of Epidetus his manner of arguing upon thefe occafions.

Stobntts,

Ssrm.

J 8.

^rrian. Lib.
*

II.

Cap.

i6.

Stobsus.

He

XX

The L

F E of

would by no means bear with thofe, who infome colourable pretence, either to cover, or to give countenance to what they did '^ amiis. Such, he ufed to fay, were like the wanton " Wives of Rome^ who, the better to conceal their " own Shame, ufed to make P/iZ/i?'s Books of hisComduftrioufly fought for
*'

He

*^
*'

"
''
*'

the conilant Subjeft of their Commendation and Difcourfe, merely, becaufe he there is againit Women being confined to one, as now they are. But in this Point too, they put a very partial

monweakh,

and malicious Conilruotion upon that Philofopher's attending to his true meaning and " defign. For it was no part of his Intent, that a " Woman ihould firil contract herfelf to one Man, " and then proftitute herfelf to all the Sex > but the " Marriage now in ufe he thought fit to be abolifhed, ** only, that way might be made for Engagements of " another kind. This Principle appeared no lefs in the Prailice, than it did in the Doftrineand Difcourfes, tus. For, when he was fenliBle at any time of having failed or done amifs, his Sincerity never was folicitous to find out an Excufe for it. Nay, he upon no occafion exprefied greater Satisfaction , than in having his " Rufus one Faults or Defefts roundly told him. /* Day happened to reproach him in terms immode*' rately fevere, for having over-looked a fallacy in a " Syllogifm, Epi tl et u s xo m\ug-aiQ his Fury, made an" fwer, Why fo rougii and hot, Sir? 1 have not fet ** Fire to the Capitol. Slave, ^ replied Rufus ^ doll: " thou think no Fault deferves reproof, but burning " the Capitol ? Thou hail been guilty of the woril " this Cafe could bear ". Epicletus was fo far from refenting this fmartnefs amifs, that he fmiled at the Wit of it, acknowledged the Jultice of the Argument, and took delight in telling the Story publickiy.

Words, without

'

^4taan. Lib.

1.

Cap.

7,

Another

EPICTETUS.
Plenty,

XXI

Another time, one who had formerly Jived in great " but was then reduced to extremity of want, came to him with a Requeft, that he would recommend him to the People. EpSletus^ very ready to do
endited a Letter in his beof kind and tender Exprcilions, reprefented his Misfortune in complaints moving, that the hardeil Hearts rauft needs have been foftned by them j which when the Party concerned had perufed , he gave it back again, telling him, " That he made that *' Addrefs in hopes of receiving fome Relief, and not " with a defign to be taught how to bemoan himfelf, " for of that he had no need, as not thinking, that his " Sufferings were any real Evil ". This difdainful Anfwer pleafed EpiSietus fo exceedingly , that he never forgot it afterwards. But above all, Epi5letus was a Perfon of moft nice: Honour in the matter of Friendihip. The Reader need only be put in mind, ^ that he was a Stoick^ to convince himfelf, that he did not proceed upon
that piece of Service,
half, full
^ '' a Principle of Intereil in this point. He Would " not allow Men to confult the Oracle for Advice, " when the Defence of a Friend was under con" fideration Being fatisfied, that this was a Caufe^ " in which they were bound to engage , though '' with the hazard of their very Lives. As he was " once maintaining, y that the Wife Man only was ** capable of making a true Friend, and loving fin" cerely j a certain Perfon in the Company made ** anfwer, that he was none of the Wife , and yet he ** loved his Son with a moil true and tender AiFec" tion notwithilanding. You do but imagine fo^ " replied EpiSletus^ but I will convince you oi' your " miftake, Have you never feen a couple of Whelps
:

him

"
^'

KArrisn.

Lib.

EpUict. Enchind.
.Jirrinn^

Cap. 9. Cap. 39. Lib, IL Cap. 12.

I.

Lib.

II.

Cap.

7.

xxii

The L
together
?

F E of

"
*'

" "
''

"

" " "

*'

"
**

"
" "

" "
*'
*' *'

" "

think chefe Jittle fond of one another j and yet do but cail a piece of Meat before them , and this Experiment will foon ihew you, how far they are from the love you fanfy. Juil thus is the Cafe between you and your Son. Throw in a Bone of Contention, a bit of Land, or any fuch trifling Advantage, and fee, whether he will not wiih your Death in order to get into poficifioni and, whether you will not hate him mortally in a very little while upon this account. Were not Eteodes and Polynices Children by the fame Father and Mother ? Were not they brought up all along together ? Had not ten thoufand folemn Proteilations of the moft inviolable Friendihip pafled on both fides? And yet, when a Kingdom fell to them , which is the Piece of Meat that makes Dogs worry one another, were not all their former Promifes and Profeilions as abfolutely forgotten, as if they had never been? Did not their brotherly AfVeolion vanifh in a moment ? And did not thefe two Perfons do their utmoil, with a moft favage Cruelty to deilroy and murder one

playing

One would

Dogs were

infinitely

" another ? " Memlaus

=^

entertained Paris with great Hofpita-

" lity, and fo particular a Kindnefs, that any Man, " who had feen how dear thefe two were, while un" der the fame Roof, would have pafled for a perfeot " Infidel, if he had fo much as feemed to doubt,

" whether

" here again , " Lady, was

"
*'

"

they were true and eternal Friends. But another Bone of Contention , a fine caft between themj and this gave rife the longeft Bloody Wars, that of and moft to one in vain a thing been recorded So ever Story. hath indeed, conclude Perfons Friends whofe to it is,
Paflions are

"

irregular,
U, Cap, 22>

whofe Minds

are unftable,

^nmn,

Lit,

"^"

and

EPICTETUS.
" and who,

"
"

" " Affairs, Epi5ietus happened " were married, and how he
"
*'

they are enamour'd with the poffibly be fixed, and things of this Principles whatfoever. or Profcffions firm to any ^ " A Gentleman, of the firft Qtiality coming one day to vifit him, after fome Difcourfe about other

long

as

World, cannot

to enquire,

whether he
5

lik'd that State

the o-

ther anfwered, that he was indeed a married

Man,

fo ? fays but extremely unhappy in being fo. " Epiuletus^ for I prefume all People that marry, doit '' with a Profpe6l of bettering their Condition. True, " fays the Noble-man, but it is my misfortune, never " to enjoy one quiet hour, for my extreme fondnefs " and folicitude for my Children. I had a little " Daughter fick lately, and my tendernefs was fo great, " that 1 was forced to quit the Houfe and run' away " from the poor Girl. And do you reckon that an Ar" gument of Affeftion? i'^ys Epiileius ; methinks one " would be glad to have their worft Enemies ihew " their Concern, juil: as you do yours for your deareil " Friends. The very truth is, it was not Love, that " drove you from your Child ; but fome other difor" der of mind, like that of a certain Racer at Romcy

How

" " " " "

''

who, when

his Horfe was upon full fpeed wrapped himfelf up in his Cloak, for eagernefs at the Sports and, when he had won his Prize, without knowing his good Fortune, was fain to be difmounted, and rcfreihed with Spirits and Cordials, to recover

"

to his Senfes. Confider of this inftance a little, and then you will come to judge rightly of that, " which you mifcallExcefsof Love for others. ^ Some Perfons had alledged the neceifity of endeavouring to be rich ; upon a pretence, tJiat Poverty incapacitates a Man for being ferviceable to

him

his Friends.

"

Alas
I,

faid Epi^tetus^

how

infinitely

^rrian, Lib.
^.

pjff. Enchirid.

Cap. ii. Cap. 31.

you

xxiv
*'

The LIFE

of

"
*'

*'

you deceive yourfelves! Do you think, that there no way of being uferul to one's Friends, but only by lending him LMoney ? No fuch matter. I allow Men to take all lawful and honeil methods of getis

that, when they have it, they may ; be in a Condition of Relieving their Friends^ jn " want. But then take care, that you ufc no me*' thods, but fuch as are fair and decent. And if, as " the World now goes, you can inftruft me in any fuch way of growing and being Rich, I engage to employ my utmoft endeavours to be fo my felf. But if you expeotfrom me, that lihould purchafe things " not really good, at the expence, and with the cer*' tain Lofs of others, which are really fo there I j " muft defire to be excufed. And you are doubtlefs *' unreafonable and unjuft to the laft degree, in re" quiring me to fubmit to fuch hard Conditions j and ** much in the wrong, if you do not prefer the good '* Qualities of the Mind, before the Advantages of " Fortune} a good Man before a wealthy one j a *' Man capable of being a faithful Friend, before a ** rich unfaithful pretender to Friendihip". This was an Anfwer truly worthy a Philofopher. But that, which feems to be the peculiar Glory and Commendation of Epi^letus, is, that of all the ancient Philofophers, he feems to have made the neareft approaches to the trueChrirtian Morality, and to have entertain'dmorejuft and becoming Notions, concerning the Nature and Providence of God, than any who were enlightened by the Gofpel. His Dootrines were
*'

" ting Wealth

in truth
guflin,

fo very agreeable to ours

that St.

^w-

notwithilanaing his violent prejudice againft the generality of the Heathen Sages, thought himfelf in Juilice bound to make one exception at leart, and to fpeak of this Author with a great deal of Re-

Le

Chit, Dei,

fped.

S.

XXV

fpeft.
as to

bath he proceeded in this Point, of honouring him, with the Chara6ler of a very AVife and exceeding good Man. And reafon good there was, '^ v^hy Epi^etus fhould be
far

Nay, make no

difficulty

from the reft j when we he was convinced of, and how nobly he argues for, the Immortality of the Soul i the Unity and Perfeftions of God j the Wifdom and Goodnefs of Providence j and, which can be faid of none befides, when Humility was fo truely his Charaoler, that neither his Morals, nor his Praolice, have the leaft tincture of Vanity in them. Another Excellence peculiar to himfelf, is, that he admitted all the Severity of the Stoicks, without takHe hath nothing of the ing in any of their Sournefs. Infolence fo ufual with that Scot, of making their Romantick Wife Men in a manner equal vi'ich God. He
treated in a

manner

different

refleot,

how

clearly

rejected their Chimerical and impraoficablePerleftions j and thought a Philofopher never more truly fo, than when moil modeft. So that he reformed Stc-icifm as well as proieiJed it, and elponfedno Principles fo in:)plicittly, as not to leave himlelf a Liberty of departing from them, or altering thcni for the better, as he h\v occafion. If then St. Jerome did not grudge a Philofopher of that Scdf, the honour ot being numbred among the Saints, What place ihall we allow Epi^tetus? Who, beiides that he vindicates the Immortality of the Soul, as ilrenuoully as Seneca^ or ever a Stoick of them allj hath the advantage over his Brethren, ^ in declaring openly againft that moft impious and Anti-chriftian Maxim, maintained by the leil of this Profeflion, iyiz.) a Man may lawfully die by his

own
^

hands.
I

am
d
*
,

fenfible, Wolfius thinks

Cap. Cap. Cap.
9. Lib. II.
9.

him
14.

as

deep
aibi,

in here

Mrrian. Lib. ^rrian. Lib. 5 ^rrian. Lib,

I.

Cap.

Sr

I. I.

9.

& 24.
3

as

xxvi
as the reft

TheLIFEof

, but this feems to be only from a wrong Interpretation of that PaiTage, 'That when a Man is 'weary of playing his part, he may he comforted with re-

membring that the Door is open. But the meaning of the Door being open, is not, that we may go out when we pleafe ; but, that our term of Life is fo ihorr, that it cannot be long before we are called out. That this was his true Intention is evident from another PaiHige, where he expofes the folly of being full of s If you have any Suficnance Care for to morrow, (fays he) you will he fupported ; if not, you will make your exit } the Doer flands always open. The Phrafe
here
iitor,
is

who two

the fame, and let Epi^letus be his own Expoor three Lines before hath this re-

markable Sentence. Let us wait God's leifure to deliver us from enraged Tyrants : When he gives the gnal, then march out to him. And again, How ridiculous

cut in Pieces,

a Man ought not rather to be than defer t thePofl his General hath fixed him in j and to imagine ourfelves at Liberty to quit the Pofl God hath fet us in, whenever we pleafe ? h But to return. The unblemiihed Probity, remarkable throughout his whole Converfation, was the very thing, which recommended him to the particular Favour and Efteem of all thegreateft Men of the x'^ge, in which he lived. He contrated a particular intimacy with Favorinus, and Herod the Sophift, who are two very eminent Perfons in AntiSparquity } as we find by Philoflratus in his Lives. tian, as I obferved before, ranks him among the Em* Thcmiperour Adrian\ moft confiderable Friends. Emperour Oration to the fays, his in Jovinian, flius, that he received feveral marks of Honour, and paris it

to fuppofe, that

'

R ^rrian. Lib. I. Cup. 5. " ^.Gtll. Lib. XVII. Cap. ip. Lib. 1. Cap. 2, * Thtrmfi. 0,M. iz. ad Jew, Lib. ' Span, in^^dr.

I.

Set. 7.

Lib. XI. Seft. 34

36, Sec.

ticular

S,

Jntonines. And acticular Rcfpeol:, from iht cordingly Marcus AurcJius^ in his Book of Meditations, eig iouj'nv^ or Soliloquies, mentions him more than once, Avith fo great regard as to fet him upon the fame level wirh the Socrates's^ the Zeno's^ and the Chryfippus's. In fliort, his Reputation was fo great

>

ih^ii Lucian^ who calls him a wonderful Man, rallies an ignorant Fellow, for purchafing Epi6ieius his Earthen Lamp at three thoufand Drachms, upon a vain imagination, that iludying by the Light of this Lamp, would infpire him with the Wifdom of its former Mailer. Whatever he faid carried fuch Force, and met with fo general Acceptance and Refpeot, that no ^ " Hebody could ftand out againft his Arguments. " rod the Sophiil, met one day with a pert young " Blade, who pretended himfelf Profeflbrof the Sto*' ick Philofophy j and talked and fwaggered at fo in" folent a rate, as if he thought all xhcGreeks and La*' tiyis to be mere Ignoramus's incomparifon of himfelf. " Alter having heard patiently all he had to fay, the *' way Herod took to reprove and put him out of coun*^ tenance, was to fend for ArriarCs Colleolion of Epi" Etetus his Difcourfcs, and turn him to that Chapter " "^ in the Second Book, where he fpeaksof thofe con" ceited People, who talk much, and fanfy themfelves " Philofophers, becaufe they can do it fluently. This " fo confounded that forward young Gentleman, that " he had not one Word to fay for himfelf." may judge from this inilance, of what Authority Epi6ietus and his Do6lrines were, at that time in the World. Of all his Scholars, Arrian is the only one, whoie Name hath been tranfmitted with Reputation to Pofterity j and He is fuch a one, as fufficiently demonftratcsthe Excellence of his Mafter, though we ihould fuppofe, that he alone had been of his forming. For

We

''

Dialogues adverf.

InioS.

msfltes Libros

ementem,
ip.

w4.GW/Lib.

1.

Cap.

2.

" Cap.

fhis

xxviii

The

LIFE

of
'^

this is the very Perfon, who was afterwards advanced to be the Freceptov oi' Jntomne , furnamed the Pious, and diftingnifhed by the Title of Xenophon the Younger \ becaufe, like that Philofopher, he committed to writing the Diftates dcHvered by his Mailer in his Life time and piibhihed them in one Volume, under the Name of Epicletus his Difcourfes or Di'ertations', which at prefent we have in four Books. After this he compofed a little Book, called his Enchiridion, which is a ihort Compendium of all Epi5letui his Philofophical Principles j and hath ever been acknowledged, for one of the moil valuable and beauti:

of ancient A4orality. He likewife wrote aBook of the Life and Death of Epi^etus, Marcus Jurclius which is now unfortunately lofb. mentions a Traot, called the Commentaries of /?i^etus, which he had read with great application, But thefe probably are the lame with thofe Difcour^ y^i mentioned before. For ^irrian in his Preface to thofe Books, gives them the Title of xjzjvivjv.y.oDoi. Probably this double Title might proceed from the different form, under which they were publiihed, in two
ful Pieces

iiother large

feveral Copies, during ArriarC?,

larger, than

own

Life.

am

alfo

apt to believe, that thefe Difiertations were formerly

we now enjoy them ; and poilibly, ^ there might not be four only, but five or fix Books of them.
Thus much
as
is

certain

that A. Gellius

cites a Paf-

fage out of the fifth, and that Stob^us relates feveral,

of the fame Author, which no where occur in his Writings extant at this day. It is not unlikely, that Arrian, in a fecond Edition, might think fit to leave out fome things publiihed in a former > and that he plight new cail the Work , by reducing fix Books
" Gtneb.

in

Chron.

^.

Cell Lib. XVIl. Cap. ip,

Simpi

in Jovin.

Jeipfo, ^rri-in. Prtf. ^/i. Cellius. "^ Some fay XII. of thefe called and VUI. entituled Jlolften. de Vn. Script. Porphyiii, fag. z, dir, Cantabr.

De

:.[!.
&
^

,
'

Aallcu.
1655.

Set

'

^,

Gell. Lib.

XIX, Cap.
'

i,
'

into

EPICTETUS.
into four.
credit Suidas his

xxix

But however that be, I can by no means Account, when he tells us, that //eietus was himfelf a great Writer ; for this is very hard for any Man to conceive, who hath read Arrian at all, and is acquainted with Epiietus his Manner, and
Principles.

There are befides, fome Anfwers pretended to be made by him to Queilions put by Adrian the Emperourj but any Man, who gives himfelf the trouble of
^

reading them, will eafily difcover the Forgery, and that they cannot belong to thisPhilofopher. ^Wolfius indeed did once put us in hopes, of feeing fome Letters,

written by this Great Man publifhed, which, he had been informed, were in the Library at Florence, But in all probability, the Perfon who communicated tliis piece of News to him, was not rightly informed himfelf j and we are like to wait a great while, before our Eyes are gratified with the fight of that Curiofity. " have no account that can be depended upon, either of what Diilemper, or about what time, EpiSuidas indeed affirms, that he died when rictus Marcus Aurelius was Emperor j but I am very ape

We

^.

to fufpect the

Truth of this Afl^jtion. ^ SalmafiuSy w!^o hath enlarged upon this matter, is of Opinioa that Suidas is miilskenj and produces feveral Reafons for thinking fo, which 1 ihall confider in this
place.

Firft is, that the fame Author tells us, was Slave to Epaphroditus ^ a Captain of Nero's Life-Guard. Now from the Death of Nero^ to the beginning of Marcus Aurelius his Reign, there intervened no iefs than Ninety Four Years. That
I.

The

Epi^etiis

thereat, ad Cakem Elr. Wolf. In Pi-Af. diiAlrercac. Adr.

Salmaf.
in

S,uid. in Epiilet.
^

-,

Annot. ad

L^iS!et,

5c

iwf/,

2.

which

^xx
which adds more
is
,

The
that

LIFE

of

to the improbability of this account,

fuppofe Epi^letus Tome Years old , before he was capable either of doing Epaphroditus nny Service , or of removing from Hierapolis to Rome. So that according to this Computation, EpiUetus may

we muft

be prefumed to have reached a Hundred and Fifteen

Years, or thereabouts, which is not very eafy to believe. This Conjefture carries fomewhat of Argument in it, though it be not abfolutely conclufivej becaufe, as Lipfius ^ hath obferved judicioufly enough, 'tis poiible he might not be taken into Epaphroditus, But then, in his Family, 'till after Nero's Death. anfwer to this Solution, it may be replied, that ^Epaphroditus^ being diftinguiihed by that Title of Cap-

of Nero's Guard, it is more credible, that Newas living at the time when Epiletus belonged to him, and that he ferved him whilft in that Quatain

ro

lity.

relius

The fecond Argument is, that Marcus Audoes not reckon this Philolophcr, among the Perfons with whom he had any Converfation, but only fp^aks of reading fome Difcourfes of his, which
2.
^

This Junius Ruflicus had communicated to him. to me feems to carry lefs Strength than the former.
For, befides that EpiSletus iiad retired to Nicopolis long before that time, we may allow his Death to

L'/;/".

Manuduft. z^
ruiV/j

Stole,

Pbilof. V'.h.

I.

* / cunnot but obfcrvchere

grofs miflakf in the Preface to Berkelius'i Edition of

bis Notes printed

Enchiiid.
this

Wclfius
is

Epaphroditus

taken for the Ferjon of

brought that Chy.nh'' s Chanty to St.

Ttens

Paul

at

Lugd. i/Amft. J670. vjhere Name, ColoiT. 4. 18. -who Rome. 'Tis true, that Chapter menat
that

Saintsof Oyai's Hoiifiiold, vcr. 2J. But the Chara&er given of Ep'lActUS ^nd though it be highly his Majier, vjiU not incline us to believe him one of them, prebablt , that Epiiietus had fome krioxuiedge of the Chriftian DoHrinc , (as inixilio -write after the publication of the Gofpet, do, by their -way af arguing fo much wore rtfined than their Predecejfors, feem all to have had , ) yet we have little ground to imagine, that a Perfonof fuch infamous finalities, fuih tnfof/jij Epaphroditus, either inflruitei lence, and barbarity, and meannefs of Spirit, him in it, or ever imbibed it lieartityhimfelf, Salmaf, ib. Marc, ^ntsnin. LiU> I. Cap. 7.

deed the Philofophers,

*>

have

S.

xxxi

have happened, much about the beginning of this Emperor's Reign. tJ^/W^i affirms no more, than that he lived till the time of Marcus JureUus. And he might very well be fuppofcd to live till the beginning of his Reign, without implying any neceffity of this Emperor's feeing his Difcourfes, till after the Author was dead.
5. ^

The Third Reafon

is,

in

little

or no Conlideration.

EpUetus

my Judgment, of his Lamp was

it

fold in Luciayi's

time, and from thence

,

is

inferred,
^

that EpiStefus was dead

before that Sale was made.

But
lived

this

the Reafon in the

For we have all at all. World to believe, that Luc'ian outMarcus Aurelius. And fo this Lamp being fold
is

no confequence

while Luc'ian was vet alive, is no bar to Epi^etus his being alive in ^ Marcus his Reign. Nay, it might very' well happen, that the Lamp might be fold in Epi^etfis his own life-time; and, if this be admitted, that Circumftance will create us no Difficulty at all. 4. ^ The Fourth is, that A. Gellius^ who wrote under Antoninus Pius , or at leaft in the very beginning Epi5ietus^ that the Memory of Marcus Aurelius^ fays of that Philofopher was ftill frefh at Rome. But Salmafius hath not produced that Paflage entire, for^. Gellius does not fpeak there of his Memory in general, but of every body's remembring, that he had been
a Slave
J

which
lail

alters the cafe

very much.
is

The

Reafon alledged by Salmafius

Gellius
,

taken

from that Expreffion of

nus fay ; And mafius concludes it impofiiblc, for Epi5letus not to have died before the Reign of Marcus Aurelius. this Reafon is not convincing; becaufe Fa'uorinus might very well inform A. Gellius^ what Epi^eius had faid upon fome certain occailons; though EplEletus himlelf

1 haiie heard Favoriiince Favorinus died under Adrian , Sal-

Now

adverf. lndoi. multos Ltbros ementem, Satmaf. pag. 3. Satmaf. ibid. p. 2. p. 3. ^, Gdl. Lib. f ^. Geil. Lib. XVil, Cap. ip,
*
"

'

Dialog,

&

11.

Cap.

18,

were

The
is

LIFE

of

were ilill alive. But ftill it muft be confeiTed, there fome Ground for urging it. For A. Gellius^ who wrote his Book under Antoninus Pius^ the Predeceilbr to Marcus Aurelms, when mentioning Epi^etus^ does
terms > Epioletus would fay ^ That 'venerable ufed to fay^ Such a one hath told me^ that Epidetus was wont to fay^ and the like. this is a
it in thefe

old

Man

Now
,

manner of fpeaking, very unufual and odd

Perfon fpoken of
is

yet in being.

And

am

when the indeed the

rather inclined to embrace the Opinion Salmaftus contends for, becaufe it feems to me highly probable that Epidletus was dead, before the compofing of Arrian's
in which he colkols his Difcourfes. And if fo, I fee no poffibility, how Suidas his account of his living down to Marcus Aurelius his time ihou!d ftand

Book,

good. For it is evident, that Book was publiih'd, when A. Gellius wiot^his Nobles Attic<^, and that is as much as to fay, that it was well known, 'and commonly read, in the Reign Antoninus Pius. I own it may be
objected, that Arrian might collect and publiih thofe DiiTertations, before the Death of his Maiierj but I can fcarce think he did fo; it being highly improbable, and a thing out of the common way, to fet forth the Difcourfes and memorable A^lions of a Perfon furviving the publication. And therefore, without fome Authority to warrant fuch a Conje6lure,, bare Prefuraptions

ought not

to prevail for

its

being received.
to

One

Difficulty

more indeed occurs

me, which

Salmaftus takes no notice of, and yet, in my apprehenfion, it is as coniiderable , as any of the former. 'Tis the fpace of time, between the Death of Nero , and the Edict of Domitian for baniihing the

Philofophers. ceeds Twenty Years.

Now

this very little, if at all,

ex-

For

that
,

Edid

is

placed in the

Eighth of Doniitian.
admitted,
S

And

if Lipfius his
i'erve-

Notion be

that EpiSietus did not

in Chron,

Epaphrodit us,

Eftfcb.

till

C
,

S.

xxxiii

the difficulty grows yet more upon us. For at that rate, he could not be above Eighteen or Nineteen at moil, when he left Rome^
till

after Nero's

Death

obedience to the Emperour's prohibition. But is never to be reconciled with ji. GeWus his account , who fpeaks of him , as a Perfon of great Repute at that time, and conftrained to withdraw to Nkopolis^ in the Qi^iality of a Philofopher concerned can hardly allow him this Chain the Ediol. rafter at lefs than Thirty Years old } and, according to that calculation, to bring him down as far
in
this

We

as

Marcus AureUus his Reign, will ask a Hundred and Eight or Nine Years. And yet fo many we cannot afford him neither j when it is remembred, that Lu' cian^ who was his contemporary, makes no mention of him, in that Dialogue, concerning Perfons ivho lived to a great Age. I acknowledge , that Eufc' hius takes notice of a fecond Edi6t agamil the Philofophcrs, not publifhed till the Fifteenth of Domitian > but, befides that he (lands fingle in this Point, and is not ilrengthened by the Teilimony of any other Chronologer or Hiilorian, Scaligcr in his Animadthat the Decree verftons hath obferved expreilly , meant by A. Gellius ( which is plainly that under debate at prefent) was publiiTied in the Eighth Year of Domitian. This Argument is of fo great weight with me, that it would quite bear down all that Suidas hath faid , were it not, that I find my felf llill in fome fufpenfe, from a paiTage in 'Themiftius who pofitively affirms, that the Two Antonines ihewcd Epidtetus particular Marks of their Favour and Eileem. But this Ohjcilion too may be taken off, by replying, that Orators, in their Speeches, do not always tye themfelves up to the fame Rules of ncfs, which are ilriolly required of a Faithful Hillo^^
'^

-,

rian

LiiriAn. in

Dialog, cui T'xinlvisMAcrabii.

Urat. ad joviji.

xxxiv
rianj

The
Or
elfe

LIFE
th-ar,

OF, &c.
Marcus Jurelius m\ghi
^

by faying,
for

exprefs an

Honour
:

Epiiletus

in

the time

of

Jldrian^ and Antoninus Pius^ and before he

came

to be

Emperour himftlf

Or

lailly,

that this Veneration

,

was

paid to his Charafter and

Memory

after the

Perfon

wasdead. And this we plainly find done, in the Books he hath left us, where Epiclctus is mentioned upon feveral occafions, with a more than ordinary Refpeft. Upon the whole Matter, the Difficulties on both fides of the Queftion arefuch, that I will not take

upon me

to determine either

way

>

but

Ihall fatifie
.

my

felf,

with thus laying before

my Reader what

may be faid for, and again il, this Relation o^ Suidas. And yet, if I may be admitted to interpofe my own private Opinion, this, I confefs, inclines rather to Salmafius^ and I am apt to think Epidictus was
dead, before Marcus Aurelius began to Reign. For, befides that Suidas is not always in the right 5 we have an Inilance in the Perfon before us, where he is manifeilly in the Wrong} That, I mean, in which he affirms Epitietus himfelf to have been a great Writer of Books. And he, who hath miftaken in this Point, may be prefumed to have miftaken, in the calcuBut whenever he died, 'tis lation of his Age too. certain his lofs was much lamented by all the Men of Note then alive i and his Memory will be valuable and glorious, among all fucceeding Ages of the World. And thus I have given the Reader what fcattered Remains I could gather up concerning him 5 which I hope will be the more kindly received , becaufe it is the firil: attempt of the kind that I know of, fincethat Life written by Arrim hath been loil.

A C

O-

CHRONOLOGICAL

TAB LE
For making a probable Conjedureof the according time when EpiBeius died to the foregoing Account.
:

N.

The vulgar Tears of Chrift are two lefi this Account begins 54. than thefe, and
B.

Tears
Tears of

Rome.
806 807 808 8op 810
811

Tears of Chriil.

from Nero.
I

i^

i7
5-8

Eighi Months from 0 dober iph.

Nero.

fP

4 6 7
8
Epaphroditus

60
61

812
l'^ 814

6z
^l

Epihetus.

l'^ 8i5 817

818
-

64 ^r 66
<^7

9
II

68

^3
Tearf

yiClironological Table.
Tears
'

Tears of Tears of

/?"o;

Rome.
8ip
82.0

Cliiift.

"Nero.

69 70
71

14 If
1(5

Gii/^^5 O/^o, VitelUus.

821 822

Fl. Vefpaftan.

7^
73

^5

17 18
IP

Helvidius.

Arr. Lib.

I.

824

^^ 825
827 828 849
820 831

74 7r
7<i

Cap.

2.

20
21

77 78 ^^ 80
8r

22
^3
25-

J//.

Fefpaftan.
.

832 833 834

82
8?

3
841

84 8r
8(5

25 ^7 28 19
30
31

Domittan.

83(5

^37 838 83P 840

842 843 844

87 88 8p po
pi

3i
33

?4

3<^

P2 93

37
38 3^

Philofophers banifheci. Euphrates Philofoph vidi Arrian. L. HI. C. if. IV.

.

8.

Plin,

Epift.

I.

10.

P4
i'f
i)6

Hr
846 847 848
8.49 8j-o

40
41

i>7

42
43

Second Decree
Nerva.
I'rajan,

for

ba-

p8 PP
100 lOI

niihing Philofophers.

44

8ri

4(5

/-

2>^r/

Chronological

TABLE.

Tears of
Chrift..

from Nero.

102,

103

104
105-

47 48 4P fo
fi

Corn.

Tacitus.

Pliny the Younger.

106 107
108 109 IIO
III

fi f3

r4
S";

s^
fS

IIZ

7
fP 60
61

iM
114
I

If

116 117 118 IIP 120

121

6z
<^3

<i4

ji4drian.

Plutarch.

Charon.

Fa-

^r
66 ^7 6S 69 70 71 7i

mous about

this time

122 1^3 124 I if 126 127 128 I2P 130

131

Euphrates'^ Deaths

Arrian,

73

Favorinns and Polemo,

74 7r
7<i

M^
133

M4

77 78 7P

Aulus

Gsllius.

Tears

A Chronological TABLE.

88f 886 887 888

8po
891

80
81

81
158

MP
140
141

^^

84
Sf
8(5

Antoninus Pius, to

whom

jirrian was Preceptor,

8pz
8p3

14^
144
146 147 148 149 IfO

87
88 8p po
pi
Lucian wrote before and about this time ; died at the beginning of Commodus's Reign.

8P4 Spf
8p(5

8P7 8p8 %99 poo

poi

pi
i>3

poi
903

P4 9S 96 97
p8

Epiietush Death.

P04 pof po6 907

po8 pop pio
pll

ii4 Iff
if<5

PP
100
lOI

if8 ifP 160

161 i6z

101 105

104 ICf io5

107 108

pil
915

Mareus Aurellus,

165

EPIC'

ICTETUS
HIS

ENCHIRIDION,
WITH

SIMPLICIUS
HIS

COMMENTARY.
the

Reader be curious to
find
it

know

Ep'i'i^etus's

written by Arrian , who alfo compiled J the Difcoiirfes of EpiBe'tus^ and digefted them into feveral diftinft Trads. The fame Arrian coxnpo^ta this very Book too, which goes by the Nameof Enchiridion^

IF

he

may

at large in

an Account of

his

Charaiier, Life and

Death

being a ColleiSion out of EpiSietus's Difcourfes, of fuch Remarks and Rules, as he thought moil feafonable and ne^ ceflary, and inoft likely to afFeft Mens Minds. thus much Arrian himfelf declares^ in his Epiftle Dedicatory to ^ Mejfalinus \ to whom he addrefied this Book, as being both a particular Friend of his, and an exceeding Admirer of
Epiiletus.

(Though

the

fame Things indeed, and delivered

The Reader will find all that is material, not only in ^rrM, but othcrs who have given an account of Epitletm, prefixed to this Edition, fo fat as occurs atpiefcnttb the Memory and Obfervation of thcTranllacor. Mejfalinui.] So Satma/tm pioves it ouglit to bctcad, and not Muf^Hienut, Sec his Note on the Place.

10

Epictetus's

Morals

in almoft the fanie Expreffions, lie fcattered up and down in thofe Writings of Arrian, which are called Epioletus^s Difcourfes.) The principal Defign of this Book ( if Men would but fufFer themfelves to be wrought upon by it, and would reduce what they read into Pradice) is, To fet our Souls as Free, as when their Great Father and Creator firft gave them to us ; to difengage them from all thofe ilavilh Fears, and confounding Troubles, and other Corruptions of Human Nature, which are wont to fubdue and tyrannize over

them.
It is

cdXita^n Enchiridion, or Manual, becaufe allPerfons,

who

are defirous to live as they ought, ihould be perfeft in

Book of as this Book, and have it always ready at hand: conftant and neceiTary ufe, as the Sword ( which commonly went by this Name , and from whence the Metaphor feems to be taken) is to a Soldier. The Difcourfes are lively and moving; and All, but the
Stupid and Sotiifh muft needs be aiFeiled with them Andj tho' not at all equally, yet all in fome degree: and it is to be hoped, they \Vill be fo aiFefied, as to be made fenfible of their own Failings, and Infirmities ; and awakened into fefious Thoughts and Endeavours of Reformation. In ihort, The Man, that can read thefe Reflexions, without any Impreflion or Concern at all , is loft to all the Methods of Amendment in this World , and can only be made wifer by the c Fiery Difcipline of the Next. The Inftrudionshe gives, are built upon Human Nature : and on the Foundation of them all is Man, confidered as a Rational Soul, making ufe of the Body, as its Inftrumentof Operation. Upon this Account, he allows all thofe innocent Pleafures, which Nature requires, and fuch as are neceiTary to keep up aSuccefllon of Mankind in the World;
:

'The Fiery Difcipline of the Next.] This Expreifion proceeds upon an on of the Pjthagoraans and Flatonifis, which fuppofed Men (like Metals) te

ani

beieiined from their Drofs and their paft Offences to be puniflied, by fevcral forts of Tortures after Death; but thefe to be in the Nature of Corxeolions, as well as Funilhments. From them the Dofirine of Purgatoiy feems to have been derived j and indeed many other Erroneous Opinions among Chriftians, were either the Remains, or the Improvement, of fome fond Conceits and odd Expreffions among the eld Fhilofophets. This ii plain in the Gwe/ict and Valminian H<efic$ paiticularly.

with

SiMPLicius's Comment.

and fo he does likewife, the Enjoyment of fuch other Things, as the Condition of the prefent Life makes defirable tons: But then it is conftantly with this Referve; that the Reafoning Faculty preferveits own Liberty, fo as not to be enilavedto the Body, or any of its fenfual Inclinations but be conftantly raifing itfelf up above thefe, and afpiring to the Enjoyment of its own proper Happinefs. So that w^e may take the Advantage of all the World calls good, which can anyway conduce to our True Happinefs, provided it be done with due Temper, and Moderation. But, as for fuch as are wholly inconfiftent with that True Happinefs, we are abfolutely forbidden the having any thing at all to do with them. One very remarkable Excellency thefe Writings have, is. That they render all, who govern themfelves by them, truly happy at prefent; and do not content themfelves, with turning Men over to a long Payment, by diftant Promifes of their Virtues being rewarded in a future State. Not but that there moft certainly (hall be fuch a State, and fuch Rewards For it is impoiiible, that that Being, which ferves itfelf of the Body, and of its Appetites and Affedions, as fo many Inflruments to aS by, ihould not have a diftinft Nature of its own ; a Nature that continues entire, after thefe are loffanddeftroyed ; andconfequently, it muft needs have a Perfedtion of its own too, peculiar and agreeable to its Eflence and Nature. Now, though we ihould fuppofe the Soul to be mortal, and that It and the Body periih both together; yet he that lives according to thefe Diredions, will be fure to find his Account in them; for he cannot fail of being a truly happy Man, becaufe he attains to the PerfeSion of his Nature, and the Enjoyment of that Good, which is accommodated to a Rational Soul. And thus the Body of a Man, which is confeifedly mortal, enjoys its own proper Happinefs, and can ask nothing farther, when it attains to all that Vigor and Perfedion, of which the Nature of a Body is capable. The Difcourfes themfelves are ihort and fententious much after the manner of thofe Precepts, which the Pythagoreans call their Memorandums or Moral InflHutions: Though among thefe indeed, there is fome fort of Method and Connexion, and a mutual Relation almoft all through; as will appear
;
: ;

hereafter

when we come

to confider

And

thefe Obfervations and

them Maxims, though

3

particularly.

they be put into

Epictetus's

Morals

intodiftjnd Chapters, are all yet upon one Subjed, and belong to the fame Science ; viz. That uf amending the Life of

They are all direSed to one and the fame End ; which rouze anc} invigorate the Reafonable Soul , that it may maintain its own Dignity, and exert all its Powers in iuch Operations, as are agreeable to uncorrupt Nature. TheExpreiTionsare perfpicuous $nd eafy; tut yet it may not be amifs, a little to explain and enlarge upon them and that, as well for the Writers own f^ke, who by this means will be more fenfibly affected, and carried to a clofer and deeper Confidcration of the Truths contained in them ; as for the Readers Benefit, who, perhaps, not being very converfant in fuch kind of Writings, will be led into a more perfeiSt Underftanding of them, by thefe Explanatiqns. the firii Thing to be cleared upon this Occafion is, What fort of Perfons thefe Inftrudions were deiigned for; and What Virtues efpecially, they are capable of cultivating, in the Men that iubmit to be direded by them. And fif ft, it is plain, they are not proper for the Man of confummate Virtue, who hath abfolutely purged away all for he (fo far as this mortal iche Dregs of Human Nature State will admit of fuch Perfetion) makes it hisBufinefs tp dived himfelf of FleOi and Senfe, and all the Appetites and PafHonsthat attend and ferve the Body ; andis entirely taken ?ip with the Improvement of his own mind. Much lefs can they fujt the Circumftances of a fpeculative Virtue ,
Ma.
is,

To

Now

which

a Degree ftill higher than the former. For fuch a exalted even above the rational Lite, and attains to a fort of God like Contemplation. They are adapted then more peculiarly, to an inferiour Rank, who lead their Lives according to the Didates of Reafon, and look upon the Body as an Inllrumentpf Adiion, contrived for the Ufe
is

Perfon

is

of the Soul

Men, who do not confound

;iiake Either a part of the

thefe two, nor Other; nor the Body and Soul

For both, as equally conftituent parts of Humane Nature. he that fuppofes the Man, ftridly fpeaking, to confill as much of Body as Soul, hath a Vulgar Notion of Ihings; is deprcft and funk down into Matter ; hath no more Pretenhons to Reafon than a Brute; and fcarce delerves the

Name of Man. He
good

that

would anfwer

that

Charader

iri

and Prerogative of a Nature, by which God hath diiiinguiihed him from Beads, mull fake care to preferve his Soul, as Nature requires h Ihould {je^ in a State of Superiority ever the Body ; fo as to ufe
earneft, andaifert the Dignity

and

with S

LIc

s's

Commenr.

5-

and manage it, not as a part of the fame common Nature> but as an Initrumenr, wholly at its Government and Difpofal. And fuch a Perfon as this, is the proper Obje6t of thofe Moral and Political Virtues, which the following
Difcourfes are intended to excite Men to. That the Real ElTence of a Man is his Rational Soul, Socrates hath undertaken to demonftrate, in that Dialogue gives us, between Him and his beloved Alcibia^ which des. And Epideius, proceeding upon this Foundation, direSs his Scholars, what fort of PraQices and Converfation are proper to make a Man, thus framed by Nature, perfeol. For as the Body gathers Strength by Exercife, and by frequently repeating fuch Motions as are natural to it ; fo the Soul too, by exerting its Power=, and the Pralice of fuch things as are agreeable to Nature, confirms itfelf in Habits,

/^

and (trengthens
1

its

own natural

Conftitution.

would not have the Reader take it ill, to be detained a little longer from the following Difcourfes, only whilft I prefent him with fo neceifary an Introdudion to them, as the explaining a little this Notion, which JE^/ii/e/^j all along
takes for a granted Truth, viz. That the Real Eece of the Man is his RatioKal Soul^ which makes ufe of the Body, as its In^ For EpiStetns fets before us the Opefirument of Adton. rations, peculiar to fuch a Perfon, and becoming his Charader; and then he makes it his Buiinefs to excite all his Scholars to get a perfed Knowledge, and to employ themfelves in theconitant Pradlice, of them: That by fuch daily

Stroke to Naour Condition is capable of being. This is the Ground Epioletus goes upon ; which he does not at all attempt to prove, but takes it, as I faid, for a Fundamental Truth, fufficiently plain, and acknowledged beExercife
ture,
as
I

we may,

faid, give the finiihing

and be

as perfeft, as

fore.

But the Method, in which Socrates proceeds, is this; He makes ufe of clear and familiar Examples, and tells us. That a Man in Cutting (for inftance) ufes his Knife, and heufes his Hand too: Then, inferring from hence, that the Thing ufed, confidered as an Inftrument, isditferent from that which employs it; he concludes, that it is the Man, which employs the Body as an Indrument. Now in truth it is the Rational Soul, and nothing elfe, that employs this Body, in the Exercife of Arts, and Trades, and all maOuer of Operations. From hence again he draws this farther Infcsence: viz. That which employs the Body, hath the Governmeat 4

Epictetus's
vernment and Difpofal of what
his

Morals

Man

it fo employs. And then into this DisjunQive Syllogifm, Either the Soul alone, or the Body alone, or Both together, muft needs be the Man. if the Man have the command of the Body, and the Body cannot command nor difpofe of itfelf, then it is evident, that the Body alone cannot be theMan. It is evident again, that Body and Soul together cannot be the Man, for the very fame reafon For if the have the Government of the Body, and the Body itfelf

he forms

Argument

Now

have no part of that Government; then it is plain, this prerogative does not extend to Soul and Body both, and therefore Both cannot be the Man. But, in ftiort, if the Body in its own Nature be void of all Life and Motion, and if it be the Soul, which animates and moves it, (as we fee in Handycraft Trades, the Workman is the Principle of Motion, and the Tools have none, but what they derive from him,) then it follows, that the Body is to the Soul, what a Tool is to the Artificer: And confequently, that the Soul, being the Original of all Operation, is truly and properly the

Man.
So then. Whoever would make the Man his Care, mufl: confultthe advantage and improvement of the Soul, and purine the Huppinefs peculiar to this for he that beftows his pains upon the Body, does not (it feems) advance himfelf, and his own Good, (properly fpeaking) but only that of his Inftrument. Much more extravagant and abfurd is it then, to lay himfelf out upon Riches, or any External Advantages of that kind; becaufe, in fo doing, hepurfues a very foreign For he neiInterefl, one much more diftant than the former ther makes theMan, nor the Man's Inftrument, the ObjeS of his Care; but all terminates in thofe things, which mak for the Convenience of this Inftrument only.
: :

BfiBeti

with

SiMPLicius's Comment.

EpiBeti Enchiridion.

CHAP.
LL
Sorts',
:

I.

things whatfoever may be divided into two thofe that are, and thofe that are not, within our own Power Of the Former fort are our

Opinions and Notions of Things j ^Our AfFedions, our Defires, and our Averfions. And in ihort, all our Anions of every kind are in our own Power.

COMMENT.
our oivn power, vjhich. we out and which depend purely upon as we commonly fay, any our own difpofal and Choice thing is a Man's own, which he is not beholden to anybody elfefor, fo as that it fi-iould fall within the compafsof a Second Perfon, to grant or deny it, to permit or debar, or any fuchare the way hinder him in the Enjoyment of it. Motions and Operations of the Soul ; They are born and bred within us, and owing folely to our own Judgment, and our own Choice; for indeed, it is not poffible for any thing without us to determine our Choice. The ObjeSi of our Choice, 'tis confeft, is very often fomething without us ; but x\\tAd of it, and the Motions toward it, are entirely our own, and within us. Such, for inftance, are the parcalls thofe

HE

Things

ifi

felves are Mailers of,

Now

^^jfei'.rom] This is the moft convenient Rendring I could think of, for theGreeI> i^uzi ; which though the Latin Impetus may do right to, yet I queftion wherher any Englifli Word will fully exptefs it : If any, this of <Ajfe[Hon; which yet 1 donotfo nicely confine my felf to in this Tranilation* as not to render it by Paraphiaiein fomc Places. But I muft own, that in the midft of my Doubts, what to CKprefs it by generally, the Authority of our Learned Gataker in his Latin, and of Meric Cafaub. in his EngUpj Tranflation of ^momnu!, very much prevailed with me.; who have chofen this Exprefliou for it in that Paffage which leems very pertinent and direiling to this purpoie.
Lib. 111. 6e(}.
i'ofy.<la.

XVI.

Gat. ^jfedus;

4'^.''>

{,

}'

iMi&xVeif,

'i'V^H;

Cataub. ^^tSiens,

vS

ticular

8
tiGular

Epi cTETus's
Opinions

Morals we make

we

entertain,

and the Judgments

Things; as that Riches, or Death, or the like, are things in their own Nature, Good, or Evil, or Indifferent. And, though we are often induced to take up this or that particular Opinion upon Truft, and from the Credit we give, to what we hear orher People fay of it ; yet is not their Authority, Of their Perfuilion, of fuch abfolute efficacy, as that the Opinion ihould not llill be our own. For at this rate, we (hould make our felves as fenflefs Creatures as Parrots, who when they call for a Cup of Sack, know not what they fay. If we be allowed then to think at all, the Opinion muft be our own Al and D.-ed; occalion'd, 'tis true, fometirnes by things without us, and recommended and conveyed to us by the Inftrutlions and Arguments of others; but not infufed fo Mechanically, as that we Ihould be purely pafllve io
ot
the cafe.

Thus again; The Objeft, which moves ourAffeiSion, is without Us, but the Aftedion itfelf is excited, and arifes, within us. For there is a great difference obfervable, between the Internal Motion of the Mind, and the External Motive or Inducement to it. This Motion is not like that of Men thiuli forward by another, forcibly and againit their Wills ; bur fuch a one, as when we move our own Bodies, by our own Strength, and of our own Accord. The Cafe is the lame with ourDefires; by which the Soul does (as it wer<.) put her felt forward, and go inpurfuitof the thing ddircd ; and fo likewife with our Averiions too, which are but a kind of turning aiide, or running away, to Zr void thfObjeol that provokes them. it is fuff?ienily matiifcft, that of all thefe, the Firft in order of Nature mull be Opinion; by which I underiland fuch a Knowledge or Judgment of things, as is grounded upon Reafon, and vporihy the Charader of a Man. When this Opinion relates to any real or feeming Good or Evil, which we apprehend oui felves to be conccrn'd in, then it prefently excites either Defire or Averfion ; and, purfuant to cither of thefe, the proper Affections or Motions of the Soul. For the Good muft needs be delired, before the Soul be affected wiih it, or move towards it and the Evil muil

Now

Though indeed the be difapproved, before (he flee from it. Stoicks have advanced a contrary Method, and reprefented the Affedions, by which the Soul is carried to or from its Ohjfd, as if they were antecedent to Defue and Averfion ; thus coniidcring theie Affedious, as the beginnings and immediate

with

Simp LI c lys's Comment.

mediate Caufes of thofe Defires and Averfions in the S< ul. But after all, the Brutiih Inclinations, fuch particularly as Anger and Senfual Appetite, are fo much of a piece with the Body, fo clofely and manifeftly interwoven with the Blood and Animal Spirits, that they feem to row from So the particular Complexions and Conilitutions of Men. that thefemuftof neceffity derive their Motion from an External Caufe in great meafure, and cannot he perltQiy at their own difpofal, nor under the abiblute maftery of the Perfons thus deiiring, ^fr'i. though They are begun too, and Not only fo, but the proceed Originally, from within. Rational Soul itfelf, when fubdued by the Body, and the brutiih impulfes of Senfe, does in a great degree degenerate into Machine^ is violently agitated, drawn and managed at pleafure, and lofes much of its native liberty and power. But when it afts in agreement with Nature and Reafbn, it maintains an abfolute freedom, and moves only by an InterIn a Mind thus regularly difpofcd, nal Principle of its own. it is very eafie to difcern, how much we have in our own power ; tho' in the former inftance of a diforderly Mind, But howjhe cafe be fomewhat intricate and perplexed. ever, in order to a more exaot underitanding of the whole Matter, both what this Liberty and Power is, and what ObjeSs it extends to ; as alfo, to fiiew, that all the Happinefs and Mifery of a Man's Life depends upon the ufc or theabufe of this Liberty; I will trace the thing up to its firft Caufe, and examine the whole matter particularly. The Source and Original of all things is Good. For indeed, that ipult needs be both the Caufe, and Beginning, and the End and Gonfummate PerfeSion of all, in which ^11 Deiire? centre, and to which all things naturally tend. this Good forms and produces all things out of itsow fqlnefs, both the moft excellent, the middle fort, andibelait and loweil rank of Beings. The Firil and moil excellent, bear the clofeft affinity to itfelf, are of a piece with it, (as it were) and exprefs Images of it. Thus One Good Beins^ produces many Good Beings; One fimple and uncompounded Being, Independent and Supreme, produces many other fimple Beings like it felf; One Principle produces many

Now

Principles:

And this One,

are
is

this

iimple Being, thi^

feveral

Principle,
for

and

this
is

Good,

but fo

many

Names

God,

who

before

all things,

Now

whatever

mod fimple Being.

and the caufe of all things. firif, muft of neceffity be the Purert and For all compounded Things and Numbers

Epic

us*s

Morals

bers are after the Simple and Unites, in order of Nature, and inferior to them in Dignity. And all Compounds, and Things not Good, do defire the Good, as fomething above, and better than, themfelves. And whatever is not felf-exiftent , muft have received its Being from fomething elfe. So that the Firft Principle, and Original Caufe, muft have the Excellence of which all Abfolute and Infinite Power confifts, and its Exuberance is feen, in the Produ6i;ion of all things from itfelf, and in giving to thofe that refemble
;

its

own

Perfedtions, the Precedence before others that bear

it.

nofuchRefemblanceto

And hence

it

is,

mon
ings,

Principle produces

many

Principles,

that One commany Simple be-

many GoodneiTes, immediately from

all

itfelf,

anditsown

fulnefs.

Beings, which are diftinguiflied from one anoown peculiar Differences, and multiplied into feveral Species, according to the particular Forms and Circumftances in which they differ, are yet each of them reduciAll things ble to One Principle, more properly their own. Beautiful and Lovely (for inftance) of what kind foeverthat Lovelinefsand Beauty be, or what Objeitfoever it belong to, whether Bodies or Souls, are yet derived from one common Source of Beauty and Gracefulnefs. The cafe is the fame with all manner of Congruities, and all Truths, and all Principles; for thefe, fo far forth as they are Principles and Originals toother things, do exaftly agree,
.

Thus

ther, by their

and are of the fame Nature with that primary Goodnefs, and original Truth, and firft principle of all ; Allowing only for fome Abatements, and taking that Agreement in fuch Proportions, as the capacity of thefe derived and fecondary Gaufes will admit. For the fame Relation, which that firit
XJniverfal Principle bears to all Beings in general, the fame does each of thefe Subordinate Principles bear to the feverai Species, and Individuals, contained under it, and partaking of the Property peculiar to it. For every Species, which is diftinguifhed from the reft by a peculiar difference of its own,

muft needs have a tendency to, and terminate in, its proper Principle; from whence one and the fame Form is refleded down, upon all the particular Kinds and Creatures compreis the Foundation of all Numbers, and a fingleCaufeis the Original of all Properties, in this vaft Variety of Beings. So that all partial and fubordinate Caufes do really fubfift, and are contained in the firft and univerfal

hended under it. Thus an Unite

one

with
one and
;

Simp Lie I

s's

Comment.

not locally or numerically, but eflentially Whole, as Generals in a Singular, and as Numbers in an Unite. For this indeed is itfelf All, above and before All ; and out of One Principle many Principles grow, and in One Common Good many Goodnefles fubfift and dwell. Nor is this Principle a limited or particular one (as for inftance, a principle of Beauty, or Gracefulnefs, or Good' nefs, or Truth) as each of the refl are ; but fimply anduniverfally a Principle or Caufe ; a Principle, not only of Spe* For cies and Beings, but even of all other Principles too. the Property of a Principle cannot take its Rife from Particulars, and from Many, but muft center at laft in an Unite, and that One is the great Original of All) the firft Beginning and Caufe of Caufes. thefirftand immediate Produflions of this firfl: Ori^ ginal Good, are of the fame Kind and Nature with itfelf. They retain their Native Goodnefs, and, like that front whence they fpring, are fixed and unchangeable, rooted and confirmed in the fame Happinefs ; they ftand in need of no additional Good from abroad, but are themfelves naturally and

and

this,
;

virtually

as the Parts in the

Now

eiientially

Good and Happy.

that

Now

all

other Beings,

whofe

one original Good is more remote, and who derive themfelves from that Firft and thefe Secondary Caufes in Conjundion, lofe that Perfe6lion of being Eifentially Good, and enjoy what they have by participation on* Fixed indeed they are in God's EiTential Goodnefs, and ly. therefore he continually communicates it to them. But the laftand lowed fort; which have no power of aSing or moving themfelves, (as Bodies for Example) As their Ex* iftence and Motion, is fomething from without, and what
Defcent from
themfelves are purely paffive in
;

Good owing
their

to fomething without

fo likewife them too.

is

all

their

And,
;

that

Exiflence is from without, is plain, becaufe they have no difcerning or governing Faculty they arefubjei^ to perpetual change anddiviiion, and confequent ly cannot be prefent to themfelves in every part, fo as to be all in all, or produce themfelves entire at once; Nor have they any power of moving themfelves, as being in their own Nature, void of Spirit and Life. Yet ftill, there is a middle ftate between thefe Extremes, a fort of Beings, inferior to that fixed immutable nature which is always coniiftenc with itfelf, and yet fuperior to the Loweil and Mechanical
fort.

Motion and

And

thefe are

moved, not

in the

fame manner with

Bodies,

s's

Morals

Bodies, by a Motidn imprefled upon them frorti fomething clfe, but by one internal and purely theirs. And in this capacity are Souls, Maftersof their own Motion, and of That of the Body to which they are united. For which ireafon, wecall all Bodies, fet into motion by a Principle frorti within, Animate ; and thofe that have non, but \^hat proceeds from fbmethinej without. Inanimate Bodies. So then the Soul gives motion, both to itfelf, and to the Body. For if it received its own motion from fomething without, and afterV/ards put the Body into motion, this motioii of the Body could not, with any propriety of Speech, be imputed to the Soul, but would be whoUyowing to That, which nrft moved the Soul. this free Being is beneath the fix'd and unchangeable Goodnefs, and enjoys its Good by participation onlv, andfo is carried towards it ; Yet this is done by no Foreign Force, but by its own Spontaneous A 61,
,

Now

its own Inclinations and Dellres. For Inclinations, and Delires, and Affections and Choice, are Motions proper to

Souls, and entirely their own.

of thefe, the Firft and Beft, being the immediate produftion f things EiTentially and in their own naturegood, (though with this abatement, that they are not fo themfelves, but only are delirous of Good) do bear fo near a Relation to them, that they defire it with a natural and unchangeable Affedion ; their Choice is ever uniform and confiftent; determined to the good part, and never perverted to the worfe. And if by Choice we mean the preferring of one thing before another; they can fcarce be allowed to have any, unleft you will call it fo, becaufe thty ever take the chiefeft and moil perfedt Good. But the Souls of Men are fo contrived, as to link together, into one Perfon, an Heavenly and an Earthly Nature; and confequently, muft be capable of indining to both fides, of foaring upwards, or of finking

Now

downwards.

When

they

make

the

Former

their conftant

Care; their Defires and their Determinations are uniform, and free, and above Contradidion ; but when they lofe this power, all is inverted and out of courfe, becaufe they employ themfelves wholly upon purfuing mean ends, and only affeol low Adions: Notwithftanding Nature hath qualified them for the animating and moving of Bodies inanimato and purely paiTive; and for governing thofe things, which are incapable of procuring or partaking of any Good by their own Ad ; and hath given them a power, not only of ai:ing as they pleafc themfelves, but of pulling other things
into

with
intoAlion of any fuch

SiMPLicius's Commen^

13

at pleafuretoo,

which otherwife are not capable

thing.

Now when the Soul hath converfed loo familiarly with, and addi6led herfelf too much to Temporal and Corruptible
things, fuch as have but a periihing and tranfitory

Good

in
at-

them; her choice

tended with
reled
ftill

is

no longer above Cohtradidion, bur

many Struggles and ftrong Oppofitions ; *tis diindeed to Objefts eligible and good ; buf then this is fometimes a real Good, and fometimes a treacherous and deceitful one, which, upon the account of lome PleaAnd becaufe this is moft fure attending it, prevails upon us.
is. always attended witri true Pleawherever the Soul di'fcovcrs the leaft ihadowof this, (he catches at it greedily, without flaying to whether it be r.:al and confider of what kind the Pleafureis agreeable to that Good which is truly lo; or whether it be falfe, and only carries a counterfeit faceot Good ; never recollecting that it is necefiarily attended with many Troubles and great UneafineiTcs, and would not be Pleaiure without For he that takes thefe to introduce and recommend it to us. pleafure in eating, would have none if he had not iirfl been Hungry ; nor would Drinking give a Man any, but tor the Thus unealinefs and Pain Thirit, that afflided him before. are the conftant Attendants of Ple.fure, and ever mingled with it: So that if you fuppofc any Pleafure in Di inking, you fliall find, that it comes from fome remains oi Thirft; continues for the Pleafure lafts no longer, than while the Pa with it. So long as we are Hungry, or Dry, or Cold, or the like, the Meat, and Drink, and Fire, that allay thefe uneafineiTes, are agreeable to us; but when once the Sen fe of thofe Pains ceafes, we quickly grow weary, and have too much of them. And what before gave (atibtafiion and relief, foon becomes our loathing and averfion, and is itfelf a

certain, that true

Good
that,

fure

hence

it is,

jpain to us.

Thus

alfo the

Men, who

(utfer

themfelves to

be carried away into inordinate and extravagant Enjoymmis, and make Pleafure the only End and Bufinefs of their Lives, generally undergo a great deal of trouble and uneafincis along with it. Now tbe choice of this pleafant treacherous Good is the caufe of all our Faults ; as on the contrary, the Choice of true fubftantial Good is the Foundation of ail our Virtue. And indeed all the Good and Evil of our whol. Lives, the Happinefs and Mifery of them, depend upon this /recdom of Will, and Power of Choice in us. For when the WiU is
diiir*-

14
difingaged,

Epictetus's Morals

when it proceeds from a free principle, and its determinations are properly the ads of that Rational Soul, of which our very EiTence and Nature coniiils ; then it is

And for this dire6ted to Objeds truly Eligible and Good. reafon. Virtue, which is its proper Happinefs and PerfeName which hath dion is called in Greek, ^?!, ^c. great affinity to aWord that fignifies * Eligible^ not * only becaufe Virtue is properly the Objed, but alfo, becaufe it is the Effedof our own Choice,*

'%.

But when the Will ads in compliance with the brutiih Appetites and Inclinations, and propofes their Enjoyments to it felf as its own Happinefs; then it makes an ill Choice, .and fixes upon counterfeit Good inftead of true; So that all this Freedom and Choice is in our own difpofal. For the Opinions and AfFedions of the Soul, its Inclinations and
Averfions, are but fo many Steps towards Choice; and all terminate in that at lail and thefe are properly the motions of theMind, arifingfrom within, and not from any violent Impulfes from without us. So that we our felves are Ma:

of all thefe things. This is the very Reafon, why the Laws of God and MaUj ^nd the Judgment of all Wife Men , make our own Freedom and Choice the Standard to riieafure our Adions by. They look upon the Intention, as a thing abfolutely in our own power ; and they pronounce of our Vices and our Virtues, according to this, and not according to the quality of our Adions themfclves. For thefe are not abfolutely oursj but are fpecified and diftinguiflied , become formally good by our own Will , and our own Choice. The or evil adion of Killing is always the fame, confidered ftridly in it felf; but when this adion is involuntary, it is excufed and pardoned, becaufe infuch cafes it is not properly ours, noi: in our own power Nay, when done in a juit Caufe, or in a legal way, it is not only excufed, but applauded and highly commendable. So that the formal Good, or Evil, of our Adions does not depend upon the Adions themfelves, but upon the Intention, the Choice, the Freedom and Power which we have in them, and which give them their moral
ilers
, ,
:

Qualities accordingly. By all this it appears , that Epiaietus took the right Method, when he began his Inftrudions with this confideration of things within our own power ; and advifed us to make it the general rule of our Condud ; lince all the Excellen-

cy,

and

all

the Diihonefty of our

Adions j

all the

Happinefs

with

SiMPLicius*s Comment.

i$*

nefs and all the Mifery of our Lives, depends upon it. But, when he fays in general Terms, That all things may be diflingu'ijjed into two forts ^ fome that are ^ and fame that are not in

our own power \ we muft not fo underftand him, as if all things whatfoever were meant by it, but only fuch as are within us, or any way concern us. For at that rate, there oppofite would be no proportion at all betwixt the Parts, which ought to be obferved, and is neceffary to make a juft: Diviiion. And this Proportion, I fay, would be quite loit, if all things whatfoever, both thofe that are contained in the World, and thofe that are above, and out of the World , were fet in oppofition to the few in comparifon, that are within our own power. But now, in regard feme People quarrel with this Diftinc-^ tion, even when limited in the moft cautious manner that can be, and will allow us to have nothing at all in our

Two

power: And among thefe. Some

aifert, that all

our Adions,

Appetites, and PalTions, proceed from Neceflity , and not from Choice ; and Others make us like Stones put into motion, that al mechanically, by chance, and without any purpofe or defign at all ; iho' what hath been faid already, upon our natural Power, and the Place which our Choice and Free- Will hath, and the Neceflity that fo it niufl be^ might fuffice; yet perhaps it may not be amifs, to confider the Objeolions of thofe Men , who would rob us of this Liberty and Power, and to refute them particularly. Now, if by this mechanical and forced fort of AQion, without purpofe, and by pure chance, they intend to fayj that we propofe to our felves no end at all in what we do, or if it would hold in fome cafes, it is by no means true ; yet it is evident, there are very many inftances, in which it will not. For all Arts and Sciences, nay, all Natures and Beings, have conftantly fome particular aim and end fixed to them ; to which they dired their Endeavours perpetually, and make every Adion in fome de^'ree fubfervient. And it may be faid in general , That there is no one Ad, no one Motion, of any Living Creature in the whole World, but is performed out of a profped of fome real , or at leaft Even where the Objed is Evil , this fome feeming Good Obfervation" holds; fince the avoiding that Evil is lor the
:

attaining

for the Advantage we may find from it. But if this ading by Chance, and without any Purpofe, bs fo underltood, that what we defire, mav prove impoiSble to

fome Good, and

in efcaping

'

bs

i6
be compaiTed
ful
,

s's

Morals

or incapable of anfwering our end , or hurthave attained it , (as we fay fometimes , that a Man took a Medicine without any thought, or to no purpofe, which did him no good, or perhaps, did him harm:) Neither does this Senfe deftroy our Free- Will. For we maintain, that thofeDefires and Averfionsare in our Power, which concern, not only things that may be attained, and but thofe too, which turn to our Benefit when they are ; cannot, and which are prejudicial to us when we have them. And for this reafon we affirm , that our Errors and our Vices, are as truly the eiFeds of this Liberty and Choice, as our greateft Virtues themfelves are. Thofe who pretend, that our Opinions and Delires, and generally fpeakiug, all our Choices and Intentions, are neceiTary , and not at our own Difpofal , as proceeding from Motives without us, and not beginning of our own accord within us, argue for their Opinion feveral ways. Some of them make the Wants of Human Nature the Ground of this Neceffity. For we all know , that a Man in extremity of Hunger, or Thirft, or Cold, deiires Meat, and Drink, and Warmth, whether he will or no; and a Perfon upon a Sick Bed, cannot help deliring Health and Eafe. Some lay all upon the Nature of the thing it felf which is the Objeft of our Opinion, or Defire, or Averh'on ; and contend, that this excites our Paflions, and affeSs our Minds, by its own Power and Evidence, whether we are confentis there, for inOance, that hath ing to it, or not. attained to the leafl knowledge in Arithmetick , and does not readily allow, and firmly believe, that twice Two make Fourl And which way fliall we call fuch an Opinion as this, the eifed of Freedom and Choice, and not rather of abfolute Conikaint, becaufe ariling from the evidence of the thing alFented to , and the impoflibility of its being otherivife? So again, when a Man hath entercain'd a Notion of any Goodncfs or Excellence, when he apprehends a thing to be Lovely, or Profitable, or the direil contrary ; does he not forthwith naturally defire the one fort ^ and decline the other? For rhe befi Philofophers are agreed, that the Objed of our Delire, and the Final caufe, are the Motives, ivhich fet all the reft on Work : and if this be true, how fiiall we challenge that as our own and Deed, which is ib abfolutely the effed of Conftraint and Neceflity , imposed by the JSiaiure and Quality of things without us, which

when we

Who

Ad

ftir

with
ftir

SiMPLicius's Comraenr.

17

our Affections accordingly, without any Difpoial or Confent of ours? Others rather think, that the Difpofition of the Perfon
is

deiigning

the caufe of all this Neceffity

this,

fay they,

muft needs be wrought upon, according as it itands inclined; Nor is it in ones own Choice, whether he will delire thofe things or not, which his own Nature, and Terrsper, and Cuftom, ftrongly determine him to. Thus the Temperate Perfon finds in himfelf an habirual defire of fuch Adions, and fuch Converfation, as are agreeable to the Virtue of Temperance; and the Intemperate is no lefs fond of
occaiions to exercife his Extravagance. Thus the Dethem both are fixed, an J it is not in their power to For fome we fee plainly, who are angry at alter them. themfelves, condemn their own Dchies, and wifh with all iheir Souls that they could reitrain and fubduethem, ytt find their Habits and Cuftoms fo violent and prevailing, that they are hurried on, and thtuit forward, liiie fo many Engines, and feel and lament the force which they cannot reiift , when Objeds which are agreeable to their Inclinations, (fuch as by cultom are become familiar and natural to them) offer themfelves. By the fame reafon, a Skilful and Judicious Man will give a right Judgment of things, and enterall

figns of

Opinions of them and the Ignorant and Unlearned, will have falfe and miftaken Notions. For it cannot agree with the Charader of a Wife Man , to take up with an Error; nor with that of an Ignorant one, to find out the Truth But it itands to great Reafon, that the Ignorant one fhould aflent to a Falfhood, and the Skilful and Learned (liould rejed \t. And yet, if thefe things were entirely at ones own difpofal , this would not be. For the Ignorant Man would never prefer Falihood before Truth, if he could heip it; and the Wife Man, ' we fhould allow him to aiTent to Truth, merely by Virtue of his own Free will, might alfo be allowed to take up falfe Opinions, if you do but fuppofe his Will to incline him that way too. But this, they tell you, cannot be: For it is with the Underiianding, and the Objeds about which it is employed, as we find it v'ith the Senfes of the Body, and fenlible Objeds; I mean, it is impoffible to have things apprehended otherwife than they reprcfent themfelves, unlefs we fuppofe fome weaknefs or dcfed in the Organs which fliuuld apprehend and reprcfent them to us.
tain true
; :

Thefe

s's

Morals
ufe of againft Free-

Thefe
will
;

are the Cavils

that there
is

commonly made

though indeed a great many

Men

infift

and fanfy,

a Fatality in the

upon one more Motion and Pofiti-

Heavens, which influencing, not only all other but even our very Defires and Inclinations too, determines us in the Opinions we fliall efpouie, and the Choices
of the
things,
fhall make. And in confirmation of this Argument, they produce the Predictions of Aftrologers, who, upon calculating Nativities, and finding^what Planet each Perfon is born under, take upon them to pronounce very peremptorily, that fuch a one fhall be a voluptuous Perfon; a Second, Covetous; a Third, a Lover ot Learning and Wifdom ; and thus declare before-hand the Inclinations and Defires, which in the whole Courfe of their Lives, (hall afterwards be difcovered

on

we

by their Behaviour and Converfation, thefe Men could never lay true, nor defcribe iuch Tempers and Practices fo exadly as they do, if there were not fome Conttellation, fome fatal over-ruling Influence, which enforces thefe particular Inclinations and Appetites , and puts it paft Men's Power to change or conquer them. And ii any luch Fatality there be; how abford is it to pretend to a power of regulating and determining our own Defires, and of fixing

Now

them upon what Objeds we

pleafe,

when we

are abfolutely

and irrevocably ftaked down to this or that particular Obj eft beforehand, and muft defire and purfue it, whether we will or no ? This, I think, is the Sum of all the Objediions,

commonly urged

againft that Liberty

we

profefs to aiTert,

and the power of difpofing our Defires and our Averfions, theRefolutions we lake, and the Adions we do, as we fee
fit

ourfelves.

Now,
Wants
ftraint

in Anfwer to the Firft of thefe , which made our the Foundation of that pretended Neceffity and Con-

we may reply, that, if this were true, then Want ; would always create Defire. But this it does not do. For there are many things, and particularly, inanimate Creatures, that are oftentimes in great want of fome Quality or other;
Heat, or Cold, or Drought, orMoifture, and yet they never what they fiand fo much in need of The Reafon is plain, becaufe their Nature is not capable of Defire: For, in order to Defiring, it is neceiTary, both to have a Senfe of the thing defired, and to be moved by that Senfe: from whence it is plain, that Want does not always infufe^ or indefire
fer Defire.

But

with S
But

s's

Commenr.

19

which are endued with a Faculty of they teel themfelvcs in want, do then exert Define, in otder to the Relief of the Wants ttiey fee). Thus (10 illuitrate the Thing by a tamiliar Inftance) Itching difpoies us to fcratch ; and upon a Senie of the UneafintTs it gives us, the Hands apply themfelves to the Relief we want but yet this Itching does not give us the Hands we fcratch with : Nor is it truf, that the Neceifities of Human Life have invented the Arts and Trades made ufe of for
the Creatures,
defiring,

when

it. For it is the Mind of Man, which invented them, faw the Need there was of them, and took Occafion froin thence to feek out this Relief. For all defire is a Motion of the Soul defiring, born and begiin within, and exerted by the Soul, when called out by any delirat)le Objtft; but it is by no means infufed into the Soul from the Irrational Life of Brute Beails, being without. wholly corporeal , and having, in truth, little or nothing, but what is Matter and Body belonging to it, is troubled with no ditference or diftraolion of Delires, hath no Wants, except thofe relating to the Body, to fupply; and confequently, but one fort of Defires to exert. And this con-

the Si^port of

Now

flant

Uniformity

in

their

cafe,

makes us think them the

Effed, not of Liberty, but Neceliity. But now, the rational Soul of Man, being placed, as I faid before, in a middle Station, may be confidered in a threefold Capacity and Difpoiition ; One, that inclines it to the worft part, that is, theBodily and Brutiili ; a Second, that regards its ownfelf; andaThird, thatbetter and more excellent part aboveit fo that here may be a threefold Converiation, a threefold Want, and a threefold Defire. When it gives itfelf tamely up to the Body, and confults the Brutifh Appetites and Wants of that part only ; then, of neceffity, it complies and concurs with all the Bodily defires. And this is that fort of Defire, which captivates the Will, and hath brought theFreedom of it to be a Matter of fo much Controverfie. But when itpurfues the Inclinations, and lives agreeably to the Nature, either of its own felf, or the excellent Beings above it ; then it exerts its Faculties freely, and defires the Good peculiar to thefe Conditions, withoutDifficulty or Oppofition. the Power and Liberty of the Soul confifts in this ; that, whereas Nature hath made her capable of Defires of feveral Qualities, fome of a better and more excellent kind, and othersof a worfe and more vile; flie can fo far difpofe of her felf, as to fix upon either the one or the other of thefe forts
:

Now

Which

Epictetus's
Which

Morals

yet is done w\:h this Difference, that, by purfuing the worfe her Faculties are enfeebled and debafed, and by folloviTing the better they are exalted and confirmed ; for the

Choice of thefe is indeed truly and properly Choice. And hence we fee it often, happens, that when the Body finds itfelf low and empty, and requires Meat, orfome other Sufte-. jiance, the Mind fteps in and countermands this Defire, with another over-ruling one of Fading or Abftemioufnefs; and this too taken up poffibly upon fome Religious Account, or in Obedience to fome Law, or perhaps, merely in point of Prudence, as thinking it better upon its own Account, or more conducing to the Health of the Body. Now I think no body can fay, but the Mind, in fuch a Cafe, might, if it have complied with thofe fnil Delires, as had fo pleafed indeed we find the Generality of People do upon thefe Ocbut you fee, it exerted another oppolite Defire, and cafions profccuted that, as the greater Good, and fo more eligible So that Epiotetus ^ looking upon the Soul as of the two. might upon this Account very julUy endued with Reafon fay, that ihe had it in her Power to qualifie her Defires, and to place them upon fuch or fuch Objects, as fiie faw Caufe. The next Objedion, v/hich tells us. The Objed of Defire neceffarily excires the Soul to a Defire of it, muli be acknowledg'd to have a great deal of Truth in it; but yet rot fo inuch, as the Perlons who urge it imagine. For, the Objed does not move the Soul to Defire forcibly and mechanically, but by propofing itfelf, as fomething fit to be embraced ; and thus calling forth thofe Powers of the Soul into Adion , which Nature hath qualified to meet, and to
, ; ,

receive it Jufi as the feniible Objed does not infuie the Faculty of Senfation into the Perfon who receives its Imprefilons, nor draws him by violence to itfelf; but only prefents itfelf to the Eye, in fuch Proportions as are proper for uniting
:

with that Organ ofSenfe, which was ordained by Nature, and fitted for that Union. And fo the Objed of Defire pre^ fents'its Convenience and Fitnefs to the Soul and this invites fuch Motions, as Nature hath provided proper for this
,

Purpofe.

Thus

it

mud

needs be;

becaufe
,

we

fee,

that,
a'^e,

when

defirable

Objeds

offer thtmfelves

fome People

and others are nor, affcdtd with them; whereas, if the Objed were endued wirh fuch Efficacy and Power, as perfedly to condrain the Perfon deiiring; and if the Motion of tlie Mind were neceilarily imprefiTed by it it muft needs follow, that upon fuch Occafions every one muit be affeded with it, though
;

with S

IMP Lie I

s's

Comment.

xi

though perhaps not every one in the fame Degree. And, ia truth, fuch an Operation upon the Mind would not be Deliire, but a violent Impulfe, or forcible Attraction ; fuch as we fee, when one Body is thruit forward, or dragged along by one another. For Defire is a kind of Expanfion in the Mind, as moving forwards towards the Thing defired, withfuch as we may out any local Motion in the Perfon dellring refemble to a Man's ftretching out his Hand to meet or embrace one, while the reft of his Body is in no Motion. So that Defire is a Motion, begun originally, and proceeding from within ; as are alfo our Opinions, and the other Things
;

mentioned here by Epidetus. This Motion, indeed, is fometimes what it ought to be, and is duly proportioned to the Nature of the Thing, which we defire or conceive of: Ai)d fometimes it ismifiaken and very different from it, when v/e are inclined to fomething, which to Us appears very defirable, but is really what ibould rather provoke our Averfion. For it ihevvs us a gaudy Outfide to invite our Defire, and hath a great deal of hidden Kvil within, Avhich all the while lies concealed, under fome Advantage, which the idea of this Objed flatters us with. Thus the Thief is carried away with an Idea of Gain and Riches, as a defirable Thing; and this keeps him from confidering, or having any dread at all of that horrible Evil,

which
taints

under tliis Gain, dtfiics his Soul, and with Injuftice. And then, as for any Apprehen^ fions oi Difcovery , and Imprifonment, and Puniihmeut, which are the only Calamities fo wicked a Wretch fears ; The exceffive Eagernefs of his Defires utterly overlooks and
lies fiieltered
it

ftifles all theft;

is plainly in our Power, to examine this Object of our Defire more nicely; and to inform ourfclvs. well, whether it be a real Good and worth our purfuing; or whether it only cheats us with a fair Out- fide and counterfeit Appearance of Good; as, particularly, in thelnftanceof Gain juft now mentioned. Nay, we may go fomething farther yet; for, wemaycorrett and regulate our Defires ; may bring then; to fix upon fuch Objeds only, as are truly defirable, andinay teach them not to be impofed upon with falfe Appearances. are told again, That our Defires and our Opinions are carried to their proper Object with as invincible a Necelfity, as aStoneorClod of Earth is carried downwards; and conjTequently, thai Nature hath left us nothing iij oiir own Power:

World of Men do Now, thus much

for he prefently reprefents to himfelf, whata fuch Things, and yet areneverfoundout.

We

F 4

Nor

Epictetus's
Nor

Morals

have we any more reafon to conclude, that we are free to think, or to defire, after this or that manner, when we fee our AiTent and Appetite always moved by the Credibility or the Deiireablenefs of their ObjeQs, than we have, to fuppofethat a Stone can afcend, wnen we never fee it dofo. to this it may be replied, that there is a two-fold Neceffity, the one abfolutely deftrudive of Free-Wiil, the oThat kind of NeceiTity, which ther very confiftent with if. proceeds from any Things without us, does indeed take away all Liberty andClioice; forno Man can be faid to ad freely, when he is compelled by any other external Caute, to do a Thing, or to leave it undone. But then there is another fort of NeceiTity from within ourfelves, which keeps every thing within its due Bounds, and obiip,es each Faculty and Part to ad agreeably to its own Nature and origin^)) Conftitution. And this is fo far from deilroyinjj; Free- Will, that it rather preferves and fupports it. For by this means it comes topafs, that a Free- Agent can be wrouj^ht upon by no other "ways, but fuch as are confirtent with the Nature of a FreeAgent, which is from a Principle of Mo-ion within itfelf. And this NeceiTity is by no means a Mechanical NeceiTity, becaufeit is notimpofed by any thing from without us; but is what the Nature of fuch an Agent admits and requires; what is neceiTary for its Prefervation, and for exerting the Operations, proper to a Creature endued with fuch a Facul-

Now

to fuch Habits and Difcan grow better by Virtuous or Vicious Wifdom and Sobriety, and worfebyPerverfenefsand a DiiTolute Behaviour; andean confirm itfelf in each of thefe Courfes, by the frequent Repetition of Ads fuitable to them; then Though, in truth, it the Soul is the trueCaufe of all this. muft not be admitted for a general Rule neither, That the Liberty and Power of the Will is to be judged of, by Mens being able to do Things, contrary to one another. For the Souls immediately united to the Original Good, prefer that conftantly and yet the Freedom of their Choice is ftill the fame ; for that Preference is no more conftrain'd and neBut it is their ceiTary, than if they took Evil inftead of it. Excellence andPerfedion, that they continue ftedfall in their own Good, and never futier themfelves to be drawn oif to the Contrary. But as for Our Souls, which are more remotely defcended from that great Original, their Deiires are aceordipg lo their Tepipers and Difpofitions thofeof them

ty asSelf-Motion. Befides, ifthe Soul can bring

pofitions

as are

that

with

SiMPLicius's Comment.
good Defires, and thofe
ftill

z^
that are

that are well difpofed, have

ill,

have

evil

ones: But

thefe Souls of ours are capable

of great Alterations; They frequently recover themfelves from Vice to Virtue, by Reibrmation and better Care; They decline too, and iink down from Virtue to Vice, by Supineand both thefe Changes are foolifh Negleft nefs and wrought in them by their own voluntary Choice, and not by So that any Force or Neceffity that compels them to it. there can be no manner of Pretence for charging any part of our Wickednefs upon God. He created the Soul after fuch
;

manner indeed, as to leave it capable of being corrupted; becaufe its EiTence is not of the firft and beft fort of Natures, but hath a Mixture of the middle and the loweft ; and this Mixture was fit, that fo all might remain in its Perfedion; and thedrft and bed continue ftill fuch, without degenerating GodthereiiitoBirrennefs, and Imprrfedion, and Matter.
a
fore,

who is infinitely good himfelf, made the Soul in a Capacity of being perverted ; and it is an Argument of his Mercy, and the exceeding Riches of his Goodnefs, that he did For he hath fet it above the reach of all external Violence fo and Neceffity, and made it iiTipoiTible for it to be corrupted
:

without

its

own

Confent.
;

There is one Argument more ftill behind which pretends^ That a fatal Revolution of the Heavens hath fo ftrong and abfolute a Power upon us, as not only to influence our
AtSions, but even to determine our Choice, and all our Inclinations, and leave us no Liberty at all to difpofeof ourfelves, but only the empty Name of fuch a Liberty. to thefe we may anfv/er. That if the Rational Soul be Eternal, and Immortal, (which I (liall not go about to prove. That being foreign to thisSubjefl-, but ihall defire at prefent to take for granted, tho' it muft be confeft, not in all Points agieeableto the Dofirincof the Stokks in this particular, but) If the Soul, I fay, be Eternal and Immortal, it cannot be allowed tareceive its Being from, or to have its Dependence \ipon. Matter and Motion. Its Inftrument indeed, that is, the Animal taken in the grofs, by which I mean, the Body animated by the Soul, may owe its Nature and its Changes to inch Catifes For material Cauies produce material Effeds; and thefe may differ, according as thoie Caufes are diiferently difpofed; with regard to Things here below. And the inftruiBent is formed fo, as to be proper and ferviceable tothe Soul, whofe Buiinefs it is to make ufe of it now; as the difFereiice of Tools teaches us todiftiguifli the

Now

fever al

2-4

s's

Morals

feveral ProfeiTions that ufe them, fo as to fay, Thefe belong to the Carpenter's , thofe to the Mafon's^ and others to the Smith's Trade; and not only to diftinguiih the Trades them-

felves

but the Skill and Capacity of the Artificers themto judge of their Defigns and Intentions, and the Perfedion of the Work it felf; for thofe who are Mailers felves,
;

of

their

ter Dexterity, than others

Trade, have better Tools, and ufe them with greaIn like manner, They who have
:

theKnowledge of Aftrology, find oui the Nature and Temper of the Inftrument (the Body) from the different Conftitution of Material Caufes, and from hence make
attained to
their

Conjedlures of the Difpoiitionof the Soul

and

this is

the Reafon,

why

they often guefs aright.

Generality of Souls, when falling and the Converfation of naughty Men, (a fort of Degradation, inflited upon them by way of Puniilimenr, forthelofs of their Primitive Purity) addift themfelves too much to the Body, and are govern'd andfubdu'dby it ; fo as to ufe it no but to look upon it as longer as their Inftrument of a part and piece of their own Ellence, and conform their Defires to its brutiih Appetites and Inclinations. Befides, this Pofition, and fatal Revolution of the Heavens, carries fome fort of Argument to the ProduQion of the Souls united to Bodies under it, yet not fo, as to impofe any abfoluteNeceflity upon their Appetites and Inclinations, For, as but only to infer a Refemblance of their Temper. in Cities, there are fome particular folemn Seafons and Places, which give us good Grounds to diftinguifn the Perfons aflembled in them as the Days and Places of Publick Worihip commonly call thofe that are wile, and religious, an4 well-difpofed, together; and thofe that are fet apart for Pomp and publick Sports, gather the Rabble, and the Idle, and the Diifolute; fo that the obferving thefe Solemnities

For indeed, the under ill Management,

gives us a clear Knowledge of the People that attend upoa : By the fame Reafon, the particular Seafons and Places, (the Houfes and Gonjun6tions of the Planets) may be able to give us fome Li^hr, into the Temper of the Souls

them

united to Bodies under them, as carrying fome Affinity to For, wheri the Conjundions, under which Men are born. God in his Jufticehath ordained fuch a particular Pofition, and all the Fatalities confeqaent to it; then thofe Souls, which have deferved this Vengeance, are brought under that For Likenefs, and Affinity of Tempers, hath Puiition. a ftran>:e Power of biii^ging all mat agree in it together.

This

with
This
fatal

SiMPLicius's Comment.

25r
fj

Revolution then, does by no means conftrain or bind up the Soul, nor take away its native Freedom ; but the Soul only bears fome Refemblance to the Temper of this Revolution; and is framed agreeably to fuch a Body, as itAnd This felf hath deferved to be given it for its Ufe. gives Men an Opportunity of learnine; its particular Defires and Inclinations, by conlidering theConitellaiions that People are born under. 'V,^ Again , The Souls chufe their particular Ways of livirt^, according to their former Dignity and Difpolition but Aill,
-

the behaving themfelves well or

is

ill

in

each of thefe

Ways,

left

in their

own Power.
a

Upon

this

Account,

we

fee

many, who have chofen

of Trade, and Bufinefs, and great Temptation, yet continue very honeft and good Men in it ; and many who profefs Philofophy, and the Improvement of Wifdom and Virtue, are yet of very loofe Coiiverfation, notwithftanding all the Advantages of fuch an Employment. For the different Methods of Life, as that of Husbandry, or Mcrchandife, or Mufick, or the like, arc chofen by the Soul according to her former Difpoiition ; and Mens Station in the World is ailigned them, fuitable to their But the Management of themfelves, Dignity and Deferts in any of thefe Callings, is the Choice and Work of the Soul afterwards ; and we do not fo much blame or commend Men for their Callings themfelves, as for their different Behaviour in them. Farther yet: This fatal Poiitionor Revolution does never (as fome Men too boldly ainrm it does) cagfe any thing of
:

Way

Wickednefs

in

us, fo as to

make

it

neccffary.

That

Men

born under it fhould be Knaves and Cheats, Adulterous, or addided to beaftly and unnatural Lulls. For, though the Carters of Nativities Ibmetimes fay true, when they foretel thefe Things ; yet this only happens, according as we receive particular Qualities or Impreilions ; which is done, fometimes in a moderate, and fometimes in an immoderate Degree. And it is not the Influence of the Stars, but the Corruption of the Mind, that makes Men Knavilli, or Lafcivious, or Unnatural and Bruitiih. Thofe that receive thcie Influences moderately, and do not aillil them by their own Depravity , are Cnucious and Wary correct the Heat of Youth, and ufe it virtuoufly; but thofe that recfive thenj immoderately, that is, give way to them, and promore thtm, dcbafe and proditnte thtirifeives to all manner of Wickednefs. And what Rtfiexion pen Nature can this be? For, even
,

s's

Morals

even that, which is moft beneficial to us, may turn to our Prejudice by aperverfe Ufe of it. The Sun gives us Light; it both makes Things viiible, and enables us to fee them; And yet, if a Man will be > foolilh, as to take too much of it, to gaze upon his Rays when they ihine in their full Strength , he may lofe his Eye-fight by his Folly. But then, that Folly, and not the Brightnefs of the Sun, is to be blamed ; if that, which is the Author of Light to all the World, be theOccalion of Blindnefs and Darknefs to him. Now, when the Aftro'ogers have (as they think) formed to themfelves certain Marks and Rules, whereby to know, who will receive thefe ImpreiTions in a due meafure, and who in a vicious excefs ; then they pronounce fome Men Wife, and others Subtle and Knavifh accordingly. Tho', after all, I very much doubt. Whether the ereding of any Schemes can furniih them with fuch Marks of DiftinSion, or no: Some Things indeed are fo manifeft, that all the World muft allow them; as, that when the Sun is in Cancer^ our Bodies feel excelTive Heat but fome again are exceeding dark and doubtful, and fuch as none, but thofe who have made themfelves Mafters of Aftrology, can make any thing of. Now, that thofe Things which aft coniiantly according to the Defign and Diredions of Nature, preferve the Original Conftitution given them at firft by their Great Creator, and are endued with the greateft Power and Strength, that fuch Things, I fay, always a6l upon a good Defign, and properly fpeaking, are never the Caufe of any Evil, feems to me very plain. For all Evil is occafioned, not by the Excefs, but by the Want of Power ; and if it were not fo, Power ought not to be reckoned among thofe Things that are Good. And yet it is as plain that even Good Things in Excefs oftentimes prove hurtful to us ; but then, that hurt is not owing to the Things, but to ourfelves. And thus much

may

fuflfice,

in

Anfwer

to

them who deny

the

the Will, upon the Pretence of any Fatality tion or Poficion of the Heavens ''.

Freedom of from the MoBut

' If this Argument feem obfcure in fome of the Farts of it, thatmuftbi imputed tothedatk Notions of the Old Philcfoihers, upon this Matter, and the Superftitious Regard that they had to Judicial Aftrology; whch S-mplidus himfelf is content only fofarto comply with, as to allow fon:e confiderable Influence of the Heavens upon the ^odies and Tempers of Men ; a:id that Stroke, which the Complexions of People have, in forming the Dilpofitions of their Minds. Some PaiTages there are too. which proceed upon theHypothefes of the Pre-ex ftence and Tranfmiorrstion of Souls, and their being provided withBodjes of Good or Bad Complexions here, according to the^r Meiits 01 I>emeiits in fome foimei State. But io truth, this whole Notion of

with

Simp Lici
all

s's

Comment.

tj

this Liberty, upon any Arbe replied in general, That thofe who go about to deftroy it, do by no means confideror underrtand the Nature of the Soul, but overthrow its very Original Conftitution , without feeming to be fenfibie of it. For they take away all Principle of Internal and Seff-MoFor tion, in which the EiTence of the Soul chiefly confifts. it muft be either moved of its own Accord, and then it is excited by a Caufe within itfelf to its Appetites and Affedions, and not thruft forward anddragg'd along, as Bodies are ; or elfe it is moved by an External Force, and then it is purely

But indeed, to

who deny
may

gument whatfoever,

it

Mechanical. Again, They who will not allow us to have our Adions at our own difpofal, do not attend to, nor are able to account for, the Vital Energy of the Soul, and its AiTenting and DiiTenting, Accepting or Rejeding Power. Now this is what Experience and Common Senfe teaches every Man ; that he hath a Power of Confenting and Refufing, Embracing and Declining, Agreeing to or Denying; and it is to no purpofe to argue againft that, which we feel and find every Moment. But now all thefe are internal Motions, begun in the Soul itfelf; and not violent Impulfes and Attradions fromThings without us, fuch as Inanimate Creatures muft For This is the Diiference between Animate be moved by. and Inanimate Bodies, that the one Sort are moved by an inNow, according ternal Principle, and the other are not. to this Diftindion, that which puts the inanimate into Motion, mufthavea Principle of Motion of its own, and cannot itfelf be moved Mechanically. P'or if this alio derived its Motion from fomething elfe, then, (as was urged before) the Body is not moved by this, but by that other Caufe, from whence the Motion is at iirft imparted to this; and fo the Body, being moved no longer from within, but by fome forcible Impreflion from without, as all other Inanimate Creatures are, muft itfelf be concluded Inanimate. Once more, By denying that we have power ever our Adions, and a liberty of Willing or not Willing, of Confidering, Comparing, Chooling, Defiring, Declinin;^, and the like, All Moral Diftindions are lort and gone, and VirThere is no longer tue and Vice are utterly confounded.
of Judic'ary Aftiolocy
tafiical; a
I'ld

is now very jnftly exploded, as groundlefs and f.inmany Modern Philofophers have proved it, by veiyfii'oftaiitial

ArU(nti)ts. lO be

no

better.

See particularly CaJ^nd.

in his AuiaiAavei-

nous ontlxe'ienthBQok of
^

ZJfo^f'ifi LitiriiWi.

any

2'

cT ETus's Morals

any juft Ground left for Praife or Difpraife, Applaufe or Reproach, Rewards or Puniihments. The Laws of God and Maninftitutedfor thofe Purpofes, and enforced by thefe Sandions, are evacuated ; and the very Foundations of them all torn up, and quite overturn'd. And then, do but coniider, how difmal the Confequences muft be. For when once we are come to this pafs, all Order and Society muft needs be loft ; and nothing left us, but a Life of Rapine and Violence, of Kdifery and Confufion a Life, notof Civiliz'd Men, but of Ravenous and wild Beafts. But I exped, that the Adverfaries of this Opinion will appeal back again to our own Experience, and urge afreih,
;

not often find ourfelves forced by the Tyoverbearing Torment of our own Paffions, and the ftrongBent of natural Sympathies and Antipathies ? Do not thefe compel us to do and fuffer many things againftour Wills; and fuch as no Man in his Senfes would choofe, if it were in his power to avoid ? To this my Anfwer is ftill the fame. That notwithftanding all this, our Liberty is not deftroyed, but the Choice upon thefe Occafions is ftill free, and our own. For here are Two things propofed; and, though the fide we take, be not eligible for its own fake, and when confidered abfolutely; yet it is fo, with regard to the prefent ftreights we are in, and when compared with fomething which we avoid by this means; and for this Reafon it is, that we make choice of it. And it is

What? Do we
111

ranny of

Men, and the

utterly impoffible that

a Man ihould be carried to do any without the confent of his own Mind For he, that does a thing without his own Choice, is like a Man thruft down a Precipice by fome ftronger Hand, which he cannot refift; and this Perfon is at that time under the circumftance of an inanimate Creature; he does not ad at all,

thing

is purely paffive in the cafe. So that, when we really do ad, though with never lb great unwillingnefs and reludancy, yet ftill we choofe to adl, after fuch and fucha manner. This is further evident from Mens own pradice. For

but

we

Perfons take feveral ways, when yet the upon them, is the fame. Some choofe to comply with what is impofed upon thtm, for fear of enduring fome greater Evil, if they refufe it; Others again are peremptory in the refuling it, as looking upon fuch compliance to be a greater Evil', than any Puniihment they can pofSo that, fibly undergo, upon the account of tlieir refufal. even in thufc Adions thac i^Qni moft involuntary, there is
find feveral

receffity that lies

ftill

with

Simp LI ciu

s's

Comment.

29

For we muft diftinguifh between what is Voluntary, and what is Free. That only is Voluntary, which would be chofen for its own fake; but that is Free, which we have power to choofe, not only for its own fake, but for the fake of avoiding fomegreater Mifchief. And indeed, there are fome cafes, in which we find both fomething Voluntary, and fomething Involuntary meet. For which Reafon thofe are properly call'd Mix^d Aolions\ that is, when what is Eligibleupon thefe Occaiions, is not (imply and abfulutely fo, but carries fomething along with it, which
ftillaplacefor Liberty and Choice.

we fliould never choofe, if we could help it. And Homer very elegantly defcribes the perplexity of Thought , this mixture of Voluntarinefs and Involuntarinefs, in the Soul, when he fays to this purpofc,
Great Strife in my divided Breafil find^ Will confentitig^ yet unvjiUing Mtnd.

Thefe things
almoft
all

thought

fit

rather to enlarge upon, becaufe

this

the following

Book depends upon

diflindion

of the 'Things in oitr own power : For, the Defign of it being wholly Moral and Inftrudive, he lays the true Foundation here at firlf and (hews us, what we ought to place all our Happinefs and all our Unhappinefs in; and that, being at our own DifpoHil, and endued with a principle of Motion from within, we are to expeft it all from our own Adions. For things that move Mechanically and neceffarily, as they derive their Being from, fo they owe all the Good and Evil they are capable of to, fomething el fe; They depend upon the Impreffions made upon them from without, both for. the thing itfelf, and for the Degree of it. But thofe Creatures, wliich ad freely, and are themfelves the caufe of their own Motions and Operations, receive all their Good and Evil
;

from

thefe Operations. thefe Operations, properly fpeaking, with regard to Knowledge and Speculative Matters, are their Opinions and Apprehenfions of things; but with regard to Deiirable Objeds, and Matters of Pradice, they are ihez^ppetices, and Avtriions, and the Atfcdions of the Soul. V/hen therefore we have juil Ideas, and ourNotiDUs agree-.with the things themfelves ; and when we apply our Delires and our Averfionsto fnch Objeds, and in fuch meaiures, as we ought to do ; then we are properly happy, and attain to that Pcrfcdion, which Nature hath defigned us for, and. made peculiar to us: But when we fail in thele Matters , then we tail of that Happnefs and Perfedion too,
s

Now

Now

so

Ep I CTETUs's

Morals

Now by our own Actions, I mean fuch, as are wrouj^nt by ourfelves only, and need nothing more to effeot them, but our own Choice. For as to Actions that concern things without us, fuch as Sciences and Trades, and fupplying the Neceffities of Humane Life, and the miking ourielves Matters of Knowledge, and the inftrudling others in it, or any other Employments and Profeffions of Credit and Reputation in the World ; thefe are not entirely in our own power, but require many Helps and external Advantages, in order to the compaiTing of them. But the regulating of our Opinions, and our own Choices, is properly and entirely our own Work, and (lands in need of no Foreign Affiilances. So that our Good and Evil depend our felves; for this we
may
that

be fure of, that no

Man

is

accountable for thofe things,

his

do not come within the compafs of

own

power.

BUT

our Bodies, Pofleilions, Reputations^ PreHonour and Authority, and in ihort, every thing befides our own Anions, are things out of our own Power.
ferments, and Places of

Reafon, why thefe arefaid to be out of our own and Difpofal, is not, becaufe the Mind hath no part in them, or contributes nothing towards them; for it is plain, that both our Bodies and our Eftates, are put into a better or a worfe Condition, in proportion to that provident Care the Soul takes of them, or the Negleft (he is guilty of with regard to them. The Soul does aifo furniib Occafionsfor the acquiring Credit and Fame, and by her Diligence and Wifdom it is, that we attain to Pofts of Greatnefs and Government. For indeed there could be no fuch thing as the exercife of Authority, efpecially as the World goes now, without the Choice and Confent of the Soul. But, becaufe thefe things are not totally a: her Difpofal, and flie is not the fole and abfolute Miftrefs of them, but muft be beholden to the favourable concurrence of feveral other things, to compafs them ; therefore they are faid not to be in our own power. Thus the Body requires found Seminal Principles, and a flrong Conftitution, convenient Diet, and moderate Exercife, a wholfome Dwelling, a good Air, and fweet Water , and Strength, and Ability to perform the fundions of Nature, will depend upon all thefe. And yet thefe are all of them things fo far out of our own
reach,

THE Power

with

Simp Lie

lus's

Comment.

31

reach, that we can neither beftow them upon ourfelves, nor keep off the contrary Inconveniences, when we would. a more Potent Enemy ruihes in and aiTaults us, we

When

glad to lie undifcovered, but cannot make ourfelves Inviiible. we are Sick, wedefire a fpeedy Re-

Would be

When

covery, and yet our Wiihes do not bring it to pafs. The cafe is the fame with our Wealth and PoiTeiTions too ; for thefe are owing to a World of fortunate Accidents, that contribute to our getting them, and to as many unfortunate Accidents, that confpire to deprive us of them ; Accidents too mighty for Us to ftiuggle with, or to prevent. Reputation and Fame, are no more in our power, than Riches For, though by the management of ourfelves, we give theOccafions of Efteem or Difefteem; yet ftill theOpinion isnotOuis, but Theirs, that entertain it ; and, when we have done all we can, we lie at their mercy, to think
:

what

they pleafe of us.

Hence

it

comes

who

are profane and ir.-eligious

Men at the bottom,

to pafs, that fome, gain the

Charader of Piety and Virtue, andimpofe, not upon others only, but fometimes upon themfelves too, with a falfe appearance of Religion. And yet on the other hand, Others who have no Notions of a Deity, but what are highly reverent and becoming, that never charge God with any of our Frailties or ImperfecStions, or behave themfelves like Men that think fo of him, are miftaken by fome People for InfiAnd thus the Referved and Temperate dels and Atheifts. Converfation, is defpifed and traduced by fome, for mere So that the being well eiieemed Senfelefnefs and Stupidity. of is by no means in our own power, but depends upon the pleafureof thofe, that think well or ill of us. Ports of Authority and Government cannot fubfiit, without Inferiors to be governed, and fubordinate Officers to And particularly in fuch States, aS aflift in governing them allow Places to be bought and fold, and make Preferment the Price, not of Merit, but Money; There a Man ^ that wants a Purfe, cannot rife, though he would never fo fain. From whence we conclude, that all things of this Nature are not in our own power, becaufe they arc not our Works, nor fuch as follow upon our Choice of thein. I only add one Remark more here, which is. That of all the things faid to be out of our power, the Body is firll mentioned ; and that for this very good Resion, became th-e "Wants of This expofe Us to all the reft. For Money is at thd
:

bottom of

all

Wars and Conteniionsj and

this

we

cannct

32.

s's

Morals

be without; but muit feek it, in order to the providing convenient Food, and Raiment, and fupplying the Neceffities

of the Body.

'Vt^t*^^*!*'*!**!*^*!

'7*1*^*1**1*'
I

ij**j*"*i**j*"i|*"*j

*p "v" *[* "T* ) *|*

*t*

*!' ij*

H' H*

*f*" 'T'

' * ^ '* W ( ^^

CHAP.

II.

Free, not capable of being countermanded or hindred ; but thofe that are not in our power, are Feeble, Servile, liable to Oppoilti-

THE Nature

things in our own power, are in their

own

on, and not Ours but Anothcrs.

COMMENT,
AFter having
and thofe
diftinguifhed

between thofe things

our

that are,

that are not, in

own power

he pro-

ceeds, in the next place to defcribe the Qualities proper to each of them. The former fort he tells us, are Free, becauie it is not in the power of any other Thing or Perfon, either to compel us to them, or to keep us back from them.

Nor

is the Management, and the Enjoyment of them, at any Body's Difpofal but our own ; for this is the true notion ot Freedom, to govern ones felfas one pleafes, and to be under the command and diredion of no other whatfoever. But the things out of our power, which are fubjed to be given or with-htld, it is not we, but they are Mailers of them, in whofe power it is to communicate them to us, or and therefore ihefe are not Free, but keep them from us oervik, and at the pleafure of others. i>o again, thofe things are Self- fufficient, and confequently but thefe that depend upon the affiftance of fir/n andJhuMg another, are weak and indigent. Again, Thofe cannot be countermanded, [as being in a Man's own Power;] For who can pretend tocorred my Opinions, and compel me to fuch or fuch particular Notions ? Who is
; ;

able to put a rellraint upon my Delires or my Averfions ? But now the things that are not in our power, arefo contrived, as to depend upon the Inclinations of other People, and

we may

have ihtm, or lofe ihem, as They pleafe

And

accord

with

SiMPLicius's Comment.

33

accordingly thefe are fubjedt to many Hindrances and Difap pointments, fo as either never to be at all, orto bedeftroy'd again when they have been ; never to be put into my Hands,

or to be fnatched away from me, after that

am poiTefled of

them.

Once more, It is evident, that the things in our power, are our ovjyi^ becaufe they are our Adions ; and this Confideration gives us the greateft propriety in them that can be: But thofe that depend upon the pleafure of any Body elfe, From whence we muft infer, that are properly anothers. every kind of Good or Evil, which refpeds the things in our power, is properly Ours ; as for inftance, True or Falfe Apprehenfions and Opinions, Regular or Irregular Defires, and the like Thefe are the things, that make a Man happy or unhappy. But for the things out of our power, they are none of ours Thofe that relate to the Body, belong not to the Man, ftriSly fpeaking, but only to our Shell, and our Inilrument of Adion. But if we talk of a little Reputa:

tion, an

much more
cern at

empty and popular Applaufe, alas remote, and confequently of

this is
little

fomething

or no con-

all to us.

CHAP.
REmember then,
for Free,

III.

that if you miftake thofe things which Nature hath made Servile; and fancy That your own, which is indeed another's} you ihall be fur e to meet with many Hin-

drances and Difappointments,

much Trouble, and

if

great Diftraotions, and be continually finding fault

both with

God
which

and Man.

But

right, as they really are, looking

you take things upon no more to

be your
ihall

anothers,

than indeed is fo } and all that to be really belongs to himj no body ever be able to put any conilraint upon you,
ihall

own

no body

check or difappoint you

you

Ihall

accufe no body, ihall complain of nothing, ihall ne-

ver

34
ver do

s 's

Morals

from no body,

any thing unwillingly, ihall receive harm ihall have no Enemy y for no Man will be able to do you any prejudice.

COMMENT.
had told us before, what vjas^ and what was not in oivfj power^ and defcribed the Qualities peculiar to both forts, and what relation they bear to us: That the things ifi our power are properly ours ; that thofe out of our power^ are anothers. And now he advifes, that Men would manage themfelves, fuitably to the Nature of thefe things, and not be guilty of preverfe and ridiculous Abfurdities, with regard For this is the true Foundation of all the Happito them. The fucceednefs, or the Wretchednefs , of our Lives. ing well in our Attempts, attaining to the Good we aim at^ and reftraining all the Mifchief that could befal us, makes us Happy. The being difappointed in our Hopes, miffing our Ends and Advantages, or the falling into Mifchiefs and inconveniences, are the things that make us Miferable. But now, if our Happinefs coniifts in regular Delires, and jufl; Averfions, and thefe Deiires and Averlions are in our own power ; we muft feek our Happinefs here, that we may be fure to find it ; and to find that Happinefs, which is proper(And we Ihall be fure to find ly ours, and peculiar to us. it; for how is it poffible we fliould not, when the Regulation of our Defires and Averfions, depends entirely upon

HE

ourfelves?)

On
upon upon

the other hand, if we place our AiFedions and Defires things not in our power, and exped to find our Hapthis

pinefs in fuch;
it
:

double Misfortune muft needs follow

though

Oneway we fhould

are ib fond of,

the Difappointment is unavoidable, that, prove fuccefsful , and obtain what we yet ilill thefe things are not what we take

them
ly

for , nor can we meet with that, which is properour Happinefs in them. But befides, it is agreeable to all the Reafon in the World, to believe, that generally we muft needs be difappointed of the things themfelves. For how fliould it beotherwife, when a Man fets his Heart upon that which is anothers, as if it were his own ; and when he muft depend upon other Perfons and Accidents, whether he fliall

ever obtain it or no ? the natural Gonfequenccs of fuch Difappointments are, the being interiuptedj and having all our Meafures bro-

Now

keHy,

^
with

SiMPLicius's Comment.

ken, and a World of Grief and Remorfe, when we find our Pains have been employed to no purpofe, and that we are engaged in wrong Courfes. For, as Pleafure and Joy
are theEffedsof Good Succefs, the accomplifliing what we wiih, and being delivered from what we dread ; fo, when we areovertaken by the Mifchiefs we feared, and defeated in our Endeavours after that we defired, we prefently fall into Trouble and Difcontent, and complain of every one that we think contributed to our Misfortune, and fpare neither Men, nor foinetimes Pr<5vidence, and God himfelf.
Befides, There is another Mifchief comes of this. For by being fo tenderly afFeded for things that are not in our power, we lofe fometimes thofe that are ; and he that deprives us of what he could take away, robs us of wh^t he

hath no power to take from us ; viz. Regular and Moderate Defires and Averiions. But if we be difpofed and aifeoled as we ought, and make a true DiftinSion between what is ours, and what is not ; if we fettle our Affections, and beftow our Care, not upon things which belong to another, but upon our own, our proper Happinefs, and what falls

within the compafs of our own power; that is, upon the entertaining fuch Defires and Averfions, as are agreeable to Reafon and Nature ; then we may reft fecure, that we ihall never be annoyed by any ConQraint or Compulfion, any Difappointraenr or Hindrance; but dial have the fole Government, and entire Difpofal, of fuch De.fires and Averfions. And if fo, then we ITiall have no occafion of Grief or Remorfe For that can happen but in Two cafes, either the muring of what we wiih'd, or the falling into what we fear'd, and would fain have avoided. we can never be fruiirated in our Defires^ nor ever be endamaged by any inconvenience wc fear^ provided we will but make thofe things our care, which are in our own power. Confequently, we can never live in awe and dread of any Man ; for the reafon, why we fear any Body, is becaufehe may dousfome prejudice, or fome way obftrud our Advantage. But no Man alive hath it in his power to offer Violence to our Defires and Averfions; and thefe are the things, in which the Man who lives according ro the Didates of right Reafon, places his Happinefs. At this rate, we can have no Enemy neither, for he is accounted our Enemy, that does tis mifchief; but no body can do this to a Man who is out of the power of all Mankind to hurt him By the fame Reafon, fuch a Perfon will accufe no /W, complain of nothing , nor ever
1 :

Now

Gj

36

Ep I CTETus's

Morals

So that the Life of this ever do any thing againfl his H'^ill. Man is untainted with Perturbation and Senfual Pleafure, muft needs be above all Grief, and all Fear, abfolutely Free,
and
exquilitcly

Happy.

here we may obferve farther, how excellently well he proves the Life of a Wife and Good Man, to be not only the beft and moft for ones advantage, but the pleafantfor ones fatisfadion too. For , as 'Plato tells eft and us, Every Creature does, by natural Inftin6l, endeavour after Pleafure, and run away from Pain. NowfomePleafures attend thofe things , that are truly good and advantageous to us; and Others, thofe that are prejudicial and hurtful. And this makes it neceflary to take good heed what Choice -we make, that fo we may embrace and purfue, andaccuftom ourfelves to, the Enjoyment of fuchPleafures only, as may

And

be beneficial to us.

Temperance,

(for

Example,)

is

really

delightful to a Virtuous Man, than Extravagance and This needs no other Licentioufnefs are to the DiiTolute.

more

proof than that many Debauchees leave their loofe way of Living, and turn Sober, when theyconfidcr, and come to a But there are no iniiances to be probetter Senfeof things. duced, of any Temperate Perfons, who proceed upon wife and reafonable Confiderations, that ever abandoned themNow if this way of Livfelves to Debauchery andExcefs.
ing had not

'

more
it

than ordinary Pleafure in

it.

Men would

with fo much eagernefs and fatisfaflion. And, that fuch a Virtuous Life as this, mud needs be more eafie and pleafant, Epialet/is demonilrates, from its being Free and Uncontrouled, above Checks and Contrndiciions, above Hindrances and Difappointments, but depending and doing all upon the Di6lates of one's own Mind And thus thofe happy Men live, who place all their Good and Evil ia their own Anions, and the ufe of that Liberty and Power, which Nature hath given them.

never choole

C
Since

P.

IV.

therefore the Advantages,

you propofe to

your felf, are fo valuable, remember, that you ought not to content your ielf with a cold and moderate purfuit of them J but that fome things rouil be 7

with
be wholly

SiMPLicius's Comment.
But
if

37

laid aiide,

and others you muft be con-

tent to lufpend for a while.

you

will needs

be grafping at both , and expet to compafs ihefc, and at the fame time attain unto Honours and Riches too 5 there will be great hazard of your lofing the latter, by purfuing the former j Or if not fo ; yet you will be fure to find your felf fruftrated in all that can make you Free and Happy, while you puriue the
latter.

COMMENT.
HAving
direSed us, what
it is

we

are to

expe^ Happi-

nefs from, and

how

delirable the Life of fuch Perfons

muft needs be, who depend not upon External Enjoyments, and things out of their power for it, but place it in their own natural Liberty, and what falls within the compafs of That That iucha Life is above all Moleitationand Controul, fafe from the AiTaults of any ill Accidents, not only advantageous, butea(ie and delightful too, the Good it defires never deceiving, the Evil it declines never overtaking, but in one Word, exquifitely Happy, and divinely Bleft ; he now proceeds to excite in his Reader, a Zeal worthy of fuch mighty Expedations; and tells him, that he muft not look upon this asaBulinefs by the by, while his main Defign and Care is for fomething elfe; but that his Pains and his Affedion muft be fo entirely devoted to this one thing, as not to admit of any thing befides, into a partnerfhip with xl. The External Enjoyments of the World then muft fit fo loofe about his Heart, that, as many of them as are inconliftentwith a Virtuous Converfation, and the Rules of Right Reafon, ( fuch as Excefs and Senfual Pleafure, and fordid Wealth, and Power, and Ambition,) muft be abfolutely difcarded. It. being impoffible, that any Man, who makes thefe his Concern, fliould, at the fame time prefervehisown Freedom, and Innocence, and Wifdom. But as for fuch others of them, as may be no ObftruSions to the Soul's Good,
provided they be managed with Difcretion ; fuch as a decent Dwelling, a competent Equipage, the latisfadlions of Marriage, the care of continuing agood Family, the Exercife of juft Authority, and fome degree of Solicitude and Pains for Thefe, and all the reft Che providing all neceifary Supports of G 4
:

;8

Epictetus's

Morals

of

fome convenient time

the like nature, headviTes his Scholars to fuperfede, for And that for very good reaat leait.

fon; it being neceiTary, that they who would be truly and eminently Good, fhould make the Exercife of Virtue their whole Bufinefs and conftant Study, andfuiierno other thing whatfoever to divert them from it. Whoever .propofes to himfelf, not merely to be popular, and impofe upon the World wich a diifembled Virtue, but to anfwer the Charader of a Sincere and Truly Good Man, Firft, Ho mull attain to fuch inuft takecareof two things. a Degree of Wifdom, as may enable him to diftiuguilli, between vhat will really make for his Ativantage, and what will turn to his Prejudice: and then Secondly, he muil keep under his brutiih Appetites, that they may never revolt, nor rebel againft Reafon ; but may be ready and obfervnnt to it, as to move, only at fuch Times, ar.din fuch Proportions, and toward fuchObjeds, as the Reafonable Soul lliall limit andprefcribe to them. For Men arc betrayed into Vice two ways. Either for want of the Underftnnding being fufficicntly enlightened, when we do not difcwrn what is good and proper to be done; Or elfe, through the Ungovcrnablenefs of thcAffedions and Senfual Appetites ; when, though the Mind hath a Notion, though but a weak and imperfca one, of whatought to be done, yet the Paffions mutiny and make head, vfurp a Power that belongs not to them, and over-ruie Thus the Tragedian the calm Judgment of fober Reafon. introduces Medea^ complaining of the Impotence of hef IMind, when about to murder her Children ;
Remorfe and Senfe of Guilt dravj back my Soul^ Butfironger Pajfion does her Powers coniroal ; JVtth Ragetranjported^ I pup boldly on And fee the Precipice I cannot jhun.
It is neceiTary then, in order to enjoying the World, fq as to maintain ones own Virtue and Innocence, that a

Man

provide himfelf with a competent Degree of Knowledge and Prudence, and reduce his Appetites to Moderation and Obe(iience. And when he engages in Bufinefs and Converfation, that he be iure to do it cautiouily and feafonably, and to put on this unpenetrable Armour. For this Reafon, Epioietus is iirgent wirh his young Beginners to fufpend even thofe things, that are confiftent with Virtue, for awhile; till Time andPradice have confirmed their good Habits, and qualified

the

with
them

SiMPLicius's Commenr.

39

to ufe the World with Safety and Diicretion. For, as isRaihnefs and Folly to go into the Fieid unarm'd; fo it is, to engage with the Worid, till a Man hath fortified himfelf with Temper and Prudence. But he acquaints us farther ; that, for thofe,who asyetare but rav/and unexperienced in Virtue, to employ themfelves inBaunefs and Worldly Care, is not only inconvenient and
it

hazardous, but ridiculous and vain, and to no manner of They, that place their Dciires and their Averfions purpofe. upon fuch Things as are out of a Man's Power, muit needs fail of Prudence and Moderation, and cannot have Inclinations and Averfions grounded upon, and govern'd by, right Rcafon, which are the only Things that makeMen free, and eaiie, and hsppy. For they muft of Neceflity live in Subjcciion to their wild and brutifh Palllons, which Lord it over them, like fo many cruel Mailers, or enraged Tyrants. They muft alfo live perpetually in ailavifh Fear of all thofe Men, in whofe Power it is, either to gratifie their Hopes, or to who can intercept the Good they obltiufit and defeat them
;

wiih, or infiift the Ills they fear; leii they ihould exert this Power toihcir Prtjndice, Befidtb all this, When our Care and Concern is laid out' upon the fccniing good Things wiihout us, it expofes us to

Difappointments in our true Happinefs, by taking off our Care from thofe Tilings that are more properly ours. For they, who divide their Defires and Endeavours between Both, do neither make a ju(r Diftindion between thofe Things that are, and thofe that are not, really good nor do they eiprefs a beccniiug Concern, for that which is their own peculiar Happinefs nor beftow the Pains about it that it deferves: and till they do fo, it is impofiible they ihould ftttaiii For the moil part therefore, thcyfall ihort of thofee?toit. ternal Advantages they propofe to themfelves, becaufe they do not apply their Mines to thefe entirely, I ut now and therj are diverted by Defires and Endeavours after their true and proper Happinefs ; and out of a fecret Shame and Confciouf;
;

jiefs,

that this requires their Care, fall into fuch Perplexities

and Diftralions, as reftrain and flop their Career, and will not fufferthcm to do nor to endure, every Thing that is
necefiary for obtaining the falfe Good they chiefly purfue. Now, though fuch a divided Life as this, muflbe acknowledg'd to be lefs vicious, than that which addids itfelf wholly to tiie World, without any Check or Interruption at all;
j'et
it

cannot but be exceeding ifoublefome and uneafie

much

4
much more
is

Epictetus's Morals

fo indeed, than that of the Worldling. For it in vain, ever ftriving to reconcile Contradidlions, full of perpetual Inconiiilencies and Remor-

one continual Labour

Diilikeof ones

fes,

own Adions,
muit needs be

and eternal

Self-

Gondemand de-

li'ation.

So
is

that

it

infinitely painful

teflable.

But

it

worth our taking Notice,

that Fpt^tetus^

upon

thefe Occafions, does frequently in the following Difcourles, admonifh and awaken us with a Remember. The Reafon of which is, that he adrefles himfelf to the Rational Soul ; which, though it be naturally andeirentially endued with juft Ideas of Things, and hath an inbred Faculty of difcerning and adhering to Truth, yet finds but too often, that this Eye of Reaion is darkened, hath dim and confufed Reprefentations of Things impofed upon it, by the material Principle, to which it is united ; and by this means is betrayed into Ignorance and Forgetfulnefs, the true Caufe of a!! its MifcarSo that, coniidered in thefe Cirriagcs and all its Miferies. cumllances, it ftands in need of a continual Monitor to rouze it into Thought and Remembrance. But when he fays, that A Man who propofes to himfelf A d~ xmritnges fo valuable., ou^htnotto be co'iitentivith a moderate PropcHt'ionof them^ This Expreflions is not to be underflood, as

ufed to diitinguifli between Moderation iptended here of the Defed, and lignif.es For where our a fupine Ncgled, and cold Indifference.
take
it,

we

when
is

andExcefs, but

Happinefs and our

himlelf,
Diflreff

1!

is

at flake, there, as

Pindar expreiTes

and Danger jhould

ozir

Courage

fire.,
I'lifp'ire.

Move GenroHS Ibou-^his., and brave

Kefolves

CHAP.

V.

WHEN
rality as

therefore any frightful and difcouraging Imagination nfiimltsyou, harden yourfelF, and meet it boldly, with this Reflexion, That it is only your Apprehenilon of things, and not the real Nature of the Things themfelves. Then bring it

to the Teft, and examine

you

are

it by fuch Rules of MoMailer of > but efpeci.illy by thi^ moil

with

SiMPLicius's Comment.

moil material Diftindion, Of things thai are, or And if, upon Enquiry, it are not, in our Power. be found one of the latter fort, remember, that it is what you arc not at all concerned in, and flight
it

accordingly,

COMMENT.

HE

had told us, That the Man, who propofeth to hlmAttainment of Virtue and Happinefs, muft be conitant and indefatigable, and not fuifcr the World, or any of its Temptations, tofeduce or draw him off from the purfuit of M. But ilnce, even they, who do make thefe Things their Study and Care, are yet fubjeft to frequent Fancies and Apprehenfions: Some that put them upon defiring fome of thofe external Advantages, and Others that terrific them with Calamities of that kind; he informs us here, how to manage fuch Appreheniions, \o as to receive no Inconvenience from them. And thefe Apprehenfions he calls frightful a;^d difcotiragirig\ becaufe they are extravagant and unreafonable and embitter ones Life with a World of Terrors and Troubles , by the Excefs and Irregularity of their
felf the

Motions.
to be hurried

In the following Difcourfes, he advifes more at large, not away, and immediately tranfported with any Imagination, whether it tend to Hope or Fear; And here he fays much the fame Thing in fewer Words ; That a Man ought to harden and fet himfelf againft it , and difarm it of all its Force, by this Coniideration, That it is but a Fancy of our own, and no more. our Fancies, we linow, do fometimesgive us theReprefentations of Things as they really are, as in Things that are indeed Pleafant and Benefic!:jl ; and fometimes they delude us with wild Inconiulencies , gaudy Vanities, and empty Dreams. But the Strength of thefe Reprefentations depends upon the Impreifions, which they make in our Minds. And this is exceedingly weakned, by making that fingle Coniideration habitual to us.. That there is very often a wide Difference, between the Things themfelves, and the Reprefentations of them to us FOr, when once we are thus fixed, no Violence they can ufe, will be able to juille out our Reafon, or pervert our Judgment ; which he tells us, as foon as we have allayed the Heat of the Imaginution, and made our Minds

Now

quiet

42^

s's

Morals

quiet and calm, ihould be prefently employed, in a nice Examination of the Idea reprefented to us. there are feveral Rules to try it by: Some taken from the Nature of thefe Ideas themfelves, and the Things they reprefent; as, Whether they be fuch ObjeSs as tend to the good of the Mind, or whether they concern our Bodies, or our Fortunes only Whether they contribute to any real Advantage, or whether Plcafure is the only Thing they can pretend to Whether what they propoie be feafible, or not; There is likewife another Method, which proceeds upon the Judgnaent of Wife and Unwife Men, and the Concern They exprefs for them; but efpccially, upon (he Judgment and Determination of Almighty God. For that, which God himfelf, and Wife and Good Men have approved of, every one that confults the Safety and Happinefs of his Soul, muft needs be convinced, will challenge his greateft Care and Concern; As on the contrary, whatever They diilikeand condemn, ought by all means to be detcftcd dnd And no Man yet ever arrived to that Degree of avoided. Folly, or was fo far blinded byPaffion and Luit, as to perfuade himfelf, that Injuftice, and Luxury, and Excefs, are Things well-plealmg to God. But though there are many Rules which may be ferviceable to us, in diftinguiliing between the feveral Ideas and the Things they reprefent ; yet there is one peculiar to Men, con-, fidered as Men ; and which is of general ufe upon all Occafions. And this depends upon the Diftindlion oiThings thus in our own Power. For if the Are-, (i^^ 'Things that are lObjed that prefents itfelf, as a Thing inviting onr Delire, or provoking ourAveriion, be out of our own Difpofal; the ready Courfe to be taken, is, to fatisfie ourfelves, and todifmifs it with this Anfwer, That this is no part of onr Concern. For it is impofliWe for any Thing to be ftriftly Good or Evil to us, which is not within our own Power; becaufe the Freedom of the Willis the true fpecifick Difference of Humane Nature. The very being of a Creature thus quali-

Now

fied,

neceffarily infers this Prerogative,

its

^ndall

Evil, ihall depend merely

That upon its

all

its

Good,

own

Choice.

CHAP.

with S

LIcI

s's

Comment.

43

CHAP. VL
That the Thing, which recommends any Defire, is a Promife and Profped of obtaining the Objeot you are in purfuit of} As on the contrary, the Thing , which your Averfion aims at, and propofes to you, is the efcaping the And in thefe Cafes , he , that is Evil you fear. baulked of his Defires, is an unfortunate Man ; and he, that is overtaken by the Mifchief he declines, But now, if you confine is a miferable Man. your Averfions to thofe Evils only, which are at the Difpofal of your own Will} you can be never overtaken by any Calamity you- would decline y but if you extend them to fuch Things, as Sicknefs, or Poverty, or Death, you will of Neceflity be miferable.

REmember,

CHAP.
your LET Things your

VII.

Averfions then be taken off from all out of your own Power, and transferred to fuch Things as are contrary to Nature, within

own Power.

And

as for Dcilrcs,
:

lay

them

for the prefcnt,

wholly afide for if you fix them upon Things out of your Power , you are fure to be unfuccefsful } and if you would reftrain them to fie and proper Objects, fuch as come within ir, know this is not come to your turn yet. Lee your Mind therefore go no farther than the mere Tendencies and Propenfionsj to moderate and ufe thcib
gently, graduiilly, and cautioufly..

M~

44

s's

Morals

COMMENT.
were, a Deinonftration of the Truth of the laft Chapter: where we were told, that our Apprenlionsand Ideas of Things delirable muft be regulated by thatneceffary DiitinQion of IVhatis, andwhat is not within our ovun Power. The Obfervation of this Rule would be fure to make us fuccefsful and happy, and the Negled of it unfortunate and wretched. To this purpofe, his firil bufinefs is, to explain. What fort of Perfons we ufe to efleem lucky or unlucky; and he tells us, that the End our Averfionspropofe to themfelves, is, not to fall into the Mifchief we endeavour to decline ; fo that in this cafe, the miffing our ObjeS is fortunate; as on the contrary, it is unfortunate, in cafes of Defire, when we do not get our Object. And the Misfortune oppofite to good Succefs is, when the Thing we would avoid does happen to us; for here we get our Obje(S indeed, but then this getting is to our Prejudice, and what wc might much better have been without. When he hath fet thefe Matters in a true Light, then he proceeds thus. you take care to make thofe Things only, the Objeds of your Averfions, which are contrary to Nature, and within the compafs of your own choice, as Intemperance for Example, and Injuflice, and the like; you can never be overtaken by any Thing you fear, becaufe in thefe Matters you may be fure to efcape if you pleafe; and confequently, you are fure never to be unfortunate. But if, inftead of thefe you pitch upon Sicknefs, or Poverty, or any of thofe Things that are out of your own Difpofal ; you muft needs fall into calamitous Circumllances fometimes, becaufe it cannot depend 'upon yourfelf, whether you (hall be delivered from thefe or not. So again for Defire, That Man cannot fecure himfclf againff frequent Difappointments, who fixes upon Objeds out of his own Power. But if our Defines and ourAverlions be confined to Matters within our own Power and Choice; then it will not be poiUble for us to be baulked in our Hopes, or overtaken by our Fears, but Happinefs and Succefs will attend us continually. The Subltance and Connexion of all which, in fhort, lies here. He that extends his Defires and his Averfions, to Things out of the Difpofal of his own Will, very frequently
before,
is,

now follows THIS went and

in

a direft
as
it

Method

from what

mifles

with
niiffes his

Simp Lie I

s's

Comment.

45

Aim, falls ihort in his Hopes, and is overtaken by Fears ; And he muft needs do fo, becaufe thefe Things depend not onhimfelf, but upon others. Nowfuch a one is confeiTed to be an unfuccefsful and unfortunate Perfon, and
his

therefore wretched and miferable. But it is worth our notice, hovj Epidetus imitates Socra-

tes\ way of Arguing upon this Occaliun, and accommodates himfelf to his Hearers, fo as, by defcending to Their Notions, to raife them up higher to fomething better and more perfed. For, that Happinefs confiits in obtaining Mens Wiflies and Delires, and in efcaping the Mifchiefs and Dangers they fear, is the general Notion Men have of it ; and thus far Men of all Perfuafions, and the moft diftant Tem-

But then herein they diifer, pers and Cpnverfations, agree. that they do not employ their Defires and Averfions alike. For the Wife and Virtuous purfue fuch Obje^s only, as are really profitable and good, and avoid only the truly mifchievousand fubilantial Evils; and this they do, by thefreeGuidanceof their Reafon, and the due Government of their Paflions ; for the brutifli Appetites in Them are fo fubdued, fo difciplin'd by Acts of Obedience to the Judgment, that they
any thing pleafant but what Reafon and found to be fo. But the Generality of Mankind, partly for want of duly improving their Judgments, and partly from their brutiih AfFedions being kept in perpetual Commotion and Diforder, diftinguifii the Objedsof their Delire, by no other Mark than Pleafure; without examining, whether this Pleafure be fuch as makes for their true Advantage, or not: And thefe Men often hit upon very impure and uniincere Pleafures ; fuch as carry a MixFor, in truth, they ture and Allay of Pain along with them. are not really and properly Pleafures, but only the empty Shadows and falfe Refemblances of Pleafure. Yet ftill, as

do not

fo

much

as think

hath approved,

was faid before, all Mankind are agreed in the general, that Proiperity andSuccefs conlift in obtaining the good Things we wiili, and keeping off the Evils we fear. So that even
theSenfual and moft Vicious Men may convince themfelves from this Difcourfe, that the true way never to bedifappointed in their Defires, or overtaken by their Fears, is, to agree, that thofe Things which are within our Power, are the only good and proper Objeds of Defire; and that the Evils in our own Power are the only noxious and deihuotive, and proper Objeds of Fear and Hatred. Since it is plain, that they, who tix upon Things without their Power, muit needs fall
fllOfC

4<^

Epictetus's

Morals

Ihort very frequently of their Hopes, and lofe what they defire, and endure what they fear: And this is what even Vicious

Perfons acknowledge to be a great Misfortune. Let then^ fays he, your Averfions be taken off from all Things out of your own Power, and transferred to fuel Things as are contrary to Nature, within your Power. For if you place them upon Sicknefs, or Poverty, or the like, you muft unavoidably be unfortunate, becaufethefe are Things not in your Power to efcape. For, though we can contribute confiderably towards the avoiding of them, yet the Thing is not wholly and abfolutely in ourfelves ; but it will depend upon fundry other Circumftances and Accidents, whether our Endeavours ihall fucceed, or not. But, if we would follows his Advice, take off our Fears from thefe Things, and put them upon thofe within our own Choice, which are prejudicial and againrt Nature: If, for Inftance, \ve would make it our Care to avoid Erroneous Opinions, and falfe Apprehenfions of Things, and whatever elfe can be any Obftrudion to a good Converfation, and fuch a Life, as Reafon and Nature have made fuirable to our CharaSer; weihould never beoppreiTed with any of the Calamities we fear, becaufe it is in our own Power abfolutely to avoid thefe Things. For nothing more than our own Averiions and Refolutions is requifite to the doing this effedually. All here is fufficiently plain, and needs no Enlargement; but that which follows hath fomething of difficuky in iti For what can be his meaning in that Advice, thatyf// Defire

pould for

the prefent be wholly laid afide

There

is

a manifeft

Reafon, why we fhould difcharge all thofe Defires , that concern Things without our Power; becaufe this evidently makes for our Advantage, both in regard of the Difappointmentsand perpetual Uneafinelles, which this Courfe delivers us from; and alfo in Gonlideration of the Things, themfelves, which, though we ihould fuppofe no fuch Troubles and Difappointments attending them, are yet not capable of bringing us any real Advantage, nor that, which is the proper Happinefs of a Man. But what ihall we fay to his forbidding the Defire, even of thofe good Things, which come within the Difpofal of our own Wills ? The Reafon he gives is this, Becaufe yyu are not yet come to this. But if you were come to it, there would then be no tarther Occafion for Defire ; ior this is no other than a Motion of the Mind defiring, by which it reaches forward to what it is ftot yet eome to- And this feems to'
Ui

"

with

Simp LI cius's Comment.

:

47

cutoff all Defirein general For how is it polTible to obtain any Good, without firft defiring it? Efpecially, if (as hath been formerly ihewn ) the Good and Happinefs of a Man coniift, not fo much in Adions, and the effefiing what he would, as in the entertaining fuchDelires and Averfions, as are agreeable to Nature and Reafon what Ground can there be for fufpending all our Deiires, and utterly forbidding us for a while to entertain any at all? Or how can we imagine it pofllble, for a Man to live void of all Defire ? I add, that this looks like a dire6t Contradiftion to what went before, when in the 4th. Chapter he gave this Advice, Since therefore the Advantages you propofe to yourfelf are fo exceeding valuable^ Remember^ that you ought not to content yourfelf with a cold and moderate purfuit of them. Fc# by that Purfuit he did not underftand any Bodily Motion, but the Eagernefs of the Soul, by which, in the Adl of Deiiring, (he moves towards, and makes after the Obje<l:. And again, How can we fuppofe zx\^ Affections and Prupenfions without Defire ? For the Order of Things infers a Neceffity, before there can be any fuch Affcdions and Propenlions of the Soul. In Anfwer to thefeObjedions, it may be replied, that Epi^etus bete addrefles himfelf to young Beginners in Philofophy for whom it cannot be fafe to indulge any Defires at all, till they be firft competently informed, what are the Objects which they ought to fix upon. And fo that thefe Affedions and Propenlions of the Soul are to be underftood, only of thofe firil Motions to or from its Objeds, which, the Stoicks contend, are always antecedent to Deiire and A; ;

verfion.

fecm to foUnd ; nor may wefuppofe, that he intends to cut oif all Deiire of thegoodThings in our Power, abfolutely fpeaking but only toreftrainthe Vehemence and Eagernefs of that Averiion and Defire, which in a moderate Degree he is content to allow. For you fee, that he advifes in the very fame Place, to make: ufe of our Propenfions and Affcclions of the Saul gently., cooty^ For we muft necelfarily move, towards the andcatitioufly. Objedof oUr Defires, and from that which is bur Averfion; but lour Defires and Averfions ere ar.tectdcnt to fuch Motions to and from theObjed, and do proJuce them, as Caufes do their proper EfFeds.
then
interpret the
as they
;

Or if he dired we muft not

his Difcotirfe to

Men

already inilruded

Words

Aga:n

48^

Epictetus's Morals
When

would not con he advi led before, that Again, tent themfelves with a cold and moderate purfuit of fuch valuable Advantages, it was no part of his Intention, to re-

Men

commend
ihouldbe

an eager and violent Delire ; but rather, that we andrefolved in this profecution, as to fatisfie ourfelves in doing what he adds himfelf immediately after, the abandoning fome Enjoyments for all together^ and the fufpending of others for fame convenient time. Now a vehement Degree in any of thefe things, either the Propenfities of the Mind, or the Defires and Averfions of it,
fixed
ill Confeis with great reafon condemned; becaufe of the quences it is apt to have, when Men flioot beyond the Mark thro' an Excefs of Deiire, and attempt things above their For this ufually tei^s to the weakening of the Strength. Soul, as much as overftraining injures the Body. And this experimentally is an Inconvenience, which many have found from the immoderate Violence and heaj; of Aftion, which Men fond of Exercife, and eager in it, are moft unfeafonFor there are but very few Perfons of fuch a ably guilty of.

Conftitution, either in

Body or Mind,

as to be able, all

on

thefudden, to change from a bad State to a found and good one. Diogenes indeed, and Crates^ and Zfo, and fuch eminent Lights as thefe, might, be fo happy; but for the generaand flow; they lity of People, their Alterations are gradual fo too and fall by little and little, and they recover themfelves for us, this is fuch a Condition, as Nature hath appointed with regard to the Soul, as well as the Body. For gentle Methods are commonly more likely to hold, and a more Thefe keep the Soul from fpending fafe way of proceeding. fome Checks upon its forwardput and faft, too ftrength its nefs ; which is the true way, bothof preferving, and by degrees, though but flow ones, of confirming and increafing, the vigour of it. This is the true Reafon, why we are adviied to put a Reftraint upon the AfFedions of the Soul, to move ki/r-irt'ly and gradually^ and with much coolnefs and cauThit is, to flacken the Reins by little and little and tion. not to let loofe our Defires and our Averfions, nor give them their full range immediately. For the Man, who from a difiiblute and nead-ftrong courfe of Life, would bring himfelf to the contrary Habits of Sobriety and ftrid Difcipline, muft not prefently leap to the diftant Extreme, from Luxubut he muft ry and Excefs, to Abftemioufnefs and Failing advance by Steps, and be fatisfied at firfi, with abating fomewhat of his former Extravagance. For what the Author of
; ; ;

the

with
the
thefe Occalions.
'The

SiMPLicius's Comment.
is

49

Golden Verfes hath obferved,

very confiderable upon

Rap

ufe Force,

The

H^ife retreat ,

and with fofi Pleafures Fight ; andfave themfehes hy Flight.

Thus it is in Matters of Learning and Knowledge ; Young Students muft admit the Idea's of things warily, and not take every Appearance of Truth for an unconteftable Axiom ; that fo, if upon a Second view, there be occafion to alter their Judgments, it may be done with greater Readinefs andEafe, when their Minds are not too ftronglypoirefs'd with their firft Notions. Once more, Epidetus advifes his Scholars to move leifurely and gradually to ObjeSs of both kinds; but now, if fo much Caution and GoldnefsbeneceiTary, why does he allow our Averfions, any more than our Defires ? forhe bidsus/e/^i'
off our Averfions from thofe Prejudicial things that are not in cur

power, and bend them againfl thofe that are \ and yet at the fame time he prohibits all manner of Deh're, and, for fome time, will not permit us to indulge that at all. One probable account of this may be taken from the Nature and Condition of Men, who are beginning to reform. The firft ftep towards a good Life is to throw off all the Venom and Corruption of a bad one; and till the Brcaft have difcharged itfelf of this, no Nourifhment can be had from any Principles of Virtue infufed into it. What the great Hippocrates has moft excellently obferved concerning our Bodies, is much more truly applicable to our Souls That fo long as a Man Continues fullofgrofs and noxious Humours, theNouriihment he receives, does not ?Qta Him, fo much as his Diftemper* For the Vicious Principles, which had taken PoiTeffion, corrupt all the Good ones that are put to them. Sometimes they make us difreliih them, asunpleafant ; fonictimes dread and avoid them, as hurtful and injurious to us , fomeiinles condemn them as Evil, and reject them as imAnd all this while, the Difpoflible to be complied with. eafe gathers more ilrength, and grows upon us, by bringing us to a Contempt of better Principles, after a pretence of having tried, and found themdetedive. Thus at lail it becoines Incurable, and will not fo rhuch as fuffer us to udmii of any Arguments or Aflions, that mighr advance us in Vir^ tue, but produces in us a Loathing or all thofe Remedies, that contribute to our Recovery. Juft as ill the jaundice, a whea
:

5
feates

Epictetus's

Morals

when the Vitiated Palate thinks Honey bitter, a Man nauit prefently, and will never endure to tarte Honey after, in order to the removing that Prejudice. Thus the Averfions are allowed in Young Beginners, becaui'e the Method of their Cure requires it ; and the firft ftcp towards a Reformation, is, by growing into a Diflike of Vice, to put themfelves into a Condition of receiving Virtuous Principles and Good Iiiftrudions. This Difcourfe is alfo excellently well fuited to fuch Perfons, in regard it ihews them the right way to Liberty, and Security, and an eafie Mind, that their Lives may be pleafant and fweet to them, which indeed is the very thing all Creatures aim at. Now, though an abfolute freedom from Paffion, and a Converfation in all points agreeable to the Rules of Decency, and Nature, be the proper Excellency, which we ought to dellre and purfue ; yet Beginners muft faiisfie themfelves with lefs ; and think they do very well, when they can abate of their Paffions, and reduce them within fome reafonable bounds, tho' they cannot gain an abfolute Adallery over them. They mull expedi to relapfe fometimes, and are not fo much to be condemned for falling, as encouraged and commended, when they rife again. Such as thefe therefore are not yet arrived to the pcrfelion of thofe things which fhould be the Objedl of their Dcllres: And this I take to be the meaning of that Exprefllon, This is Kot come toyour turn yet ; i. e. the imperfeil State you are in, hath not qualified you for fuch Defires For when we aim at fomething that exceeds our Capacity, and find we cannot reach it, thenTroubles and Difappointments, and a finking of our Spirits, and fometimes a defponding Mind, follow upon it. Men violently bent upon things above their Strength, flight fuch as are proportionable to it, and think them vile and defpicable ; becaufe they judge of them byway of comparifon with greater. And yet it is by fmall beginnings only, that we can ever arrive at great Perfedions; and before we can cope with things above us, we muft pradife upon lefs, and make ourfelves Mafters of fuch as we are a
:

Match

for.

CHAP.

with S

LIc

s's

Comment.

CHAP.
REmember
yourfelf, of

VIII.

upon all Occafions, to rcfleb with what Nature and Condition thofe things are which miniiler Delight, or areufefuland beneficial to you, or which you have a natural ten:

dernefs for

And

that thefe

Reflexions

may

an-

Iwcr their End, make them familiar, by beginning at the flighted and moll inconflderable things, and For info rifing to the higher and more valuable. ftanccj U you are fond of an earthen Cup, conudcr it is but Earthen Ware , and you cannot be much troubled or furprized, wjien ever it happens And if you be fond of a Child or a to be broke. Wife, coniider, that theie are of Humane, that is of a Frail and Mortal Nature j and thus your Surprize and Concern will be the Icfs, when Death takes either of them away from you.

r.

Fter the diflinSion between things within, and things out of, our own power; and an AdveriiTement how we ought to cUcem each oi them That the iormer fort only malt be looked upon as our own, the latter as Foreign, and in the Dilpoful of others ; he had told us, how we ought to be atictked with regard to thofe that fall within our power To make iuch of them as are contrary to reaibn and Nature, the Objedl: of our Averfion, and to fufpend all manner of Deiire, for fonie convenie!)t time; (Which Advice, in all
:

probability, is grounded upon the Arguments already mentioned.) But iince it is impoffible to live, without having
in, and much Dealing with, thoi'e things thatare not at the Difpofal of our own Will ; henow informs us how to converfe with them, and tells us, thar, though they be not at our own pleafure, yet they may not be able to create to us any manner of Diiquiei and Confu-

fomcthing of Intereft

fion.

And

fx

s's

Morals

And here he takes notice of Three forts of thefe External Things; Firil, Such as can only pretend to pleafe, without profiting us at all ; thefe are fuch, as miniiler to our Entertainment and Delight. The Second, fuch as are beneficial and convenient for Ufe. And the Third, fuch as we have a particular Aifedion for, by reafon of fome natural Relation they bear to us, and which we are tender of, without any regard to our own Benefit and Convenience. And this is a very juft and true Diflinclion. For Pleafure, and Profit, and Natural Affeilion, are the Three things that engage our Hearts ; and it is always upon one or other of thefe Accounts, that we are fond of this Mortal Stati, and reconciled to all the Hardihips and Miferies attending ir. the Entertainments and Diveriions that Men are delighted with, differ, according to their feveral Tempers and Inclinations: Some find their Pleafure in Flays: Others in Sports and Exercifes, in Races, or Tilting or the like. Others in Dancings, or Tricks of Legerdemain, in Jugglers, orZar Some again in curious Sights; either the ny's, or Buffoons. Beauties of Nature, as the Colours of Peacocks and other fine Birds, pleafant Flowers, and Gardens, and Meadows, and Groves : Or in the perfedions of Art, as Pidures, and Statues, and Buildings, or the exquiiiteWorkmanfliip of other Profeifions. Some value thofe of the Eye lefs, and find greater fatisfa<3ion in the Entertainment of the Ear, as the Harmony of Vocal and Inftrumental Mufick ; and, which is a Pleafure more generous and improving, in Eloquence or For that Hiftory, and fometimes in Fables and Romances. thefe contribute much to our Deli;^hr, is phin, from that fondnefs, which all of us naturally have to Stories, from our very Childhood. The Second fort, which tend to our Ufe and Benefit, are Some contribute to the improvement of likewife various. the Mind, as a Skilful Mailer, Virtuous Converfation, In-

Now

Books, and the like: Some are ferviceable to the Meats and Clothes, and Exercife: Some regard only our Fortune, as Places of Authority, Lands and Tenements, Money and Goods, and the like. But the Third fort we have a Natural Tendernefs for without any profped of Advantage from them; and thefe are recommended to our Affedion, by fome common tyeof Nature and Affinity between us ; In this Relation ftand our Wives and Children, cur Kindred, our Friends, and our
ftruotive

Body,

as

Countrymen.

with

SiMPLicius's Comment.

5-3

the Advice given, with relpeft to every oneofthefe, and icriouily confider, what fit dov/n, the Nature and Condition of each of them is ; what Hazards and Uncertainties they are liable to; that they are fubjed' to
is,

Now
that

we would

Corruption and Decay; that the Enjoyment of them is fhort, and not to be depended upon ; and that none oi them are abfolutely at our own Pleafure and Difpofal. For fuch a Reflexion as this, which fuggefts to us continually, what their Nature and Circumftances are, is no other, than a MeAnd fuch a Meditation ditating upon the Lofs of them. would render the thing eafie and familiar to us; and when any Accident of this kind befalsus, would prevent all that Surprize and Confulion , and extravagant Concern , which the Unthinking part of the World are oppreiTed with upon fuch Occafions. And indeed the cafe here is the very iame with fevera! other Inrtances, wherein we find, that the Troubles and Pains of Body and Mind both, though very grievous at firft and in themfelves, yet grow much more fupportable by Curtom and Ufe.

To this
fel
;

purpofe, the next

firil

Words

to begin a:

with

little

give us very good Counmatters; nay, not only with

but with the leaft and moil inconiiderable; ior according to the old Gri-i-zi- Proverb, * The Pot^ ^ t ' ter rmiil try a Cp, before he can m.'.ke a 'Jar. ^^"' '"e^^"-" He that undertakes the Irggeft firll, is pre^"''S ^^i ^'^1fently worded, proves unfuccefsful, fpends his Strength to no purpoie, and gives out in utter Defpair. But he that fets out leifurely, and begins with fmall and eaiie Trials, grows ftronger and bolder with his good Succefs, and by gaining Ground upon what was a Match for him before, advances more furely, and conquers dill greater and Thus a Man ufed to Four Aleals a Day, greater Difficulties. if he attempt all on the fudden to fall a whole Day together, will find the Change too violent for his Body to bear, and never get through the trouble and pain of it. And this force, upon Nature is the Reafon, why fuch warm Undertakings are generally of dangerous confcjuence , only juft for a fpurt, and away. But if fuch a one abate of his former indulgence by degrees; firll take himfelf down to Three Meals, and, when this Proportion is grown habitual and eafie, then allow himfelf but Two; Thus it will be very feafible; and afterwards he may, without any great trouble, come to content himfelf with One ; and fuch a Change vvill be infinitely more fafe, and more likely to continue.
little,
,

^'^

54

Epictetus's

Morals

(Tiould Apply this now to the inftance before us: confider thole things that are dear to us, upon the account of their Ulefulnei's and Convenience and from fuch among them as are of leaft Confequence and Value, acquaint ourfelves with the Condition of all the reft ; as that their Nature is corruptible, the Enjoyment of them uncertain, and the Lofs of them what we have reaibn to expLft every Moment. As in an Earthen Pot, which can have nothing but itsUfefulnefs, to incline us to value it; we are to remember, it is of a brittle fubftance, and daihcd to pieces with the leaft Accident. And what can be a poorer and more contemptible inftance than this, to begin with? Yet mean
;

We

it is, a Man that lays a good Foundation here, by degrees to Matters of greater Concern, ihall be ^ble at laft to encounter hisAfFelion for a Child; and not

and and

trifling as
rifes

only
it,

in

mere Speculation, and empty formal Words

to fay

but to make his whole Behaviour fpeak, and all the Difpofitions of hi Mind to carry the imprefllon of this wife and ieafonable Reflexion, That what he thus dotes upon, is but a Man if a Man, confequently a brittle and frail Creature, and fuch as he is in a continual poffibility of lofing. And if his Mind be once throughly poiFefs'd with this Con;

and confirmed with an habitual recolledion of that Child is fnatch'd away from him, he is prepared for the Stroke, and cannot be furpri^ed and confounded with Paffion, as if fome ftrange or new thing had happenedto him. And here it is very well worth a Remark, what abundance of Wifdom and Artifice there is in this Management of things. For by it we get aMaftery, over thofe, that are not by Njture within our Power, and deal with them as though they were. The faving my Child from Death, is a thing not in my power but a due Confideration of his being liable to it, therendring this Confideration familiar and eafie tome, and living in expedation of it, as a thing no lefs natural and likely than his Life, the not being difturbed if he do Die, and the behaving my felf with fuch evennefs of Temper, as if he were not dead Thefe are in my power And which is a great deal more, they do in effedt bring the very Accident of his Death, which is of itfelf not fo, within it too. For a Man thus compofed. may fay, ^ly Child is not Dead tome; or, to fpeak more truly and properly, Though he be Deadj yet I am the fame Man^ as tf he were fiill alive I pnly
fideration
,

it;

whenever

with

SiMPLicius's Comment.

5-5-

produced here I only obferve farther, That the Inftances by Epi/^eti:s, arefetch'd fromtheTwo latter forts of Things; fuch as are ufetul and beneficial to us, and fuch as Nature, and Affinity gives us a more than ordinary tendernefs for : And thefe were prudently chofen, withan intent, I prefume
to intimate, that thofe things, which are for Entertainment and Diverfion, and can only pretend to pleafe without provery mean and defpicable, as to deferve no fiting us, are Conlideration at all, from Peribns who have made any tolerable advances in the ftudy of Wifdom and Virtue.

CHAP.

IX.

every i\6lion you undertake , confider firft with yourfeir, and weigh well the Nature and Nav, though it be Co Circumilances of the thinff flight a one, as going to bathe j leprefent to yourielF before- hand, what Accidents you may probaThat in the Baih there is often bly meet with. Rude Behaviour, Dailiing of Water, Juftling for Pailage, Scurrilous Language, and Stealing. And when you have done thus, you may with more Security go about the thing. To which purpofe you will do well to fay thus to yourfelf > My Deiign
:

is

to bathe, but ^o

it

is

too,

to preferve
1

my Mind

do fo. For after fuch wife preparation as this, if any thing intervene to obihuft your Aaihing, this Reflexion will prcfently rife upon it Well, but this was not the only thing I propofedj that which I chiefly intended, was to keep my Mind and Reafon undi Curbed ; and this 1 aui iure can never be done, if I fuffer every Accident to difcompofe me.
and Reai'on undillurbcd, while
:

COM-

i6

c t

s's

Morals

COMMENT,
AFter giving Inftruclions
concerning our Behaviour, with
regard to the things of the

World

which ufe to en-

gage our AfFedions , either upon the account of the Delight they give us, the Convenience they are of, or the Relation they bear to us; the next Step in order, is to conliJer our Anions. For thefe too have a great many Circumrtances, out of our Power , and murt therefore be undertaken with The Rule ih^n that great Prudence, and much Preparation. he lays down is this ; That you take a juft account of the nature of each A6lion, and fairly compute the feveral Accidents, which, though they do not neceifarily, yet may poflTibly attend it ; and to expeS, that thefe are very like to happen in your own cafe particularly. Now the Fruit of this
fuch Difficulties do of abfolute neFor the cefiity, to decline the hazard, by letting it alone. Great Caio reckons this for one of the Errors of his Lite, that he chofe to take a Voyage once by Sea, to a Place, whither he might have travell'd by Land. In fuch a cafe, though no misfortune ihoiild aSually happen, yet if there be a likelihood of any fuch Accident, and if it do frequently happen to others, it is an AQ. of Imprudence, to make choice of fuch a Courfe, without being driven to it by necefluy: And this Anfwer, that many People do the fame, and come off fafe, will not bear us out, in chuiliig a more dangerous PaiTage, when it is left to our own Liberty to take a fater. But now, where there is abfolute occafion for our runwill be,
either not to be furprized,
if

encounter you;

or,

if

the thing be not

ning fome Rifque;

patch,

As

if

we

have neceifary Affairs to dif-

which require a Voyage to or from fome Illand;

Or

are obliged to ftand by a Father or a Friend , in fome hazardous or unlucky Bufinefs ; Or if we are called upon to

we

Then there is no take up Arms in defence of our Country thought of declining the Matter wholly, and our Method and to lay maft be to undertake it upon due deliberation together the feveral accidental Obftrudions wont to arife in we may fuch a cafe: That fo by this timely kecolledion render them eaiie and familiar, and not be difturbed , when Man thus prepared, hath any of them come upon us. this double Advantage If they do not happen, his Joy is the
:

greater,

with
,

SiMPLicius's Comment.

57

becaufe having fo fully poffeft himfelf with an exgreater pedation that they would, this is almolt a Deliverance to him. And if they do, then he hath the advantage of being provided againfl them, and fo can encounter them, without much danger or diforder. againft this Counfel I expel it will be urged , Firft,

Now

if every one Ihould take fuch Pains, to reprefent all the CroiTes and Difappointments, which may probably happen to them in every Undertaking, the Eifedi of this would be Cowardice and Idlenefs for Men would find themfelves Befides, utterly difcouraged from attempting any thing all. nothing can be more grievous to any Man, than to have the Ima;j;e of his. Troubles and Misfortunes conftantly before his Eyes ; and efpecially, if the Affair he be engaged in continue

That

anytime, to converfe all that while with this ghaftly AppariTherefore, Demofihenes his Advice feems much more Prudent and Eligible; To be fure, that what you attempt, be Good and Virtuous; then to hope well, and, whatever the Event be, to bear ir generoufiy and decently. But by the Objector's good leave, if by hoping well, Z)<ra good Confidence, grounded upon our unmofihenes dertaln'ng things Virtuous and Commendable, and refling fatisfied in this Confideration, whatever the Event be; he fays the very fame thing with Epidetus. Only indeed he give us no Diredion, which way we (hall attain to this generous Temper of Mind, which may enable us to entertain the Difpenfations of Providence decently, though they ihould happen to be harfli and fevere. But Epi^ietus declares himfelf of Opinion, that the Method to qualifieourfelves for fo doing, is, to take a true Profped of the whole Affair, and reprefent to ourfelves, that it is fit for us to undertake, and that there may be feveral Circumftances attending it, which though they may not be agreeable to us, are yet very tolerable, and fuch as we may reconcile ourfelves to, upon thefeTwo Accounts. Firii, Becaufe the A6tion itfelf, which brings them upon us is Virtuous and Becoming and then , becaufe whenever they happen, they are no more than what were expefted, and provided againft before.
tion.

if byhoping well, Demoflhems intend a firm perfuaof Safety and Succefs; then I think it is very difiicult, nay, 1 may venture to fay, it is impolTible to conceive, howr a Man thus perfuaded, can ever bear Difappointments and CroiTes with Moderation and Temper. For when a Maq fails from what he v/asin imagination, the Ihock is the fame,

But,

fion

as

58
as if he

Epictetus's
were
in reality.

Morals
Body, nor
the

And

neither the

are of a Conftitution to bear fudden and violent Alterations, without great Diflurbance. You fee, the very

Mind,

and Seafons of the Year, though they change gentand by degrees, yet put our Humours into a great ferment, and generally occafion many Diitempers among us; and the more Violent this Change at any time is, the Greater in Proportion the Diforders that follow upon it, muQ needs be. Nor is it true, that a juit Computation of all the Difficulmurt needs ties and Dangers wont to attend our Adions, condemn Men to Slavifli Fears, and an UnacliveLife. For if our Reafon convince us, that what we attempt, is good for the advantage of the Soul, or ( which is all one) oi the Man, (for that Soul is the Man, ) the Defire of that Good mud needs infpire us with Courage and Vigour, notwithAnd ftanding all the difcournging Dangers that attend it. the confideration of this danger will be very much foften'4 by this moft Rational and Virtuous Perfuafion, that we ought to perfcvere in luch an Undertaking, though at the expence of fome Hazard and Inconvenience. For all Danger and Detriment, of either Body or Fortunes, is not properly an Evil to us; nor Ihall we think it Ours, if we be wife. But the Benefit of chuling a Virtuous Adtion, and pcrfifting in it, in defpight of all Dangers and Difcouragements, is our own Good; for it is the Good of our Souls, which are truly and properly ourfelves. And this Advantage is confiderable enough to be fet againft many Troubles, and LolTes, and Banifhments, and Difgraces Nay, it is fufficient, not only to be fet againft, but to over-balance them all becaufe the Good of this does fo very muchej^ceed the Evil that fccms to be in them. For if a Man think him-felf obliged to chufe a Greater Good, when attended only v/ith a Lefs Evil how is it poffible, that he fliould be difcouraged and uneaiie, under the expeftation of fome crofs Accidents, which ibmetimes follow upon Virtuous Actions, when the Gv.oa ox thefe Anions is truly and properly his own, but the Evil of thofe Accidents, is only fomething reiTiote, and not His.^ Efpecially too, when this is by no means a fuperlkial and notional Diftindion , but fuch a real Diticrence, as his whole Praftice and Behaviour ihews liim fenlible of. This is the very Reafon, why Men of Virtue and V/ifdom have nv.de it their Glory, to chufe Good with the greateit Dangers why they have done it cheerfully, and facrificed their very Lives for it ; and accounted their Sufferings upon fuch an Account,
ly
: ;

Wf ather,

with

SiMPLicius's
the greattft
,

\^vnimei]f.

59
die

Account, matter of
a-ffiij

Joy to ihem.

Sc
,

^Mein

particularly

and

all

thofe other Hirces

iniri'd

have voluntarily devoted the mielvts , and died for the Service and Sake of their Country. Epialetus couches his Advice here, under one of the Meanefl and moft Iniignificant Initances that can be; partly to illuftrate what he fays , by an Example taken iiom common Converfation, and fo to gain the AiTent of his Hearers, to the truth of what he would infer from it ; and partly too, as himfelf had told us before, to put his Scholars upon exerciling their Virtue in LriTer Trials; that fo from Trivial Matters, they may rife by degrees to others of greater Difficulty And the Succefs of this Method hath and Confequence. been already (hewn to depend upon Reafons, which need not be repeated. But his Delign is alfo , that we ihould be careful to apply thefe things to Affairs of Moment, in proportion as the Hazards of them are more difcouraging ; and in thofe Occalions, always to take our Meafures from the Nature of the thing, whether it be agreeable to Decency and our Duty, and what thofe Hardfliips are that ufually accompany it. Then, after fuch Profped taken, to fettle bur Minds in this Refoiution, that if the worft happen, we will For this is the way bear it with Temper and Moderation. to maintain the Charader of Virtuous and Rational Men; this muil let us into all the Advantages of doing well, an<3 defend us from all that Perplexity into which unexpefttd Events commonly betray Men. For he that is troubled and Difcompofed, andfanfies himfelf unhappy in what he fuifers, it is plain, either had not fufficiently conlidered what he went about, before he engaged in it; or if he did forefee all this, then his Diforder is the Efle6t of Effeminacy and Cowardice, which makes him give out, and repent his UndertakBut both thefe Failings are highly Criminal , and coning. trary to the Rules of Nature, and Right Reafon,
Story,

who

Now

' This Perfon was Son to Creon, K'lig oTheie<, nnd upon an AnTv/er of the Oracle, that a Plague wliich then Jnfefted the City, ccuid .TCt be removed, till the Race of frtdraj wete all exti:/d He, who was the only remaindet of that Famuy, flew himfelf. Of the fame nature w.-s tht AiJ of Ctrl!:, and the Dedi, fo much celebrated ty the i^'ian Poe'.s a;'.dilfio;

lians.

CHAP,

Epictetus's Morals

CHAP.

X.

Difquiet, and makes not the Nature of Things as they really are, but the Notions and Opinions, which they form to themfelves concern*
gives
their Lives Miferable,
is

THAT which

Men

ingthem. Thus, even Death, which we look upon as the moil perplexing and dreadful, hath in For if it had, Sotruth, nothing of Terror in it
:

muft needs have feared it, as much as we* But our Opinion that it is Evil, is the only thing Therefore , whenever we meet that makes it fo. with Obftruotions and Perplexities, or fall into Troubles and Diforders, let us be Juft, and not lay the blame where it is not duej but impute it all to our own Selves, and our prejudicate Opinions.
crates

COMMENT,
were told before, what Means would be proper and EifeSual, for preferving an Even and Compofed Temper of Mind, in the midft of all thofe Hardihips which frequently attend our beft Adions : That this might be accompliihed by the Power of Premeditation ; by reprefenting thefe inconveniences, are fure to happen ; and when we had made the worft of it, convincing ourfelves, that fuch Adions were worth our Undertaking, even with all thofe Incumthat Rule proceeded upon the Work of our brances. own Minds ; but here is another , fetch'd from the Nature of the Things themfelves , and the Confideration of thofe Difficulties and Dangers which ufe to give us Difturbance. And here he changes his Method, and confirms what he fays, not byforae flight and trivial Inftances, as he did before, but

WE

Now

by Death Nature,

the greateft and moft confounding one to Human For if the Argument hold good in that can be. this cafe, it murt needs be a great deal ftronger with regard to all the reft; fince Thofe, by ourownConfeiTion, are lefs

difmal and affrighting.

8

To

with S

LIc

s's

Comment.

6i

this purpofe then he tells us, That thofe Things which apprehend to be Evil, and which tpr thatReafon difcompofe our Spirits, becaufe we think ourfelves miferable under them, are really neither Evil themfelves, nor the true CauQuite contrary ; that all our Troubles ies of any Evil to Us and Perplexities are entirely owing to the Opinions, whicli we ourfelves have entertained and cheriflied concerning them. For Proof of this Determination, he produces that, which, of all the Things that we apprehend as Evil, is confeiTedly the greateft and moil terrible ; and Ihews, that even Death, nay a violent and untimely Death, is yet no Evil. The Argument he ufes is fhort indeed, but very full and conclufive;

To

we

Method, and Confequence whereof lies thus. "Whatis Evil in its own Nature, muft needs appear fo to all Mankind; more efpecially to thofe, whofe Appreniions are moft improved, and moft fuitable to the real Nature of Things. Thus all Things naturally hot or cold, or beautithe

ever

ful, or the like, appear

fes.

fuchto all People in their right SenBut Death does not appear Evil to all People, nor are they univerfally agreed in this Notion of it. (For Socrates did not think it fo ; Hechofe to undergo it, when it was in his Power to have declined it; He endured it with all the Calmnefs and Compofure imaginable He fpent that whole Day in which he died, with his Friends, demonlkating to them theExiftence and Immortality of the Soul, and the Efficacy of aPhilofophical Life, in order to Virtue and Reformation.) From all which Premifes, this Conclufion evidently follows; That Death is not in its own Nature evil; And confequently. That our Fears and Troubles concerning it do not come from the Thing itfelf, but from a difquieting Perfuafion of its being evil, with which we po/Tefs and diforder our own Minds.
;

And fuch a Perfuafion there may very well be, tho' there be no Ground for it in the Nature of the Thing. For Honey is not bitter, and yet Men in the Jaundice, who have their Palates vitiated, fo; a conitant Bitcernefs occailoned by the overflowing of the Gall, are prejudiced again ft ir, as Now, as the only way to bring thefe Perlbns if it were fo. to difcern Taftes as they really are, is to carry off that Redundance of Choler, which corrupts their Palate So in this Cafe, we muft remove the Diftemper of the Mind, correift our Notions of Things, and make a right Judgment of what is really Good and Evil to u?, by juft Diitindions between
:

Things

6z

Epictetus's
,

Morals

our own Powand what belongs not to us. For, according to this Rule, if Death be none of the Things in our Power, it cannot be Evil and though it ihould be granted fuch, with regard to the Body; yet if it do not extend to the Soul, nor do any Harm to That, it cannot be
er

Things that/fri?, and Things what is properly Ours ;

that /Ire Not, in

evil

indeed, or SocraUszs he is introduced by Plato, goes a gre it deal farther, and boldly affirms, that it is Good, and

//

toU'.

much

dy; and

to be preferred before this Life that we lead in the Bothis, not only to fome Perfons, and in fome Cir-

comftances, as Men may be better or worfe; but in general, and without Exception to All. For thus Socrates expreiTes himfelf in his Phcedjn ; Itmaypoffibly furfrize you, and feem a ftrange Paradox, That this floould be the only Accident which is good at all Times, and luithout any Referve ; but yet fo it is. In all other Cafes, nothing happens to a Man, which, as his Circumftances may alter, he might not at another time better be luithout: But no Time, no Circumfiance vjhatfoever , can render it more for a Man" s Advantage to hive than to Die. And Plato, in his Book concerning Laws, fpeaking in his own Perfon, delivers himfelf to this purpofe If I may be allowed to fpeak my Opinion freely, it is really my judgment. That the Continuation of Soul and Body together , ought not upon any Confideration, to be rather chofen, than the Separation and Diffo:

lution of them.

EpiBetus, 'tis true, hath drawn his Argument from is generally efteem'd the moil formidable Evil that we are capable of iuffering But however, fince moil of us, when we lye under the prefent Smart of any Calamity, ilraightway imagine it worfe than Death (for what can be more ufual, than for People in Pain, and very often in no great Extremity of it neither, to willi for Death to deliver them from it, and when reduced to Poverty, to tell us, they had much rather be Dead than live in Want?) upon this Account, we may apply Epioietus^% i\rgument to thefe Inilances alfo. As to Pain, what Degree of it is there fo violent, which Men, nay even thofe of low and vulgar Spirits , are not content to go through, to cure a dangerous Difeafe? They do not only Endure, but Chufe and Pay for it: They thank their Phyiicians for putting them to Torture, and look upon
that

Now

which

Cutting and Burning, as Als of thegreateil Tendernefs and Friendihip. Now, though this make it pretty plain, that
a

Men,

with Si
Men, who are

MP Lie ius*s Comment.

6$

well pltafed to purchafe Life fo dear, muft needs be of Opinion, that no Pain is fo terrible to Humane Nature as Death ; yet the principal Ufe I would make of this Oblervation is, to fhew, that Men can really luffer with great Patience and Rcfoiution , can harden thcmfelves againft what they count very dreadful, and meet it withacompoiied Countenance, when once they are perluaded, that enduring will be for their Advantage. What prodigious Inftances of Patience were iht Lacedamonian Youths, who endured Scourgings fo barbarous, as almoft to expire under the Rod, and all this, merely for a little Olkntation and Vain-glory? thii, it is evident, they did not out of

Now

any Compulfion,

bur.

freely

and chearfully; for they otier'd

themfelves to the Tryal, of their own Accord And the Reafon why they held out fo obftinately , was , not that their ^enfe of Pain was lefs quick and tender than that of other People, ( though more harden'd too than People who indulge themfelves in Etfeminacy and Eafe) but becaufe they thought it their Glory and their Virtue, to fu tier manfully and refolutely.

fame Reafon, Epi^etus would tell you, that Pono fuch formidable Thing neither becaufe he can produce the Example of Crates the Theban to the contrary; who, when he difpofed of all he was worth to the Publick, and faid,

For

the

verty

is

Let

others keep^ or

Crates'/ ovjn

mourn lofl^ flor^^ Hands make Crues poor

;

That Moment pat an End to his Slavery and his Freedom commenced, from the time he had disburdened himfelf ot
Confequence of all this isj kind is terrible and infupportable in its own Nature, as we fondly imagine. So far from itj that there inay be fome Cafes, when fueh things are much more eligible, and better for us: I mean, when they are converted to higher and more excellent Purpofes for our own feives; by tending to the Advantage and Improvement of the Reaibnable Soul. The only 'Expedient, to retain an lEven Temper in the midft of thefe Accidents, is, to poilefs our Minds with juit Notions of them. And the regulating of ihefe Notions is in our own Power confequently, the preventing ihofe Diiorders, that proceed from the Want of fach a Regulatiort^
his

Wealth.

Now

the manifefl

That nothing of

this

is

6^
is

"Epictetus's Morals

in our own Power too. And one great Advantage to Perfon> thus diTpofed will be, the Learning how to manage thofe Things that are not at our Difpofal, as though they were; For if it be not in my Power to prevent Defamation or Difgrace, the Lofs of my Goods or my Eftate, Affronts and violent Infults upon my Peribn ; yet thus much is in my Power, to poiTefs my felfwith ri^Ht Apprehenfions of thefe Things; to confider them, not only as not Evil, but fometimes the Inftruments and Occaiions of great Good. fuch an Opinion as this, makes it almoft the fame Thing to a Man, as if they did not happen at all; or, which is all one, makes him think himfelf never the Worfe, but iometimes the Better for them, when they do. And I take it for granted, that every Wife Man will allow it more for Our (that is, for the Soul's) Honour and Advantage, to have behaved ourfelves gallantly under AfRidions, than never to have been afflided at all: And the greater thefe Afflidions were, the greater ftill in Proportion, is the Honour arid Advantage gained by them. For, as to Bodies that are

Now

able to bear it, the violenteft Motions exercife them beii, and make greateft Improvements of Health, and Strength, add Adivity fo the Mind too muft be put upon Iharp Tryals fometimes, to qualifie it for fuffering gallantly, when any Accident gives us an Occafion. And this may be accompliih'd thefe two Ways By getting a right Notion of them ; and, By being well prepared againft them. And This is to be done, partly, by accufloming the Body to Hardfhip, which indeed is of general ufe, and hath enabled even Ignorant and 111 Men to flight Blows, and other Pains, which we commonly think intolerable; and partly by fixing the Mind in a provident Fore-caft, and diftant Expedation of them. And all thefe Things we may certainly do, if we
;
:

pleafe.

Now, if neither Death nor any of thofe Things we dread moft, have any Thing formidable in their own Nature ; it is plain, neither They, nor the Perfons thatinflid them are the Caufe of our Trouble, but we ourfelves, and our own Opinions, bring
the
this

upon

ourfelves.

When

therefore the

Mind

feels itfelf perplexed

Blame

is

with Grief, or Fear, or any Pnflion our own; and nothing but our Opinions, are

accountable for fuch Diforders.

NO

with S

LI c

s's

Comment.

6S

but Ignorant and Undifciplin'd Peowith their Misfortunes. The Young Proficient blames himfelF} but he who is a Philolopher indeed, blames neither others nor himple tax others
felf.

NONE

Connexion of
It

this

with what went before,

is

fo

clofe, that if a Conjuiidion were added, and weread thus, For JiuMe but Ignorant and Und'ifcipUn'd People tax others

vjith their Misfortunes^

we

it had given a very goodReafon, why ihould never lay our Troubles, or Fears, or Diforders, or any other Calamity we fanfy ourfelves in, to any Thing,
:

or any Body's Charge, but our own Since this Way of proceeding, he fays, comes from want of being taught bet-And then to this Charadter of the Ignorant and un^^} difciplin'd , he adds thofe of One who is a Beginner only n Philofophy , and One who hath attained to a Maftery
,

'

it.

perfeii Philofopher never thinks any Thing, that behim, Evil; or charges any Body with being the Occa"on of his Misfortunes ; becaufe he lives up to the Didlates or Nature andReafon, and is never difappointed in his Purluirs and Deh'res, nor ever overtaken with his Fears. He that is but Raw and Uniiniili'd, does indeed fometUTjes mifs of his Defires, and fall into the Mifchiefs he would flee from, becaufe the brutiih Inclinations move too iirongly in him at fuch times. And when this happens, the firit tlements he learn'd, which taught him to dirtinguifh Things In and Out of our Power, teach him too, That he himfelf,
fals
^

The

and none but he, is the true Caufe of all his Difappointments, and all his Difafters. And the Occafion of them all was ^his miftaking the Things without us, and placing a Man's proper Good and Evil in them. But you will fay, perhaps, Since this Young Philofopher kno'.vs, That our own proper Good and Evil depends upon our own Power and Choice, (and the acculing himfelf implies that he knows thus much) how comes it to pafs, ihat he takes wrong Meafures, and renders himfelf liable to this Blame? Probably, becaufe the Knowledge of Good and Evil is the firll iUp to be made toward Virtue; this being the proper Ad of R-afon: But the brutifii Appetires do not. always prefently fubmic to Realbn, nor futfer ihemfclves to
I

bs

66
be
It

s 's

Morals

eafily reduced and tempered by it and cfpeciallv, where ; happens, as it does very often, that Reafon is Nej^ligent and Sluguiih, and the Irrational Part alive, and perpetually in Motion ; by which means the Paffians gather Strength, and uCurp an abfolutc Dominion. This was' the Cafe of her

in the Play;

Remorfe and Senfe of Guilt pull bach my Suul^ Bui flroyiji^er does her Povfrs controid With Rage transported^ ^ boldly on^

And fee

''

the Precipice

I cannot pun.

So that for fome time it is pretty tolerable, if Reafon can work upon thePafllons, and either draw them by Force, or charm and win them over fome Ibfter way For, when this \s done, then the Knowledge of the Intelligent Part is more
:

clear and inftrudive, and proceeds without any Diilradion at all. wonder therefore, if Men but little trained in

No

Philofophy m?Jce fome falfe Steps while their Pa'Tions are not yet totally fubdued, and their Reafon does not operate in its full Strength. And when they do ib, they accufe Themfelves only, as having admitted that Diitinotion of Things in and oat of our own Power, though as yet they feem to have but an imperfed Notion of it. But they that are Ignorant, and abfolutely Untaught, muft needs commit a World of Errors, both becaufe of that
violent Agitation which their Paflions are continually in, and of the ignorance of their rational Part, which hath not yet learn'd to diilinguifh real Good and Evil, from what is fo
in appearance only not fo much as in

.Nor does it take them off from Brutality, Thought only. By Brutality I mean fuch low and mean Notions, as perfuade us, that our Body is
:

properly ourfelves, and our Nature; or, which is yet worfe, when we think our Riches io^ as the Covetous do. while we continue thus ignorant, there are feveral Accounts to be given for our doing amifs: do it, becaufe we think all our good and Evil conJifts in Things without us; and, not being at all feniible, what is properly the Happinefs or Unhappinefs of Humane Nature, or whence it proceeds, we fall foul upon other People ; and fanfy, that they, who obilrudl or deprive us of thofe External Advantages we fo eager! purfue, or that bring upon us any of the Calamities we wou!d avoid, are the real Caufes of all our Mifery. Though in truth, neither thofe External Advantages whicii we ell

Now

We

i^

Good

wirh S

LIc

s's

Comment.

dj

Good, nor thofe Calamities we call Evil, are what we take them tor; but, as Circumftances are fometimcs ordered, may prove the direiQ contrary. For our Folly in this cafe is
Boys, who cannot endure their Maworft Enemies, and the Caufe of aWorld ot Mifery ; butvalueand love thofe as their Friends, indeed, that invite them to Play and Pleafure. Thus Ep'idcius hath given a fliort but exad Charafler of The Perfett Philofophers are thefe three forts of Perfons. guilty t)f no Mifcarriages ; for Their Underltanding is fufficiently acconiplifhed to direft them, and the irrational Part readily lubmits to thofe Diredlions. So that here is nothing butHirniony and Compliance, and confequently, they have no Body to lay any Mifery to theChargeof; for indeed, they cannot labour under any Thing that is truly and properly Mifery. They caufe none to themfelves; for this were a Contraditiun to the PerfeSion of their Wifdom and Virtue And nothing elfe caufes them any, for they do not fuppofe any External Caufes capable of doing it. The Ignorant and Untaught err in both thefe RefpeSs. Neither their Reafon, nor their Paffions, are rightly diipofed. They lay all thtir Unhapp'nefs to others, upon an Erroneous imagination, that it proceeds from Things without us. And indeed it is eaiie and pleafant, and fie for ignorant -Wretches, to fhuttle otf their own Faults from themfelves, and throw them upon other People.
jull

like that

of

(illy

ilers,

but think

them

their

The Young Proficient , who hath attained to the firft Principles of Wilciom, though he be guilty of fome Mifcarriages,

and
it

fall
it<

now

Itands wherein

confifls,

and what
lays
it

was

that

and then into Evil, yet he underand from whence it is derived, firlt gave Birth to it; and therefore he

Door. And thefe Marks are fodiilinguifhno Man, who makes a wife ufe of them, can be in Danger of confounding thefe three Clalfes of Men, the Accompliih'd Philofopher, the Rude and Untaught, and the ung Proficient. This Metaphor is fo much the .more warrantable and pertinent, ttom the Refemblance, which Education bears to the Manageqient of ourfelves For this is properly the Training up of a Child, under the Care and Correction of a Mar
at

the right

ing, that

Our Senfual Part ther Children, does not

iter.

like all oand is violently bent upon Pleafure and Pafiime. The Mafter that has the Care of it, is Reafon ; This fafliions our Defires, preis

the Child in us; and,

its

know

own Good,

icribes

6
fcribes
diredls
felf,

Epictetus's
them them
their

Morals

Bounds, reduces and reilrains them, and which is beft for them. So that the Ignorant and Untaught live the Life of a Child left to himto that,

rungiddily on, are perpetually in Fault, as being heady minding nothing, but the gratifying their own Inclinations; and fo thefe Men never think themfelves The Young Proficients have their Mafter at hand, to blame. Correding and Inftruding them; and the Child in them is So that if pretty towardly, and begins to fubmit to Rules. thefe Men are at any time in the wrong, they are prefently fenfible who hath been too blame, and accufe no Body but

and

heedlefs, and

the Offender himfelf. But the Perfeil and Accompliih'd Philofophers are fuch, whofe Mailer keeps a conftant Eye upon them, and hath conquer'd the Child's ftubborn and per-' So that now he is corredcd and improved', verfe Spirit. and hath attained to the Perfedion he was intended for ; that
is,

DIredion.

the being obfervant to the Mailer, and abfolutely at his For the proper Virtue of a Child is this Readi-

nefs to receive and to obey InQrudions.

C
SUfFer

P.

XI.

not yourfelf to be exalted with any Excellence not properly your own. If your Horfe ihould be tranfported with his Beauty, and But when boaft of it, this were tolerable in him you value yourfelf, and brag of his Beauty, confider, That you are not proud of an excellence in yourfelf, but in your Horfe. You will fay then.
:

What
For
is

is

Man's own ?

I anfwer,

right

Ufe of

his Ideas.

And when you manage thefe as you ought, then you may be allowed to pleafe yourfelf.
this
is

being exalted with feme Excellei^e that

properly yours.

COM-

with S

LI c1

s's

.Cgmmenr,

69

CO

t.

foregoing Chapters acquainted us, what Method muft be taken to deliver ourfelves from Grief, and Fear and Confuiion, when any calamitous Circumftanccs from without threaten our Peace This diredls us, how to preferve an Even and Compoftd Mind, when any External Advantages would ihake our Moderation. Now theie Advantages he calls None of Ours^ in Agreement with what he faid at the Beginning of his Book, That the Things out of our Power are Feeble^ and Servile^ and liable to Oppojition^ and not Ours^ but Another''s. And upon the being conl'cious to ourfelves of any fuch feeming Advantages, he forbids us to be
:

THE

exalted.

By this Exaltation, I underftand here, not any Infolence, or Haughtinefs, or Arrogance of Humour, as the Word is fometimes ufed in an ill Senfe; (for fllre we are not allowed to be exalted in fuch a manner as this, upon the account of any Advantage whatfoever, though never fo real a Good, though never fo truly our own) but, as I apprehend, this Exaltation fignifies the being fatisfied with ourfelves; and imagining, that we are Becter or Happier upon the account of fome additional Good, which now we have, but had not formerly. So thathefays, we muft not think ourfelves ever the better, for that Good which belongs not to us; nor imagine, that another's Excellence adds any thing to ours For every Good belongs to his own proper Subjedt, in which it fubfifts, and whofe Quality it is; and no other can preThe Goodnefs , for inftance, of a tend to any right in it Horfe, belongs to the Horfe himfelf, and not to Us; For if he be Bold, and Fleet, and Manageable, he hath indeed the proper Excellencies of a Horfe ; but which way does this make for our Commendation? is this the Excellence of a Man ? Or what augmentation can the Virtue or the Happinefs of his Owner receive from it? Yes, you'll fay, the Excellence of any PoiTeffions, re-

How

dounds

to the PonTeiTor, and the Goodnefs of the Inftruments, to the benefit of the Artificers that ufe them. According to the common Opinion of the World, 'tisacktiowledged they do. But pray, is the Excellency of an Ax, fuppofe, able to make him a good Carpenter, who was not

one

before.^ In this, cafe therefore

I

we would

diftinguifb, be^-

tween

JO

s's

Morals

tween the Excenencies peculiar to the Tool , and thofe peculiar to the 'rk-man, wiih relation to the Trade he

proper Excellence of an Ax is to carry a to be made neat and true; this renders it For fit for Service, and for the Work to be cut out by it every Inftrument is commended by its Work. But this contributes nothing to the '^eriedion of the Carpenter; for his Excellence, and proper Commendation, conlills inobferving .'Proportions, and Rulis of Art and he is judged by this, and not by the Work done by him; becaule that niay happen to fail, from fomeDefed, eichcr in theStuff he wrought upon, or the Tools he wrought with, or Twenty other
profeiTes.

The

good Edge, and

accidental Obftrudicns. Well, But whar is properly our own Excellence, upon the account of wh'chwe tnay be admitted to look upon ourfelvts? as better and huppier than we were before ? At thebegintn'iig 0\ this Book, the firll tning he mentioned of this kind, 'wsL'^ajufi and true Opimon but here he calls it a right
;

Ufe and iManagematt of Ideas ; fo that Opinion in that place, and Ideas in this, (ignifit one and the fime thing. Ft>r we judge of things by the differetit RepreCenrations oi them to our Minds, and thofe Jud^meius are lometimes true, and fometimes falfe. Now the right Management of ideas is^ when what appears to Us, agrees exadHy with the nature ot things themfeivcs and when we proceed upon thefe Appearances fo, that the Judgments w;; form upon them, carry as it would nothing in them that is falle and inconiiileiit be if we (houid affirm, thai liitemperance is Good, and
;

Temperance

Evil.

But the molt proper Sen fe of this Ufe of Ideas, as Nature and Reafon direft, 1 look upon to be a Deiire of thofe
things that are Good of thof" thit are Evil. culative Notion, what
lire

and purfue that and abhor (hat which

and an Averfion and DtteOation have not only a barefpcis Good and what is Evil ; but dewhich we think to be Good, and decline
,

Woen we

we

think to be Evil.

And

ihis

may

very well be called our own proper Excellence; becauie the Regulation of our D^lires and Averlions, according to Reafon and Nature, is a ways in our own power ; though the f!xerting thefe, and making them eifedual by outward ASs, is not always fo. And yet it is highly probable, that Ep'tBetus may intend

fomething farther Uill, by this right ufe of Ideas; whic' is, Th&t PUr Practice and I3chaviouj: ihould exprefs a conftant
Con

with S I
Conformity, to thele

LIc

s's

Comment,

71
:

rue Opinions,

and Regular Delires

That we fliould not think it fulficient to declare it our Senfe, that Temperance is a Virtue, but' fliould be adually Temperate, and make all our Actions fpeak the Conceptions of our Mind, and the regularity of our Delires upon this occafion: Not to fatisfie ourfelves with the empty Commendations of Jurtice, no nor with a few faint and feeble Defires of this Virtue; (for this is what follows of courie, and whatever we apprehend as Deiirabie too at the fame time,) and yet allow ourfelves \ Ails of liijuilice. This is the Cafe of Impotent and Incojuinent Perfons ; they dcfire Virtue, but that Defire is overborn by a llronger, which inclines to Pleafure. Their Reafqn difcerns what fliould be done, though not fo clearly and powerfully as it might and ought, and for awhile ilands up in its Vindication ; and the Virtuous Defires and Averlions, which are rightly difpofed, but weak and confu' fed, (Irike in, and take its part; but prefently the brutiih Inclinations, like an Impetuous lorrenr, bear down all before them, diAradand divert the Man from his cooler purpofes, and drive him to what is moll agreeable to his prefent heat. This is jurt the Deicription I gave before of Aledea, when the Tragedian brings her in with thefe Words, which I have fo oft had occafion to repeat.

Remorfe and Sen^e of Guilt pull back my Soul^ Butftronger Paffi'tn does her Puw'rs controul \\
lVith*Rage tranjported^ I pujh boldly on^ And fee the Precipice I cannot jbun.

So then, it is by no means fuflficient, that a Man's Judgment is rightly informed, and that his Delires be virtuoully inclined in many Inllances, unlefs he be all of a piece; unlefs he take care, that the Commendableneis of his Pradice hold correfpondence with the Truth of his Opinions. This
the right and beft ufe of our Ideas, and this we may think our own peculiar Excellence ; but no External Advantage can ever be fo. For, as the particular Commendation of a Carpenter, coniidered as a Carpenter, is his working according to the Rules of Art and Proportion fo the peculiar Excellence of a Philofopher, depends upon the Ideas and Affeftions of the Mind being Juit and Good and the exerting this Excellence is the calling thefe out into A6t, and demonftrating thtm to the World by a Virtuous Converfation.
is
:

CHAP.

72-

s's

Morals

CHAP.

Xll.

li S when a Ship lies in Port, and you go cut for JlJl Freih water, you happen to meet with ShellFiih, or Sallads upon the Coaftj this is an accidental Advantage, and befide your main purpofe but ilill your Thoughts muft be fixed upon the Ship, and it ihould be your great Care to attend the Mailer's Call i that fo, when he gives you the Signal, you may quit all readily, and not be bound, and carried away by Violence, as Sheep muft be ferved
,

the Affairs of the World, if it be your Fortune, inftead of Fifti or Sallad, to light upon a Beloved Wife or Child, which give an agreeable reliih to Life, none of thefe Matters muft be fuftered to detain you. But when the Mafter gives you the Signal, all muft be left, and the belt of your made to the Ship. But if you are in Years,
in

So here

Way

be fure you never ftir far from the Ship, for be out of the way, when the Mafter calls.

fear

you

r.

hath by a Short but Ingenious Difcourfe, endeavoured to draw us off from the purfuit of thofe External Advantages, upon which we are ufed to fet fo great a value,

HE

by (hewing us, that all thefe things are neither in our Difpofal, nor any fuch Happinefs as can be properly called Ours. Bat now, left this Argument of his fnould be fofar miihken, or wrefted beyond its true purpofe, as to bethought to debar us of Marriage, and other innocent Enjoyments and SatisfaSions, and abfolutely to forbid us the having any thing at all to do with the World and its Advantages ; he acquaints us in the next place, what things thofe arc, which he allows the Enjoyment of, and with what Limitations we ought to enjoy them, viz. Thatwefliould leave ourielves and Them at the Difpofal of God, and refign all this to his Providence, without Referve ; and then, in fuch an Humble Dependence
as

with Si MP LI CI

s*s

Comment.

y^

as this is, to ufe them moderately, and to value them as they deferve: That our Concern is due in the greateft Meafure, to the Necefluies of Life, and fuch as Humane Nature cannot fubfift without ; which Epioietus here hath expreifed, by a Ship's Watering: meaning by this, Food , and Raiment, and Dwelling, and fuch other things, as they, who look no farther than juli needful Supplies, fatisfie themfelves withal. Thefe things therefore are allowed to be a part of our Care, provided it be but in the Second place, and with lubordina-

tion to a Higher

Good.

fuch things, as are not abfolutely ueceflary, but only the Conveniencies of Life, as a Wife, Children, Eftate, and the like, thefe he calls Accidental Advamages^ and our main parpofc \ and therefore they are allowed the Third Place in our Eileem. When a Bountiful Providence befl;ows thefe upon us, we are to receive and ufe them feafonably; but he fure to keep our Mind ever fixed upon our Chief and mort Deh'rable Good. But asfor Pleafures, and Riches, and Honours, and Preferments, and fuch other Impertinencies, he will not fo much as admit thefe into the number of his Accidental Advantages, but fuppofes them Inconfiftent with a ftridly Rational and Virtuous Converfation. For thefe are what, he told us before, muii be wholly laid afide: But the Enjoyments of Marriage, and fuch other Convenieacies of Human Nature, he advifed to have fufpended for a time only, while Men were Young and Unexperienced in the Study of Vjrtue, that fo their firfi Beginnings might meet with no-Interruption, but take good Root, and failen upon the Mind. And for this Reafon, when Men have made
fiir

As

^4

ibme progrefs and are arrived to fuch a degree of Perfefiion, as may qualifie them to ufe thefe with fafety then he allows them to enjoy them, provided Itill it be in the quality
;

of an Additional Advantage, and not

Now

a Principal Defign..

the

AlluOon he hath made ufe of

for this purpoie,

feems to be exceeding proper and pertinent; for the old Moral ifts in their Fables, have commonly chofen the Sea, to reprefent this Mortal State. The Roughnefs of its Waves, its frequent Ebbs and Floods, the Tempeilupus Weather to which it lies expofed and the fuifocating all thiit fink into it, do abundantly juitifie the Metaphor. By the Shipmny be meant, that which unites the Soul to the Body, and brings her into this Mortal State, whether it be Fate, or Fortune, or whatever elfe you will pleafe to ca^l it. 'J'he Mailer of this Ship is God, who governs and difpofes all things , and
,

commands

74
commands
as his

s's

Morals

the Souls into their refpefi^ive Bodies, according

Infinite

Wifdom and tender Care fees fit, and in proportion to their own Deferts. The bringing this Ship into Port is the affigning to thei'e Souls their proper Station, and Country, and Family; by virtue whereof, fome are born in one Climate and Nation, and fome in another: Some are defcended from Great and Noble Families, and others meanly born ; Some of Virtuous or Hcaithiul Parents, and others of Vicious and Difeafed ones. The going out for frefh Water, is the Care we take for fupplying the NecefTities of Nature, without which it is impoliible that Life ihould be fupported And indeed, what is there in this Oate of Mortality of fuch general ufe ? what that we can fo little want, both for the making of our Meat and Drink, as Water? What is intended by gathering Sallads, or SheliFiih by the by , himfelf hath very elegantly informed us , by inflancing in a Wife, and an Eftate; and acquainting us withal, that when Providence is pleafed to beltow them upon us, we are not to refufe them ; but fo neither are we to receive or value them, as either the principal and mnrt de:

own

firable

Goods, or indeed fuch

Chief

as are properly ours.

For the
is

Firft and

Good

is

that Difpoiition

of Mind, which

ever obedient to the Ma(ter of the Ship, ever attentive to his Nor mufl we lay ourfelves out upon thefe Matters, Call. as we were allowed to do upon Water, orncceffary things; but look upon them as addititional Comforts only, and fuch as help to make Life eafie and convenient. if this Mailer call us to the Ship, and give or'der for our returning back to Himfelf, and to that which is our true, Make the befl of your vjay ^ (fays our Native Country he) to the Ship; leave every thing that relates to this Mortal Life, be ready to obey his firll Orders, and do not loiter, or hanker upon any thing behind, for fear, when Nature cuts the Cable, your Inclinations (fill be left on Shore. Go you muft, that's moft certain ; and therefore it is that he and tells you, if you do not follow readily and chearfully quit all of your own accord, you fliall be tied Neck and Heels, like Sheep, and thrown under the Hatches; that is, you ihall be forced , and torn away, and thruif out of the

Now

like thofe Foolifli and Sheepiih Wretches, who dye with Cowardice, and Relu6tancy, and Unmanly Lamentations of themfelves and their Friends. But there is yet another Caution obfervable here, which \s^ That the Perfon, to vvhom the Enjoyment of Marriage, and fuch

World,

with S

LIc

s's

Commenr.

7^

inch others as are the additional Advantages of Life, are allowed, muft be fure to indulge himfelf in fuch Enjoyment of them only, as is featbnable; that fo, when he hath taken as much of thefe as is fit for him, he may remove without any delay, and readily comply with the Mailer's Firft Call, But if a Man be Old, and draws near his End ; he will do beft to keep himfelf wholly difengaged and entertain himfelf with nothing fo inuch, as the conftant thought and Eipe6tation of the Ship's Sailing, and his quitting the Shore; for fear, when the time of his Return comes, and the Mailer calls , he be retarded by his Burden, and failned down to Land; and be forced, with a great deal of unbecoming Concern , to leave a Young Wife, and Pretty Children behind. And furely an Old Man, upon all Accounts, hath much greater reafon to prepare for leaving the World, than to en^ tertain himfelf with vain Projefis of fettling in it.
,

CHAP.

XIII.

Rouble not yourfelf with wiihing, that things may be juil us yoLi would have thenij but be
well pleafed they ihouid be, juil
as

ihey arcjand the

you

will live eaiie.

COMMENT.
lad Chapter inilrufled us, what External Advanwhich we are allowed to partake of, and how we mud govern ourfelves with regard to them ; that thofe, which are necefiary for the Support of Humane
tages thoi'e are,

THE

Nature, muil be ufed and valued accordingly; thofe, which are convenient as x^dditional Comforts, and only things by the bye; but that neither the One, nor the Other, muil be made our Chief Aim. Now, after the Enjoyment (;f thefe things allowed under fuch Limitaeions, he prortecs here to dired us, by what means we may ufe and enjoy them, without any Prejudice or Paffion, fo as to avoid DiuiUiet, -and live always free and eafie. The great ObilruOlion to this is a perpetual rctfulnefs of Temper, and repining at whatever hMOpens

7
pens to us.
thefe

Epictetus's Morals
And
ways
:

this

Two

Either,

can never be cured, but by one of that Providence (hould order all

things agreeable to our Humour; Or that we fliould bring our own Humour to be fatisfied with whatever Providence thinks fit to order. The Former of thefe, that Providence

Ihould appoint every thing juft as we ihould have it, is neither pofiiole for us to bring about, nor would it at all times be for our Advantage, if we could; for it often happens, that we are moil eager and fond of thofe things, which are

This comes to pafs, either upon the account of our Ignorance, becaufe we do not fee the Nature and Gonfequences of them Or the predominancy of our Paffions, which puts a Byafs upon the Judgment, and inclines Reafon to comply with the Senfual and Brutiih part. So that in effeft, there is but One way left to be eaiie ; and that is, to be of fo equal, fo refigned a Difpoiition, as to (it down well content with whatever Providence fees good to
prejudicial to us.
;

appoint.
this may poffibly be cenfured by Some, as an exceeding hard, and indeed an Impraoticaple Precept; and that no Man can be in good earneil;, when he pretends to perfuade People, that they ought to be well pleafed^ things he as they are: For what Man of Common Senfe can be fo, when he obferves the publick and genetal Calamities of Mankind? Is it poflible, that fuch dire eifeds of Providence, as Earthquakes, and Inundations, and Fires, and Famines, and Peftilences, and Murrains of Gattel, and Bladings of Fruit; or that the Wicked and Barbarous Infolencies Men are guilty of to one another, the Ravaging whole Countries, Burning and Sacking of Cities, the Imprifonments and Slaveries, the Murders and Robberies, the Rapine, and Violence, and unbounded Lull, that have driven them part all Senfe of God and Religion, and utterly deftroyed Morality, and Virtue, and Friendfhip, and Mutual Faich, and have fo utterly ruined feveral Arts and Sciences, which it hath coft many Ages to contrive and bring to maturity, that we have nothing and of others , which left of fome , but the empty Names ; ought to be look'd upon as the efpecial Gifts, and immediate Difcoveries of Heaven, for the benefit and fupport of Mankind, (fuch as Phyfick, and Architedure, and the like,) we have no more than fome faint Shadows, and imperfeii Imafay, is it poffible, that thefe, and ges remaining ; How, many other Calamities, and monflrous Wickedneffes, which thi: prefeiit Age is perfe6tly over-run with , fiiould be matter

Now

'

of

with S

LIc
?

s's

Comment.

77

of Pleafure or Contentment
takeSatisfailion,
ihall I fay,

And who
in

feeing,

them ? nay , who can fo much them named except he be firft " and all Goodnefs? Such Doubts as thefe, which give fometimes great Per^l^^llJl "."^ "'y ^" ^^^ ^^""^ ^"^ Common Man, but to the 1 hinkmg and more Accompliihed Perfons, will receive fatisfadion; if either Epidetus be allowed to have any Au thoruy m what he fays, or the great Governor of all things be granted to order the World in Wifdom and Juftice l or our Piety, and our Advantage, will be fure to terrain nate in the fame Objeft; as Epidetus himfelf will

is there, that can or bearing a pan in as endure the very hearing forfaken of all Humanity

more

fully hereafter.

affure us

InanfwertWoretotheObjeaion,
theie deplorable Accidents,

fo Tragica

an Account of,

are generally efteemed to be, it is notpoffiBlb, that any Good Ihould without forfeiting that Gharader, be pleafed to have them fo; nor could the Providence of Almiirhty God be acquitted from the Imputation of being the caufe of Evil to us ; nor could ever prevail with themfelves, to honour, or love, or pay Adoration to fuch a Deity. For let pretend ^yhat they will, no Arguments in the World are able to produce thefe Affedions , for the Author of Mifery and Mifchief. It is a Principle

I fay, That if all the Objedor hath given be really Evil, and fuch as they

which

Man

Men

Men

as Eptdetus will iliew

in every Creature and decline, and ruj away from all things that are prejudicial to it themfelves, or the caufe of other things being fo to it. But whatever is for Its Benefit, and produdive of its Happinefs, thefe things ^ it naturally courts and admires.

rooted

you,

to hate,

certain, upon fuppoiition that thefe Accidents are really Evil. But now, if, notwithft-anding our dreadful Apprehenfions of them, they be in truth no fuch matter, but rather Good ; as conducing very much to feme mighty Benefit, and direded to excellent Purpofes ; and that If any Evil do indeed attend thefe Difpenfations, this is whai the Nature ot the things is no way concern'd in, but fuch as
is

Thus much

no means follow, that he, wnois well enough pleafed all things fliould be iuft as they are is either a Vicious or a Barbarous Man : nor can we, with any colour, charge the Evil we
:

ow^.M-L'''"^ own Minds In

'?'''' P'i""'' '"^ this caie, u will by

ftrcnglmpulfes of our

upon

find in the

ihele

Occaiions, to Almighty God,

World
his

bur mufc acquit

78
hh Providence,
Good.

Epictetu s's
and acknowkdge
it

Morals
to be infinitely

Wife and

the Things, in which all thefe feemin^ Evils are, and from whence they fpring , muft be confidered in this Condirion of IVIortality, as undergoing theviciflltudts of Generation and Corruption, either as Bodies or Souls. And of thefe Souls again, fome are irrational, of the fame Date and Duration with the Body; and having none, or but very little peculiar Excellence of their own, their Office and Power extends no farther, than merely the animating thofe Bodies to which they belong ; and therefore all their Motions depends upon, and proceed in Conjun(5ion with, their refpcotive Bodies. But other Souls are Rational Thefe have an inward principle of Motion, and an ElTence and Excellence diftind from their Bodies; they move by their own Choice, and areabfoluie in the difpofing their own Deiires and Inclinations. Now the Bodies belonging to thefe, being in their own Nature purely Mechanical, and deriving their EiTence from External Gaufes, are fuSjcd to the Motions of Heavenly Bodies, which ii fluence their Generation and Corruption, and the various Alterations through which
:

Now

they pafs.

But if we come nearer, anddefcend to the immediate and Matetiai Caufes ; then they are moved and affeded by a mutual Operation upon one another, P'or this is agreeable to all the Reafon in the World , that Temporary and Corruptible things, fliould depend upon the Eternal for their Subiiiience, and be obedient to their Influences: Mechanical Beings, upon fuch, as are endued with a Faculty of Self-Motion; and thofe that are contained within others, upon the Ambients that contain them. This is the conftant Method and Rule of Nature, that thefe ftiould follow the other Superior to them, as having no Principle of Motion in themfelves, no Faculty of Chudng, no Power of Determining the Deiires or Affedions of their Nature ; no Merit or Demerit from Choice<ir Adions, but arc only Good or Evil, in refped and proportion to their Caufes. Juft as the Shadows of Bodies do not chufe their Sides or Shapes as they pleafe; but are neceflarily determined by their Caufes and their Circumftances, and are never the better, or the worfe, for th Te Determinations. as to Bodies; Whatever Changes thefe undergo, thii Variety can be no 111 to them, whether they be Compound or Simple Bodies. Pirft ofal!,becaufe it is what the Condi-

Now

tion

with S
tion of their

LIc

s's

Comment.

79

They are Nature hath made them liable to. irrevocable, which the> may ne>her controul nor relilt ; and cdnfequent'y can receive uo Ham, by whatever they impole, as having; no Power to do otherwife. For Ignorance would be no Evil, nor the moft brutifli and extravagant Converiation, nor would the Rational Soul be one whit the worle for either; had not Nature endued her With a Faculty of Dii'cerning and Underftanding the Truth, and given her a Power over thebrutifh Appetites, by which
bound
in

Laws

ihe

is enabled tpfubdue and over-rule them. Secondly, Becaufe the Compound Bodies, which Gonfill of fimple Ingredients, of contrary Qualities, fuch as are perpetually ftruggling with, and ufurping upon one another, by Dileafes, and Exqefs of Humours, arefometimes ftrength

throwing off the corrupt Parts; and forrietimes by are delivered from all that Trouble and Pain, and mutual Strife of contrary Qualities in them And in this Cafe, each of the Simples is reftored to its primitive Mafs, and recovers itfelf from that Weaknefs, which was Occaiioned by this Oppofition of contrary Hurrlours. For, as each of the Ingredients in Compoiition made fome Impreiiion upon its Oppofite, fo it likeWife continually received fome from it, and fuffered by it. But now, when the Simples are changed, according to the Changes of the conried by

Decay and Death,

Qualities, they return again to their own primitive Being. Thus Water evaporates into the Air from whence it came, and Air is turned into Fire, from whence it originally And I cannot fuppofe any Evil in Things of this Kind, was. though Inundations, or Fire, of any the moft violent Changes in Nature, fhould be the Effefl: of thefe Inequalities, in the Elements which compoie the Univerfe; or though Peftilences and Earthquakes Ihould dcftroy and daih in pieces the Bodies compounded of thofe Elements. But farther, l,f thefe Things contribute to fome good Eff^St ; if by the infinite Revolutions of Matter and Motion, the Corruption of one Thing produces the Generation of another ; how then can the Corruption of any (ingle part be Evil, when at the fame time it conduces to the Benefit of the Whole.^ This is a Rule, which Nature itfelf haih made evident to us, and every particular Creature praftifes it, in
tfary
flighting the

Advantage of

its

Parts,

in

Comparifon of the

Good

Humours are redundant in the Body, Nature throws them off from the Heart, or Bowels, or

of the Whole. Thus, when any Noxious

8
'
II

Epictetus*s Morals
I I

or Lungs, or Brain, and all the parts that are principally concern'd in tbefundions ofLife, into the Hands, the Feet, the Skin, or any of the Extreme Parts ; fhe raifes Blifters, and caufes Putrefadions, to remove the Humour , and is content to corrupt fome parts, for the prefervation of the whole. This is fometimes, I fay, the work of Nature; and when it is not fo, we endeavour to fupply it by Art. For when Phyficians and Chirurgeons draw Sores, and cup, and fcarify, and fear, and cut off Limbs, to fave our Lives ; they only imitate Nature, and do that by Medicines, which ihe was not able to do without them. And no Wife Man blames thefe Methods, nor thinks thofe Pains Evil, which he fuffers upon fuch good Accounts. From hence it appears, that if Bodies fubfiiled by themfelves alone, and whatever they endured had no relation at all to the Souls of Men, none of the different Changes they ondergo, would be efteemed Evil So that, if there be any real Caufe for this Complaint, it murt be upon the account of the Souls in thofe Bodies. Some' of thefe are Irrational , perfeilly of a piece 'with the Bodies, and no more than the animating part of them. Their ElTence , their Power and their Operations (ub:

Now

fiftin, and depend entirely upon, and are in infeparable Conjun^iion with, the Body. But Others are Rational, of a:

Nature fuperiour to the Body, and diftind from it, ading upon a free Principle of Motion and Choice, a Principle of their own, by which they difpofe their own Inclinations and (All which hath been Defires, as they fee fit themfelves.
abundantly proved already.) the Irrational Souls have not the leaflSignor Footftep of Free- Agency, no manner of Tendency or Appetite from within, but are only the principle of Life and AdiviConfequently their Being was ordained by ty to the Body. the fame Fate, and is fubjed to the fame Cafualties with the Body: They have no Dignity, no Merit or Demerit of thtir own; but are more or lefs valuable, according to the Dignity of their refpedive Bodies and are as irrefiftibly difpo-

Now

fed to their Motions, as Shadows are to their Subftances. It is true indeed, This is more peculiarly the Condition of Plants , which have only a Vegetative Soul, and want the Senfitive one, and are not exercifed with thofe Motions,^

which accompany
the Soul.

and vehement Impul fes of Form, and are endued with This alfo. And therefore the Souls of Brutes, being conlidered in a middle State, in a Capacity fuperiour to Vege.
the Deiires,

But Beafts are

in a higher

tables.

with
tables

SiMPLicius*s Comment,

8i

and yet inferiour to fuch as Nature hath made free Agents, allReafon have fomeRefemblance, lonie Foot-ltcps at leaft, of Appetites and AiFcftioiis arifing from within ; and fuch as ihall be moved, fometimes in Agreement to the Nature of its p>articular Species, and fometimes contrary to it. As when a Lion hath that Courage and Fury agreeable to its kind; and this is fometimes more, and loinetimei And in this rcfped, the Dignities lefs, than it ought to be. and Degrees of fuch Souls are different; and their Lives are fotoo, according to the Difpofition which Fare and Nature have given them ; whichisfuch, that they are ftil moved For it is neceftnechanically, and by external Impreffions. fary^ that whatever is placed between two Extremes, fhotild in fome nleafure partake of each of thofe Exti ernes. But now the Rational Soul, which is a Free Agent; and hath an abfolute Dominion over her own Dt fires and Propenh'ons, derives its Dignity from Choice; Sheufes the Body indeed, but hath all its Appetites and Paflions at her DeThis Soul therefore, when ihe makes ufe of the votion. Body, only as an Inftrument of A(9ion, and maintains her own Superiority over it, is obflruded in all thole Optrati-r ens, in which the Body bears a part, by the Suiferings and Difeafes of the Body, but it is not itfelf at all att't.(iied with'

muft

in

From whence it was , that the gr.ai Socratei thofe Pains. to fay, the Anguiih was in the Leg, bur not in the Mind. But if the Soul contract too Intimate a Familiarity with the Body, and^rowfond of it, as if it were no longer or rather its very felf its Inftrument, but a part of itfelf then it communicates in all its Afflictions, degenerates into' Brute, and efteems all the Extravagancies of Ai ger andDeiire its own; is enilaved to them, defcends to little Trickings, and is eternally contriving, how to compais external ObjeSs; and, being thus corrupted and difeafied, in luch manner as a Soul is capable of being difeafed, it ilands in need of Phyfick and ftrong Remedies, to cure thefe DiitemFor it is a Ruleia Application, that one Contrary is pers. Thus, when the Defire is depraved by cured by another. Jjufcioufnefs and Pleafure, and hath conformed itlelf to the Body too much, by the Love of Senfual Enjoyrnents,' and Riches, and Honours, and Preferments, and Foils of Authority, and the like; there is a neceflity of meeting with
iifed

CroiFesand Difappointments, that fo the lubCequtnt Pain in ihe very fame Inftances, may corred and challite ihc Excefs Of Pleafure We formerly took in them And this is no where

2,

WLOtt-

Epictetus's

Morals

morerequifite, than in Pains and Pleafures of the Body. For this is neareft to the Soul , and its Torments are received with a quicker and more tender Senfe than any other. When therefore the Soul hath revolted from her Supreme Gommander, and forfakes her own Reafon abandoning herfelf to theBody and the World, and thinking Their Enjoyments and Their Happinefs her own, and by this means grows vitiated and difternpered; there feems no other way left, of putting her oiit of Conceit with thefe Things , and poifing the Byafs that carried her to them , (that fo ihe may defpife them, and condemn herfelf, and return to God and right Reafon, again, and expeft all her Happinefs from an Obedience to thefe) but by making her fenfible, both of the Evil of her former Courfes , and of the Smart that follows them. This only can take off the Propenfity of that Pleaixire, which (lie hath felt in and by them : For, fo long as ihe continues to find this, ihe continues fond of, and faften'd down to thefe Enjoyments. And no Nail takes fafter hold, or fixes Things clofer, than Pleafure and the Allurements it brings , do the Soul , to the Objeds that occaiion it. And this is the Reafon , why our skilful and tender Phyficiati mingles Bitter with our Sweets, and makes what we are fondeft of, to become naufeous and painful to us ; he deals with us as Nurfes do with fucking Children, and puts Wormwood and Muftard upon theBreaft, to wean our AffeQions, and make us loath Things which are no longer convenient for us. In fuch Cafes then, the firll Choices of our Minds are determined to the lefs of two Evils ; they%)refer Death before Bodily Pain and Afflidions, and had rather be quite out of the Body, than miferable in it ; a Wifli, which no Man would ever make if he were always eafie and profperous. And thus, by Degrees, we are wrought up to an Hatred and Averfion of prefent Pleafure, by a Profped and Dread of a much greater, atid more complicated Mifery that attends it: As Children are brought off from what is hurtful to them Or a Man, who loves any at firft by a Principle of Fear Meat or Drink prejudicial to his Health, and hath found by Experience, that it gives him Gripings, or is otfenfive to hi Stomach, is content afterwards to forbear the gratifying his Palate, provided that Abftinence will but fecure his Eafe, and prevent the much more lafting Pains, "vfrhich that ihort Pleafure ufes to bring after it. This is the Cafe of moft of us For alas very few are content to forego even thofe Pleafures, which they are fatisfied ought not to be in:
: !

How

dulged

with
from them?

Stmp Lie lus's Comment.

85

dulged, Co long as they find no Trouble or Inconvenience

Now the Truth is. This abftaining from Pleafure for fear of fome greater Pain, is not fo properly the fubduing or deftroying our Paflion, as the exchanging of one Paffion for another. For we are willing to make a faving Bargain, and barter the Pleafure of Enjoyment away for the Pleafureof Eafe and Security And thus one Paflion rifes up in fucceffion to another. But yet this is a very good Method tobegia with, while we retain our filly ChildiihDifpofitions; that we may grow jealous and fearful of thofeThings, to which our Inclinations lead us moil; and when this Diftafle is once given, then, by confidering their Nature, andobferving, that, befides their being Vicious the very Uneafinefs and Troubles that attend them, are more exquifite, and more various, than the Pleafures they afford and fo returning to Reafon, and finding, that our Happinefs is really within our owa felves, andexpeded in vain from the Ddights of the Body, or the Advantages of the World ; and thus , by Degrees growing confcious of fome Refemblance between Us and God, and reverencing his Image in our Souls ; we chufe a wife and good Life; now no longer out of Fear, but from the more generous Principles of a virtuous and well-inftrufted Mind. For even Children, when they grow wifer, come iat laft to decline, and to do, thofeThings out of Judgment and Inclination, which at firft nothing but Fear, and the Rod, could have driven them to. And this is the Defign of our good God, and his tender Care over us That the Soul Ihould neither cling too faft to the Body and its Pleafures, and the Enjoyments of the World; nor yet abftain from them, when driven only by Principle of Fear ; but from its own free generous Choice, as confidering, that all our Good, and all our Evil, confifts in our own Choice, and our own Averfions. So that all the healing Methods of his Providence are direSed to no other purpofe than this ; to reftore the Soul to Reafon and Prudence, and to the Preferring a Virtuous Life. Juft as the moft eminent Phyficians, when they proceed to fuch fmarting Severities, as Cutting and Burning, and the like, do it only with a Defign, to reduce the Body to its natural and healthful Temper, and to enable the Parts which were before obftruiled, to perform their proper Fundions again. Puniihment is the beft Cure fo^Wickednefs ; and this is fhc peculiar Ufe and Benefit of thou Calamiiies, which
: ,

Now

iv 3

w
we
at

s's

Morals

account Evils, And, as we are commonly very angry our Phyiicians, when they torture and put us to Pain ; do Men likewife generally take it ill, to have thefe (harper Remedies of Providence applied to them. But they are only the Ghildiih and Effeminate, the Fooliih and unthinking i'art of the World, that dofo. For whoever will givehimfelf the Trouble, of making a diligent Obfervation of himIplf and others, upon Occafion of the feveral Accidents that befall hlin; and takes Notice of the Difpofitions of his Soul ; by wh.u "springs they are moved, and how they are correded and changed, he, I make noqueftion, will readily acknowledge. That AffliSions are generally the firft Occafion of Mens conquering their Inclinations, and coming up46 a due Contempt of the Body and the World, or (as our great Author expiciTes.himfelf) of all thofe things that are put of our

bwn Power.
forts, Bur, as the Phyfick applied to our Bodies is of One Reftoraiive, the Other Perfervaiive ; The One, to purge off our Difeafes, and correfi the Noxious humour? py E)rugs of contrary Qualities; the Other to continue and confirm Health, by convenient Diet, due /ii^/wf, and moderate Ex crcife: And as fome Exercifes require great Lar hour and Adivity, and are fit only for hardy and robuil Bodies So this excellent Phyfician of our Souls does not only adminifter to the Sick and Difeafed, and recover them by Sufferings and Misfortunes ; but he exercifes the Sound and Healthful, and by fo doing, adds to their Strength and Vigour, and renders their Virtue more confpicious ; a Patterp to others, and a Provocation to be good. And this is but neceiTary ; for, the Souls of Men, even the Good and Virtuous, (land in need of Exercife to confirm them, no lefs than healthfui Bodies do. Ana Hippocrates' s Maxim will hold good upon this occafion too. That Motion gives Strength, but Sloth andlnadivity waftes it. The Reafon is plain; for, thofe Things which are fo ordered, that they are continually as perfed as Nature intended them, and are continually employed in fuch Operations, as Nature appointed for them, perform thefe Operations with great Readinefs and Dexterity. Put thofe that are not thus continually, muft imitate and fupply the Want of that perpetual Motion by their own Pradice ; that fo they may not forget by Difufe, and find themfelves at a Lofs, when any urgent Occafion calls foe the exerting their Ppvyers For whatever is fomeiimes in,

Two

the

and

with
and
ac

SiMPLicius's Comment.

85:

Times out of Motion, comeilcs its own Weakwhich this VicilTuude is the Effeft; and that Weakncfs muft be worn off, and Strength acquired by Adion, Now all Exerdfe conlifts in the lame A6ts frequently repeatother
nefs, of

ed ; the very fame, I (ay, with that principal Ad, for the fake of which we ufe this Excrcife, Thus in the Olympick Sports, the Excrcife ufed toferied them in Wreftling, is WreftUng very often ; and that in order to the Cafius and Cuffing, is the inuring themlelves to Blows. Thus Meri learn the Art of War by imitating Adion , and engaging one Party with another, when they train together: And' the more luily and ftrong the Perfons are, who perform thefe Exercifes, the more effeflually does this pradice attain itj end. So that if any Man would get a Maftery over Pleafure, it is neceflary, whenever any entertaining Objeds offer themfelves, to learn and pradife the Contempt of them; and they that would conquer Pain, muft ufe themfelves to endure it; and to mafter our Fears, we mull make danger familiar to us; and to flight Torments, we muft imitate the Patience of the Noble Laceaamonian Youths , who plai4 Prizes of Scourging, and exercifed themfelves in every Thing that was painful, to qualifie them for it Or do, as Salujl ia our Times did, that laid a red-hot Coal upon his Thigh, and blow'd the Fire, to try how long he was able to undergo the Smart. For thefe Tryals, and the principal Adions they are intended to perfed us in , do not differ in Nature and Kind, but in Degree and Duration only, as thefe ar? ealier and lighter, and may be defifted from at Plealure. Since therefore Almighty God, when he difpoied of Mens Souls in Mortal Bodies, and affi^ned them to the Condition in which we live at prefent, endued them with Faculties capable of managing every Accident, iSo as to receive no Injury, either from the enticing Pleafures, or from the Terrors and Difafters
:

of the World) and of fetting the

the

Mind above them

all;

fame

infinite

Wifdom

that they (hould not grow and flack for want of Adtion
fliarp

keeps thofe Faculties in Exercife, fluggiih, and confequently feeble,

;

and puts the Soul upon

meny

Conflids, that, when there is Occafion for exerting her Powers, ihe may not be found Unexpertand Uefcilive. This

which hath made fo many Illuftrious Heroes ; This-made Hercules^ and Thefeus^ and Diogenes^ and Socrates^ to become
is it

Perfons of fuch eminent Virtue and Renown. Their Charaders would have been little, and their Excellencies loft ; nor would Mankind ever have known, 10 what wonderful Perfedipn K.

86
feftf.)!)

F 1 ;c"T

s *s

Morals
if

an ex.lted Virtue can carry them,

,

there had beeii

no !uch Things as Wild Beafts and Monfters, Tyrants and wickfd Opprcflors Mortification, and fevere Abftinence,
to perpetuate the Memory of thefe Worthies, and provdke the Pi oofs of their Courage and Refolution, and recommend their Exairples to Pofterity. N/w, think, no Man that confiders the Matter well, will doubt. Whether Afflidions do'noi better thofe that have fuppont'd them as they ought, ;md add infinitely to their Fortirude and Patience. For fince we fee by the Initances of Giidiators and the like, tha: Ufe rtconciles Men to the moil formidable Dangers, and makes thtm a perfect Sport and Diverlion, infomuch that they enter the Lift cheerfully, and lay their Prizes for a very fmall Confideration ; how can we itnagine, that Exercife fhould fail in Matters of lefs Difficulty, and enable Men to difdain thole Calamities, which none erteem infupportable, but they only, who have not hardened theml'elves by Pradice? From all vvhich we may conclude, that, when we confider AffliSions, either in the Quality of Remedies to cure our Difteinpers, or as Tryals and Exercifes to confirm our Health and Strength, they cannot be Evil with reiped to the Soul, which receives fuch mighty Benefit both thefe ways, how harih and unpalatable foever the Application may feem For at this rate, we muft run into another intolerable Abfurdity, and condemn all thofe Medicines and Exercifes as Evil, in refpeft of the Body; to which, though they be grievous for the prefent, all our Recovery and all the Continuance of our
I

Health is owing. Again, whatever is done in fuch Proportion and Manner, as Nature and Choice both require, cannot be Evi) ; for a due regard to this is Juft; and whatever is Juil, is Good: Nay, even Cutting and Burning are not Evil to our Bodies for thefe Bodies , confidered abfolutely and by themfelves, are infeniible , and the Refolution of a Compound into its Simples is not in Nature Evil to that Compound. Since thenweallow, that Phyfick and Exercife, Burning and Binding, and Lopping off of Limbs, and all the Tortures that Men ufe, when they turn their own Executioners, are not Evil, but Good; Since wethink, thePerfons, who put us to thefe Pains for our Advantage, deferve to be thanked and rewarded for it, why do we find Fault with Almighty God, when He proceeds in the fame Method? For alas, it is not Anger, nor Revenge, nor Injuftice, nor Cruelty, nor any Defign
r
:

'of'

wich

SiMPLicius's Comment.

87

of Tormenting us, that puts him upon thefe Courfes; but he aSs with all the Skilt and prudent Care of a Phyfician, with the Faithfulncfs and Tendernefs of a Friend, with the Bowels of a Father, with the kindcft Intentions of our greater Benefit; and, to fay all in one Word, with all that incomprehenfiD e Love and Goodnefs, which is any way agreeable to the Nature and Perfetions of a God. Now the Remedies he adminifters upon fuch Occafions, are divers. Some he humbles with Difeafes, or Poverty, or Difgrace; Some with the more publick Calamities of Famints, or Earthquakes, or Inundations^ or Shipwrecks, or Wars; Some he cures with fuch Medicines, as come immediately froiTi his own Hand and Others by more remote gind diftant ones , making ^en the Minifters of his Juftice, and Inftruments of punifliing one another. But ftill, if Phy-r lick and the Methods of Cure be not Evil , but Good; all t/iefe, and all other Remedies muft be allowed to be fo too, potwithftanding any Unealineis, that we may feel in the
,

Operation. If any one ihall fcruple the calling of thefe things Good, becaufe they are not eligible purely for their own fakes, (as all things abfolutely, and truly Good muft be) yet at leaft let hini forbear Itigmatizing them with the Name of Evils, and rather call them neceifary Expedients, for the attaining what is truly Good. In Order to which, and for the fake whereof, we chufe thefe, becaufe that other is not to be had without them. For there is no Man fo fottiih and fenfelefs, as to chufe Amputations and Searings, or any fuch violent Remedies, for their own fakes ; but yet we do it from our Deiire of Health, which thefe Means muft be affifting to us in. And indeed, the Philofophers have with great Propriety ftyled all thofe things neceifary Expedients, which are fo ordered, as to be preliminary to our Good, and fuch as we Thefe very Things then, fo far as iTiuft make ufe of for it. they conduce to our Good, and in that refped, are themfelves (aood. Some, as they contribute to the Health of the Body, and Others to that of the Soul, though indeed they be fo in a Qualified Senfe only, and much inferiour in Dignity

and Value to thofe Things

it is

that are abfolutely

Good.

And

with regard to thefe more excellent Things, that the Generality of People look upon them, and fo think them comparatively Evil; Which yetfurely is aCenfure too Severe to be jultified, if they do not only Contribute, but are Necellarj, to Qur Happinefs,

88
If then the in that all

PicTETU

s*s

Morals

Objedor's Arguments are fufficiently refuted Things that happen are fo ordained of God, as that Nature and Choice have both their due, and as is mod beneficial to Mankind; Every Wife Man certainly will think
,

to be well content things pould be jufl as they you will fuppnfe him to envy the Giving every Thing its Due, and the Recovering fuch as are Diftempered, and need (harp Remedies,) he will moft iiiicerely love, and honour, and adore this Excellent Phyfician and look upon him, as the World's great and only Benefador.

himfelf obliged

are^ (unlefs

Calamitous Circumitances are a fort of Remeof proper Phjfick, where the cafe requires it, is good both to the Body and Soul , no Body I prefume will take upon him to dil'pute. But what courfe (hall we take to perfuadeMcn, that this very Dillemper ilfelf of Soul or Body, this miferable Condition that renders fuch painful Applications nectflary, is Good and not Evil, and that the Author of it is not theCaufeoi Evil to us ? To this j)urpofe, 1 fhall briefly recoiled what was obferved before. That Difeafes are not Evil to the Body itfelf, as being by Nature made fubjed to them, and tending to a diflblution of the Compound, Refolving each of its Parts, and Rertoring the Simple Elements to their proper MuiTes; the Releaiing them from a Ibange place where they were kept in Bondage, and putting an end to the perpetual Combat of oppofite Qualities among them. Neither can the Difeafe of the Body be Evil to the Soul , for it hath been already ihewn to be its Phyiick, and its Cure: And thus Experience often Ihews it to be. But granting, that Sickneis and Corruption
that
dies,

Now,

and

that the Adminiftration

were

injurious to

one

particular

Body,

yet

it (till

appears to

be for the Advantage of the Soul that owns that Body, and to the Conftitution of the Univerfe in general ; of the Elements of which it is formed, and the infinite Revolutions of Matter and Motion, which are therefore Infinite becaufe the Defiroying of one thing becomes the Produdion of another. Well therefore may the wife Governour of all things not value a Creature, which was by Nature corruptible, and difregard a particular inconfiderable Corruption confined to a fingle inltance; when the whole Creation is benefitted, and the Better Ends are ferved, and the Eternal Revolutions of Things are continued and kept up by this
,

means. Bat perhaps you will

ted with regard to the

fay,
,

though
yet

all this

ihould be admit-

Body

how

ftall

we

account fop^
the

with

Simp LI CI

s's

Comment.

89

is

the Difeafes of the Soul ? The frail and diftempered State (he can neither be for the good of her felf that languiiftts

under
in

it,

nor does

it

contribute any Advantage totheCreatioa

o\ Evil to her;

muft needs be the Caufe

Author and Ordainer of this (fate and he that is content (he ihould be thus depraved, and fees and futfers her SickneiTes, muft needs be an 111 natur'd Being and therefore,

common.

So

that the

the fame. Now? in anfwer to thisScruple, I beg leave to refrefh yourMemory, with what was difcourfed before, concerning the Caufe ofEviland Viceiothe Soul ; while we were explaining ;'/V?ii/^i's Diftindion between what is, and vjkat is not in our own power; viz. That the Good and Happinefs of the Soul confifts in Prudent and Regular Defires and Averiions; and that the Evil and Mifery of it proceeds from fuch as are Vicious and Exorbitant. I hope the Delires and Averiions have been fufficiently proved to be in our own Difpofal ; and if fo, then we ourfelves are the Caufe of our own Vices and
as to this particular, the Difficulty remains
ftill
.

Now

This is the true ground of all that Commendation, thought due to Good Men, that their Happinefs and Excellence is the Effeot of their own free Choice; for which re^fon the Greeks call Virtue by a Name, which bears fome Atiinity to that, which imports Chuling. And for the fame Reafon^ Wicked Men are condernned and reproached, becaufe they are fuch through their own Sloth and Bafenefs ot Soul, when it is in their own Power to be otherwife. But now, if thefe Matters proceeded from any External Caules this Virtue or Vice would be no longer Choice, but blind Chance, or fatal Neceffity. And confequently our Evil and Mifery can, with no colour of Reafon and Juftice, be charged upoa
Virtues.

which

is

Almighty God.

May we
ther,

not indeed drive

this

Argument

a great deal far-

and urge, that even Vice, which is properly the Difeafe of the Soul, is not pofitively and in all refptols Evil; but is itfelf, in fome degree, neceffary to the very Being of Virtue among Men? For, as our Bodies, if Nature had not made them capable of Sicknefs and Infirmities, could not properly be faid at any time to enjoy a ftate of Health; becauie in truth, this would not be Health, but a fimple and fix'd Difpoiition, above the power of Frailties and Difeafes, fuch 1l%
the Celeftial Beings enjoy:

mane Souls, fuch

as

So the Virtues proper to HuTemperance, and Juftice, and Pru-

dence, and all the reft of that Glorious Catalogue, would be no fuch thing, unlefs the Soul were of fuch a Nature, as
is

9
is liable

c
hor

s's

Morals
would be
graced),

to be depraved,

at this rate Ihe

,

but with the Perfections of not Avith the Virtues of a Man an Angel, or a God; whofe peculiar Excellence it is, that they can never be feduced, or deviate into Vice; but it is a Quality rooted in the very Nature of Men and Humane Virtues, that they may degenerate, and be corrupted. If then Hamane Virtues in the Soul , and if the Health of the Body, though neither of them abfolutely Uniform and Inflexible, be yet Good; and if the Order of Nature required, that, befide the Firil, Simple, and Fix'd Beings, Others of a Middle and Inferior Nature, (hould derive ihemtelves from the great Original and common Source of all Good; then here was likewife a neceflity, that there ihould be De,

pravations of fuch good things as are fubjicl ti be depraved, which h^ve not any poiitive and abioiute Exiftence of their own, but only a fort of additional one, caft into ihofe
that brive.

And in this, the exceeding Goodnefs of God is very remarkable; that He hath ordained the Diffolution of the Body, which as I fai i, does as neceffarily follow upon Matter and Motion, as the Shadow attends upon its Subftance. This Diffolution he hath made even a good thing, both with
regard to the Bodies fo Difeafed and Diilolved, (as they are reftored back again to their Primitive Elements, and fo the Simples out of which they are compounded, are renewed,) and with regard to the Souls that own and ufe them, as they are cured and made better by this Means ; and alfo to the Univerfe in common , by reafon of that infinite Succeffion of Changes and Motions, which thefe DiiTolutions, as I ihewed before, keep continually on Foot. But as for Vice, the Evil of the Soul , and indeed the only thing, which, when well confidered, proves to be Evil, of this he utterly Firft, Becaufc acquits himfelf, and hath no part in it at all. he only permits to it an Additional and Accidental Being, and that not in the quality of Evil neither, but as being itAnd felf a necelTary Expedient for the promoting of Good. Secondly, Becaufe, even after all thefe Limitations, it depends wholly upon the Choice and Determination of the Soul, andean have no Being at all, without our own Conient and adual Concurrence. For which Reafon it is, that ll the Laws, both of God and Man, fuffer fuch Aftions as are done involuntarily, to go unpuniihed. And indeed, all Evil whatfoever, is in fome Senfe an involuntary Misfortune to (he Soul. For the Soul never
i
chttfesi

with S

LIc

s's

Commenr.

91:

chufes Evil, coiiiidcred as Evil, but under the DiTguife and Pretence ot fome Good; as fometimes Riches, fometimes Scnfual Eiijoyments, or Honours, or Preferments, and in fuch Cafes, the Mifchiefs attending Greatnefs. thefe, are either wholly overlook'd, or elie they are leflen'd and iiifled, by that prevalency of Paiiion which bribes and fways the Soul : So that there cannot poflibly be any fiich thing in Nature, as an abfolute Evil, when confidered in all And that, which never had any Bethe Circumftances of it. ing, may fooner be, than even this Accidental Being in the

Now

Soul, can be entirely Evil, and chofen as Tuch. Some perhaps may imagine, that God is the Caufe of Evil, as having given the Soul this Freedom to Virtue or Vice, to the ill Management whereof, that Evil is owing. indeed, if the Soul's being indued with a Faculty of acting freely and abfolutely be Evil, then he who gave this Faculty, But if fuch a Power inuft be confeCTed the Caufe of Evil be Good, a greater and more valuable Good, than all the Advantages of the World beiides, why then (hould he, who hath given us the Good, be, for fo doing, charged with the Evil ? Since therefore that which is moit agreeable to our

Now

Nature and Reafon, is alio moft eligible and defirable, what account can be given, why any one that is a Man, and underftinds at all wherein the peculiar Excellence of a Man confifts, fliould rather wifh to be a Plant, or any other Irfational Creature, than that which God hath made him? Though at the fame time we mud allow, that even Plants, and other Irrational Beings, are Good in their Kind and Capacity that is, in a lower Degree, and a qualified Senfe, and
;

Ufes they are defigned to ferve. be in our own power to be Good and Happy, and V7e have the fole Difpofal of this Matter, fo that nothing can poflibly bring our Defires or our Averiions, under any Comf ulfion to i^d as we would not have them, or under any Reftraint not to aft as we would have them ; fuch a Free Nature, and Abfolute Power as this, is (in my Opinion) a
in proportion to the

Now,

if

it

Glorious Privilege, a moft Magnificent and Royal Prerogaand the Perfon in whom it is lodged, is thereby made ; a Great, a Happy, an Arbitrary Prince. But if fuch a Soul contribute to its own Deviations, and can chufe whether it will fo deviate or no; vvhere can any Mifcarriage of that kind be .laid, with any tolerable Juftice, but to the charge. of the Soul itfelf ; which is the true Original and Caufe, both of its own Good, and of all the Deflexions from it, fince
tive
in

Epic
in

us's

Morals

and by

tor

who

Ruin,
pablt;

iuch Deflexions firil began? For the Great Creahath thus made it, fo as to be the Caufe of its owri did not abfolutely ruin it, but only made it capable
it

fame time too, utterly incaof it, without its own Confent. If therefore this Volition, or Confent, be an internal Motion of her own, ihe is the fok Caufe of her own Sin and Mifery. Behold therefore the Goodnefs and the Wifdoin of God For, iince the Conftitution of the AVorld,- and the Order of Nature, made a middle fort of Beings neceiTary, which Ihould Itand between thofe that are always above, and thofe that are always below ; things that fhould bear a Refemblance, and be conformed, fometimes to the one and fometimes to the othtr of thefe Beings, and thus make the whole perfeft, by partaking of, and knitting together, the diftant Extremes Since alfo this tendency to things below us is but an accidental and additional thing, and this Tendency is the very thing capable of Depravation; he hath endued this middle fort of Beings with fuch a Tendency ; yetfo, as that they may ftill remain Untainted and Undopraved, if they will do fo; and that he himfelf might be clear upon all Accounts, and in no degree the Caufe of any manner of Evil. Thefe Arguments I have inlifted on the more largely ; Not only, becaufe they are proper for the explaining what Epidetus hath delivered upon this occaiion, but alfo in regard they give us a great light into what he tells us afterwards, concerning the Nature of Evil. For we might have made very ihort work of the Cafe now before us, and needed only have given this Anfwer to all the Objecbions, that when EpidetHS advifes Men to he vjell pleafedy that Things pould be juft as they are^ he does not intend it of Vice, or that which is Evil to the Soul; (for he could never have faid, that Men who are pleafed with their own, or other People's Vices, are ealie and happy,) but that we muft reftrain it to thofe Accidents, that affed our Bodies, or our Fortunes. For thefe are things which a Wife and Good Man will be fure to make Advantage of, however they are ordered ; and the more Crofs and Difficult they are, the more ftill will he proAnd thefe are the things he means, which fit by them. foolifh and ignorant Men with may be conformable to their own Wiihes and Deiires ; and not the Defires and Averfions themfelves, in which all our Good and Evil confifts.

oi being ruined; jnd yet at the

For

they are in our

own power
it

make them; Confequentiy

juft what we pleafe to ; were moft abfurd and foolifti,'

to*

with S
to wiih they
that

IMP Lie ius*s Comment.

as

93

were

we would

have them.

But he advifes,

we would

forbear wiihing thus of Things out of our

becaufe this is what we cannot compafs by any ; Strength of our own, nor would it always prove for our Advantage to do it, if we could For we often are paffionately delirous of what is pleafant, though at the fame time it be prejudicial to us; and we as often decline what is harfli and unpalatable, tho' Providence intend it for Phyfick, and deiign our mighty Benefit in the Application.

power

is a Hindrance to the Body, but it docs not enfeeble the Mind, nor can it obftrucb her Freedom, unlcfs ihe pleafe herfelf : And Lame* nefs is a Confinement to the Foot, but it can put no Rcftraint upon the Will, nor make that one jot the lefs Aftive. The fame Confideration is applicable in proportion to every Accident of Human

Slcknefs

Life.

For you

will find, that

though thefe may

prove Obitruolions to fomething elfe, yet they cannot or need not, ever be fo to You.

HE

had told us immediately before, that the to live Eafie and Happy, was for a Man , not to wiih that things might be juft as he would have them, but to be well pleafed, that they (hould be juft as they are And now he proves the Argument, intended to be deduced from thence; which is, That all outward Misfortunes are to be entertained with Temper and Moderation; and not only fo, but he removes (as! conceive) anObjedion, that might be
:

Way

railed ajiainft

it.
:

If thofe Ca itfelf feems to me to be thus wnich happen in our Fortunes, or from any External Caufes, were properly Ours ; yet even upon thisSuppoiition, we ought to fuifer them with great Patience and Rciijnation, though they were much more Difaftrous, than really they are; when it is remembred, that even thefe are for our Advantage. But if they be not indeed ours, if each ot" them ttrrminites in fomething elfe, and cannot extend to

The Argument

lamities,

us; then

ar (he M'sriirtune<!,

would be the laft degree of Folly, to be diilurbed which are none of our own. Sicknefs, he lavs, is ;> Hindrance to the Body; and he fays very well, ikm ii is a Hiudrauce only, not an Evil. For we have feen
it

already,)

94

s's

Morals

already, that neither the Difeafes nor the DiiTolution of the Body is Evil; but all that it does, is only to put a flop to Us

Operations, as Lamenefs likewife does, which was Ep:^eown infirmity ; fo that he does not fpeak to us now in a Formal Speculative way, but from his own Pradice and Experience. Thus Lamenefs is an Obftrudion to the' Parts affedted, as Poverty is to a Man's Expences arid way of Living; but neither the One, nor the Other is fo to the Will, and the Mind, unlefs they voluntarily fubmit to be obftruded by it. I confefs, if the Body, or the Foot, or our Eftates, were our very EiTence and Nature, then thefe Hindrances would be truly and properly ours; but lince we fubfift in none of them, and the Rational Soul only .s otirfelves; fince our Bodies are no rftore than Inilruments by
tus's

Conveniences for miand fince all our Good and Evil depends upon the Choice of our own Mind, and confequently cannot be reftrained or obftrufted by them, it
Pofleflions only
;

which we ad, and our

niftring to our neceiTary Occaflons

is

evident, that
:

we

ourfelves are not hindred by thefe things

For no outward Accident whatever cin put iny Confinement upon Us, but only upon fomething elfe, fooiething, which We are not. And therefore we muft not fnfneither
fer ourfelveis to be diforderedat thefe Misfortunes, as if they

were our own

Evil, that
that
is is

Mind, and Connexion of

But
lion
,

; becaufe by this means, we (hall fall into an properly ours, upon the account of fomething riot fo For Difcontent^ and a Difturbance of the are truly our own Evils. This take to be the Force
.

this

Argument.

befides this,

drawn

he removes at the fame time an Objeas the Rhetoricians ufe to term it, Ab UtHt^x

from

the point of

Advantage and Convenience.

For

it

may

be faid upon this occafion, that Sicknefs and Poverty cannot poffibly be for our Benefit ; for how is it poiTible, that a Difeafed Man (liould perform all the Fundions of Nature as he ought? or how can we deny, that a Man, when reduced to extreme Poverty, is under an abfolute Conftraint^ to bend all his Care and Pains to the relief of his Wants^ and furnifliing himfelf with neceiTary Supports? This Objedion now he takes ofl^, by (hewing, that Sicknefs, and Poverty, and all Hardftiips and Inconveniences of that kind.j put the Will under no Confinement at all ; and, that in this? free Principle it is, that the very Being of Men confifts, md all their Good and Evil depends entirely upon it. For how is the Sick Man tied up from chufing and defiring fuch
things.

with
clining

SiMPLicius's Comment.
Or what

^5'

and Reafonaole, and hating and deViolence can Extreme Poverty put upon a Man, which fiiall be able to cotnotl him to al contrary to the principles of Honefty and Honour ? Were not Diogenes, and Crates, and Zeno in thefc Circumirances? And did They ever Oiew themlelves more trtily Philofophers? Did they ever give more illuftrious Proofs of Virtue and Greatnefs of Soul, of Contentment and Satisffldion, and even of Abundance in the flendereft Foriune, than when they chofe to fore- go their Plenty, and thought Jt Wifdom to exchange that for Want, and to have no Poffeffions of their own at all ? And indeed, who is there fo Wind and Brutiili, but would be pleafed and proud to iuftaiii
the contrary?

things, as are Virtuous

luch
ter

Mani^is

Obligati and Honour

?

Neceffitfes, and think his Liberality a greato himfelf, than to the Recei-

ver

what need we go fo far for Examples of this kind, when even Epidems himfelf, who makes this Declaration, was fo eminent an inftance of it? As to his Fortune and
_But

Co^ndition, he was a Slave; Infirm in his Body, Lame from a Child, and one who was fo much exercifed with Poverty, and made it fo much his Choice, that his little Got tage at Rome was not thought worth a Lock or a For alas! there was no Temptation within, nothing but a coarfe Coverlet, and a hard Mattrefs, upon which he lay. And yet this is the very Man, that tells us, Lamenefs may obftrua the Feet, but the Mind it cannot, except we pleafe to let it. Thus you fee, he did not make it his Bnfinefs, as a great many do, to fay fine things, and entertain his Readers v?ith fublime and airy Speculations ; but he made the Experiment himfelf, and fpeaks from his own Knowledge and Praftice. And for this Reafon, his Difcourfes are the more valuable. For they manifeft a truly Great Soul in him-

felf,

whofe Minds

and will make the deeper Impreffion upon are well difpofed.

all others,^

A P.

95

Epictetus's Morals

CHAP.

XIV.

every freih Accident, turn your Eyes inward } and examine how you are qualified to encounter it. If you fee any very Beautiful Perfon, you will find Continence to oppofe againft the Temptation. If Labour and Difficulty come in your way, you will find a Remedy in Hardinefs and Refolution. If you lie under the obloquy of an 111 Tongue , Patience and Meeknefs are the proper Fences againfl: it. And thus, if if you do but prepare and ufe yourfelf by degrees, no Accident whatever will be able to furpnze or fubdue you.

U'

rP

COMMENT.
AFter
having advanced feme ftrange fublime Notions, and required Men to do that , which the generality of the World will be fure to think Romantick and Impoflible; As for Example, to flight the Difeafes of the Body, as no Evil of ours; and to be well pleafed, let our Circumflances be what they will, that things Ihould go juft as they do never to fuffer ones felf either to be caught with the Bait of Senfual or Worldly Pieafure, or to be dejeded with any
;

outward Calamities It is bc reafonable, that he fliould apply himfelf in the next place, to fliew, that thefe are Perfedions not above the Powers of Humane Nature, and that he enjoyns us nothing, but what we are capable of dif:

charging.

To this purpofe he proves, that the Great Creator to whom the Soul of Man owes its Being , was pleafed to give it fuch a Frame and Temper, that it ihould not be conftantly determined to Sublime and Heavenly things, nor always dwell above, as the Blefled Spirits, the Angels, and thofe other of a Divine and ftill more Excellent Nature do; but hath ordered the Matter fo, that this ihould fometimes be degraded to a State of Matter, and Motion, and Mortality,
be

with

SiMPLicius's Commear,

97

be joyned to the Body, and converfe with Frail and Corruptible things. Bur, though he hath fubjeded the Soul to thefe Haiards and Tryals, yet he hath endued her with particular Faculties and Powers, luitable to each occafion; by means whereof, ihe may engage with all the Accidents, that can-alTault her, and come off without Lofs ; nay, and van= quiih, and keep them under too. Again ft fuch, as tempt us with an Appearance of Pleafure, he propofes Continence; (and this he father chofe to mention, than thofe higher Degrees of ablblute Chaftity and

Temperance;

in

conlideration,
ftir

that

the Perfons

now

ad-

dreft to, are but

Imperfed and Young

Proficien^.s in Virtue.)

i^ow
,

thefe Objets

the Paffions up to Rebellion,

beget a

Cpmbat between Reafon and Them.

and But by Dif-

cipline, and a ftrift hand over ones felf, they are fiibdued and reduced to Obedience again. And this is a true Defcription of that which we properly call a Continent Life

as

on

the contrary, that

Man

is

properly faid to be Inconftrug-

tinent,

whofe Reafon is Impotent; and, thoughit may

Wifdom and Virtue, the Paffions and Appe(which as I hinted before, are the Child to be trained up in every one of our Minds) are in abfolute Subjeiiion to R,eafon, without any Difpute or Mutiny at all fo that they are moved and direded, entirely towards fuchObjeds, and at fuch Times, and in fuch Meafures as this fees fit to' prefcribe them. And this is truly Temperance, which the Greeks call ,,-^-^ ; As being that, which fecures the Reafon, and preferves the Government and Prerogative of the intelligent Part in us. For when this is brought under, and
Perfeaion of
tites
;

gle for a while, yet yields at laft to the ftronger Infults of Paffion. But now in Perfons, who have attained to the

Mind is torn in pieces, and demaintains its own Superiority over the Affedions, it continues vigorous and found. So again, to Perfons that are Mafters in Philofophy, Fortitude is always a prefent Security againft all Difficulty and Pain. It keeps the very Outguards of th6 Soul, and fuffers nothing of this kind to get the leaft Footing there; but perfeveres without any Perplexity or Difturbance, and looks Upon all the Hardfliips that come in its Way, as fo many Tryals to exercife it. But the Proficients, who are lefs expert, muit be content with Hardinefs and Refolution ; Such' as may maintain its Poft, and make a gallant Reliftance, aiid L" 2 prevent
diftraded by Paffipn, the
ftroyed.

But while

it

98
the Fight, and

Epictetus's
ward
againfl:

Morals
it

prevent the Sinkings of the Soul, by enabling

the

to

continue

Blows, when Trouble and

Pains affault it. For a conftant and vigorous Oppofition , and hardening ones felf againft Difficulties, will conquer all our EtFen'iinacy and PaiTion, and make Reafon and Virtue triumphant and, by fuch Conqueih frtqucntly gained, and prudently mana>:ed, our Pafllons will be ufe to the Yoke, I'ubmit to Difcipline, and, obey without Reluolancy. And, when a Man hath brought hinifelf to this pais, there will be no farHe is now above it ther Trouble to exercife his Patience. all; for he neither defires any Thing, capable of giving him Difappointment, nor docs he make any Thing his Averiioj^ which can overtake him whether he will or no. And confequently, he can have no Trouble and Pain, wiiich always muil proceed from one of thefe Caufcs. Againft Scandal, and an 111 Tongue, he tells us we fliall Fi)r in truth, Scandal, find our beft Defence in Meeknefs. in its own Nature, hath nothing that can afflid us; and all that ufes to do Co ^ is not what is laid , but the Judgments andReftexions we pafs upon it; which we evermore aggravate toourfelves, according as we are blown up with Vanity, or tranfported with Anger. For all that Scandal can do without this, is only to make us condemn the Defamer. And for the proceeding regularly in this Condemnation, without Heat or Prejudice, we fliall do well to conlider, wherein the Defamer is really to blame; and that it is upon one of thefe two Accounts; that he ilanders and afperfes us, either the Scandal itfelf may very falfly, or out of Malice. well be born with , becaufe it is not capable of doing us any real Injury; and fo, in truth, may the Party, who raifes or fpreads it too, when we confider, that the Injury is done, not to Us, but to Himfelf; for fo it is, in reality, when his own Mind is the Sufferer, by doing an ill and a bafe Thing. Nay, if this be too little, we may confider farther , that Scandal is always capable of being made an Advantage to us. It is manifeitly fo; when falfe; And when it is true, we gain this by it, That it difcovers our ov/n Faults and Failings ; and either fliews us fomerhing we did not know before, or which, though we did know, yet we were apt to to indulge, upon a Prefumption, that no Body knew it but And this very Confideration is of great Imporourfelves.
i

Now

tance,

to reftrain

young Proficients

in Virtue.

*For fuch,
thoughl

with S

JL I

s's

Comment.

99

though they are not come up to that noble Principle of pradiiing Virtue for its own fake, will yet give check to many exorbitant Paffions, and abftain from grofs Evils, outof Shame, and Tendernefs to their own Reputation. And indeed, this mud be laid in behalf of Ambition, and a Define of Praife; that, though it be a Paffion itfelf, yet it is of excellent Ufe, iorthe moderating and correding all the reft. For this Reafon it hath been called, by a pertinent Allulion, the Shirt of the Paffions becaufe it fits clofeft to the Soul and, when the mind hath by the help of this put off all other Paffions, it diveils itfelf of this lad of all, that fo it may come to Virtue naked, and ftripp'd of all its former Prejudices and Incumbranc|S. For t^pReafon (fays Epioietus) wemuil not fufFcr ourfelves to be furprifed, or over-born by any Accident, which would engage our Minds, and draw them off to any External Advantages or Calamities; fo as that we fliould be difcompofed with any falfe Ideas of its being Good or Evil. Nor mud we give too great a Scope to our Defires and our Averfions, or let them be too hady in their Motions, but call up the Powers within us to our Affidance and, when we have found, which are the Succours proper for each Circumdance, then rally them together, and enter the Lids with Refolation, ^nd ward off every Accident accordingly.
; ; ;

La

C HAP.

Epictetus*s

Morals

CHAP,

XV.

'Ever ufe yourfclf to fay upon any Occafion, That you have loft any thing, but rcftored it. If your Wife or your Child die, you have returned them to the Owner. If your Eftate be taken from you, this too is paid back to the Giyer. But you'll fay, he was a Knave that defrauded me of it. Alas What's that to the Purpofc? Or how does it concern you, by what Means, or what Hand, he that gave it refumes it tJWimfdf ? Trouble not yourfelf therefore about thefe Matters j but while he permits the Enjoyment, ufe it as a Thing that is not your own, but anothersj and let your Concern and Aifedion for it, be juft fuch, as Travellers have for an Inn upon the Road.

'
_

COMMENT,
[E had inftruded us before, in the Nature of External Accidents and Advantages: Which of them vi^e might profecute, and how far, and by what Methods we are allowed to do it: How we ihould entertain both our profperous andpleafant, and our adverfe and lefs grateful Fortunes; and vyhat Improvement is to be made of each of them; and here he comes to fpeak of the Lofs of any Advantages we have, and dire<Slsus, not only how to enjoy, but how to part with

them too. Now every Man, who lofes what he efteems his own, muft needs apprehend himfelf injured, and naturally
out, not only intoExcefsof Grief for his Lofs, but into reproachful Language againft thofe that depriv'd him of it. But he, who reftores upon Demand, what he knew and confidered was none of his own, muft be thefenfleifeft Fool in the World, to be troubled at its being taken away froni him, or to fall foul upon the Proprietor that requires it. This then is our Cafediredly. The World, and its Enjoyments, are not ours; and for that Reafon, not within the Command and Difpofal of our own Wills Nothing indeed is properly fo, but our Defires aod Averfions, and the Inclinations
flie
:

with
..

Sim PL I CI us's Comment.

-..

loi
.

>

'

nations of our own Minds; and all our Virtue and Vice, So all our happinefs and Mifery, do depend upon thefe. that we (hould always keep our Minds ftrongly poiTeftwith this Confideration, and be affeded accordingly to every Thing without us, as that in which we have no Propriety at all. And the way to keep our Minds thus poiTeft, and thus affedted, is, not only to fay fo, and content ourfejves with Verbal Diftindions; but to (hew it in our PraSice, and behave ourfelves, like Men, Who are convinced they have no Title to them. Suppofe then, upon the Death of a Child, that a Maa gives himfelf over to Tears and Groans, deplores his Misfortune, and complains of his Lofs ; is it not evident, that this Man, while his Son lived, look'd upon him as ftridly, and by Right, his own ? If it were not fo, with what Pretence does he call this being taken away, a Lofs, or refent it fo deeply ? The Man that does thus, 'tis plain, would go farther too, if he could; and revenge the Injury he fanfies he hath received, upon the Perfon who took him away, if it were in his Power. But the Man who confiders this Child, as one in whom he had not any abfolute Propriety, and that Death hath only paid him back to the Perfon that lent him, wfU neither afflid himfelf upon the Occafion, nor accufe the Owner that demanded him again. And here the Attince of Epialetus is Very obfervable. For he inftrufits us, not only to adapt our Words to our Thoughts, and corredt our Expreflions by more juft Apprehenlions of Things; but contrives, that even our Expreflions may reotiFor to this purpofe, he fays, it is neceffie our Notions. fary, that we fpeak of the Enjoyments of the World infuch Terms, as may not flatter us with any Imaginations of Property in them, but fuch as may wean our Affedtions, and make them fit loofe about us ; that fo, from calling and thinking them anothers, and not our own, we may bring ourfelves to ufe them as fuch. And, fince nothing adds more to our Tendernefs for any thing, than the Care and Concern we are in about it ; he advifes us to moderate thefe, and to beftow only much upon them, as we think worth our while to lay out upon that which is another Man's. Some regard indeed muft be had to them ; nor may we fo negled them, as to give ourfelves up to Supiuenefs and Sloth ; bat yet we muft not fo fix our Hearts or our Endeavours upon them, as if they were our

own, and

that

which

is

never to be taken away from us,

L4

And

Epictetus's
'
'

Morals

all

us in this Cafe, is only that of Travellers in an-Inn; who confider, that they are not at home, and that their Stay is like to be very ihort; iind are iblicitous for nothing farther, than only to get the bed Conveniences the Place will afford, and be fatisfied with what they can get, for the little Time they do itay. For this Reafon he hath added very conveniently, ivhlle he permits us the Enjoyment^ to put us continually in Remembrance, that all our Enjoyments are Sutferance, the Effect of a pcrmiflive Providence, what we cannot give Durfelves, but derive from the Bounty of another, and that no other, than the very Perfon who takes them away from us. Now, becaufefome People are apt to aggravate their Miffortune', by tragical Accounts of the Circumftanc'es th::t attend them, and the Manner of their being deprived of their

And

therefore

the

Concern allowed

Comforts: As,
there of lofing
it

if

mult lofe

my

Eflate, yet

what need was

by fo

gratitude?

Or

if

much Treachery, my Child or my Wife

;

or Injuflice, or Inhad died of a natu-

ral or lingring

Death,
it

have fupporred

a Fever, or a Gonfumption, I could but to be fnatcb'd away all on the fud-

den, to die a violent, an untimely, or a fcandalous Death, pr to be lack'd with Tortures and ftrong Convulfions ; this is a dilmal and an intolerable Affli6iion. All thefe Complaints favour of Difcontent, and at the bottom are a finding Fault, not with the Manner'but the Thing itfelf For, as we could not prefcribe to our Great BenefaiSor, the Methods, or the Inftruments, by which he bellowed them upon us; fo neither muft we find Fault with thofe, by which he recals them; and it is but fit, that he who gave as he pleafed, ftoiild take away as he pleafes too. may take Notice farther, that 'Epidetus chufes to inftance in the tendered Points, the Death of a Wife or a Child ; becaufe thefe fit clofeit to our Hearts ; and any other LoiTes, if compared to thefe, are no more than every vulgar Virrue can fuilain and flight. But ftill, as he told us before, and will do again in the following Difcourfes, we ihall <Jo well to begin with lefs Tryals, and by rendring thofe familiar and eafie, to harden ourfelves by Degrees againft (harper and greater. The fame Rule therefore holds much ftronger, and is more prafiicable, when any one hath taken my Purfe, or fpirited away my Servant, or defrauded me of my Houfe, or my Eft;ite ; to fay, (and we may fay it with as great Truth in thefe Cafes too) 1 have not loft thefe Things, out reitored them to the Owner, and Lender of ihem to me. '

We

CHAP.

with

SiMPLiGius's Comment.

103

CHAP.
F you _^ I dom
low the
self in fuch

XVL

are indeed defirous to improve in Wirand Virtue, you muil never allow your-

mean Thoughts

as

thefe

-,

muft

fol-

Bufinefs of

my
:

my

Family

iball itarve

Calling clofe, or elfe I and I mult take Pains with this

challifehim, or he will be ruined. Thefe are the Mifgivings of an anxious Mind, and unworthy a Philofopher, whofe firil Care iliould

Boy of mine, and

be the Eafe and Quiet of his own Breaft. For a Man had better periili for Hunger, and preferve his Mind from immoderate Fear and Concern j- than live in the greatell Plenty, and continual PerplexiAnd it were a lefs Evil for you, that ty with it. your Servant or your Child were Vicious, than that yourfclf fhould be perpetually unhappy with an anxious Care to prevent it.

CHAP.

XVII.

US
Wine

yourfelf therefore to little Tryals firft ; If a Cruife of Oil be broken, or a Pint of your floln, refle6t immediately, that this is the

Purchafeof Conftancy and acompofed Mind ; and ijnce nothing can be had Free-coft, he that gets thefe fo cheap, hath a good Bargain. So again, When you call your Servant, coniider, that it is poilible he may not attend to you j or if he do, that he may not do what you command him. And it is too great an Advantage, which you give him over yourfelf, if you put it in his Power, whether your Mind iball be eaiie or no.

104

s's

Morals

COMMENT,
Advice laft given, that the Things of this what we ought not to think we have any Propriety in, or ihould be any farther folicitous about them, than Travellers are, to accommodate themfelves in an Inn; It might very probably be objeded That this Contempt of the World will expofe us to vaft Inconveniences. For at
are
;

the UPon World

fays one, if I neglecl the looking after my Eftate, reduce my felf to Want and Beggary ; and if for the the avoiding this Anxiety, which you fo ftritly forbid, I omit the chiding and cor reding my Servant, I fhall be acceifory to his utter Ruin. In Anfwer to both thefe, he infifts upon that eminent Diftindion in the Beginning of his Book, by which he hath proved. That all our Good and Evil, truly fo called, depends entirely upon the Ufe of our Natural Liberty, and fuch Things as are within the Compafs of our own Choice; and that no Condition either of our Bodies, or our Fortunes, can make Men truly Happy or Miferable. But at prefent he addrciTes himfelf principally, to fuch as are in a State oi Proficiency, and have not yet attained to fuch a Maflery in Wifdom, as ihould qualifie them to attend to the cultivating their own Minds, and the Management of their Wordly Concerns both at once, in fo prudent a manner, that thefe Cares ihould not be prejudicial to one another, or unfafe for the Perfon himfelf. For this is the peculiar Perfedion of accompliih'd Philofophers, that they ride fecure, and fear no Storms from thofebrutiih Appetites, which they have abfolutely fuhdued: Nor is there any Danger, if They do look abroad into the World fometimes, and give themfelves a little loofe, that their Affedions ihould be feduced and perverted by any thing they meet with there, or the Peace and Tranquillity of their Souls at all difturbed upon that Account. Thefe Men iland firm, and colleded withia themfelves ; and , whatever Confufion they meet in the World , they manage and compofe it all , by the fixt ftanding Order of their own Minds. But where the Paflions run high, and are ftill upon the Ferment; there it is dangerous to engage a Man's felf in Bufinefs at all, or to be the leaft taken off from the bed and fevereil Studies. For there is a
this rate,
I (hall

nations;

wonderful Affinity between the World and the brutiih Incliand thefe, not being yet duly tempered , nor reduced

with

Simp LI CI

s's

Comment.

105"

duced to the Obedience of Reafon, drag down the Mind, and utterly imnierfe it in Cares and Pleafures; which, like a Ship without Rudder or Pilot, will drive a wild and fatal Courfe, till at laft (he ftrand herfelf , and all be loft. But in the mean while, what Courfe ihall this Young For Neceifaries he muft have; and 'tis to Proficient take? po Purpofe to give him Rules of Living, if you put it out of his Power to live at all. To this Difficulty Epioietus ^ That a great pa of if he had pleafed , might have replied the Prejudice a Man's Fortunes would receive from negleding and defpifing the World, might be made amends for, by the ftriot Temperance, and Abftemious Life of a true Philofopherj the ealie Contentment and confined Defires, which are an eilential part of his Charafter. But, if this
,

be not granted a fufficient Cure for the Difeafe; it may fairly be prefumed, that there are People enough , who would preferve fuch a Man from periihing. Such a one, I fay, whofe Wants and Wiihes will be eanly fupplied, and who muft needs attraft Love and Efteem, when he negleQs and fcorns the World, for the Exercifeof Virtue, and the Improvement of his own Mind. This Reply, I fay , Epidetus might have made ; and the Reafon of the Thing would have born him out in it. But he paiTes fuch Comforts over, as too effeminate and indulgent ; fuch as were likely to enervate our Virtue, and fully its Brightnefs ; and therefore, as if it were a Blemifhanda Difparage^ ment, for a Wife and Good Man to ftand in any need at all of any thing without, he runs the Comparifon up to the higheft and boldeft Extreme; and pronounces peremptorily, That a Man had better die for Want, and preferve his Mind from immr 'erate Fear and Concern, and by that means attain to the peculiar Perfedlion of his Nature; than live in continual Perplexity, though he had the greateft Plenty with it, which can never give him that Perfedion, For what does all this World fignifie to a vicious and a difordered Mind, one that in truth receives more hurt than good, irom the Enjoyments
yet at leaft

Remedy

of

it?

Juft as

fumptuous Entertainments, and

rich

Sauces

gratify a Sick
tafte

Man, who
jf

either

them

or

he do,

is

or muft not fure to nouriih, not himfelf, but

reliih,

cannot

his Difeafe.

So again. It were a lefs Evil, he fays, for you, that your Servant or your Child were Vicious, than that you yourfelf ihould be perpetually unhappy, with an Anxious Care to prevent it. If indeed Matters could be fo ordered , as to preferve

io5

Epictetus's

Morals
what were
is

Reafons. Firft, Becaufe a Man , void of Wifdom and Virtue himfelf, will never be able to make another Virtuous and Wife; And then, becaufe by this inordinate Concern, you do him no manner of Good, but yourfelf in the mean while, an infinite deal of Hurt. So that in fuch a cafe the beft courfe we can. take, is to let the Incorrigible Wretch alone in his W\ckednefs, and not difcompofe ourfelves, but take care at
leait to fave

ferve him and yourfelf both, and attend to for each of you, without Diftradion, this eligible. But this can never be, for

neceflary

riiuch

more

Two

one.

But when he had propofed the higheil pitch of Refolution, and advifed rather to chufe Poverty and Death with Wifdom and Virtue, than Plenty and Solicitude without them; and, if a Man be driven to that hard Neceffity, rather to over-look the Vice and Ruin of one under his Care, than to lofe his own Happincfs, and undo himfelf, by trying to preferve another to fhew, that Men muft be wound up to this pitch by degrees, and that he had a juft regard to the Abilities of his Scholar, he advifes them here to begin with lefs and gentler Tryals, and fuch as the Condition of Young Beginners are capable of. For Exercife and Praftice in Matters of lefs Moment and DifBculty is a fafe and a fuccefsful Method ; but when fuch things are look'd upon with Difdain, and below one's Notice, and a Man fcorns the inilances here, of his Oyl being fpilled, or his Wine floln, and will needs fly at all, and attempt great Hardfliips at firft, he will fall under this double inconvenience; Neither to be a Match for what he encounters, as having not made his way up to it gradually; Nor to receive the Benefit and Advantage he might have done, from thofe others; and which, had he not flighted them, would have qualified him for the Combat he hath loft, for want of them. For let us imagine, that a Man, without any preparation, or previous pradlice in Matters of lefs confequence, would needs, all upon the fpurt, take upon him to rival Crates ^ and diveft himfelf of all his PoiTeiTions at once; how is it poiTible, that this Perfon fliould not immediately repent, and condemn himfelf, and wifli Ten Thoufand times, that the thing were undone, and he in his former Circumftances again? For though
;
,

Craf^i himfelf, ox Diogenes^ or Zeno^ or fome other Eminent Philofopher, may perhaps have made a fudden turn, and brought themfelves to extreme Striflnefs, and Virtue, and voluntary Poverty, without fuch leifurely advances; yet

with

SiMPLicius's Commen

107

rarely happens; and that -which is ftill this is a thing that very efpecially too, is no Rule for us to follow ; extraordinary when we confider, that thefe were themi'elves very extraordinary Perfons , and confequently no proper Meafure for the common rate of Men , to govern themfelves by. After he had direded us, how to make great Loifes and Misfortunes in our Eiiates eafie and familiar to us, by Firft defpifing thofe that are fmall and inconfiderable, for the improvement and confirmation of our Virtue; he inftruds us, which way to get above all the Difcompofure and PaiTion, that the Negligence, or the Saucinefs of our Servants, may For he tells us, we ought beforebe apt to caft us into. hand to reprefent to ourfelves, that it is very poffible your
,

Servant
that
if

may not give his Attendance he anfwer to your Call , he

:

when called upon; or may not obferve your

our Minds, not to our Minds
is

Commands
give

And

that

we

fiiould fettle

him

fo great

Advantage over us,

be.

as the putting us into

Diforder,

would

And

this fettling

very

confiderable, in that the Inconvenience is in a great meafure For it is the fuddennefs of an defeated, by being fore-feen. Accident, that is moft apt to confound young Proficients;
beats

breaks their Meaiures, puts them out of their Biafs, and them from their Poils. But Premeditation keeps the Mind firm and cool, it preferves our Thoughts, and gives us the power and leifure to recoiled; and, by Ufe and Cuftorn, prepares and arms the Mind againft all thofe things, which our Fears and Iiaginations reprefent moil difficult
this

and infupportable. Now what a mighty Advantage this Preparation Is, and how much better we entertain any Accident, when we are not furprifed, every Man's own Confideration and ExpeNor is this the cafe of Misfortunes rience will inform him. only, but even of Pleafures and Good Fortune too, when they come upon usunexpeted. Afflidlions immediately overturn our Thoughts , and cramp up the Faculties of Reafon, and Pleafures and put both Body and Soul out of Temper and Good Fortune, when fudden and furprizing, fcatter and diifolve them, and enervate both Body and Mind. From hence it comiCS to pafs, that thefe Caufes, tho' fo verydiftant in themfelves, are yet attended with the fume Efiedts ; and the fame Symptoms plainly prove the Difeafe to be the fame. For an Excefs, either of Joy or Grief, ihocks the Conftitution equally; and throws us into Swoonings, and Sweats, and the lofs of Senfe fometimes even to Death itfelf.
; ,

But
i

8 But

Epictetus's Morals

ment

theie things are fo evident, that they need no enlargeand therefore I rather chuie to obferve the Method E-

pioieius hath taken

occafion, and the Improvements any Lofs or Difappointment in our Afiairs hath happened to us, he advifes, that we would compufe ourfelves with this Reflexion; That Conftamy and
this

upon

we may make

of

It.

When

are Treasures which muft be bought ^ at?d this feems is the Price we muft fay for them. But when our Servants provoke us, either by being out of the way, and not ready to receive our Comimands; or by being Inlblent, and not obeying them ; the Remedy in this cafe, is to prepare
it

a Compofed Miad^

our Minds, and confider before-hand,

very likely to happen.

that thefe

were things

is the Method he prefcribes, but the Improvement ihould make of it, is to joy both thefe Direftions together, and apply them to either of the Cafes indifferently. For indeed, we are no lefs obliged to receive any LoiTes whatfoever with all that Premeditation, and ihall find them infinitely lefffinea to us by Expedation , and a poiTeffing our Minds early with the Thought, that thefe things may very probably happen to us. And on the other Hand, when we are incenfed by the Negligence or the Difobedience of Servants, or any other Provocation of that kind, it will turn to very good account to recoiled, That Conrtancy , and a Compofed Mind, are Treafuies, which will not come for nothing; and this is the Price, we are to purchafe them at. the Rfafons, why Epiiietus himfelf did thus apply both indifferently, feem to be, That the Inftances produced by him, of Oyl fpilt, and a little paltry Wine ftuln, are too mean and trivial, to need the folemnity of any fuch Preparation ; and that in Matters fo fmall, a ihort Recolleftion is And not only ,>, fufHcient , after the thing hath happened. but becaufe in things of lefs Conlideration, the profpedi of the Gain, and comparing the Price with the Purchafe, is abundantly enough to prevail upon the Soul. For what occafion can there be of Grudging or Difcontent, when, for fuch a Trifle as a little Oyl or Wine loft , a Man has it in his power to receive a thing fo valuable, as Conftancy and' a Compofed Mind, by way of Exchange? Nay, and not only to procure this for once and no more, but to gain the Handing Difpofition and Habit of it, which may be ready at handy and' ferviceable upon every occafion, provided he drive a wife Bargain, and manage his Market with any Skill and Dexterity, would not be proud and pleafed to make that Exchange,'

This

we

Now

Who

with

SiMPLicius's Comment.

109

tells us Diomede did, when he bartered Brafs for Gold? And who, that hath the Senfe and Reafon of a Man, would not gladly fore-go any advantages of Fortune, if he can obtain the greateft and moil defirable Advantages of the Mind, in return for them? EJfpecially too, when the Matter may very frequently be fo ordered, as not properly to fore-go them neither; but, by a prudent fore-

Exchange, which Homer

thought and preparation, to think That a thing of no cern to him, and fo not be fenfible of any Lofs at all.

Con-

CHAP.
pid, for

XVIII.
,

you would indeed improve in Wifdom you IFmuft be content to be thought Fooliih and Stunegleding the Things of the World.

COMMENT.
Reafon, why many of us lay out fo much of our and our Pains upon the World, is not always a Defire to be fupplied with what is neceifary and convenient for our Circumftances, but to avoid the Genfure of being thought Singular, and Infenfible, and Speculative in oppolition to this Principle, and all the Drones. Difcouragements fuch Apprehenfions give us , he advifes every Scholar of his, who would be wife in good earneft, not to jet fo poor a Pretence prevail upon him, to abandon himfelf to the Gates of the World, and neglefl: the true and inward Advantages of his own Mind. For what a Monftrous Abfurdity is it, for a Man to be really Mad, for fear of being thought fo; and to commit the moil defperaie of Folly, left he fhould be called Fool, by thofe who are no better than Fools themfelves? And in truth, there is nothing contributes to a Virtuous Life, and fuch a Behaviour as is every way fuitable to the Gharadler of a Man, confidered as a Rational Creature, more, than to reiolve not to be a Slave to the Opinions of the World; not to make what idle and filly People approve, any meafure of our ASions, or rule to walk by ; but to ufe ones felf to defpife both their ComHiendaiions and their Cenfures, and to keep our Eyes fteady

THE Thoughts

Now

Ad

upon
3

Epictetus's

Morals

the Dittates of right Reaion , and the Judgments of thofe few Good and Wife Perfons who live in Conformity to it ; and let thefe {^uide and govern us in the Management of all our Affairs. For Reafon is the proper Standard, to which all our Actions ihould be agreeable, and all the Men, whofe Opinions are worth our regarding, will be furc

upon

approve whatever

is

fo.

not affcd to be thought exceeding Wife } and if other People think you fomething more than ordinary, let this make you fo much the more For be alTured , Diftruftful and Jealous of yourfelf. Deiigns upon your profecute to it is no eafis matter Virtue, and other external Advantages, at one and

the fame time. But he that lets his Heart upon either of thefe, will of courfe find his Concern for th,e Other abate and grow cold.
TpPioietus hath taken a great deal of Pains, to confine

*-' the Soul of his Youn^ Phiiofopher within a narrow compafs, that all his Care may be employed at Home, upon the Improvement of himfelf; efpecially, when he firit enters

And fince the Defire of into this reform'd courfe of Life. Riches, and the Cares of the World, are but a part of thofe Temptations which engage the Affedions, and mifplace them abroad ; for a fuperilitious value for Reputation, and popular Applaufe, is every whit as dangerous a Bait ; (and fo much the more fo indeed, in regard they who are accompliOi'd Perfons , and have fome real Excellencies to recommend them to the World, are the more apt to be infnared by them,) he advifes to root out this vain-glotious Appetite

by

all

means.

not affsd to be thought Wije, fays he; not that he condemns ihe moft Zealous 'Defires or Endeavours after ledge, but only to fupprefs the Vanity of defiring to appear

Do

Know-

Knowing.
fiafhy

For this fwells the Mind, and puffs it up with Imaginations, and inclines itto the World. It reprefenis the Opinion of others, as the Rule of Aling, rather thari

Duty, and makes him

tjsfied

the People; and, which

is worft of all, it makes a Man with the empty Shadow?, and ouiward Appearance^ OP

the Didates of a Man's own Confcience ; and live no longer to himfelf, but to his MafterS,

with

Simp Lie

lu

s's

Comment.

of things, and negligent of the Subftance. For the Vainmuch concerned to be really Virglorious are not half tuous or Wife, as they are, to impofe upon themfelves and the World , in feeming fo. For this Reafon he exprefies himfelf very prudently here, and fays not, Bo not be thought IVife^ but Do mt affeoi to be thought fo : For in truth, the Efteem other People have of us, is a thing by no means in our own Power ; nor can we make them think as we would have them; but the courting that Efteem, and being fond of
fuch a Charader, is entirely our own KQl and Deed. Since therefore, fince the World will fometimes have a great Opinion of our Abilities, whether we feek it or no ; in fuch a cafe , fays he , let their Commendations make you. hut fo much the more difirufiful and jealous of yourfelf. For this will be a moft excellent Prefervative againft the giving yourfelf up to be governed by other People's Judgments, and taking up with the Fame or Falfe Images of Goodnefs, inilead of the thing itfelf. Befides , that the fufpeding and thinking more meanly of ones felf, when the World extols one moft, is a Duty particularly feafonable for young Phiiofo.phers. For they that are Mafters in it, fit fecure above Breath of Fame, pafs juft and impartial Judgments upon their own Adions; and, as they do not think the better, fo neither need they think at all the worfe, of themfelves, for what the World fay of them. Reputation and Applaufe, we know very well , is not the Attendant of Knowledge only , but oi Temperance and Moderation too, of Juftice and Fortitude, of Prudence, and indeed of every V'^irtue whatfoever. Every Accompliihment, that qualifies us for Bufinefs, and makes us ufeiul to our Country and to one another, of every CharaSer, of any All thefe he hath extraordinary Eminence in the World. comprehended here in this ihort Exprefllon of being thought fometh'ing more than ordinary, which extends to every kind of Opinion, for our Advantage, let the Ground of it be what

Now

it

will.

he fhuts up all with a Conclufion, applicable not Chapter, but to thofethat went before, concerntDg the Care that is due to our own Minds, and intim.ues, that a Learner in Philofophy will find it no ealie Matter, to profecute his Defigns upon V/ifdom and Vinue with Succefs, or Tame, 6r any and at the fame time to grafp at PJches other Worldly Advantages. And the Reafon is, becaufc the keeping our Minds tight in the profecutioii of Virtue conlaft,

At

only to

this

fiib

iix
fids,
in

Epictetus*s Morals

felves,

an extraordinary Vigilance and Concern for ourand rhe regulating our own Wills; and in making all without us, all that are called the Goods of Fortune, But now an eager purfuit little or no part of our Concern. of Fame, or any other external Advantage, utterly overturns this whole frame of Mind ; for it engages our AfFeSions upon Foreign and diftant things, and makes us cold and Therefore it can be no eafte matter, carelefs for ourfelves. to reconcile thefe wide Extremes, and manage both at once. But ftill you may obferve, with what Caution the Author delivers himfelf; he declares it difficult, but he dares not
it impoffible; becaufe fome exalted Minds exert themfelves to the Wonder of Mankind, and confequently mufl: be admitted for Exceptions from the general Rules of Nature. But as for the reft, who are of the fame Mould and Tempering with their Neighbours, to Them the Rule in the Clofe holds good. That he who propofes to follow One of thefe, in good earneft and to purpofe, muft wholly lay alide all Concern for the Other.

pronounce

CHAP.
for

XIX.
and Children, and
is

you defirc that your Wife, IFFriends may never die, this

a Senilefs

Wiih>

you would have what is not your own, to be in your own power ; and would difpofe of that which is anothers. So again , if you defire that your Boy

may
for

without any Faults, this is Foolifh too: that Vice and Corruption may change their Nature, and be no longer what they cannot but be. But if you will needs be wifhing, and would wiih fo as not to be difappointed, this may be done j and therefore the beft way is to praotife upon that, which is in your own power.
live
is

it

to wifh,

M^

with

SiMPLiciu s*s Comment.

113

COMMENT.
fliould be, to fconfider what firft Cai-e of a things are worth his Pains ; and thofe that deferve to be thought fo, 'tis plain, muft have the following Qualifications. They muft be poflible, for none but Fools lay

THE

Man

themfelves out upon what can never be compaiTed And they muft be decent and proper for the Perfon that takes pains for them ; Something that fuits his Charader and Conveniences, and Such as he may call his own when he hath them. For nothing can be more impertinent, than to concern ones felf in other Peoples Matters, and negled our own ; or to be extreamly folicitous for obtaining that, which another will always retain the propriety to. Third Confideration fliould be, of what value the Prize we propofe to curfelves will be; of what conftancy and continuance; and whether we can be fecure of keeping it, when we have 'got it. For no prudent Man will give himfelf trouble about Trifles, and things that will turn to no account; or fuch as are Hkely very foon to decay, or forfake him. And, therefore in purfuance of his Defign, to call off his young Philofophers AiFeQions from the World , and to drive on his former Diftindion of 'Things that are^ and Thirigs that are not in our own power ^ he proves, that all external Advantages whatfoever, are really not Ours, but anothers. And he had ftiewed at the beginning, that whatever is Anothers, cannot be any of the things in our own power, nor coafequently a proper Object of our Choice. When a Manthen is defirous, that his Wife, and Children, and Friends, may never be taken away from him, this Man is folicitous for a thing in which his Choice hath nothing to do; a thing that it is not poflible for him to beftow upoa himfelf; for when things are not entirely at our own Dif^pofal, nor fubmitted to the Determination of ourown Wills, it is not for Us to make ourfelves Mafters of them ; but we muft depend upon the good pleafure of thofe Perfons for them, in whofe PoiTelTion and Difpofal they are. Beiides, there are not any of thofe Advantages we are fo fond of, but they are really mean, and of no value at all, frail and periihing, and the Enjoyment of them ihort and uncertain. then would give himfelf trouble, for fo Jew, fo poor a Recompence.^ Or who would engage his AiFefii2 ons
:

Who

14

s 's

Morals

ons upon what fo many Cafualtics may, and daily do conand rot> fpireagainft, and what they muft at length dettroy , Dehres,. ones or Happinefs, ones fix to it is vain him of? So inftance,) or to in the Lives of our tendereft Friends, (for Wifhes of their fond and Hopes, vain with ielf delude ones when at the fame time they are Mortal, and living alwavs muft fubmit to the fame fatal Neceiiity, with every thing or mercy,., elfe that is fo; which is, to depart without delay away. them fummons Death whenever
;

hnce all fool, and wilhes an idle and impoffible thing. For the Corrupand Principles, Vicious from proceeds Knavery Man, who tion of the Mind ; hov/ can it polTibly be, that a .(appetite, but Brutiih his reform or govern care to takes no otherwife fubmits and lives according to it, ihould ad any Succeis exped to Men for it is vain So Viciouily? than and Concern thefe Matters, when they place their Affedions or at the difpofal of had, be to impolTible either things upon hazardous other Perfon, or poor and perifting, and as

be \Mragain, If a Man wifti, that his Servant may himfelf, than Man better and Honetter an even tuous, nay, provoked by (as many of us are apt to do fometimes, when is a Epaetus) {{^^s Man, this Servants,) of the Knavery

So

fome

and unfure
acquiluion.

in the

they to difappoint them? And lead neceffity of not they muft lead a Life of Difappointment,

Enjoyment, as Muft not Men needs

they
fail

were

difficult

the

of their hopes, where

fo

many Accidents concur

Againft all a Life of Sorrow and perpetual Torment too ? effeaual an is and that Remedy , thefe Miferies there is but one one indeed : 'Tis to make Ourfeves, and what Nature hath our Care put within our own power, the fole Objed of Nature hath given us an abfolute and Concern.

Now

power, of confining our Defires to fuch things, as (he hath made neceffary and expedient for us. And therefore we fquander them away ihall do well, not to be too laviih, or upon vain and unprofitable Matters , but to lay thein out For thefe can never fail our ExpeSaupon thofe others w& tion, and will -be fure to turn to good account , when
:

have attained them.

P^

with

SiMPLicius's Comment,

115"

P.

XX.

Peifon is properly my Lord and Mailer, hath it in his power to gratifie my Wiihes, or to infliot my Fears, to give what I defire to have, or to take from me what I am loth to part The only way then to preferve one's Liberwith. ty, is to reftrain one's own Paffions, and to have neither Defire nor Averfion for any thing in the

THAT who

power of

others

For he that does not

as

fo

is

fure

to be a Slave as long

he

lives.

NT,

with another fevcre Reflexion upa juft Cenfure upon thofe, who abandon themfelves to the Love and the Cares of it. For by this means we do not only betray our Minds to Mifery and Trouble, when our Deiires are fruftrated, and the Misfortunes we fear, overtake us; but, which is more, we fink Jnto a date of Slavery, and fubmit, not to one, but to many Mafters , to a thoufand imperious and mercilefs Mailers. For whoever it be, fays he, that hath it in his own power, to gratify our Defires, or to bring our Fears upon us, to give
again
the

HERE on

we meet

World, and

what we would

fain have, or to take

away what we

are loth

to part with, that Perfon is m.oft truly our Lord and Mailer. So that, at this rate, every Paflion, and every Accident, tyrannizes over the worldly Man, without Reliftance or Controul.

With what humble SobmifFioa do we cringe to thofe that have the Riches, or Preferments, or Honours we defire, in their Difpofal How fervileare allour Applications, and how obfequious all our Behaviour, that we may incline their Favour, and prevail for the Advantages wepropofe to ourfelves from it? And again, when any of thefe Enjoyments lie at their Mercy, with what Terrors and mifgiving f>ars do we approach them? What mean A6ls do we make ule of, ro ieep their Countenance and Good Graces? and how pitifulJy do we flatter and fawn upon them, to fecure the Continuance
!

.of

11(5

s's

Morals

which they may deprive us of whenever they pleafe? precarious are all the Goods of Fortune , fo abfolutely anothers, and fo little our own. For That, which another can beftow, or call back again, is properly His; and nothing is really Ours, but what falls entirely within the Compafs of our own Power and Choice. If then Liberty be, as certainly it is, a moil defirable Thing and if we would aiTert our own Freedom, and break our Chains the Courfe we muft take, is, to contract our Fears and Defires, to contain them within their proper Sphere, and not fufFer them to rove abroad , or fix them upon any For if we do thing within the Power of any but ourfelves. Our fo, our Slavery is fure, and the Inftances of it infinite. Defires are our Matters, when we would obtain them, and our PolTtffions, when we dread the lofs of them: Our Averfions are fo, when we fear Dangers, and our Misfor^
of
that,

So poor and

tunes,

when we

fall

into them.

To this we may add another Obfervation too; That every Man in thefe Circumfiances is fubjeS to two Mafters; one
home, and another abroad For the Brutal Appetite withwhich moves our Pveafon , (that is, ourfelves, whofe very Efience confills in this) and carries it away captive, fubmits both Reafon and itfelf to another Mailer, which is the outward Objed of our Pafllons So that we are not only Slaves, but the meaneft and moil abje<St of them all, even
at
:

in

the Slaves of Slaves. Befides , Other Servants have fome Intervals of Freedoin and Leifure at lead; they are not always confined to their Mailer's Prefence; they are upon the Level with other Men at fome times ; Night and Sleep fets them free ; and they obtain Leave and Eaie now and then, under the hardeil Go-

vernment. But Our Attendance is without any Intermifllcan neither fly from our Mafters, nor will They on; ever remit or difpenfe with our Service fieeping and waking we ftiil drudge on, and are ever labouring to fatisfie the iufolent, unjuft, and extravagant Commands of our cruel Tyrants. No Moment of Reft is allowed us, after once we have fubmitted to them butthey are perpetuajly teazing, and iiarafllng us, and employing us either with wicked AQions or Words; or when there is an Opportunity for neither of thefc, then diftrading us with idle Thoughts and fantaftick

We

Imaginations.

Nay,

with S

IM PL I

CI us's Comment.

117

Nay, which is yet worft of all , and the moft deplorable Aggravation of our Mifery in Other Cafes, the better fort of and owe their Servants have a Soul above their Condition Bondage to the NeceiTity of their Affairs , and the Rigor of a penurious Fortune: but Ours is nor our Fate, but our Choice; hug and are fond of our Chains, are perpetually contriving to bind our Slavery fafter upon us, exceeding Induftrious to make ourfelves miferable, and ingenious in finding out new Methods of ruin that is, ever feeking out feme frefh Objeft of Defire or Fear; and, in order to it, complying with fuch Commands, as are never obeyed, but to our infinite Damage, if not our utter Undoing.
,

We

CHAP.

XXI.

be your con ftant Care, to behave yourthe Affliirs of Human Life, with the fame Decency that you would at a publick Enter^ tainment. IF any thing be oiFered you, receive it with Modefly 5 If it pafs by you, and be Tent to anotherj do not with-hold it from him, or keep what was not intended you. If the Dilli be not yet come down Co low j fhew not yourfelf eager, nor fnatch at it greedily, but wait patiently, till it comes to your turn. Manage yourfelf with the fame good Manners and Refervcdnefs, in cafe of a Wife, or Children, or Honours, or Riches, or Power, or Preferment. This will render you vi^orthy to be entertained by the Gods. But if you ctin conquer Appetite fo far, as even to refufe and difdain the delicious Meats that are fet before you This will not only qualifie you to feail with the Gods, but exalt you to the fame Dignity and Perfedion with them too. Such were Dio^cnes^ and Heracliius, andthofe other renowned Hero's, who by this generous Scorn were juftly cileemcd, and in reality were, Divi-ne
it

LET

felf in all

Perfons.

CO

AU

8
AFter
fo
peniities

Epictetus's

Morals

COMMENT.
ufed to check the mighty Proof Human Nature, and redrain his Scholars from too eager aPurfuit of the Goods of Fortune; Icfl hisDifcourfe ihould prove lefs perfuaiive, for being thought too fevere; he tells us, that it is not his Intention to debar Men from all Communication with the World; and therefore he inllruds us, what Advantages they are allowed to partake of, and how they ought to demean themfelves with regard to to them. He had before indulged us the Ufe of not only theNeceflaries, but the Conveniencies of Human Life; provided that we accepted of thcfe, as additional Enjoyments^ and did not miftake them for our main Concern , but kept our Minds and Eyes conilant'y intent upon the Ship, and (as he expreft it there) were ready to come on Board, and Sail at the Mailer's Call. And now he tells us, that whatever of this kind is prefented to us, we may receive it, whether it be a Wife, or Children, or Riches, or Advancement; but then we muft take it modeifly and decently, and not fufFer our Appetites to grow impatient, and fnatch ox reach at it rudely, before it is otfered. So again, if they were once ours and are taken away (for thus I underftand that Expreiiion of paffing by, and being lent to fomc body elfe) we muft by no means detain them, he f;iys; that is, we ihould part with them patiently, neither ilruggling to keep them , nor repining at the Lofs. If they be not yet come to us; it will ill become us to defire them before our Turn, to feed our Wifhes and Imaginations with them, and be fo taken up with thefe, as to forget both Virtue and ourfelves. When they are given to us, we mult not receive them even then voraciouily , and with too much feeming Tranfport; but decently and gently, that fo we may keep ourfelves above them, and ufe thel prudently, without fuifering our Aifeihions to be over-power'd by , and wholly immerll: in them. the Condition of Men in the World is here reprefented , by People met together at a Common Entertainment; where Almighty God makes the Invitation and the Feaft; and every one of the Guefts partakes of the Provi/ion, according as his own Appetite Hands aifeded. Some feehave themfelves with a prudent Referve, like well-bred Perfons

many Arguments

Now

with

SiMPLicius's Comment.

119

Perfons; as the Diftates of Reafon and Nature direft them, and in a manner acceptable to the the Mafter of the Feail, foas to ieeniGuefts worthy of the Gods. Others again, are infolent find unruly, greedy and gluttonous, injure themlelves, and difpleafe the Great Lord that receives them. But the efpecial Excellency is yet behind. For if you are a Perfon of fo exalted a Virtue, as not only to wait with Patience, and accept WiihModedy, but even to decline and flight thefe worldly Advantages, which the Generality of Mankind dote upon fo infinitely, and can deny yourfelf what the Maimer of the Feafl offers to you ; this is the utmoft PerfeQion Mortality is capable of the World is no longer v/orthy of fuch a Perfon he hath tranfcended Humane Nature itieli, and is not only fit to be a Gueft of the Gods, but to be admitted into a ihare of that Dignity, and thofe Divine Excellencies, which he hath wrought himfelf
:

up

to fo near a Refemblance of. This was the Cafe of Crates and Diogenes ^ the latter of which exprelt fojuit a Contempt of the World, that when Alexander the Great faw him basking in the warm Sun, and asked, what he fhould do for him; he deiired no more, than only that he would ftand out of the Sun-fliine. Which An* fwer gave fo true an Idea of the Gallantry of his Soul, that this mighty Conqueror thought that Philofopher a Braver and

Greater Man, than himfelf in all his Triumphs; arid faid, could wiih, if that ivere poifible, tobei)/o^i'ij; but if not. then his fecond Wifiiiliould be to CQ\\unxxtAlexa?ider. Thus then the Good Providence, which conftitutes this mortal State, and mingles Mens Circumftances in it, as it fees moil fuitable and convenient, advances thofe Perfons to the Table of the Gods, who manage the Incumbrances of the Body and the World, according to the Diredions githat he

ven us, and temper all their Adions with Prudence and Moderation. But when Men do not only manage, but tranfcg^id, the World and its Enjoyments; when they get quite above thefe Things, and exercife an abfolute Maftery over them then the fame Providence calls up thofeSouls, which fo well imitate the Divine Excellencies into a fort of Partnerfiiip and Government; and makes them (as it were) its Affiftants in the difpofing of Things here below. For, what can we think lefs of them, while they fit enthroned on high, and look down, and order all Things, with fuch undifturbed Security, and fo Imperial a Sway, as ifthemfelves were
; ,

no longer

a part of this

Univerie, but, like thofe Beings a^bove, 'P

I20
own World
edj
?

Epictetus's

Morals
it,

bove, were diftincl and feparate from

and governed

their

For this Reafon Epidetus fays, HeracUtus and Diogenes, who had a generous Difdain jor thefe Things^ were juftiy ejieemwere Divine Perfons. And indeed , they live up to the utmoft Pertedion of their Nature, and diveft themlelves of all Concerns for the Body and the World. They are fpiritualized already, and have no more to do with any ImpreiTions of Flefli and Senfe, This is the utmoft Perfedion of a Humane Mind ; and whatever is abfolmely perfed, is Divine becaule it is of God, who is the Source and Sum of all Perfedion.

and

in reality

are truly fo,

who

CHAP.

xxir.

you fee a Neighbour in Tears , and him lament the Abfence of his Son, the Hazards of his Voyage into fome remote Part of the World, or the Lofs oF his Eftate j keep upon your Guard, for fear fome falfe Ideas rifing upon thefe Occafions, furprize you into a Miftake, as if this Man were really miferable, upon the Account of thofe outward Accidents. But be fure to diftinguiih wifely, and tell yourfelf immediately, that the Thing, which really aifliobs this Perfon, is not really the Accident iifelf, ( for other People, under his Circumhear

WHEN

with it) but mereOpinion, which he hath formed to himfelf concerning this Accident. Not with ftanding all which , you may be allowed, as far as Expreifio^s and outward Behaviour go, to comply with himj and if Occafion require, to bear a part in his Sighs, and Tears too. But then you mull be fure to take Care, that this Compliance do not infect your Mind, nor betray you to an inward and real Sorrow, upon any fuch Account.
ftances, are not equally afilided
ly the

with

Simp Liciu

s's

Commcar.

I^I

COMMENT,
Confideration ASWorld not, cannot
this
,

that the defirable

Things of

this

be our Happinefs, though we ihould fuppofe a Man nevef fo prolpeious, fhould retrain our Eagernefs, and check our too forward Defires after them; fo that other Reflexion, that no External Misfortune can make us truly miferable, ihould be an Arguare

ment no lefs prevailing, to buoy up our Spirits, and make us entertain them with Courage and Refolution To this purpofe, our Author urges the following Inftance, of a Man in great Grief and Lamentation for fome Calamity; the Death or the Diilance of a Darling Child, the Lois of an Eftate, and being reduced to extreme Poverty, And the Caution he gives upon iuch Occalior the like. ons, is, that the Spe^Stators would not fuffer themfelves to be born down by the Torrent of this Man's Tears, and carried into an Erroneous Opinion of his being made miferable by any of thefe Difafters For, they are to recoiled themfelves, and confider, that no Man's Happinefs or Unhappinefs does, or ever can, depend upon his SucceiTes in the World, or any of the Good or Bad Events from without. But if this be fo, how comes it then to pafs, that thisPerfon is fo infinitely afflided, as if fome real 111 had happened to him? The Accident, it is plain, cannot be Evil in its owa Were it fo, all Perfons that lye under the fame Nature.
:

Misfortune, would

ried to an equal Excefs of Grief.

fame Impreifions, and be carFor this is a Rule in Nature, that Natural Qualities have always the fame Operation ; and what feels hot to one, will feel fo to every one that touches it. At this rate then, every one who buries a Son,
feel the

muil mourn and lament; and yet Anaxagoras^ when News was brought him of the Death of His, made Anfwer, with all the Bravery and Unconcernednefs in the World, Well, I knew my Child could be no more than mortal. But what then is the true Caufeof all this Melancholy? Nothing elfe, but the Man's own Notions of this Accident This is the Root of all iheDifeafe and our Opinions are properly our own. So that we will grant the Ground of this exceffive Grief to be not only a feeming, but a real Evil; but then the Mirtake of the Perfon Hill remains ; for it is nor in any 2i.ccidflt from without, but rlfes entirely from within him:

.6

felf,

%
felf,

Epictetus's

Morals

and is owing to nothing elfe but his own wrpngApAnd this is both a real Evil, and properly ones prehenfions. own too, becaufe Opinions are fome of the Things within our own Power, and the Truth and Faliliood of thefe dc pends purely upon the Will, and falls within the Compafs

of our

own

Choice.

You
is

will ask perhaps, in the next place,

what Behaviour

proper in fuch a Cafe? Is no Compaffion due to this afilided miftaken Man ? And muft I only, with a fallen Magifterial Pride, condemn his Error, and chide or fcorn his

Folly? By no means. This Deportment is unfuitable to theCharader of a Good Man. You are allowed therefore to pity and comply with him, to condefcend in fome meafure to his Frailties, to fpeak kind and tender Things, and if you fee Occafion, to drop a few Tears for Company. Nor is all thisito be put on merely for Oftentation, or to ihew Good Nature For Diffimulation and Trick is what no Circumftance can render excufable to a Good Man. But your Trouble may be real and indeed, there is but too juft a Pretence for it, when you fee fuch an Inftance of Humane
:

Infirmity,

as a

Man who
catching

thinks the Misfortunes of the

World worth
But
hat
it

ftill

immoderate a Concern. you muft fet Bounds to your Pity and Condefcenfo
is
;

fion, for Grief

and therefore be fure to take care,

do not faften upon your Mind, and fo you fall into the fame Difeafe of a real Concern for the Accident itfelf. If once you fink fo low, you are for the future incapable of doing the Sorrowful any Service. He that would be ferviceable to another's Cure, and quiet the Anguifh of his" Paffions, muft make fome Advances indeed, andfomeCompliances ; but he muft be fure to keep out of the Reach of Infedion too. Man who ftands ftiil upon the Bank, and will not fo much as ftep into the Water, can never draw his Friend out when he is drowning ; and a Man that jumps and lets the fame Stream carry him away too, can as little do it. He that appears infenlible, and void of all tender Impreifions, will never be able to compofe another's Paifion , and bring him to Reafon ; but He that fuffers the fame Paffion to overcome his own Reafon too, will be fo far from ferving his Ffiend, that he himfelf muft be beholden to the

Affiftance of

fome

third Friend.

CHAR

with

SiMPLicius's Comment.

1x5.

CHAP.
REmember,
that the

XXIIL
World
is

that your Part in this Play of Life

a Theatre, and is deter-

mined by the Poet. Upon him it muft depend, whether you ihall aft a long or a ihort one wheIf therether your Charafter ihall be high or low care to take fore he affign you that of a Beggar,
:

or a Prince, or a it well 5 if a Cripple, it be, make the whatever obfcure Man, or private For confider, that the playing of the beft of it Part affigned you eommendably , depends upon, yourfelf This is your Bufinefs; but the giving

humour

out of the Parts, and chufing the Adors Yours, but another Perfon's.

is

COMMENT,
before, one of the Chapters a prefent Life^ IN and the Diftributionand Enjoyment of the Comforts and
little

this

Advantages of it, was eompared to aPublick Entertainment^ and the Maker and Mailer of that Entertainment was faid to be Almighty God, who left us at Liberty, either to accept, or to refufe,- the Diibes fet before us. For this Reafonit was, that fuch Pains were taken to correft and form our Appetites aright; and to inftrud us, how we ought to govern Ourfelves, and our Choice, with regard to all External EFor, at Feails every Gucft vents, paft, prefent, and future. feeds on what is fet before hiin, according as his own Palate ftands, and his own Judgment Jireds him. But here we meet with another kind of Reprefentation Life is refembled to a Play, in which every Man breathing bears a part, but theCompoier, and Difpenfer of thefe Parts For in this rei'peil the prefent Similitude diilers is God;,

from

the former, that in it we are not left to our own Difpofal, whether wc will accept what is affigned us or. not. Providence hath appointed our Charadler, and we cannot^

change or decline

itv

There

are infinite Inilances of this

kind.

114

Epictetus's Morals

kind, which feem to carry a plain Fatality in them. For though, when Riches are offered us, it is in our Power to rejed them, and embrace a voluntary Poverty ; yet when Poverty or Sicknefsis laid out for us, it is not then in our PowSo again, we may chufe whether we er to decline thefe. will be Mafters and Governoiirs, or not ; but we cannot chufe whether we will be Servants or Subjefts, or not. All then that is left to our own Liberty here, is the Management of what falls to our fhare; and the Blame or the Commendation, the Happinefs or the Mifery, of a Man in fuch Cafes, does not coniift properly, in defiring or not defiring, accepting or refuling, (for this laftdoes not fall within our Sphere) but in fuch a Management, as is ftill left at our own Liberty; that is, in behaving ourfelves decently or otherwife, fuitably or unfuitably to our Condition. For, though we cannot avoid Poverty or Sicknefs when we would, yet we can make a Virtue of Neceffity; and, if we pleafe, can carry ourfelves handfomely under them. And all the Fate in the World cannot tye us up fofar, but that the husbanding and making the beft of thofe things, which we cannot help, (hall be ftill as much in our own Breads, as of thofe, which we chufe and procure for our own felves. Thus it is in the praSice of the Stage. The Choice of the Players, is the Poet's Work; it is He that gives out the Parts, according to the particular Humours of the Adors ; He takes notice of their Qualifications and Abilities, and then fuits the Perfons to the Charaflers they are capable of. One he appoints to perfonate a Prince, another a Servant, another a Mad-Man, (for every one is not fit to play Urefies.) Thus far His Care goes, and he is anfwerable no farther For the Perfons, to whom thefe Parts are affigned, mufi: account for the doing them Juftice in the Ation. For this Reafon it is, that Men do not judge of the Entertainment of a Play-Houfc, by the Greatnefs or Quality of the CharaQer, but by the juft Proportion, and the natural Reprefentation, and the Gracefulnefs of the Adion itfelf. often do we fee a Beggar, or a Servant, or a MadMan, clapped, and at the fame time, a Rich Man, or a General, or a King hifled ? The Reafon of which is, that one hath hit the Humour of his part, and maintained the Charafter he was to appear in, and the other did not fo. The Beggar behaved himfelf as a Beggar ihould do, and the King 'funk beneath the Grandeur of his Port ; and this Behaviour was thepropcrEufmefs of the ASors themfelves, though the

How

chufing,

with

SiMPLicius*s Comment.

ii5

chufing, whether they fliould perfonate a King, or a Beggar, was not. Juft thus we find in this vaft Theatre of the World.

How

many Emperors, and Wealthy, and Strong Lufty Men, have fpoiled their Parts, while the Poor, the Lame, the Slave, the
Defpifed EpiBetus^ performed His, with the approbation of his Great Mafter, and to the wonder of all the Spedators? For though his Part had lefs of Pomp and Shew than theirs, yet he ftudied the Gharafter throughly, and kept it up to the very laft, and anfweredtheDefign and Directions of the Poet, who deftin'd him to it. This was his proper Bufinefs, and For, as therefore this Commendation is due to him for it. no Man's Happinefs or Mifery can confift in any thing, but' what falls within his own Choice fo neither will any Wife
;

Man

allow, that either Praife or Commendation, Honour or Infamy, belongs properly to any thing elfe. And confequently, it is not the Part, but the Manner of ading it, that every Man diftinguiihes himfelf by.

CHAP.

XXIV.

WHEN

the Ravens croak or any other Ominous thing happens, let not any Superilitious Fancies diftuib or affright you: But have immediate reeourfe to this Diftinftion , for the quieting your Fears, That nothing of this kind can Bode 111 to You To your Body, or your Eftate, or your Reputation, or your Wife, or your Children, 'tis poffible it may but as for yourfelf, 'tis in your own power to make every thing aufpicious to you } becaufe whatever Difailer happens in any of the fore-mentioned Refpeots, you may, if you pleafe, reap fome very confiderablc Advantage
: :

from

it.

ilf-

Epictetu s's
C

Morals

r.
to

Chapter feems THIS be more Methodical,

me

to be mifplaced, and

would

if fet

before the former, and im-

mediately after that which begins with If you fee a Neighbour inTears^ &c. For, having told us there, that a Man ought not to be too feniibly affeded with the exceilive Paiflon of thofe, who think themfelves unhappy, for the lofs of any of the Comforts of this World; nor fympathize fo far, as to imagine, that fuch a one is really Miferableupon anyof thefe Accounts; (fince a Man's Happinefs or his Wretchednefs does not confift in any outward Profperous or Adverfe Events, but purely in the ufe of his own Free- Will, and the PraSice or Negledb of what God and Nature have made entirely the Obje^ of his own Choice and Power) here he adds, that if any inaufpicious Bird, or other Omen feem to foretel Mifchief and Ill-luck, this ought not to terrify or difcompofe us. But, though weihould fuppofethem to carry any ill portent to our Bodies or our Fortunes, yet we muft diftinguiih between thefe and ourielves; and ihould coniider, that our own Happinefs and Mifery depends upon our own Difpofal, and can come from nothing but ourfelves. Do but refolve then not to make yourfelf unhappy, and all the moil direful Significations of Misfortune, and all the Misfortunes confequent to thofe Significations, iliall never be able to do it. Your Body, 'tis true may be Sick, or Die your Reputation may be Blafted, your Ertate Deitroyed or Wailed, your Wife or Children taken from you; but ftillall this does not reach yourfelf; that is your Reafoning Mind. This can never be Miferable, nay, it muft and will be Happy, in defpight of all thefe Ill-bodings, except you confent to your own Wretchednefs For all your Good and Evil
:

depends wholly upon yourfelf. Nay, which is more, and the greatefl Security imaginable, thefe very Misfortunes fhall confpire to render you yet more Happy. For out of this Bitter you may gather Sweetnefs, and convert what is generally miftaken tor Mifery, to your own mighty Benefit. And the greater thofe Calamities are, the more confiderable will the Advantage be, provided you manage them prudently, and behave yourfelf decently under them. Now it is plain from hence, that thefe are not Evils, properly fpeaking, for whuiever is io^ muft always do hurt, and

with

Simp Lie lus's

Comnient.

117

and can never change its Nature fo far, as to contribute to any good EffeS. Since then'thefe may be fo ordered, as to become fubfervient to your Good and fince no 111 can come to you, but what yourfelf muft be inikumental in, and acceiTaryto; you muft of neceffity grant, that all Omens, and all the Evils threatned by them, ate not, cannot be Evils to you yourfelf, un'.efs you pleafe to make them fo ; and that all they can pretend to, is to affeit foniething that belongs, or bears fome diitant Relaiion, to you.
;

^4^i'^<i<4'*{'^^'i'44'^4444'444'ii^444^44444'^ 4^^44

4*

4444

CHAP.
is

XXV.

your power always to come oiF ConquerIT or,inprovided you will never engage in any Combats, but fuch,

whofe Succeiles by your own Choice.

will be determined

COMMENT.
had faidjuft before, that no Ominous PrediSions ded any ill to Men, except they brought the Evil upon themfelves, becaufe it is in the power of eveiy one not to be Miferable. And this Chapter I take to be a farther Profecutionof that Argumtnt, and added by way of Proof and Confirmation to the former. For it is in our own power, never to enter the Lifts with any External Accidents ; that is, we may fo reftrain our Defires and Averfions, as not to concern ourfelves with them. If we ftake our Happinefs upon the Succefs of fuch an Encounter, we muft needs retire with Lofs ; becaufe fuch Defires win m^et with fr-^qut-nt Difappointments, and fuch Averfions cannot always deliver us from the Dangers we fear. Let all our Combats therefore be confined to ourfelves, and to fuch things, as Nature hath put in the power of our own W'i's; for'whrn you ftrive with your own Defires, and Averiio!'iS, and Opinions, the Prize is in your own Hands, and you ma-, reft fecure of Danger or Difappointment, This he had ihewn at large formerly, and this is in eife^ the fame thing,

HE

be

2,8

Epictetus's Morals
Man

fliall never' be vanquiihed, but thing, as to fay, that a , alwaysirome off triumphantly. And if this be true, then it is no lefs evidently fo, that it

For he to be Miferable if it depend upon and, Man Subdued that is Miferable, to hjin, one's own Choice, whether any Evil iliall happen any Uwhether too, Breaft own his in be needs then it muft
is

in

Man's own Power never

is

mens

So that Epiiieor Prediftions fnall portend 111 to him. that peremptorily, fo pronounced he when tus had reafon, hinriunleis Man, no fnaufpicious Events are fignified to any That is, nnlefs he engage in felf confpire to make them fo where the Vifuch Difputes, as he is not qualified for, and And againft him. go to fure if not leaft, at doubtful ftory is
:

this

done by every one, who overlooks and places his Happinefsand Unhappinefs,
is

his

own Mmd,
Events ot

in the

Fortune, and the Affairs of the World.

CHAP.

XXVI.
fee

TAKE

'

any Perfon advanPowced CO an eminent Station of Honour or be you that er, or any other kind of Profperity, Conhis of Idea not prefently furprized with a falfe Ff'"'/^ dition, and raihly pronounce him Happy. our Muids deall the Happinefs and Tranquilhty ot there pend upon things within our own power, And Emulation. or can be no room for Envy to defire not do confider, vou yourfelf, when you be to but Conful, a or be a Genera!, or a Senator, Now the only way to be fo, is to free and eafie. out ot the World, and every thing that is
heed,

when you

defpife

your

own power.

COM'

"with

SiMpLicius's Comment.

1x9

T.

only Method of infuring a Conqueit upon all Encounters, the lafr Chapter told us, is never to engage with what is out of our own power. But becaufe we are exceeding apt to be drawn into fuch Confli<&s ; and by nothing more indeed, than by the Examples of other Perfons^ who feem Profperous, and Happy, and by the Envy and Emulation that ufually follows upon fuch occalions- therefore he Ihewsus here very briefly, that no body, who makes the real Happinefs of a Man his ferious Study and fincere Endeavour, is capable of Envy or Emulation; and that it were utterly inconfiftent with his Principles, to be guilty of
either.

THE

For if the proper Happinefs of a Man depend upon the ufe of his Free- Will, and upon thofe things that are fubjedledto it; and if the Perfons who are promoted to Power and Honour, and courted with popular Applaufe and Admiration, have not in all this any of thofe Advantages, which Nature hath put in our own power; it is manifeft, thatthefe feemingly Happy Men are not in reality fuch ; nor have they^ by this Advancement, attained to any degree of that, which
is

the peculiar and true Happinefs of

Humane Nature. What

occaiion then can all thefe flattering Appearances give for Envy or Emulation.^ For Envy is properly the repining at another's Happinefs; and Emulation, is an impatient Defire of railing ourfelves up to an Equality with others, who exceed us in fomething, which we take for Happinefs. the Original Gaufe of thefe Paffions is rooted in our Nature and Conftitution ; which determines us to thirft after Honour andEfteem, and is uneafie, when we come behind any of our Equals. Hence it is, that Men of mean Souls, and Vulgar Attainments, and fuch as defpair of advancing themfelves by the ftrength of their own Worth, endeavour to undermine, and detraii from, others of better Defert, that fo they may rife upon Their Ruins. And to fucli ungenerous Ten)pers no confideration is fo affliding, as the good SucceiTes of their Neighbours: And in this Vile Dif^ polition the very Eifence of Envy coniifls. For Envy Iteals in upon the Profperous, or thofe that are efteemed fo; but efpecially, if thofe Perfons are upon the fame level with oarfclves, in refpeCl of their Birth, or Foriuue, or Pio-

Now

fcilioa

I30
feiTion, or other

Ep I CTETUs's

Morals

Accompliihments. For Perfons either very much above, or very much below ourfelves, are not the Objed of our Envy. Becaufe thcle are not a match for us, Other probut the one fort excite our Admiration, and the voke our Contempt. t'arts, But where Nviiure hath given a greater ftrength of Men feel and a more adive and generous Difpofition, there and a gallant warmth of Soul, which exerts itfelf vigoroufly, by virtue ilruggles to come up to the perfedion of Others, leilenof ones Own Merit, without any invidious Arts of not only to comeup with them, buttoouting theirs
:

Nay,

them

in the

Race, and bear away the Prize.

From

the

difference thenof thefeTwo Tempers, and Envy is a fequent to them, we may plainly perceive, that it otherVicious Paffion, and no Qualification can render nearand commendable, fometimes

thePradicescon-

wife. But Emulation

ly related to

is

theLove of Goodnefs, when Virtue is

but it degenerates ; Fortune, than Envy, when the Advantages of and the World, are the Prize we contend for. and Since therefore Good is the proper Objed of Envy or Power, or Honour, Emulation and fince Preference in but Vulgar, the by fuch for miftaken only is Reputation,
ftrive to excel in
little better
;

we

the thing into Vice, and is

can really be no fuch thing; becaufe noneof thefe fall who examine in our own Choice; it is plain, that in Men, and Matters nicely, there can be no fuch Paffion, as Envy GonfeAccounts. thcfe of any upon excited Emulation, a Man, quently, thefe are 'Refentments, moR unbecoming plainthey becaufe Study, his Virtue and who makes Wifdom worthy of his ly argue, that while he accounts fuch Perfons Envy or Emulation, he does likewife exped to find his Hapthis pinefs, in thofe Advantages which they enjoy. is inand Philofophy, of Principles firft contradidsthe very

wuh-

For the thing confiftentwith the Charader he pretends to. the breaking Liberty is hisDefires, ; in that ought to be firft thofe Chains his PalTions have bound him in, and gettmg the loofe from all the Incumbrances of the World. And flight only way to deliver himfelf from this Bondage, is to
end difdain the World and to
affert his

Native Freedom,

from

thofe external Accidents, thofe Rivals in his AffediFor thefe only ons, w^.ich fubdued and enOaved his Mind. have the power tovanquiih and captivate him, by diiappointwith the ing his Hopes andExpedations, and oppreiring him Upon thefe it is, that our Brutilh In-^ Calamities he fears. clinations
all

with

SiMPLicius's Comment.
;

131
all

clinations let themfelves loofe

that

and from hence comes

remorfelefs Tyranny, which they ufurp, and fo arbitrarily exercife, over us. The Contempt of the World therefore is the moft effedual Method of reducing all into Order again, for by a brave and juft fcorn of thofe outward Objeds, we weaken the Defires that lead to them ; And whe)i oince thofe Succours are intercepted and cut off, thefe cc^,nnot (land alone ; but fall in of courfe, and iubmit themfelves
to Reafon.

CHAP.
REmember, when
you,
it
is

XXVII.

any Man Reviles or Strike^ not the Tongue, that gives the Opprobrious Language, or the Hand that ^eals the Blow, that injures or affionts you; but it is your own Refentment of it, as an Injury or Affront, that makes it fuch to you. When therefore ybti are provoked, this is owing entirely to your ow'tj
Appreheniions of the Thing. And efpecially guard yourfelf well againft the firil impreffions ; for if you can but fo far fudue your Pailion, as to gain time for cooler Thoughts, you will eafily attain to a

good Government of yourfelf afterwards.

4

**

jK

* * Sr

jK

:;

*' s

CHAP.

be fure to keep Death, Perfecution, and Baniihment, and all thofe Calamities, which Mankind are moil afraid of, conftantly before your Eyes, and let them be very familiar to your Mind. But above all, let Death be ever prefent there: For you will find this a moft excellent Remedy againft bafe and mean Thoughts, and a powerful Reitraini: to all immoderate Defires.
J^i

BUT

.
:

:-;

::

** *

:;

M^

132.

s's

Morals

C
AFter having

t.

again expofed the Vanity of all thofe imaginary HappineiFes, which Men depend upon the World for; and (hewed us, that a Gallant and Generous Difdain of theie, is the only poffible Courfe of fetiing our Souls at Liberty, and living eaiie ; he proceeds in the next place, to take off all thofe formidable Objedlions, which Men are apt, either to raife merely for Difcourfe fake, or ufed to feel the difcouraging effcits of in themfelves, while they are yet but raw and untrained in the Difcipline of Wifdom and Virtue. And in this he obferves his former Method, of having recourfe to the firil Principles of Morality. The Sum of what the Objectors have to fay, is this That fuch a Contempt and Negleft of the World, how Great and (jay foever they may look at firft, are yet really attended with many Inconveniences; for they render Men Defpica:

bleand Cheap, keep them Impotent and Low, and lay them open to all the Infolences and Injuries imaginable, while they
are neither in a capacity to repel the Wrongs that are them by Force nor can defcend fo low, as to prevent

done them

tyFlattery, and Servile Applications. When People fee this, there is no Indignity, that they have not ill Nature enough to offer no Liberty, that they will not give themfelves Nor Tongue, nor Hand will know any Reilraint. And thus we fee daily, that when Men have got the Afcendanr, there is nothing they ftick at ; they wound fuch unreftiling Philofophical Perfons in their Reputation, with Slaaders and Reproaches ; offer Violence and Indignities to their Perfons ; treat them with all manner of Contumely and Scorn; opprefs them in their Eilates; drive them from their Dwellings clap them into Prifons; make them fly their Country; and, as if all this were too little, fometimes take away their very Lives too. Now, Who would chufe to be thus trampled upon, and not only chufe, but make a Virtue ot it too? Virtue, that provokes the moft barbarous injuftice and all manner of Affronts, and leaves a Man naked and defenceleis to them all ? To all this Epioians replies in ihort, that there is nothing
;

grievous or terrible in all this difmal Reprefentation. if there were, all the World would agree in efteeming

For
it

fo.

Bet

in truth, the

only thing that carries Terror

in if,

is

the

Uptnioa

'^
.

with
Opinion

SiMPLicius's Comment.

133

we

the affront

but from confequently, we expofe and injure ourfelves; for thefe Opinions are our own Aft and Deed. Now, that Reproach and Slanders are no fuch mighty Afflidion, nor what ought to move our Indignation, and difFor, quiet our Minds, will very eafily be made appear. theymuft be either true or falfe. If the former, why fo very loth, andfo very much difpleafed, to hear the Truth? Our Shame in this cafe comes too late ; and weftould have done much better, in hating to commit the Faol, than in hating But if what is faid of us be ialfe, to be told of it afterwards. it is the Reporter, and not We, that are the worfe for it. What Gourfe then is to be taken in this cafe ? He tells you, the Remedy is, Not to let this Affront make too fudden and feniible Impreffions upon you, nor provoke you to Lamentations and Complaints , as if you thought yourfelf unhappy upon this Account; but to give yourfelf Leifure to recoiled, and confider the true Nature of thcThing calmly and coolly. For ifyou once can gain time, and defend yourfelf againit the Surprize of the Thing, yoa will live ealie and quiet, and your Mind will be in a Condition to weigh and apply the Principles of Philofophy, and to diftinguiili, whether this Accident be any thing within your own Power or not. And, when you find it to be fomewhat that your Will cannot command, the Refult of this will prefently be, to conclude, that neither your Happinefs or Unhappinefs cati depend upon it; and that, be it as bad as it is poffible tofuppofe, vet you have it in your Power to convert it to an excellent Ufe ; and, by a true Elevation of Soul, which expreffes a decent Contempt of the World, and all its Malice, to reap great Advantages from fuch crofs Accidents as
thefe.

So that entertain of thefe injuries being fuch. not from the ASion of the Perfon that offers the Opinion of the Perfon that refents it; And
is

Now
ftom. there
rate

And

the beft Expedient for Evennefs of Temper is Cutherefore, upon any fuch provoking Occalion,

is no Prefervative againft falfe Notions and immodeRefentments, like Silence, and refufing to give one's Palfion vent; and though it may boil and foam within, yet ftill to ftifle the Fire, till we feel its Heat abate ; and not let loofe the Dog, till he have done fnarling. This Pradice is recommended to us particularly by the Example of Socrates^ who was taken notice of, for never fpeaiiing a Word, when any thing auger'd him.

What

134

Epictetus's

Morals

What Epiiletus fays upon this Subjed, and that which follows in the next Chapu-r, have, in my Opinion, fo clofe a Coherence, that they ow^hi to be connedcd by that Particle Biit^ which feems to me by no Means redundant, but a very fignificant Conjunition in this place. Thus then the Author carries on his Argument ; But, as for Death iiKdExtle^
and
fure
all thofe

Calamities 'which

Manktnd

to keep thefe confiantly before

are nfnally afraid your Eyes ; and fo on.

all

of^

be

For, having proved, concerning

External Events in

general, even the difmalleft and dreadfullelt of them all, that there is not any thing formidable or injutious in the Nature of trie Things themfelves ; but that this is entirely owing to

Mensown JSiotions and RefentmentsotVthem; he prefcfibes Caution, andLeifure, and cooler Coniideration, as the beft Remedy againilfuchlmprefljons, and particularly againit our being enraged at, or dejefted under, aiiy Vexation or crofs Accidents. But he direds to another fort of Application, againft Death, and Exile, and fuch Misfortunes, as are of the which is, to bear them confirftand moft formidable Kind tinually in mind, and livein Expeilation of them every Moment, as Things that may come at any time, and fome of which molt certainly will come, at one time or other. For when once Reafon hath convinced us, that thefe Things are not really fuch, as make a Man one whit the better, or the worfe; and when cuflomary Meditation hath reconciled us to them, taken off all their Terror, and rendred the Thoughts ot them eafie and familiar to tne 3oul, we prefently look upon the moft dreadful of tnem all, as Things frequent and common; and by this means we feel both our Spirits fupported againft the Terrors and our Afteofions much moderated, and weaned from the Pleafures of the
; ,

World.

CHAP

_v._

with

SiMPLicius's Comment.

135

CHAP.

XXIX.

Virtue the muft be fure to arm yourfelf before-hand, againft all the Inconveniencies and Difcouragements, that are Hke to Imagine, that you fliall attend this Refolution. much Derifion ; and and Scoffs, many meet with with turning Philoyou upbraid will People that fopher all on the fudden 5 and ask in Scorn, What Gravity, and is the meaning of all this affected But be not you affefted, thefe difdainful Looks ?
are in

you refolve to make Wifdom and IFStudy and Bufinefs of your Life, you

or iupercilious, only ftick cloje to wh^itever you your Judgment convinced is virtuous and be-

coming 5 and conilder this as your proper Station, aligned you by God , which you muit not quit upon any Terms. And remember. That ifyouperfevere in Goodne fs, thofe very Men, who derided you at firft, will afterwards turn your Admirers. But if you give way to their Reproaches, and are va'iquiihed by them, you will then render yourfejf doubly, and moil defervedly, ridiculous.

r.
all Mankind in general, there he had very largely engaging in the Affairs of the World,

THE former Advice them

and concerned

extended to
as

Men

diiTuaded them from and all the Difquiets and Superftitious Fears about them; in confideration, that thefe are remote and foreign, out of our Reach and Difpofal ; and, that a Man muft look at home for all that is properly Good or Evil ; This being the peculiar Prerogative of a Rational and Free Agent, that all its Happinefs and Mifery depends upon itfelf alone. But now he takes another Method, and addreiTes himfelf particularly to fuch, as have made fome Advances in Wifdom and Goodnefs, and areafieded with a real Love v.nd Deiire of it. And here

136
here his
forts

Epictetus's

Morals

firft Care is, to fecure the Approaches, and firft Efof fuch aDeiire, by giving timely Warning of the Difficulties it may probably encounter, left the Surprize of any fudden and unfore-leen Oppofition fhould difturb the Mind, and break its Meafures. Now nothing is more ufual, than for Men to take it ill, when any of their Companions leave a way of Living, to which they have been long accuilomed. And the Method they take for expreffing fuch Refentments, is, fometimes by expofing and ridiculing them, that fo the World may think their own Courfes, at leaft as good, as thofe they ufe with fuch rude Infolence and Contempt And this is commonly theTreatment Men who take better Courfes meet with, from their old Cronies and intimate Acquaintance, Sometimes they do it, by reproaching them with Arrogance and Pride, and valuing themfelves upon their Philofophy, more than they ought to do. And this proceeds partly from Anger, and partly from Envy, and a malicious Defire to obftrud
:

their farther Progrefs.

And indeed, this fpightfu! Dealing does but too often meet with its defired Succefs; for many Perfons are overcome with thefe Reproaches, and defert their Poft, and relapfe into their former Follies, merely to deliver themfelves from fuchTeazings. Some of thefe Derifions are exprell in con'temptuous Looks and Gertures, and they are properly Mockeries. Others do not content themfelves with Apiili Figures and ill Language, but run Men upon Precipices, and draw both thofe that would fain be good, and all that take their part, and afTift them in fo neceiTary a Reformation, inAnd if this were to real Difficulties, and great Dangers. done by Strangers only, it were fomething more tolerable; but their own Friends and Relations have oftentimes the greateftHand in it. Thefe do it upon an idle Pretence, That a Philofophical Retirement renders Men ufelefs, and loft to the World and Others do it, partly out of Envy againft a Life, fo infinitely more happy and commendable than their own; and partly out of a Refentment, that this will make Them, and Their way of Converfation defpifed, by thofe that have exchanged it for a better. Nor muft it bedillembled, that there is fometimes too juft ground for the latter of thefe Reafons; for we very often fee Men, whofe good Difpofitions and happy Temper incline them to Wifdom and Virtue, ( while they are not arrived to anyMaftery or Perf^dtiou in it, but only big with the
;

Hope

.^
with
Hope of

Simp Lie I

s's

Comment.

137

this mighty Opinion proceeds only from want of Difcretion and Judgmenr and is the moil undeniable Evidence againft fuch Men that they really have not that, which they with fo much Confidence pretend to. For there is not in the whole World any thine more inconiiaent with Wifdom and Virtue, than an haueh\yJ]^perciUom Carriage, and that fwelling Vanity , which difda-ns and negleds that excellent and mort divine Rule of Knowmgonc'sSelf: Rule, which is in truth, the Sum and Subftance of all Philofophy, the firft Principle, and the laft and higheft Precept in it.

attaining to it in time) exalted withlelf conceit and full of Difdaiii, as if They only had all Perfedion, and other People none at alL When, in truth,

When Men behave themfelves with fo much Pride and OJentation, the World think the Charader of Philofophers funs very ill with them. For this Exaltation does not proceed from any true Gallantry or Greamefs of Soul, but it is a vain Tumour, which draws ill-Humours to it from within, and fwells to an unnatural Bulk; anExcrefcence, which caufes Deiormity, and proceeds from fome Difeafe. Whereas true Greatnefs and Strength of Mind, likethatof the Body refults from a good Difpofition of the Parts, is diftributed equally and regularly through the whole Mais, and preferves a due Temper, and mutual good Affiaance, between the Parts within, and thofe without.
Againft
this

Philofophy their Study, as againft aThing detefted by all Mankind and that which gives a juft Provocation to Malice, and ex! pofes a Man to all the mifchievous EiFeds of ir. But when all due Care hath been taken to get clear of this Folly ; a Man ought to harden himfelf againft all Scoffs and Reproa"^ ^^^ ^'g"'^y ^^ Humane^N:. ture, tur/'a^J and vvhat what ^i'^'^'"'? is decent and agreeable to fo excellent a Being; and then to perfevere in the Choice of Virtue in defpight of all Oppofirion to the contrarv and in a full Perfuaiion, thatthefe good Refolutions andDeiires are the Mo ions and Impulfes of a Divine Power. For, in tru h *Ph . lofophy IS the nobleft and moft valuable Bleffing Ta ever ^' God bertowed upon Mankind

Diaemper he cautions

all

that

make

Tn

ScIffers^tiprnM"' bcofters themfelves;

^^i^'T^hing

is

who, when they reproach

"^'
it
:

confeiTed by thefe very us with pre-

gany Man

^^^^ expreis the high Efteem they have for

SthVhliTr^'r^r

' -

th"efrmet?me and bv not allow.

they

.oprofefs himfelf a PiiiloVopher on a fuddTn,

13 8

EX

s's

Morals

the they expofe indeed the Arrogance and Forwardnefs of ^erfons who prefume to do fo ; but then withal they acknowledge this to be an Attainment, which requires much thefe very Men, who Time, and great Application. refent the Vanity ot bold Pretenders with fo much Indigna-

Now

tion,

and exprefs their Honour of Philofophy that way, will difcern the Beauty and Majefty of it much better, and admire it ten thoufand times more, when they behold itseifeds, improves, in themodeftConverfationof one who conftantly perfeveres in being refolutely and obilinately virtuous,

and

which in defpight of all the Scoffs and Difcouragements, by But the Man, that they attempted, in vain, to draw him off. Account, yields tamely to their Reproaches, and upon that
Quiet defiftsfrom his good Puipofes, and compounds for his doubhimfelf renders by returning to his former Courfes,
ly ridiculous.

The

Jells

and Scorn, which paiTed upon fuch

in ; but a one at firft, were what he had really no Concern themfelves, Authors the all upon return muft Reproach the proand none of their Afperfions would nick, fo long as he was degrees by and them, of Negled generous in a ceeded

Efteem. preparing to change their Scorn into Admiration and Malice, their by vanquiihed felfto.be ones Butthefuffering our does not only junifie their 'firil Infolence, by quitting Preteniions, apd falling fo low, after looking fo high

former

with a meaij (thus vainly attempting to reconcile Philofophy upon Contempt provokes alfo But Temper;) it and fordid bafe and another Account; that of being fubdued by fuch or a madefpicable Enemies, and letting a fenf^lefs Flear,

licious Jeft, beat

which God does therefore MoQjuftly and Wifdomhad Portion of Scorn; this poor fpirited Wretch deferve a double fubmitted to the Scorn of wife and good Men, after having have done him no that of Fools and Knaves; Which could
one off from
that Port of Virtue,

affigned to him.

Harm at

all, in

cafe hehadperfifted in his

is

Duty;

but returns

upon him with double Force, and

able and due, by his own to inlpirp Tiiefe Confiderations dre.abundantly fufficient, Effeminacy, and Feeblenefs funk into any Mind, not utterly and with generous Refolutiohs to perfevere in Goodnefs, there this in And OppoGtion. againft all manner of
^

render'd moft reafonInconftancy and Defertion,

hold out That even our Paffions is one very confiderable Advantage, natural Ambition.. ethe and commence good Difpofitions, upon this very Man hath after Honour and Fame, becomes and ViStrength It adds Occafion an Affiftant to Virtue gour
:

'i^^ith

SiMPLicius's

Coininenr.

i^^

is refined and exalted by it. For thus to a true Notion of Honour ; we covet it no longer for its own fake, nor are proud of it, upon the Account of the Perfons who pay the Rcfped, and fo place our HapBut we value it, as a pinefs upon fomething without us

gour to Reaibn, and

we come

Virtue and Defert. And therefore the Honour, which a Man ought to be fatisfied with, is by no means that, which comes irom the Applaufe of the Rabble, and unthinking part of the World, who often mibut that which is founded ftake iVlen and their Charaders upon the Commendation of the Wife and the Good. For Thefe know how to difcern between Perfons, and their refpedive Merits; And the Teftimony of fuch is what may be depended upon, without any Danger of being kd into falfe

Mark and Teftimony of

real

Judgments by

it.

CHAP.

XXX.

you ever happen to accommodate yourfelf to IFthe Humours of the World, for the fake of Reputation and Applaufe , take notice, that this is below a Philofopher. And therefore content yourfelf

upon all Occafions, with really being what you would be thought. But if you will needs be thought fo too, deferve your own good Opinion, and that
will be fufficient.

COMMENT.
were told before, That, when once a Man's Judgment is convinced of his Duty, he ought conftantly to perfevere in it; to look upon this, as the particular Poft, and Charaoler,. which Providence hath appointed him to fill; Thar, however Men may run down Goodnefs for a while^
yet the Refolute and Brave break through all that ; and in time, gain the Admiration of their Enemies and Deriders; but the Tame and the fckle, who fink under the Reproa-

WE

ches of ill

Men,, draw downajuftScor.i, and

a double

Shame
upoQ

i^o

Epictetus's Morals

to all this he adds, That, for a Man to forfake his Principles, and confuir, not fo much his own Judgment, as the Humour of the World, thereby to render himfelf acceptable to others; is a Weaknefs, of which aPhi-

upon themfelves.

Now

lofopher

mud not

be guilty

It

That their only Care ought to

be, to

being a tix'd Rule to all inch, recommend themfelves

',

to their own Gonfciences, And to Almighty God. Therefore^ fays he, content yourfelf -tvith being a Philofopher which is but another for a Good Man. But if the be-

Name

ing fo alone feem too little; and you defire, that your Light fnould ihine, and that your Virtue (hould be known and ob ferved, (As indeed it is the Nature of Goodnefs, to difcover its Beauties and fhed its Lullre ; and a Man can with better Confidence take Satisfadion in his own Virtues, when they are confpicious and acknowledged;) then, fays he, do not tix your Eye upon the World, nor be folicitous to pleafe the Multitude ; for thefe are but very incompetent Judges of fuch Matters But rather drive to approve yourfelf to your own Bread, and let the Senfe and Confcioufnefs of your own Virtue fatisfie you. For a Man who hath attained to fome good meafure of Philofophy, (and fuch a one, you muft obferve /'/<f?i'?;j applies himfelf to atprefent) willbefure, both to ail: confidently wich his Principles, while he' makes it his Bufinefs to approve ht'mfelf to his own Confcience; and he will alfo fecure a moredifcerning and impartial Judge of his AdiOns, when they are to be tried by his own Reafon, than if he appealed to the Judgment of the World. And here it may be proper to take notice, how different this Advice is from fomething which was laid before; ail which, in truth, depends upon the Difference of the Perfons
:

concerned in it. There headdred his Difcourfe to a Young Beginner ; One but jud entering upon the Study of Philofophy ; and to Him the Counfel thought fit to be given , was Do not affcH to be thought Wife Becaufe Perfons in his Circumdances, are drangeiy fond of Fame and Applaufe, tranfporied beyond Meafure with Noife and empty Breath, and not only too creduloudy vain upon the falfe Judgments ot others^ but unqualified, as yet, to pafs any true Judgment upon themfelves. But at prefcnt he hath a good Proficient
:

to deal with, one better difpofed to ad upon Principle, and And therefore to follow the Diixates of his own Reafon: to fuch a one his Advice is, That he would content himfelf with being what heiliould be; but if he will needs be thought fo too, he ii now in a Condition to make a jud Edimate of
himfelf,

^..with
himfelf,

SiMPLicius's Comment.
fatisfied

141
Appro-

and therefore may be

with

his

own

bation.

This feems to be the true Importance of the Chapter poffibly there may be another very convenient Senfe of it too. For this Great Man, very probably^ defigncd it (As indeed he generally takes as a neceflary Caution alfo. care to prevent any MifconftruSions, to which his Expreffions may be liable.) Now by faying in the former Chapter, ^hat thofe who expofe Virtue at firji^ will afterwards admire the Refolute and conflant in it ; but the Men who yielded to thofe corn' d he might be thought to Reproaches deferve to he doubly f as the to propound the Opinion and Efteem of the World

Though

principal

to Goodnefs; And therefore here he retrains that, and takes off all fuch Sufpicions, by calling away the Soul from the Purfuit of Fame and Reeutation abroad, as that vs^hich is apt to corrupt her Principles , and make a more induftrious to pleafe others than himfelf. And in Oppofition to this, he would have a Man gain his own Apmakes of himfelf, probation; for the Judgment a wife is lefs fubjed to Partiality, and Prejudice, and Vanity, and of greater Ufe in the Encouragement it gives to Virtue, than For the being approved that of the World can poflibly be. and commended by Wife and Good Judges, is the moil fatisfaftory and convincing Evidence, that a Man is truly VirEpiaietus fpeaks in this the Perfon, to tuous.

Motive

Man

Man

Now

whom

Place,

fuppofed to be fuch a Judge ; and upon this Prefumption I imagine it is , that he fays in the Clofe of the Chapter, Do but deferve your own Good Opinion^ and that is enough in all
is

Confcience.

CHAR

142.

Epictetus's

Morals

CHAP.

XXXI.

Ever perplex yourfelf with anxious Thoughts hke thefe j / lead a wretched obfcure Life^ "Without any Name or Notice taken of me. For if you fuppofe (as this Complaint evidently does) that
Obfcuricy and DiiVefpeot
it is
is

an Evil

confider that

power of any but yourfelf to bring any Evil upon you , than it is to bring any Bafenefs or Diihonefty upon you. But befides, pray
in the

no more

confider,

Was

it

any part of your proper Bufinefs,

to be chofen into a Place of Command, or to be admitted to, or carefled at, publick Entertainments ?

You muft allow it was not. Where is the Difrefped then ? And what juft Reflexion can it be upon you, if you are not ? Befides, why ihould you fay, you Ihall be defpifed, and have no Name or Notice taken of you, when your Bufinefs lies wholly in
Matters
at the difpofal

of your

own

Will,

and for

which confequently you have it in your own power, to make yourfelf as valuable as you pleafe? But your

What do Friends will be never the better for you. you call being never the better ? You will not furthem with Money, nor have Intereft enough them the Privileges of Citizens of Rome. And why iliould you trouble yourfelf for this } Who told you, that this was ever incumbent upon youj r one of thofe Things in your own power, which you ought to look upon as a Duty? Or how can itJpe expeoted , you ihould beitow that upon anotner, which you are not poiTeft of yourfelf ? But your Friends will anfwcr^ Pray get it then^ that you may impart to us. Yes, I will , wich all my Heart, provided you can dired me, how I may attain thefe Things , and at the fame time preierve my Integriniih
to give
ty

'\vith
ty,
late.

LI c

s's

Comment.

143

my

Modefty, and true Greatnefs of Soul, invio-

real

But if you defire me to part with my own Good, that I may procure you fome imaginary
only
5

Good

this

is

the greateft Injuftice,

and the

And which of thefe do greateft Folly imaginable. valuable Money, or a true, you efteem the more
,

virtuous, and modeil Friend?

better

become You

to

aifift:

my

pe6t fuch things from Me, as But it will be obje^ed agamy the Expence of that. ft^at your Country receives no Advantages from you. What Advantage do you mean ? You will not build

Therefore it would Virtue , than to excannot be had, but ac

publick Porticoes or Bagnioes, nor Exchanges ? And what if you do not? Does your Country expeot to be furniihed with Arms from a Shoe-maker, or Shoes from a Smith? Surely, if every one do it Service in his own Way, this is all that can in Reafoa be required. And ihall you then be thought to have done it none, if you make an honeft and good Patriot? No fure. You are very far from being an Ufelefs Member of the Commonwealth, when you do fo. Well, but what Rank then, what Place, (you'll fay) fliall you but have in the Commonwealth ? truly, even juft fuch a one, as is confiftent with your Integrity and Modefty. But if once you part with thefe, upon a Pretence of promoting the Publick Goodj know, that you are lefs capable of ferving your Country , when you are grown Kna-

Why

'

viih and

Impudent.

COMMENT.
Men apply themfelves the Stady and PraSice WHen of Virtue, and are convinced, nothing fo well
to
that

deferves their Care, as the Improvement of their Minds; many Difficulties otfer themfelves, to fhake thefe Refolutions. And, as Men differ in their Circumftances, fo thefe Objeiiions prefent themfelves differently, both to difquiet their own

Thoughts J

144
Young

Epictetus's

Morals

Thoughts, and to evacuate the Good Advice of Others.

To

Beginners, whofe Minds have not yet purged off the Drofs of the World, fuch mean and fordid Reflexions as thefe are apt to ftep in ; If I neglea my Bujinefs and Eflate, I and my Family Jhall fiawe ; and except I take the Trouble of punning my Servant ^ imy Indulgence will be his Ruin. But to Them, who have made any coniideraBle Progrefs, thofe Objedions appear Defpicable and Lovs^ ; they are above fuch trifling Coniiderations, and while they are doing their Duty, can trnft Providence for a Provilion. But then at the fame time, they are concerned for the difcharge of all thoie good Offices, which may be expeded from them ; and think, that both the intrinfick Goodnefs of the thing, and the Honour attending it, will abundantly jullify fuch a Concern. For their Defires are Generous and Noble; they aim at nothing elfe but true Honour ; they decline Infamy and Oblcurity, and propofe to 'themfclves the Advantage of their Friends, and the Service of their Country And from thefe Topicks, they flart fome Objedions, which Epidetus here undertakes to examine, and to refute particularly. Firfl: of all, he applies himfelf to that General one of ObfcUrity or Difgrace ; that if a Man retire from the Gainful Em:

ployments and Bufinefs of the World, or quit

^l the Bar,

his

Pradice

Wisere Eloquence acquires a jufl and

lofting

Famct

it muil be his hard fate to be buried ; ) wiihout any Refped paid, or notice taken of him. this Objedion Epidetm takes off moil effedlually, by the following Syllogifms Difgrace is an Evil, andEvilas Veil as Good, is fomething within our own power. But whatever is fo no other but ourfelves, can bring upon us. Therefore when any Man is really in Difgrace , this is in, and by, and from Himfelf, whether Others difrefped him, or whether they do not. So then the Difgrace from others, is what we have no jurt caufe to fear, nor indeed ought it to pafs for Di/grace in our Opinion, if Difgrace be allowed to be'Evil ; for then it muft by confequence be our own A6t and Deed., This is t-hi? Sum of the Argument. And now if you pleafe, let us examine the feveral Propolitions whereof it confilts. F)ril of all, Difgrace or Obfcurity, (fays he) is an Evil: iiipvv if DC (as ll Men fure will allow it to be) a

Homer obierVes

alive,

..

Goqd

Vith SiMPLicius's Comraenr.

Good;
:

145*

Difgrace, and any thing that is Diihonourable, muft needs be Evil For if it were Good, it would ceafe to be Diihonourable, and be valued and efteemed. But, befides the confentof all Mankind in this notion of Honour; this very thing proves it to be Good, that it is what we account moft For properly to belong to the beft Peribns and Things. Honour is attributed to God, to BlelFed Spirits, and to the molt excellent of the Sons of Men , as their ftrid and juft due, as the beft acknowledgement we can pay, for their Merit and Goodnefs. So that Diihonour muft needs be an Evil upon this Account alfo; for, where one Contrary belongs to one Extreme, the other Contrary will belong to the diftant Extreme; and this is the Cafe of Honour and Diflionour, with regard to Good and Evil. The Next thing to be proved would be, that this is a thing wholly in our own power; but this, I prefume, is done already. For there hath been fo much laid in the former part of this Treatife, to fhew, that all the Good and Evil, properly fo called, poiTible to fall upon Rational and Free Agents , muft needs depend upon the Liberty of their own Choice; and, that nothing which does not fall within a Man's own Difpofal, can in true and ftrift Speaking, be call'd Good or Evil ; that it is to be hoped, there is no need of repeating thofe Arguments any more. But now, if Difgrace, and want of Honour, be our own Aft; what depends upon none, and comes from none but ourfelves, when we lye under it ; a Man may abfolutely defpifc and negleft the World, without incurring any real Diihonour upon that accovnt. You will fay indeed, this excludes him from Places of Dignity and

Refped;

that

it

hinders
I

him from making

that he
fits at

a Figure

and

Intereft in his

own Country;

Home, and

muft ask you again, whether the a Member of Parliament, whether the City- Feafts, or the^Careifes of the World, are things in our own Difpofal, and fuch as any Man can give himfelf when he pleaies: You muft grant me they are not. from thence I infer, that no Man is really unhappy for the want of them; and confequently that Oblcurity, and want of publick Honour, of which thefe are alledged as the difcouraging Inconveniences, is no Evil or Unhappinefs neieats in Private.

But then

Office of a

Lord Mayor, or

Now

ther.

Now, as to the Meaning of what follows, there feems to be fome difficulty in that ihort Sentence, it is more in the fovjer of any hut yourfelf^ to bring any Evtl rtpon yott^ tha it is
2
t9

1^6

Epictetus*s
upon you.

Morals
For
this,

to hr'wgPJlenefs or D'lfjoncfly

not being

the p'jvjsr of any other Perfon to bring any Evil upon a Man^ fcems to be urged from a proof more evident than itfelf; and the Infinuation here is, that, as the Decency of an Adion is more eafiiy difcerned, than the real and intrinfick Good-

Comelinefs and Beauty, that Virtue reand invites us to its Embraces, and engages our AiFeaion,) fo alfo the Vilenefs and Diihonefty is inore vilible than the Immorality and Evil. Now Vilenefs or Turpitude is properly applied to an undue ufe of Pleafures and Senfual Delights; and this abufe can be the effed of no
nefs
;

for

it

is

by

its

commends

itfelf,

is

other thing but Choice, becaufe the indulging thofe Pleafures It is therefore no more in the power purely our own Ad. of any other Perfon, to bring Evil upon a Man, than to bring Vilenefs or Diihonefty upon him; and Evil it is plain he cannot; for a Man has no more povver to engage us in Vice, than he has, to engage us in bafe and unbecoming Prahis

and Evil, both of Crime and Mifery, is as much in free Difpoiiil, as Turpitude and Diihonefty: So that, if a Man cannot be brought into this latter by another, and if he can no more be brought into Evil, than into That; all by anoit follows, that he cannot be brought into Evil at
dices
,

own

ther.

But poffibly the place may be clearer, and a more full and expedient Senfe found out, if we tranfpofe that Negative Particle, that To the Sentence may run thus: It is impoflible for any Perfon to be made Miferable by any other; nay, much more fo, than to be made Vile and Bafe by him; and thus the ftrength and ftrefs of the whole Argument, will lie up-

on

that note

as the

of Comparifon. And this Conjedure, as well whole Interpretation grounded upon it, feems to carry

a great deal of Truth, if we attend to the Notions, upon which the Mafters of Reafon and Oratory proceed in thefe Matters ; for thev define Honefty and Turpitude, by that

which

Praifc or ijlame- worthy, and fo make Decency and But Vilenefs to depend upon the Judgment of the World. give they Evil, and Good and Hurtful, of things Profitable or us a very diiferent Account ; for thefe, they tell us, have diilinguiihing Charader founded in Nature, and are not fo
ii,

precarious, as to depend

on

the Opinions or Determinations

this

of Men.

Now

according to

Notion, which allows

makes Diihofo much to the Commendations of Men, and of the diflike and Condemnation the nefty to conliil ia

World,

with
World, he

Sim PL icius's Comment.

Man
muft admit,
that
it is

147
im-

fays, a

at leafl: as
it is

pofllble for another to bring evil

upon him

as

to bring

Difhonefty. And if, ( as was proved before, ) This crmnot be done, much lefs can That; and fothe Conclufion is ftill the fame, viz. that is utterly impofTible to be done at
all.

But then again, What occaiTon, ^fays he) is there for (hat Complaint of living without <?y Name or Notice taken of you\ Is there no way of becoming Eminent, but by appearing in fome Office of Authority, and being advanced to the Adminiftration of Publick Bufinefs ? Alas! poor Man, you have forgot, it feems, that this is not the Field, where Humane Good and Evil, the proper and peculiar Happinefsor Mifery of our Nature, is to be contended for. The Defires and Averfions of your Mind, the ASions of your Lile, and in a word, the Management of your Freedom, and whar is lei^t to itsDifpofal, thefe are theLills which you muft enter, for that Prize And this is a Combat, in which if you behave yourfelf Gallantly, and aft, as uncorrupt Nature and right Reafon would direS, you may render yourfelf highly valuable and confpicuous. Why then do you complain of Obfcurity and Contempt, when you have the Port of Honour within yourfelf, and may become as Signal and Eminent in it, as you pleaie ? Why indeed ? Bur, becaufe you have not yet unlearned the Folly, of placing your Happinefs in Fo:

reign and External Advantages, fuch as it is a neceiiary lification of everyone, who would be a Philofopher in
earneft, to negleol

Quagood
iig-

and defpife. Well, but allowing, (fays the Objelor)

that I

may

nalize

my
;

felf
it

never fo

much

tisfadion

gives

me no

but a private SaCredit or Influence in the World,

;

yet

ftill

this

is

Friends are never the better for my Merit. This now is a Pretence, calculated for one, who hath made feme competent Proficiency in Wifdom and Virtue, It argues the Man to have got above all fordid feekings of his Intereft, and to value the World and its Advantages no longer for the fake of himfelf, but in kindnefs to his Friends. The Ailifting of Them he looks upon, as a Good and Gallant Adion ; and therefore allows himfelf in the purfuit of Wealth, and Power, and Intereft, to prevent his being an ufelefs and unprofitable part of the Creation, and to render the Good he hath, as difl'ufive as may be.

and

my

Own

This Gbjedion too, Epidetits removes by Two Arguments The Firft proceeds upon the diftinotion of things
:

within

148

Epictetus's Morals

within our own Power; the Otht-r urges, that a Man whd' retains his Virtue and Fidelity, and all thegood Qualities, that create and preferve a true Friendihip, is more ferviceable and beneficial to his Friends, than if heihould enrich or promote them, when the power of doing fo was purchafed, at
the

Expence of thofe good

the Diftind^ionof

Qualities.

Things in our Power, he argues, that Riches, and Honours, and Preferments, are none of thofe, which Nature hath left within theDifpofal of our owri Wills If therefore it happen at any time, that a Wife and Good Man be poiTeiTed of thefe Advantages, let him impart toothers liberally; Nay, let him efteem the Opportunity of doing Good, a greater kindnefs to himfelf, than to the Perfon who receives it from him. But if it be not his Fortune to be placed in fuchCircumftances; this is no Reflexion upon his Virtue, or any Difparagementto his Kindnefs and good Intentions, He is not one whit the worfe Man in himfelf, nor the lefs a Friend to others. For (as Epidetus fays,) what Madnefs is it to expeft that a Manpottldgive that to i/j, which
:

From

he

is

your Friends, that we may parYes, with all,my Heart, If I can get Them, and not lofe my Self. Do but order Matters fo, that I may itill retain my Fidelity and my Innocence, and not bring any afperlion upon the Chara<2ers I pretend to , viZt Thofe of a Friend and a Philofopher ; and when you have thus fmoothed the way, give your DireSions, and I will not fail to follow them. by this Anfwer our Author feems plainly to allow a Liberty, both of endeavouring to improve an Eftate, and to embrace publick Offices and Honours ; provided thofe Riches and Honours may be acquired and enjoyed, without being engaged in anything inconfillent with Virtue, or unbecoming our Character. But if this be an impoffible Condition, as it too often proves ; If the Corruption of the World be fuch, that a Man, who makes it his Bulinefs to acquire thefe Advantages, do at the fame time bring himfelf under a manifeft hazard, if not a fatal Neceifity of parting with fomething that is a greater and
take ofthemvjithyoH.

But pray, get

not pojeffed of Himjelp. thefe things ^ fay

Now

more

fuhftantial

Good
:

Good more

properly His, in ex-

change for them Then, what do thofe Friends who importune a Man to make them do fo too; what do they, I fay, but defire, that he would part with a Happinefs that is real and his own: (that is the Good of his Rational Soul,) to procure ihem a Happinefs which is but imi>ginary, and canrot

with

SiMPLicius*s Cominenr.

149

not be truly called their own, though they had it ? For the Advantages they are fo eager for, have no relation to the Rational Mind, in which the very EiFenceand Nature of a Man confifts, (and confequently all the Happinefs he is capable of, confidered as a Man, muft needs depend upon that,) but they are the ObjecS of meaner Appetites. "This therefore is the mofl uneqtial Dealings ana the greatefi
Folly imaginable
: They deal unequally, becaufe they tranfgrels true Friendihip: (for the Pythagoreans, you know, made Friendfliip to conlill in Equality.) And Nothing can be more unfair, than for to engage a Friend in fome great haxard, and expofeHimto certain and extreme

the

Laws of

Me

Mifery, and all this, only to fatisfy fome unreafonable Defire of my own. The Folly of it is double ; for Who but Fools, would be fo barbarous, as to impofe fuch an unreafonable Trial of his Kindnefs, upon an Intimate Acquaintance, and particular Friend ? And Who but fuch, eould be fo blind, as not to difcern the mighty difference, between the Lofs their Friend would fuftain, by gratifying their Requefts, and the Gain themfelves ihould reap, in cafe he did fo? He facrifices his All forfeits his Greateft, his Own peculiar Happinefs, to purchafe that for Them, which is not, cannot be Their proper Happinefs; and is fo.far from being a Great Good, that it very often proves to be none at all in the Event, but a great and fore Evil, But beiides all this, there may ftill another very good Reafon begiven, why he ihould call fuch Men Fool iOi andSenlelefs ; and that is, their efteeming Money to be of greater and more valuable Coniideration to them, than the Modefty and Fidelity of a Friend. And to this purpofe, he proceeds to (hew, that a Perfon thus qualified, is fo far from being unferviceable to his Friends, that he is really much more ufeful and beneficial, than even they, who feed them w'lth the Drofs they fo much admire. For if among Servants, thofe who are honed and refpedlfnl, recommend themfelves more to the Efteem of their Mailers, than others who are of quicker Parts, and more dexterous in theBulinefs of their Trade; fure the Reafon holds much ftronger, why a Faithful and Virtuous Friend ihould have the Preference, infinitely before what the World calls a gainful one: And that Prefererice they will have, in. the Opinion of all wife Men. For we feel the Benefit of thefe upon every Occafion ; they give us the Sweets of good Convcrfation, and the Affiitance of feafonable Advice ; they are
:

a per.-

ifo

Epictetus's

Morals

a perpetual Guard upon whatever we efteem moil dear, and a fare Relief in Dangers and DiftreiFes ; they are Phyficians in our Difeaies, and (as if Life were too fhort a Space for fo much Goodnefs to exercife itfelf in) we find our Account in fuch Friends, even after Death And, upon all Occafions there is a perpetual good Correfpondence, a mutual Agreement between the Giver and the Receiver of Favours ; noDifcord in the whole Courfe of their Lives, but conftant Confent and perfed Harmony of Souls. Thofe therefore, that are Friends indeed, will contribute their utmoft Endeavours, towards the preferving the Virtue and Fidelity of their Friends; Nay, they will find themfelves obliged to it, in Tendernefs to their Intereft ; and cannot be guilty of fo great an Abfurdity, as to defire any Thing for their Own Sakes, which muft turn at laft fo infinitely to their Prejudice, by robbing their Friend of his Honeily, and rendring him incapable of doing them any farther Service. Thus alfo that other Argument might be anfwered; and the obferving what is in a Man's own Power, and properly beiungs to him to do, would ferve to refute what follows. Tor, Who ever told you, that it was a Duty incumbent upon you or a Thing in your own Power and Choice, to procure Pcrcicoes and publick Buildings, for the Benefit of
:

jour Country? To this may be replied again, as it was in the Cafe of your Friends ; Who can be expedied to beitow That upon others, which he never had himielf ? And if to this it ber.joyned. Get themyourfelf, that you may have it in your own Power to give to your Country ; what was faid before, will ierve every jot as well, upon thisOccafion too. But thefe Coiiliderations he hath left in the general, for Us
to apply,
as we fee rcquifirc; and hath fupplied us with another clear and full Anfwer, much more pertinent, and particular to the Matter in hand. Wnat need this trouble you ( fays he ) ? Is it Your Concern, to provide Cloifters and Exchanges for your Country ? does not think it his Bulinefs to fupply his Country with Shoes, but with Arms; and the Shoe-maker does not

hQSMih

think himfelf obliged to furnilTi out Arms, but Leather and Shoes. And fure every Commonwealth is ferved in beft Order, and tomoft Advantage, when every one attends firiajly to the proper Bulinefs of his Calling, and does not intermeddle with the Concerns of other People ; but takes care to do his own part, and interrupts no Body elfc in the Difc/iarge of His.
r

Well,

with S I
Well,
but what
is

L1c

s's

Comment.

15

and wherein will

my part then, fays the Philofopher be expeded, that I fhould contribute to the Publick Good ? The feeming force of this Queilion he obviates moft excellently, by appealing to the Man's own
it

Judgment

fays he, if you have been the in another ; What of making a good Man, have not you been beneficial to your Country? Is not this a piece of Service, of much greater Confequence, than the Profits every mean Artificer brings to the Publick? This would bethe Advantage, and this the Thanks and Honour due to you, for making your Self But if your Wifdom an honeft Man and a good SubjeS and Virtue have a kindly Influence upon Others too ; if your InftruSions and your Example from them Lito the fame good Principles, you are then a Publick Bleffing, and more beneficial ftill, in proportion to the Numbers you have an Influence upon. And now you defire to know, what Rank or Office ihall be affigned you, and would fain be, like the General in the Army, or theMagiftrate of the City, or the Artificer in the Shop, who know their refpedive Trufis, and have fome Station or Bufinefs, Military or Civil, which they can properly call their own. To this the Author replies in general Terms, You may have any that will fall to your ihare, only with this Provifion, that it be confiftent with Virtue andHonefly But if you make Shipwrack of thefe, while you pretend to venture for Monuments and (lately Buildings ; it is great odds, butyoulofe your Magnificence, at the fame time that your Modefty and Fidelity is caft away. And, I pray, Whether of the^ two is the greater Grace to a Commonwealth ? A City well (forcd with true and good Men, or adorned with fumptuous Halls and fplendid Palaces? But, to come nearer to the Queilion, What Place or Eiieem is due to a Philofopher, or what Regard ihould the State have 10 him? Surely Men lliould be efteemed, according to the Dignity and Value of their Work. And, by this Rule, the Philofopher may claim Precedence, as a Former and Maker of Men ; One who frames and moulds them into virtuous Perfons, and ufeful honefl Subje6ts. The Matter he hath to vtOrk upon, is, Himfelf and Others; and the Pains he is at about them, is, to refine and purl fie their Nature, and exalt Ihem to a Life of Reafon and Virtue. He is indeed, and ought to be refpefted, as a Common Father and Mafter, a CorreSorof Errors, andaCounfellor and AfiTifiantin Goodnefs ; He is liberal of his Care, makes every other Man's Be!

Means

nefit

x^z

PIC

us's

Morals

neftiand Improvement his Endeavour and Concern, and hath He adds to the Ena Hand in all the Good that is done. joyments of the Profperous, by congratulating and rejoycing with them ; and lightens the Burden of the Wretched, by miniftring feafonable Comforts; and himfelf bearing a In one word, He will do all thofe part in their Afflidions. Things, that are poflible, or can be expefSed, to be done, by one who thinks no part of the World exempt from his Care, but feels in himfelf a conftant Delire, and kind Intention,
to

promote

the

Good of
general

all

Mankind.
but
to

Employment do not fatisfie, would needs have this wondrous Man faftned down
if this

Now,

you fome

one
his

vernment,

Go; in a wife and well-conftituted Perfon would be chofen their Head, becaufe Eminence and Ufefulnefs mufl; needs give him the Preparticular Profeifion
this

And indeed, his Qualitications , if ference before others. we confider them particularly, feemto deferve no lefs. His Prudence, fo much fuperior to the Common Sheep, capaciHis Learning and tates him for a Shepherd to the Flock. Wifdom entitle him to the Degree of a Senator or PrivyCouncellor. And if he had applied himfelf at all to that an Army, fort of Difcipline, none can be fitter to command becaufe he muit needs excel both in true Courage and regua Thus Socrates gain'd immortal Renown, by lar Condudh
his

Bravery at the Battel oi Delium; and caft, as we are told, flood fo univerfal an Awe into his Enemies, that they all amazed at his Courage ; and he made good his Retreat Antheir daring gle, through a whole Body of ihem, without b Xenophon brought off that likewife So him. upon fall lo in the great Body of Greeks^ and had his Praties celebrated Olympick Games, for fo noble an Atchievement.

trtius

This Aftion Socrates is particulirly taken Notice of by Diegtues >^i/jin;<tj and The Battel mentioned here, was fought between the Deitum, under the Command of Panuades; Boeotians, in which the latter won Socrates is faid to have retreated very and the fotmei being put to rhe Rout, ftill, and look'd back, to fee if leifurely. and feveral Times to have ftood Enemies would dare to purfue and attack him. He is alfo faid, a

U-

to have before this Fight to have faved the Life of Xenophon, and ^mphipoU,. SeeC/oj. Labrought him cff, when Unhorfedat the Battel of See alfo Platen, uten. Edit. Mcibom. ^mfl. 1692. Segm. 22, 23. Pag. 53. Pag. s<Sj. [oltg. Socrur. Edit. MarjU. EtM. Lugitm 1590.
little

any of

his

k Sec Xenophon in Exftiit, Cyri.

This

with S

LIc

s*s

Coramenc.

1 5-5

This, I lay, would be the cafe, this the Refpedl: paid to a Philofopher, in a wife and well-conilituted Government. But we mult take notice, that wicked and licentious States do quite contrary They are moft inaufpicious Places to dwell in, and have deftrudive Effeds upon the Minds of Men ; they llifle and quench that Light, which Heaven hatli given us; caft a Blemiih upon the beft Employments, diicourage the moft ufeful Sciences, difregard the Perfons, and obftruft the good Influence of them, who teach us by their Dodrines, and lead us by their Examples. And, where fo much wicked Induftry is ufed to damp theLuftre of Virtue, that Place muft be confeft very improper, either for Men to lay the firft Foundations of Wifdom and a good Life in, or to improve and confirm themfelves in, after fuch good Beginnings. But then we muft obferve withal, that, if ia themidft of fuch perverfe Converfation, fome One be found of a happier Complexion than the reft; One, whofe Soul a particular good Genius hath made proof againft all Corruption ; the greater fuch a one's Difficulties are, and the more Tryals his Virtue is exercifed with, the more perfeft and illuftrious it will appear, and ihed abroad its Rays with greater Advantage, in the mi'dft of fo much Darknefs. So true it is, that all the Traverfes of Fortune, and this vaft Variety of Accidents in Humane Life, contribute exceedingly to the Increafe of Virtue; and that both Profperity andAdverfity work together for the Good of thofe Men, who have the Wifdom to chufe Things with Judgment, and, to manage them with Dexterity.
:

CHAP.

<-4.

Epictetus's

CHAP.
IT carefled
is

Morals

poffible,

you obferve fome other Perfonmore

Entertainthan yourfclfj invited to you before faluted ments, when you are left out; to proper thought more are taken any notice of; than rather followed advife with, and His Counfel

But are thefe Refpeas Yours. deferve to be eare they Evil ? If they or Things, of Joy to matter be fteemed Good, this ought to ,t they But them happy m vou, that that Perfon is that troubled, be to it te Evil, how unreafonable is Befidcs, Share? own your they have not fallen to not poffible, you ihould Confider, I pray, that it is you in the lame degree to have thofe Qvilities paid Profeffion you have the that others have; becaufe fufFerYou to do the fame taken upon you, will not And how do Th ngsTdefer've them that Others He, who thinks the trouca if be expeaed, that Levee below him, waiting at a great Man's bc conIntereft, with one that ftould have the fame He, Or there ? Devotions ftantlv pays his Morning Another with ovvn Bufinels, hat only mi"ds his
:

paid

him Good

Pa

^S", eternally cringing, hat oi He, a Lord's Tram ; into himfelf eling with a him, commend to U not drain a Point his own with up him blowing afite, that is ever

ha

is

-V'7'"S'/"^/

Praife

Fol le

At this rate you are Man ; fot unreafonable moft a a very uniuft, and which is really
and

indulging

all his

Vices, and admiring h,s

hi Nonfenfe

vou expea

graUs, to receive that

be obtained to Sale, and cannot now, and to ufe a very fainftance the Price. For
rniliiVone,

without paying

You

enquire in the Market,

how

Let-

S-^- to!d^heyareaHalf-penny^a^p.ec.

with

Sim Lie lus's Comment.

155'

Suppofe now, another Perfon bids, and pays, and takes them ; and you will neither bid, nor pay, and go without them Is there any Wrong done ? Or hath the Buyer a better Bargain than You ? He parted with his Money, and hath the Salladj yoU have no Sallad indeed , but you have kept your Money. Juft (o it is in the Cafe before us. You were not invited to a great Man's Table 5 thcReafon is, becaufe you did not buy the Invitation. Pay the Price, and you may have it 5 but that Price, If therefore you is Commendation and Flattery. think the Thing for your Advantage, it is fet to Sale, and you know the Market Rates. But if you expert it ihould come without making Payments, you are very unreafonable. And if it be thought too dear, then fure you have no yeafon to complain 5 for, though you have not his Lordihip's Dinner, yet you have fomething as good in the room of it } for you have the Satisfaction of keeping the Price in your own Hand ftill j that is, of not commending a Man againft Truth and Confcience j ^ [and of avoiding his formal haughty Reception ofyou^ which carries in it a thoufand times more of Infolencey than
:

Civility?^

xheieft,

Thefe Words are not in StmpUcius's Copy ; bat being geneially found in I have inftrted them in a different Chatader.

COM-

156

s's

Morals

C
Difcourfe feems to be THIS mer; proceeding to obviate
hind, and fuch as ieem all to Difpolition of Mind. For,
his
ft

r,
Continuation of the for-

feme Objections Hill bearife from the fame Habit and

when

Man

hath turned all

Thoughts and Care upon his own Improvement, and hath difengaged himfeli from the World, and its Incumbrances

when he hath arrived to that Largenefs and Sufficiency of Soul, as to defpife Riches, and Honour, and Popularity; when he thinks it unbecoming his Charader, ro court the Countenance of Great Perfons, by all the means Arts and obfequious Attendance of Slaves and Sycophants ; there will,
in all liiielihood, follow this Inconvenience
Ihall

upon

it,

that

he

be flighted and difregarded himfelf, Many of his Equalsand Inferiors fhall be invited home to Entertainments, iliall be more particularly addreft to in publick Places, and receive all outward Marks of Refped ; nay many lefs capable of adviling than He, fliall be admitted into the Secrets of Families, andconfulred in all their Affairs of Importance, while this Perfon, fo much their .Superior in Worth and Wifdom, is indulhioufly neglefted. all the feemiiig Hardihip, that appears in fuch Ufage, Ep'idetus might, if he had thought fit, have taken fF in one Word, by remitting us to his uiual Diflindion, of the Things that are, and that are not, within the Compafs of our own Choice For, ' thofe Things that conduce to our real Hippinefs be at our own Difpofal, and the Things here mentioned are not fo ; then ought we not to fuppofe our HappinL-fs at all toconliii in them. But this Solution of theDifiiculty he takes no notice of here; partly becaufe it is geneother Cafes as well as this ; and ral, and applicable to partly, as preiiuning it abundantly enlarged upon, and that That therehis Reader was fufficiently perfed in it before. fore, which he chufes to infill upon, is fomething, that comes clofer to the Matter in Hand; and proves, that the Inconveniencies here alledged minifter an Occalion'of much greater Advantage, to thofe, who have the Wifdom to make aright Uie of thtm. To this Purpofc, he tells us, that the Inilances in which of inferior Qualifications have the Preicrence and ReIped, before ihoie, who have made a ttrict Philofophical Life

Now

mmy

with

Simp Lie I

s's

Comment.

157

Life their Choice, muR be either Goo^^ or Evil. If you pleafe, to make the Divifion perfed, I will take the Confidence to add, or Indifferent \ for in truth, there are a great

middle fort. But then it muit be confeft too, that thofe which are indifferent, can neither be called Honourable nor Diihonourable. And for that Reafon, the Author feems not to have thought this Branch worth any room in
this

of

many Things

Well, we will fay then, according to Him, one of the Extremes, either Good or Evil JvJow if they be Good, (fays he) this ought by no means to be matter of Difcontent to you. But quite contrary, it ihould add to your Joy and Satisfaaion, that another Perfon is haptor this calls for the Exercife of a very py in them,
his Divifion.

that they are all in

Exal-

Ph'lofophical Virtue ; that of wiOiing well to all Mankind, and rejoicing in the Profperity of others And here we fiiall do well to obferve, what amighty Good he makes this feeming Evil to contain, and how prodigious an Honour this Difrefpea derives upon us. For This indeed is the very Quality of the Mind, which brings us to the trueff and neareft refemblance of God, which is the greateil Happmefs, any of his Creatures can poflibly attain God IS himfelf of abfoluteand unbounded Power, to For being indeed the only Source of all the limited Powers communicaifi ^".

and uncontroulable Power, for this is aPerfea.on ^^'^'^ "^ Conilitution cannot re^ ^'ITc^^''''^^ ceive; and befides, there are many Degrees of intermediate Beings, which, tho' much inferior to God, are yet m^ch fipenor to Us ,n point of Power. But ftill ,n the oThefpa^c of his Excellence, he hath condefcended to make us like himV"' ^^","^^ ^ ' W''^^ ^''^ ^"d unbounded, a Will trsT " capable of extending its good Wiihes, and kind Inclinations to all the World, provided we have but the Grace ^ '' therefore an inftanceot h's wnniVl'^x^rS^"^' wonderful Wifdora, and adorable Goodnefs, that he hath
in infinite

^"^ ^' ^'' P^^^ i^ i"ii""ely Great, fo his Will ,s infinitely Good. From hence it comes to pais, that he would have all things good, and not any thin^ evil fo far as that can be. And becaufe his Will can intend nothing but what his Power is able to accomplifh, therefore he does really make all things Good; and this h^does not niggardly and grudgingly, but communicates to every Creature of his own Goodnefs, in as large Proportions, as the Condition of each Creature is capable of enjoying it the Soul of Man, 'tis true, . does not refemble God

w^lru^'^T^^

Now
"^"

Wm

made

1^8
mide This
caufe this

Epictetus's
is

Morals

to be his Image and Similitude in our Souls; bethe true and proper principle of all Operation and ASion. And though the Soul cannot punctually make all things Good, as God can, and does ; yet it goes as far as
it

can in making them fo; and for the reft, it does its part, For that by wifhing that Good, which it cannot give them. is perfect and true Volition, when the Perfon willing, exerts.
his whole Strength, and all the Faculties affift and concur with it for we have the abfolute Difpofal of our own Minds, and fo the wifhing well to all Mankind, is what any Man may do, if he pleafe. And indeed a truly Good Man goes farther than all this; he wiilies the Profperity of all Men whatfoever; and he flops not there, but extends his Kind;

refs to Creatures of different Species, to Brutes, to Plants, to even Inanimate things ; in a word, to all that makeup this 'Tis great Body of the World, of which himfelf is a part. true, he cannot make thofe Willies eifei51ual to all, becaufeas I faid, the Willing is a Perfedion given us by Nature, but the power of Eftefting is not. For this requires the Co-operation of many other Cau fes, the Permiffion of the Gods,

and the Concurrence of feveral Agents, which

command.
;

And hence

it

is,

that

all

we cannot our Virtue coniilts in

our Will theMerit of all our Aftionsismeafuredby That; and that all theHappinefsand Miferyof our Lives is made to depend upon the Good or 111 ufe of it. And thus you have
the force of this Argument, proceeding upon a Suppoiition that thefe things are Good. But if on the other hand, the Refpeds denied to the Philofopher, and paid to others, be Evil ; here can be no ground

Not upon of diliatisfaaion, but a frefh occafion of Joy His account indeed who hath them, but upon your Own, who have them not. At this rare, the Good Man can never be Melancholy at the WMUt of thefe things, nor look upon
:

as any difparagement to his Perfon, or diminution of his Happinefs, but is fure to be pleafed, let the Event be vvhat of Others, if it it will; that is, either for the good Succefs thus be Good ; or for his own Efcape, if it be Evil. And Intereft and of point in off, taken are Refentments all angry
it

Advantage

we allow thefe things to conduce is a much greater Happinefs, to afyet it to our Hat)piners, which pire after a Refemblance of the Divine Perfedions, and if do to opportunity an ; gives them of themilTing
;

for

though

Men

withthey rather tend to make usMiferable, then theBeing Deliverance. as a Want, properly a fo out them is not

Aftec

with
After
bility

Simp Lie lus's Comment.

15

this he proceeds to Two other Topicks, the Pofllof obtaining them, and the Realbnablenefs of expetling them. From the former of thefe he argues thus. It is not to be imagined, that one who never makes his Court, fhould have the fame Privileges, with one who is eternally labouring to ingratiate himfelf. This Labour muft confifl: of all the Ceremonious Fopperies, and Servile Submiffions imaginable; the waiting at the Great Man's Rifing, expefting his coming out, cringing and bowing in the Streets, the Court, and all Places of publick Concourfe; the Commending all he does, tho' never fo bafe, and admiring all he fays though never fo Senfelefs. And therefore, for a Philofopher, and a Man of Honour and Truth, who cannot fubmit to thefe unworthy Methods of infinuating himfelf, to meet with the fame Countenance, and Marks of Kindnefs, with thofe who proftitute themfelves at this rate for them;
is,

as the

World
is

goes, abfolutely impoflible.

not only unreafonable upon that account to expeft them, but in point of Juflice too. It argues a Man greedy and infatiable, when he expeds his Meal, and yet will not confent to pay his Ordinary. It is defiring to invade anothers Right, and ingrofs to yourfelf, what he hath already bought and paid for For though he left no Money under his Plate, yet he gave that purchafe, which you would have thou'Jht much too dear. And confequently (as he ihews by that inftance of the Lettice,) you who went without the Dinner, have as good a Bargain at leaft, as he that was admitted to it: He had the Varieties indeed, but then you have your Liberty; you did notenflave your felf fo far, as to laugh at his Lordfhip's dull Jefts, nor to commend what your better Senie could not like, nor bear the afFefted Coldnefs of his Welcome, nor the tedious Attendance in his Anti-Chamber. In fhort, you were not the Subjed of his haughty Negligence, and ftiif Formality, nor the Jefi: of his Sawcy Servants: all this you muft have been content with, to have Dined with his Greatnefs. If youexped it upon eafier Terms, you are miftaken, for it will come no cheaper; and if you exped it, without paying as others do, it argues you greedy, and an unfair Chapman. And this Charatler is not confiftent with that of a Good Man ; fo that you mart change your Temper, and be more moderate in your Expedances of this

Nay,

it

Now

kind.

CHAP.

i6o

Epictetus's

Morals

CHAP.

XXXIII.

*'l,T'7E cannot be at a lofs, what the Condition of things is by Nature, what her Laws and Methods, nor how Men ought to deport themfelves, with Regard to them For thefe are things fo plain, that all the World, at one time or other, are univerfally agreed about them. For Inftancc, if a Neighbour's Child happen to break a Glafs,
:

wc

prefently anfwer,

that this

is

a very
fit

common
made

Accident.

Now
we

the Application

to be

from hence is, to be broken,

that,

when one of our own happens

dinary, nor fuffer bance, than when

this trivial

ihould no more thipk it extraorit to give us any greater Dillur-

it was another Man's Cafe. And Example, ihould prepare us for bearing Cafuakies of greater Confequence, with the like

When any of our Acquaintants buries a Child, or a Wife, every Body is ready to mitigate the Lofs, with the Reflexion, that all Men are Mortal, and this is what all Men have therefore Reafon to expeft. But when the Misfortune comes home to ourfelves, then we give a loofe to our Pafiions, and indulge our Lamentations and bitter Complaints. thefe things ought quite otherwife to awaken the fame Coniiderations and it is but
Temper.

Now

-,

reafonable, that

what we thought a good Argument

to moderate the Refentments of other People ihould be applied with the fame Efficacy, to reftrain the

Exeelies of our

Own.

The Condition of Nature and our own Duty, is plain to be learn'dfrom thoie Accidents, which our fclves hive no latejeft. So Cafaubon, upon the place, by :i peculiar Notion of thcWoid Jietiigs^, and in a Senfc highly agreeable to the left of the Chapter.

COM-

with

SiMPLi cius's

Conimcnr.

i6i

CO
THERE
them.
is

NT.

are

things, in

which

fome Notions concerning the Nature of all Manidnd confent; anduot anyone
That whatever
is

confidering Perfon ever pretended to contelt or contradift

Such

are thefe that follow;

is

profitable,

and whatever

is

truly Profitable,

Good

Good, That

all things are carried

by a natural Propenfiun to theDefire of

That Equal things are neither lefs nor more than one another; That Twice Two make Four: And thefe Notions are fuch as right Reafon hath recommended and riveted into our Minds, fuch as long Experience hath con:

Good

firmed,

and fuch as carry an exadt i\greement with the

Truth and Nature of things. But when we defcend from thefe general Truths, to the particular Ideas andDodrines of fingle Perfons, there we very often find ourfelves miftaken. And thefe Erroneous Opinions are of different Sorts. Some of them deceive us by two credulous a dependence upon the Report of our Senfes, as when we pronounce the Circumference of the Moon, to be as large as that of the Sun, becaufe it appears fo to the naked
,

Eye.

Some we are
is

prepoileiTed in favour of, by inclining too

;

much

to our Senfual Inclinations

as

when we

fay, that all

Admittingof Arguments before they are well weighed; as thofe, which advance the Belief of the World being made by Two Principles, and that the Soul is Corporeal. Now thefe are what Men argue differently upon, and they are fo far from being always true, that many times theTruth lies on the contrary
are
to the
fide of the

Pleafure

Good.

Some

owing

Queftion.

And

it

can never be fafe for us to de-

pend upon iuch particular Ailumptions, for the Knowledge of that true ftate of things, which EpBetm rneans here, by the Condition, the Laws, and the Methods of Nature, But nothing can be a more pregnant Proof, how exceeding fickle and unfaithful particular Opinions are, and howfirm and unalterable thofe general and acknowledged ones, than the Variety of Behaviour, in one and the fame Cafe^ For let any Accident happen to a Man's felf, and he is quite
^

another Perfon, iranfported with the Vehemence of his Concern, and all his Reafon proves too feeble to fupport it. But when the very fame Misfortune happens to another, there is none of this Diforder ; he then looks upon it as it really is,
i contidsrs

102.

Ep

US

's

Morals

confidersitcalmlvand coollv, without Paffion or Prejudice, and paiTes the fame Judgment upon it with the reft of the World who have no partial Atfedion, or particular Concera to pervert them; but regard only Truth, and the clear Reafon df the thing. This he illuftrates by a very trivial Inftancc, that of breaking a Glafs Which when done by a Neighbour's Child or
:

Servant,

we

are apt prefently to excufe,

this is:

by putting
that
it is

Mind, howexxeeding common

pens every Day ; that, confidering how little a a Child down, how often they let things drop out of their Hands, and withal, of how exceeding brittle Matter the
VeiTel is made, that the leaft Blow in the World daftes it to pieces, it is rather to be wonder'd, that fuch things happen no oftner: Thus we fay, when our Difcourfe is Sober and DifpaiTionate. But when one of our own is broken, then we rage and ftorm, as if fome new thing had happened to us. And yet in all Reafon, the fame Conlideration of the Accident being fo ufual, ought to offer itfelf to ourMmds,

him in what hapthing throws

then too, and with the fameSuccefs. to Matthis (fays he) you may, if you pleafe apply Acquamtants of our any When ters of greater importance is there, that does not preburies his Wife or his Child, And the Reafon of it Cafe? fently fay, this is every Man's from the common Prinis, becaufetheypafs this Reflexion, conftant Courfe of ciples in their own Minds, and the plain to die, there Nature, which they find agreeable to them. For ot HuCondition very the ; 'iis is a NeceiTitv unavoidable mane Nature; To be Man, and not fubjeft to this Fate, would

Now

Who

him then, that hemiExceifes, and how wifely he could tell inevitable, and noftook his own Cafe? That Death was nothing in the Acwas there that thing more frequent ; and this Diforder, but it cident it felf, which could create all apprehenlions and Was owing entirely to his own mijaken Mind, which fticwed him tile violent paffions of his own
Ihe thing in a falfe Light
2i

when fuciii a imply a Contradidtion. And yet for all this, what Lofs happens in a Man's own Family, what Groans, Extravagances wild what Tears what loud Exclamations, how hard is it to of Paffion do immediately follow? Nay, for all this, or Caufe juftifiable a perfuade Men that there is not fuch an Afflidion that any other Perfon living ever fuffer'd one recoiled, how, before > Now, whv fliould not fuch a Neighbour in fuch himfelf affea'ed, when he faw his
he
felt

^^^

with

SiMPLici
Two

s's

Coramenc.

163

indeed there are Reafons, why we fliould be One is , the thus partial and paflionate in our own Cafe Exceeding Fondnefs, and tender Sympathy, betweenthe Rational Soul, and the Mortal Body ; which confideiing that this Part muft Die, is much more clofe and moving, than in
:

Now

Reafonit ought to be. The Other is, that though we know and are fatisfied, that Die we muft, yet we do not care to think of it; and fo thefe Two dear Friends live together, as if they were never to part. Now there is nothing that gives a Man fo much Difturbanceand Confuiion, as the being furprifed with any Accident; for, whatever we have forefeen, and made familiar to our Thoughts by long Expeftation, never gives
us.

thofe violent Difturbances.

This I take to be fufficiently plain, from what we fee in our Behaviour afterwards. For even Thofe that are molt
intemperate in their Griefs, yet within a little while, when they come to be ufed to the being without what they lament the Lofs of, return to themfelves and their Reafon again , and all is quiet and eafie, as if no fuch Misfortune had ever happened. Then they can fuggeft to their own compofed Thoughts, what at firft they could not endure to hear, that this is no more than we fee daily come to pafs ; That other People are liable to it, and have born it as well as They; that the Condition of our Nature is Mortal, and moft abfurd it is to fuppofe any Man can be exempt from the common Fate of his Nature; that our Friends are only gone a little way before, in the beaten Road, which all our Fore-Fathers

have troden, and in which them.

we

ourfelves ihall ihortly follow

if this Separation, when a little Time and Cuilom hath rendred it familiar, become fo very fupportable, after the thing hath happened ; I would fain know, what Reafon can bealledged, why the making fuch a Separation familiar to us beforehand, by frequent Thoughts, and perpetual Expefitatiohs of it, Ihould not enable us to bear it with great Everinefs of Temper, whenever it fhall happen. For furely the true Caufe of all immoderate Concern upon thefe Oct

Now

cafions, is that we do not reprefent thefe things to our own Thoughts, "nor accuftom ourfelves to themfo effcctuaUy as we might and ought to do. And the Reafon of this again feems to be, that theGenerality of People have their Minds faftened down to their Fortunes; and all their Imaginations formed, according to the Model of their prefent Concition.
^

U^mQ

164
Hence
as

Epictetus's Morals

it is, that the Profperous Man is always Gay and Bi>(, depending upon the Continuance oi his Ha^.pincfs, and never dreaming of any poffible Change in his Affairs. And thus People alio under unhappy Circumiiances, are as commonly Difpirited and Diffident, and can entertain little hought ot a Deliverance, and better Days. But another Caufe, which conalbures to this Fault as much as me foriner, is the unreafonable Fondnefs of thefe Things, which Men lament the Lofs of fo tenderly Tijey pericdly dote upon them, while they have them ; and cannot therefore admit any Thought fo unealieas thatof parting wiihthem; for no Man alive cares to dwell long upon Meditations which are troublefome and affliding to him. This Fondnefs is the thing we iiiould guard our felves againfl, at leaft cut off all the Exceiles of it, by refleSing ferioufly what we are ourfelves, and what that is, which we fo paffionately admire. fliould confider, that it is what we cannot call our own; and that, though we could, yet it is fo imperfecl: a Blifs, as to cloy and weary us with long Enjoyment. Our Kindnefs therefore iliould be reduced, and brought within fuch Proportions as are confiftent with Decency and Moderation: And in all our Converfation, it will be great Prudence to abftain from all Expreffions and Difcourfe, and efpecially from all fuch Atlions in our Behaviour, as tend to endear thefe things the more, and ferve in Truth for no other End , than to cheriih our own Folly and make our Paffions more Exorbitant and Ungovernable.
:

We

CHAP.

XXXIV.
a Defign to hath the Maker of any fuch real Being, as

AS
the
Evil.

no

Man

fets
it

up
:

a
it

Mark, with

ihoot befide

fo neither

World formed

in

COMMENT.
Difputes, which are wont to arife concerning the Nature and Original of Evil, have by being unskilfully managed , proved Occafions of grievous Impiety towards

God

with

SiMPLicius*s Comment.

165

God, fubverted the very Foundation of \^irtue and good Manners, and perplexed many unwary Perfons, with feveral
dangerous Scruples, and inextricable Difficulties. Firit, As to that Opinion, which makes Evil a firft Principle, and will have Two common Principles, a Good and a Bad one, from whence all things whatfoever derive their Being, it is attended with a Thoufand prodigious Abfurdities. For, whence fliould this Power of being a Principle, which is One, and is imparted to both thefe Contraries in

common, whence

fay,

ihould
it

it

come? Or how
them both
?

fliould

one and the fame Caufe give

to

And how

is it poiTible, that thefeTwo ihould be Contraries unlefs they be ranked under one common Genus ? For we muft diftinguiih between Dherfityzna Contrariety \ that which is White, cannot be termed Contrary to that which is Hot or Cold ; but Contraries are properly thofe things that are aioft diftanc from one another, yet ftill under the fame common Genus. White then and Black, are Contraries, becaufe both bear tt" i\\t Genus Qi Colour \ for they are both Colours alike. And Hot and Cold are Contraries, for they likewife meet under the Genus of Tadile Qualities. And this is Reafofi enough to ihew, that Contraries cannot poffibly be firft Principles, becaufe there muft have been fome common Geiius antecedent to them, or they could not be contraries And farther, becaufe One muft needs have a Being, before Many ; for Each of thofe many Beings muft fublift, by virtue of its
:

Eifence, communicated from that firft Being, othervfife nothing could ever have been at all. Again, Some fingle Original Being there muft needs have been, which muft have been a Foundation for particular Properties, and from which thofe Properties muft have been diftributed among the Many. For, from the Divine Ori-

Good, all good things whatfoever proceed and in like manner all Truth, from the fame Divine Fountain of Truth. So that, though there be feveral Principles of feveral Proginal
;

perties, yet

in, and refolved not fome fubordinate and particular one, as thefe are in their own kind only ; but a Principle fron) whence all the reft fpring. One that tranfcends, conneds, contains them all, and communicates to each of them its Caufal and Produdive Power, with fuch Limitations and Abatements^, as their refpedive Natures require. So exceeding irrational and abfurd it is, to think of advaU' 4
ftill

thefe all are

at laft
;

comprehended
that,

into,

one Principle

and

66
advancingTvvo
fible that there

Epictetus's
Principles of
all

Morals

fhould be

more

things, or to fuppofe itpofthan One.

will have this Univerfe to proceed from are driven by their own Tenets into aThoufand wild Inconfiftencies. They tell us, one of thefe PrinBefides,

They that

Two Principles,
ciples

God,

is Good, and the other Evil ; they call the Good one but yet at the fame time, they do not allow him to be

theUniverlal Caufe: They cannot worihip him as Almighty, for indeed they have clipped the Wings of his Omnipotence, and arefo far from afcribing all Power to him, that
it into halves, or to fpeak more properly they call the Source of Goodneis, and Spring of Light, and yet deny, that all things receive Light and Goodnefs from him.

they divide

him

Now what horrid Blafphemies,

ons does
reprefent
this

what opprobrious

Reflexi-

DoQrine call upon theMajefty of God? They him as a Feeble and a Feariul Being, unealie with

continual Apprehenfions, that Evil will invade his Territories. And, to eafe himielf of thefe Fears, and buy off' his Enemy, contrary to all Juftice, and Honour, and Interelf, cafting fome Souls away, (which are fo many Parts and Parcels of himfelf, and never merited by any Offence of theirs to be thus deliver'd up,) that fo, by parting with thefe, he may compound for the reft of the Good ones with him. Like

fome General
him,
facrifices

in Diftrefs,

One

who, when the Enemy attacks part of his Ariy, to gain an Opportu-

nity of bringing off" the Other. For the Senfe of what they fay amounts to thus much, though it be not exprefs'd in the very fame Words. he that delivered up thefe Souls, or commanded them to be delivered up in this barbarous manner, had fure forgot, or at leaft did not duly confider, what Miferies thofe wretched Spirits muft endure, when in the Hands of that Evil Principle. For (according to them) they

Now

are Burnt, and Fryed, and Tormented all manner of ways; and this too, notwithftanding they were never guilty of any Fault, but are ftill parts of God himfelf. And at laft they tell us, that, if any fuch Souls happen to Apoftatize, and Degenerate into Sin, they never recover themfelves ; nor are from thenceforth in any poffibility of returning to Good, but continue infeparably united to Evil for ever. (Only here it is fitwe takenetice what Souls thefe are, and how they thus

degenerate; for they do not admit their Crimes to be AdulMurder, or any of the groifeft and moft flagitious Enormities of a diiTolute and wicked Converfation, but onPrinciples, an evil and a good one) ly the denying of In
tery or

Two

with

SiMPLicius's Comment.

167

In the mean while, this God, it ieems is left maimed and imperfeft, bytheLofsof fo many of his Parts ; he is ilupid and fenilefs 'too, (in Their Hypothelis I mean, fo far be it to entertain fo irreverent a Thought) for he underfrom ftands nothing at all, either of his own Intereft, or the NaIf he did ; what Dread could he be under, or ture of Evil

Me

enter into any part of that Province which Natures are fo very diftant and irreconcileable, that they cannot run into each other, but their Bounds are fix'd, and immovable Barriers fet between them

how fliould Evil Good pofieifes

;

fince their

from all Eternity ? For this they fay too. But who, in the Name of Wonder, fetthefe Bounds and Barriers? Did Chance? Then it feems Did any other they make Chance a Common Principle too. Being which had Authority over both thefe, and prefcribed to them as itfelf thought fit ? Then it feems That had aSubBut how could that fiftence, before They made the World. be done before the Creation? For the Diviiion they make is like this upon Earth; they alfign the Eaflern, Welfern, and Northern Regions to Good, and referve only the South for
Evil.

Afterwards they go on, and fanfy, that Evil hath five Apartments, like fo many Dens or Caverns ; and here they tellsusof Woods, and all manner of Animals, fuch as frequent both Sea and Land; that thefe are at eternal Wars with one another ; and though they are faid to be immortal, as being originally Good, yet they pretend at the fame time, that they are devoured by their Five-formed Monfter. then, fince thefe diitindt Regions have been fet out, as you fee, from the Beginning of the World at leaft; and each aifigned and accommodated to its peculiar Inhabitant I would tain be fatisfied, which way Evil ihould make an In^ curfion into the Dominions of Good. Or, if we ihould fuppofe this pofllble, yet could it be done however, and flill thefe remain contrary to one another? May we not as well fay, that White maybe Black, and yet retain its Whiterefs ilill ; and that Light can admit Darknefs, and ftill be Light, as that perfed Evil can make Approaches to perfeit Good, and ftill continue perfed Evil? And, if this Impofilbility be evident and unavoidable, what Occafion is there to defcribe God as they do, committing an of fo much unneceifary Fear, and Folly, and Injuftice, as is the caliing away Souls to Evil for his own Security, and ever fince, labouring to no purpofe (for fo they \m'u\ needs have it too)

Now

Two

Ad

i68

PIC

us's

Morals

to redeem thefe Souls from Mifery? Defign never to be effeded, beciufe, as I obierv'd beibre, fome of them have lapfed, and fo muft abide under the Dominion of Evil to all Eternity And all this they will not allow the Good to have had any Knowledge or Forefight of, though with the fame Breath they pretend, that the Evil Principle knew perfedly well what number of Souls would fall into his Hands, and laid his Stratagems accordingly. Their Scheme certainly had been much better contrived, had they reprefented the Good Principle, as always employed and taken up with the Contemplation of it felf, and not engaged it in perpetual War, with an Enemy never to be vanFor they make Evil to be no lefs Equiihed or deftroyed. And this indeed is aconternal and Immortal, than Good. iiderableObjeftion, and a juft Reproach to their whole Syftem, that Eternal Exiftence, and Incorruptible Duration, no Beginning, and no End, are allowed to Evil, as well as to Good. And when thefe glorious Attributes are given to that which we cannot but deteft, what Diiference is there left, or what can we fay more in Honour of That, which we cannot but love and admire ? Let us now proceed, if you pleafe, to take a ihort Vievir of the Account they give, concerning the Creation of the World. Pillars then there are, they tell us, not like thofe
:

of

the Poet,

If^h'ich this laji

Globe of Earth

and Heav'n juflain,

(for they fcorn, that any Poetical FiSions, or the leaft fabulous Circumftance, fliould be allowed a place in their Philofophy ; ) but (as one of their greateft Mailers hath informed

us) of

folid

unhewn

Stone, and twelve

Windows, One of

which is conftantly opened every hour. But their marvellous Wiidom is not more eminently feen in anyone Inftance, than the Account they pretend to give of Eclipfes. They tell us, That when in Framing of the World the Evils that were in Conjundion together gave great Difturbance, by their juftling and diforderly Motions, the Luminaries drew certain Veils before them, to ihelter them from
the ill Influences of that Diforder ; and, that Eclipfes are nothing elfe, but the Sun and Moon hiding themfelves ftill behind thofe Veils, upon fome extraordinary and threatning

Emergencies.

Thea

with S
Then
again,

LIc

s*s

Comment.
is it,

1 69
that,

How

odd and unaccountable

of

fo many Heavenly Bodies which give light to the World, great ones in Veneration they fliould hold only the and contemn all the reft ; aifigning the Sun and Moon to the good Principle, but putting all the Stars into the Pofleifion of the Evil, and deriving them from a.badCaufe? The Light of the Moon they do not agree to be borrowed from the Sun, but think it a Colledion or Conftellatioa of Souls, which fhe draws up, like fo many Vapours from the Earth, between Change and Full; and then tranflates them by degrees into the Sun , from the Full to the next

Two

New
In

Moon.
fliorr,

they have a world of Extravagant Fancies, which as deferve to be reckoned among Fables. And yet they are by no means content to have them looked upon as fabulous, nor do they ufe them as Figures or Hieroglyphicks, foasto fignifie fomething elfe of more fubftantlal Goodnefs, but will needs have them believed to be ftrfSly and literally true. Thus the Image they give us of Evil, is

do not

fo

much

a Monfter, compounded of five feveral Creatures; a Lion, a Fifh, an Eagle, and fome other two things, I do not well remember what; but all thefe, together, are fuppofed to make a very ravenous and formidable Compofition. Such abominable Impiety againft God are thefe Notions and Principles chargeable with ; and yet (which is ftill more amazing) the Perfons, who advance them, profefs to take Sanftuary in thefe Opinions, out of a more than commoa Refpeft, and a profounder Reverence to the Divine Perfeftions, than the reft of the World (as they think) exprefs. They could not bear the imputing any Evil to God ; and, to avoid this Inconvenience, they have found out a particular Principle and Caufe of all Evil ; a Principle equal in Honor and Power to the Good, or rather indeed Superior and more Potent than He. For in all the Attempts made hitherto, to corrupt the World, and render it miferable, Evil feems plainly to have got the better. For they reprefent Evil upon all Occafions taking Advantage againft Good, and contriving all manner of Ways not ;to let it go. This is conftantly the bold and daring AggreiTor while Good, in the mean while, gives way to, and mingles it felf with Evil, would fain compound the Matter, and, for any thing that yet appears, hath difcovered nothing in its whole Management, but Fear, and Folly, and Injullice. Thus, while they abhor to call God the Caufe of Evil, they make him nothing but Evil in the moft exqailite Degree ;
'

and

7
this

s's

Morals
of the

and (according to that vulgar Proverb) leap Frying-Pan into the Fire.

Bur, belldes thefe vile Profanations of the Majeily of God, Syftem of Philofophy does, as much as in it lies, tear up the very Roots of all Virtue and moral Inftrudion, by deilroying and utterly taking away all that Liberty of Choice, which God and Nature hath given us. For, befides thofe Attributes of Eternity and Immortality, it does alfo afcribe to this Principle of Evil a compul five Power over our Wills; and that, fo very abfolute and ftrong, that it is not only out

of our own Difpofal, whether we will commit Wickednefs or no, but fuch as even God himfelf is not able to controul or over-power. In the mean while it muft be confeft, that this is a very idle and extravagant Imagination: For, if our Souls are violently thruft and born down into Murder or Adultery, or any other that are reputed the moft grievous Crimes , and commit thefe merely by the Impulfe of fome iironger Power without any Confent or voluntary Concurrence of their own, then are they clear of all Guilt. And this is a Matter fo evident and acknowledged, that all Law^s, both Divine and Humane, acquit Perfons in Cafes of Violence, and fuch a Force as they could not refiit, and where
,
,

And indeed there plain they aded againft their Will. not, nor can be any Sin at all in fuch Adions, where |he Minds of Men are fuppofed to have no Concern, but to proceed upon NecelTity and Conlkaint, and fuch as could not be refifted by them. if thefe wife Philofophers, while they were at a lofs, where to fix the true Caufe of thefe things, confidered as Evils, bethought themfelves of this Remedy, and fet up fuch a Principle of Evil, as you have heard , to refolve the Difficulty; they have done their own Bufinefs effedually, and, by a very pleafant Blunder, over-turned their whole Scheme For, if it follows likewife, (upon the Suppofal of at once. fuch a Conftraint put upon the Wills of Men by that Principle) that nothing they do is any longer Evil, then obferve, how pleafant a Concluiion they have brought their Matters to For the Confequence lies plainly thus. If there be fuch a Thing as a Principle of Evil, then there is no fuch thing as Evil in the World; and if there be no fuch Thing as Evil, then there cannot poffibly beany fuch Thing as a Principle of Evil; and fo upon the whole Matter, they have left themfelves neither a Principle of Evil , nor any Evil at all.
it is

is

Now

with

SiMPLTcius's Commenr.

171

Since therefore this is difcovcred ro be bur a rotten Fou"" datlon; if any, confcious of its Weaknefs, iliall prefume i<> affirm, that God is the Author of Evil as well as Good, the Falihood and Impiety of this AlTeriion will ask but litFor how indeed can we tle Time and Pains to evince it. fuppofe it polTible, that that Opinion ilinuld be true, which who is the Aucafts fuch unworthy Afperiions upon Him thor and Giver of all Truth? And firft, which way can one conceive, that God, whofe very EiTence is perfed and immutable Goodnefs, Ihould produce Evil out of himfelf? For, iince Evil and Good are contrary to each other, as our Adverfaries themfelves can we imagine one Contrary to be the Progrant. du61:ion of another? Beiides , he that produces any thing out of himfelf, does it, by being the Caufe of its exifting, by having the Caufe within himfelf, and by having fome Likenefs to it in his own Nature; and fo, it you refpeat him as the Caufe, the Producing, and the Produced, are in fome degree the fame. So that the Promoters of this Opinion feem not to have attended to the manifeft Diihonour they put upon God , by making him not only the Caufe and Author of Evil, but to be the firfl: and Original Evil in his own Nature. Since therefore there is no fuchThing ns a common Principle of Evil, and fince God is not. the Author and Caufe of it, what Account ihal! we give of its coming into the World? For it is impofllble any Thing ihould have a Beginning, without a Caufe. And the beft Courfe we can take for this will be, nrft to explain what we mean by Evil, and then to enquire into its Original; for the Caufes of Things will very h::rdiy be found, till their Natures are
,

How

firil

known.

as to that Evil , which They fuppofe, who profefs to believe a common Principle of Evil, and many of thofe who difpute this Queftion underftand , we may be bold to pronounce, that there is no fuch Thing in Nature. For they pretend, that this Evil hath a poiuive Subilftence of its own, as Good hath; that it hath a Power equal to Good,

Now

and contrary to it; that its Elfence is incompatible with that of Good, and will no more endure any Mixture with it, than White will with Black, or Hot with Cold. But if there were any fuch real and fubiiantial Evil like the Subflance of a Man, or a Horfe, or any other Species, which really and adually fubfiils; it mull needs have fome fort of Per,

feoiion

172.

Epictetus's
its

Morals

fedion in proportion to which makes it what it

ther Beings.

is,

Nature; and a particular Form, and diftinguiihes it from all oconfidered as

iiich, is

Now every Form,

it

Good
this,

and not Evil, becaufe

culiar to
as to
its

is

endued with the Perfedions pe-

Nature.
that Evil

And
of

indeed they are fo fenlible of

theirs deiire

and embrace and court it , and receive Advantage by it , and love to partake of it, and ufe all poffible Diligence not to part from it. And how very ridiculous an attempt is it, to impofe upon us a Thing which do's all this, for a Being fimply and
,

make

Good

abfolutely Evil

>

But then, if we confider in the next place, that Evil, by the Commiilion whereof Men are denominated wicked, and
are puniHied by God and Man for contraobing the Guilt of it; this is purely accidental, and hath no real Effence of its own : For we find that it both is , and ceafes to be , without the Deftrudion of the Subjed, which is the very diftinguiihing CharaQer of an Accident; andlikewife, it never For, what fubfilb, but by Inheritence in fome Subjeft Evil of this kind was there ever in the Abftrad, without being the Evil, that is, the Crime, of fome Perfon who committed it? And fo in like manner. Moral Good, which is the true Oppofite of Evil, in this Senfe is merely an Acci:

dent too.
that Good is that Quality of its rendred agreeable to Nature, and atBut Evil is the Depravation or tains its proper Perfedion. Indifpofition of its Subjed, by which it fwerves and departs from Nature, and lofes or falls fhort of its natural Perfedion, that is, of Good. For, if Evil were the right Difpofition, and natural Perfedion of the Form to which it belongs, then would it by this Means change its Name and its Nature, and commence Good. So that from hence we may conclude againlt any primary Nature and pofitive Subfiflence of Evil; for it is not in Nature as good is , but is only an additional Thing fuperinduced upon Good, the Privation of, and Fall from it. Jull thus v/e may conceive Sicknefs, with regard to Health and the Vices of the Mind, with refped to Virtue. And as the Walking ftrong and upright is the deiigned and primary Adion of an Animal, and the end which it propofes to itfelf when it moves ; but Stumbling or Halting is an Accident befide the purpofe, and happens through feme Defed, and miiiiag the intended Aim ; being a Motion, not of Na-

Only

herein they differ,

it

Subjed, by which

is

ture's

with
cure's

Simp Lici

s's

Comment.

173
direflly fo

making, nor agreeable to her Operations;

,

we may affirm of Evil, when compared to its oppofite Good. And though thefe be Contraries as White and Black are,
,

yet no Man can maintain, that they do equally fubfift, or are equipollent to one another , as White and Black are For thefe do both fubfift alike, in a Phylical Conlideration. and neither of them can pretend to a greater Perfedion in Nature, than the other ; and confequently , one is not the mere Privation of the other. For, a Privation is properly

or kind of falfe Step in Nature, whereby the oriis not fully come up to, as Limping is in a Man's Gate. But now each of thofe Colours hath its Form entire, and as much of what Nature intended iliould belong to it, as its Contrary. Whereas, in the Cafe before us, One of the Extremes is agreeable to Nature, and the Other contrary to it ; and that which is contrary to Nature, is an accidental Addition to that part which is agreeable to it; for Good was firft, and then Evil; not Evil firft, and afterwards Good. As no Man can iay, that MiiTing the Mark was antecedent to the Hitting of it; nor Sicknefs before Health; but quite otherwife. For it was the Archer's primitive Deiign to hit the Mark, and he Ihot on purpofe that he might do fo. Thus alfo it was the original Intent of Nature, to give us found Health, and a good Gonftitution ; for, the Prefervarion and Continuance of the Creature, vvas the very End fhe propofed to her felf in forming it. And, in general Terms, whatever any Action is direded to, that is the proper End of it. But now the miffing the Mark happens afterwards by Accident, when the Operation does not fucceed as it ought, nor attain the End at firft propofed, but hits upon fomething elfe, fome Difappointment infteadof ir. then this Difappointment, which comes in afterwards and by the By, may very truly be faid to be Additional, and Accidental to the Original Purpofe of Hitting the Mark ; but that Purpofe can with no good Propriety of Speech be called fo, with regard to that, which happened afterwards, belides and againft the Man's Purpofe, If then all Things naturally defire Good, and every Thing of any kind, aSs with a profpect of, or in order to, fome Real , or fome Seeming Good ; it is manifeft that the obtaining fome Good is the primary End of all Operations

Defed

ginal

Form

Now

whatfoever.
in betweet)
really
;

Sometimes indeed

it

happens,

that Evil fteps

when

the Defire

is

fix'd

and truly good, but fuch

in

upon fome Objei: not outward Appearance only

174
ly,

Epi

s's

Morals

Thus when

and which hath an Allay and iMixture of Evil with it.^ a Man in purluit of Pleafure, or greedy of Wealth, turns a Robber, or a Pirate; hisDefire, inthisCafe, is principally fixed upon the feeming Good ; and that is the Spring, upon which all thefe AQions move; but, as Matters ftand, he is forced to take the Good and the Bad together.

For no

Man

alive

was

yet fo unnaturally profligate, as to

be guilty of Lewdnefs for Lewdnefs fake; or to Rob any Man merely for the fake of Stealing; or indeed, difpofed to any manner of Evil, purely for the Satisfaction of doing Evil, Becaufe it is pail all doubt, that Evil, conlidered and apprehended as Evil , can never be the Objeh of any Man's Defire. For if it were the Principal and original Caufe of thofe Things which proceed from it , then would it be the End of all fuch Things: As an End it would be defirable to them, as Good. For Good and Dtfirable are Terms reciprocal and convertible and confequently at this rate, it would become Good, and ceafe to be Evil. 'Tis moft certainly true then, that all Things whatfoever do defire and purfue their own Advantage; not all, their true and real Advantage indeed but all their feeming Benefit, and fuch as they at that time take for the true, and beft.
; , ;

For no

Man

is

willingly deceived;
,

no

Man

chufes a Fal-

Ihood before Truth nor Shadows before Subftances, who knows and is fenfible cf the Difference between them, when he does it. But this Misfortune happens genera'ly, from a blind Admiration of fome apparent Good, which fo dazles our Eyes, that either we do not at all difcover the Evil it is attended with, or if we do difcern that, y?T we fee the Thing through falfe Opticks, fuch a? -uagnifie the Good, and leilbn the Evil to the Eye. No\v it is a frequent and a reafonable Choice, when we are content to take a greater As for ItiGood with the Incumbrance of a lefs Evil ftance. When we fuffer an Incifion, or a Cupping, and account the Evil of thefe Pains much too little, to counterbalance the Good there is , ia that Health which they re:

itore to us.

plain

yet. That all Things deiire Good , is farther from hence; That, fuppoiing Evil to have area! Being, and a Power of Acting, whatever it did, would be for its own Advantage, that is, in other Words, for its own Good. And thus much they W'ho afcribe a Being and Ope-

Once more

ration to

it

Good, would

confefs; for they pretend, that it purfues after fain detain it, and ufes ail poilible Endeavours

not

with

Simp Lie

itjs's

Comment.

175*

And if Evil be the Objedt of no Dellre, not to let it go then is it not any primary and defigned Nature. But, fince the Condition of it is, in all Particulars, according to the Defcription here given of it; it is moft truly faid, to be an Accidental and Additional Thing, fuperinduced to fOmething that did fubfift before , but to have no Subfiftence of
its

will the Objetor ) 1 allow what you fay. fuppofe, that Evil is only an Accident, a Defed, a Privation of Good, and an Additional Difappointment of the firft and original Intent of Nature. And what of all this? are we advanced in the Queftion before us ? For let this be

own. Well ( fays

We

How

what, or
did
it

after
:
'

fome Caufe
you

what manner you pleafe, ilill it muft have Otherwife , How, in the Name of Wonder,

way into the World ? How then will Maze? You allow God to be the Caufe of all Things; you muft grant that Evil hath fome Caiife.; and yet you tell me, that God is infinitely Good, and fo
ever find the
get out of this

cannot be that Caufe. This Objedion hath been already confidered, and fpoken where we explained lo , both at the Beginning of the Book this Author's Diftlndion of the Things in, and not in our own Power; and alfo in the Comment upon the XIII. Chapter, upon Occafion of thofe words, Trouble not yourfelf *vjith vjijhing , that "Things may be jufi as you vjould have themy &c. But however I will fpeak to it once more here too, and that briefly, as follows. God, who is the Source and Original Caufe of all Goodnefs, did not only produce the higheit and moit Excellent nor only thofe Things, fuch as are good in themfelves that are of a Rank fornething inferiour to thefe, and of a middle Nature; but the Extremes too, fuch as are capable of falling, and apt to be perverted from that which is agreeThus; As^ able to Nature, to that which we call Evil. after thofe incorruptible Bodies, which a?e always regular in their Motions, and immutably good. Others were created fubjed to Change and Decay ; fo likewife it was with Souls^ The fame Order was obferved with thefe too; for after Them which were unalterably fixed in Good, Others were produced liable to be feduced from it. And this was done^ both for the greater illuftration of the Wife and Mighty Creator's Glory; that the Riches of his Goodnefs might be the more clearly feen, in producing good things of all forts, as many as were capable of fubfifting; and alfo, that the Univerfe
, ;

lyo

s's

Morals

Univerfe might be full and perfeS, when Beings of all kinds, and all Proportions, were contained in it. (For This is a
Perfeilion, to want nothing of any kind.) And likewife , to vindicate the Highefl: and the Middle fort, which never decline or deviate from their Goodnefs, from that Conrempt, which always falls upon the Loweft of any fort; and fuch "thefe had'been, if the Corruptible and Mortal
things had not been Created, and Supported the other's Dignify, by their own want of it. And'Corruptible they mull be. For it could never be, that while the Firft, and the Middle fort of Bodies continued as they are ; Some Immutable, both as to their Nature and their Operation ; Others Immutable indeed, as to their Subilance, but Mutable in their Motion; it could not be, I fay, that the Loweft and Sublunary Bodies ihould ever hold out, while the violent Revolutions of the Heavenly ones were perpetually changing their Subftance, and putting them into

unnatural Diforders.

For

thefe

Reafons certainly,

and perhaps for a great

thefe,

many

others

more important than

,

which are Secrets

Thefe Sublunary Bodies were too dark and deep for us where the Pervertible Mortality, of Region made, and this

Good
that,

For there 'vvas a Neceffity , that Reiidence. have a Being too ; and fuch is ihould Good of the loweft fort
hath
its

which is liable to Change and Depravation. Hence us there is no fuch thing as Evil in the Regions above

alfo,
;

for

Corruption of the nature of Evil , being nothing elfe but a fubfift, where only can Good, Feeble mnft the Meaneftand Mean and Mutable Good reiides. For this Reafon the
that

Soul, which, conlidered by herfelf, is a Generous and Immutable Being, is tainted with no Evil , while alone m a Nature, as Stare of Separition. But being fo contrived by and be intimately united to to dwell in thi. lower World Mortal Bocies, (for fo the good Providence oi our great
i

Souls a Father and Creator hath ordered it, making thefe together, World Material and Spiritual Link to lye the it joyning the Extremes by the common Bands of Life, ) Decays, and Diftempers thofe all feems'to bear a part in

which Evil fubjeds our Bodies to, by difturbing their natiiThough indeed I cannot thmk this ral Habit and Frame.

fince the to be Evil, ftridly fpeaking, but rather Good ; of which Elements, iimple the thus, For Effei^ of it' is fo: fet free from a thefe Bodies are compounded , come to be parts of Matter great Coriiineinent , and fevered from other

with S

iMPL I CI us^s Comment.

,

177

of a different Conltitution with which they were interwoven and entangled before; and fo, getting loofe from the perpetual Combat between contrary Qualities, are reftored to their proper Places,. and their Primitive Mafs again, in order to acquiring new Life and Vigour. And if this Proceeding be the occafion of perpetual Change,
becaufe every thing is refolved at beginning. For Water, though evaporated into Air, yet is by degrees congealed into Water again and fo, even particular Beings lofe nothing by thofe VicilTitudes. But that, which ought to be a Confideration of greater Moment, is, that the Diilolution of Compound Bodies, and the mutual change of Simple ones into each other, contributes to the Advantage of the Univerfe in general, by making the Corruption of one thing to become the Rife and Birth of another. By this perpetual Round it is, that Matter and Motion have been fuftained all this while. that both Nature and it is obvious to any obferving Man , Art, (as was urged heretofore, ) do frequently negled a lingle Part, when the detriment of that in particular, may conduce to the good of the Whole. The former does it, as often as our Rheums and Ulcerous Humours , are throwa ofFfroiu the Vitals, and turn'd into Sores or Swellings in any of the extreme Parts ; and Art imitates this Method of Nature^ as oft as a Limb is feared, or lopped off, for the prefervatiyet neither into
is

that Evil
it

laft,

what

was

at the

Now

on of the Body; So that upon the whole Matter, thei'e Shocks and Corruptions of Bodies deferve rather to be efteemthe Caufe of ed Good than Evil ; and the Caufe of them Good and not Evil Events. For thofe Sublunary Bodies, fuifer no Injury , becaufe they are fubwhich are Simples And for the Evil which je6t to no Decay or Deftrudion the Parts feem to undergo, this hath been fliew^i to have more Good than Evil in it, both in Simples and Compounds, if taken with refpedt even when conlidered in it felf ; but to the Benefit which other Creatures reap by it, then it is So that the Diftempers and Decays of Bomanifeitly Good. dies, take them which way you will, are not Evil, but produce great Good. But if any one ihall be fcrupulous upon this occafion and quarrel with our calling Thar Good, which is confeifed to be no better than a perverting of the Courfe of Nature; let not this Nice Caviller take upon him however to call it Evil, in the grofs Senfe, and common Acceptation of the
,
, :

Qa

Word;

178

Epictetus's

Morals

by which we underftand fomething, utterly repugnant and irreconcileahle to Good. But let him call rather it a NecelTity or Hardfhip; as not defirable for its own fake, but having fome tendency , and contributing, to that which is fo: For, were it limply and abfolutely Evil, it could never be an Inftrument of Good to us. that which I mean by NeceiTary , though it have not Charms enough of its own to recommend it, yet does it deferve to be accounted Good, for leading us to that which is Good; and That which can become a proper ObjeS of our Choice, under any Circumftance, is fo far forth Good. Thus we chufe Incifions, and Burnings, and Amputations; nay, we are content to pay dear for them, and acknowledge ourfelves obliged, both by the Prefcription, and the painful Operation ; All which were moil ridiculous to be done, if we thought thefe things Evil. And yet I own, this is but a Qualified and Inferior Good, not llridlyand properly fo, but only in a Second and Subordinate Senfe: Yet fo, that the Creator of thefe things is by no means the Caufe of Evil, but a neceilary and meaner Good, though a Good ftill ; for fuch we ought to efteem it , fince it is derived from the fame Univerfal Fountain of Goodnefs, though embafed with fome Allays and Abatements. And thus much, I hope, may be thought fufficient, in Vindication of the Nature and Caufe of that Evil, which Bodies are concerned in. Nothing indeed can fo truly be called Evil, as the Lapfes and Vices of the Soul of Man. And of thefe too, much hath been faid before ; but however we will refume the Difcourfe on this Occalion , and enquire afreih , both into the Nature and Caufe of them. And here we fhall do well to take notice, That the Souls of a mope excellent Nature, which dwell in the Regions above us, are immutably fixed in Goodnefs, and wholly unacquainted with any Evil. There are alfo the Souls of Brutes, of a bafer alloy than ours, and {landing in the middle as ir were, between the Vegetative Souls of Plants, and our Rational ones. Thefe, fo far forth as they are Corporeal, are liable to that Evil, to which Bodies are fubjcd; but fo far as concerns their Appetites and Inclinations,

Word;

Now

they bear fome Refemblance to the Humane. And the Evil, they are in this Refpett obnoxious to, is in proportion the i^nne; fo th;it One of thefe will be fufficiently explained, by
gii'ing

an Account of the Other.

Now
;

with S

LIc
Soul
is

s's

Comment.

179

between middle Station the Quaof partakes It the Souls above and thofe below. the buolim ones excellent , more thofe Of both lities of ; its Underftandmity of its Nature, and the Excellence of its itri6t Affinity by ones Inferior and Brutal the Of ine Of Both thefe it is the comto the Body and Animal Life. mon Band, by its Vital Union with the Body; and by itfelf fometimes to the its Habitual Freedom, it affimilates bo one fort and fometimes to the other of thefe Natures, it ielf with Noentertains and long as it dwells above, us Innocence, and ble and Divine Speculations, it preferves to flag and droop, begins it when is fixed in Goodnefs; But when it finks' down from that blifsful Lite, and grovels in

Now

the

Humane
,

in a

it is equally apt the Filth of the World, which by Nature So that^its own to do, then it falls into all manner of Evil. of Corrupt 1Region this into itfelf voluntary Deprefllon of

on and Mortality,

Caufe, the true Beginning, and proper be of Soul the though For, Mifchief. of all its Mifery and either upan Amphibious Dilpolition , yet it is not iorced but ads purely by an internal Frmis

ciple of

wards or downwards; and is in perfed Liberty. Nor ought its own, which Nature hath this to feem incredible, in an Agent made Free; fince even thi)fe Brutes that are Amphioious, upon dry dwell foiTietimes in the Water and fometimes

Ground,

without being determined to Either, any othertheir

wife than by

own Inclination. , the Soul debafes herfelf to the World, Body, enters into a near Intimacy with the Corruptible Flumane erteems this to be the other Conftituent of the

Now

when

j and and

Na-

exerts it felt ture; then it leads the Life of Brutes , and Its Intelfuch Operations only, as They are capable of.

and ledual Fart degenerates into Senfe and Imagination, Concupifcence. By thele the its AflTeaions into Anger and
wretched Mortal attains'^o Knowledge, pitch with that of other Animals; Such
feeking frelh Supplies for a
jull

of the fame

him upon Body continually walling, and

as puts

upon continuing of one who muil

by Pofterity, to fill the Place leave it; and upon making the belt Defence in Provifion he can, for his own Prefervation and Mortal would no what are Cares thefe For while. mean the and Pailions. have, were he not endued with Senfual Faculties Conlidenng, and Nice thing any is who Man, what For the would endure to fpsnd fo many Days and Years upon
the

World

fliortly

fupport

i8o
fupport of
ter
this

Epictetus's Morals
to

Body, ( when the Burden of the whole Matno more, than always filling, and always emptying ) if Senfual Inclinations did not whet his Appetite? Or who could undergo the tedious Fatigue by which Succeflion is kept up, if vehement Delires did not perpetucomes
ally kindle

us

more

eafy to
in

new Flames, and be warmed

the ProfpeCt of Poiierity

make

have been

them? Thefe Arguments fome meafure infilled on before, and I take

by

them

to be abundantly clear in this Point; that, though our

Paffions and Appetites be the Caufe of Moral Evil, yet they are extreamly Benefic al to the Creatures, in which Nature hath implanted them; as being neceifary to their Confiitution , and giving a Reliih to fome of the moR indifpenfable
of Lire. Upon all which Accounts, even thefe cannot with any Juilice be called Evil; nor God who infu fed them, the Caufe of Evil. The Soul is by NaBut the Truth of the Matter is this ture fuperior to this Body, and this Animal Life, and hath This a commanding power over them put into her Hands. Dignity and Power fo long as ihe preferves , keeping her while flie ufes Subjeois under, and at their due Diftance ih^ Body as her Inftrument, and converts all its Funflions to her own Ufe and Benetit, fo long all is well , and there But when once ihe forgets, that the is no danger ot Evil. Divine linage is ftampt upon her; when flie lays by the EniJgns of Government, and gives away the Rtins out of her own H:inds ; when fiie finks down into the Dregs of Fleih and Scnfe, (by preferring the Impetuous Temptations of Plcafure, before the mild and gentle Perfuafions oi Reafon.) and enters into a ftrift Union with the Brutifh Part; then Reafon ads againft its own Principles, diverts itfelf of its Dcfpotick Power, and bafely fnbmits to be governed by its And this Contufion in the Soul is the Root of all Slave. Evil; an Evil, not owing to the*more Excellent and Rational Part, while it maintains its own Station; nor to the infeiiour and Senfual, while that keeps vi'ithin its due Bounds; but to the inverting of thefe, the violent Ufurpathat tion of the one, and the tame Subm'flion of the other is. The Perverfe Choice of Degenerating into Body and Matter, rather than forming ones felf after the Similitude of the Excellent Spirits above us. But ftill all this, as I laid, is Choice, and not Confiraint; it is iiill Liberty, though Libsrty abufed.

Adions

And

with
And

SiMPLicius's Commenr.

i8i

a lutle here I would befpeak the Reader's Attention and Choice why give, to about am I to weigh the Reafons and Deed, an Volition muft needs be the Soul's own any CompulInternal Motion of onri, and not the Clearneis ot I have already urged the fion from without.
this

and Truth at large, and that the Soul only is concern d Freedoir, ads purely upon the Principles of her own Native the Better Part. in the Choice of the Worfe, no lefs than of

apprehend to have been plainly proved, from Determinations the Example of Almighty Godhimfelf; the Governments, and of all Wife Laws, and well Conftituted Who all agree the Judgment of Sober and Knowing Men; be meafured not by in this, That the Merits of Men are to by the vVill and the Faa itfelf, or the Events of things, but And accordingly their Rewaros Intention of the Perfon. Commendations, and Puniihments, their Genfures and their becaufe this alone is are all proportioned to the Intention conrequently,_it is the entirely in a Man's own Power, and hence it comes only thing he can be accountable for. From and Irrefiaible Coniiraint done by is whatever pafs, that

Thus much

to

is yet parForce, though the Crime be never fo grievous, thePaity to not imputed, Guilt the and doned or acquitted, him to the doing of that did it, but to the Perfon that forced For he who ufed that Force, did it Voluntarily but he it. who was born down by it, had no Will of his own concernEfttamg ed in the Fad, but became the mere Inftrument ot
;

it,

can
yet

againit the Inclination ot his own Mind. our^wn Choice is the Caufe ot Evil ; and lince owing to no manthat Choice is the Soul's Voluntary Aft, Motion, what meer internal own its but ner of Compuliion, charge Evil upon, fo juillyas upon the Soul? But.

Since then

we

though the Soul be the Caule of Evil, it is not the Caiifeof it, conildered as Evil; for nothing ever is, or caa itlelf, and be chofen, under that Notion. But Evil difguifes when wechuie deludes us with an Appearance of Good ; and time the real Evil that feeming Good, we take at the fame concealed under it. And thus much in Eftcd was faid before
'

too.
it

Soul which able with any Sin ; becaufe it is not He, but the For, were too: willingly and freely that produces Evil, and then, I allow, the Soul under any Conftraint to do amifs, the Blame on there would be a colourable Pretence lo lay

And now, having thus difcovejed the true Origin ot Lvil, That God is not chargeis fit we proclaim to all the W.^'^'ld,

/^

r t?

Q4

God,

i8i

s's

Morals

God, who had luffered her to lie under fo fatal a Neceffity and had not left her free to relcue andfave herfelf (Though, in truth, upon this Prefumption, nothing that the Soul was forced to do, could be ftridly Evil.) But now, lince the Soul is left to her felf, and ads purely by her own free Choice, flie muft be content to bear all the Blame.
:

It it fhall be farther objected, That all this does not yet acquit Almighty God; for thatitis ftill his Adl, to allow Men this Liberty, and leave them to themfelues ; and that he ought rot to permit them in the Choice of Evil. Then we are to confidtr, that one of thefeTvi'o Things muft have been the Confequencf of fuch a Proceeding Either Firfi, That, after he had given Man a Rational Soul, capable of chufing fomefimes Good, and fometimes Evil, he muft have chain'd up hisWill, and made it impoffible for him to chufe any thing but Good ; Orelfe, that the Soul ought never to have had this Indifference at all, but to have been fo framed at firft, that the Choice of Evil fhould have been naturally impoifible. Things the Objelor muft fay, or he fays One of thefe nothing at all to the Purpofe. the Former of thefe is manifeillyabfurd ; for to what
:

Two

Now

Purpofe was the Will left Free and Undetermined either way, if the Detei mining it felf one way, was afterw-ards to be debarred it ^ This would have been utterly to take away the Power of Chullng; for Choice and Njceffity are things Inconliflent and where the Mind is fo tied up, that it can chufe but
;

one thing,

there (properly fpeaking) it can chufe nothing. It mull be remembred in the Firil Place, that no Evil is ever choien, when the Mind apprehends it to be Evil But the Objeoior iecms to think, it were very convenient to have this Freedom of the Will, which is fo Abfolute in the Determining of itfelf fometimes to real Good, and fometimes to tnac which deceives it with a falfe AppearImagining it to be no ap.ce of being fo, quite taken away Good, to be fure, and perhaps fome great Evil But alas he docs not conliiier, hov' many things there are in the World, accounted exceeding Good, which yet are not really in any degree comparable to this Fieedom of the Will. For in truth, there is no Thing, no Privilege, in this lower World, fo delirsble. And there is no Body fo ftupid and loft, astowiih, that he were a Brute, or a Plant, rather than a Man. And therefore, finceGod difplayed the Abundance of his Goouneis and Power, in giving Perfe61:ions inferior

As

to the Latter,

foThisi how

iaconiiftent

would

it

have been with that

bounty

with
e

SiMPLicius's Commenr.
this

183

Bounty of his, not to have beftowed viledge upon Mankind?

moft excellent Pri-

Befides, (as bath been intimated formerly,) takeaway this undetermined Propenfion of the Soul, by which it inclines itfelf to Good or Evil, and you undermine the very Foundations of all Virtue, and in Effedt deftroy the Nature ot Man.
if you fuppofe it impoffible to be perverted to Vice, you have no longer any fuch thing as Juftice, or Temperance, or any other Virtue, left in the obferving Moral Duties. This State of Purity may be the Excellence of an Angel, or a God; but impeccable and indefedible Goodnefs can never be the Virtue of a Man. From whence it is plain, that there was a neceflfity of leaving the Soul in a capacity, of being corrupted, and of committing all that Evil coniequciit to fuch Depravation, becaufe otherwife a Gap had been left in the Creation. There could have been no Medium between the Bleifed Spirits above, and Brutes below ; no fuch thing as Humane Nature, or Humane Virtue, in the World. So then we allow, that this Self-determining Power, by which Men are depraved, is a thing of God's own Creation and Appointment; and yet we conlider withal, how necelfary this is to the Order and Beauty of theUniverfe, and how many good Effefts it hath. In other Refpecls, we can by

For

no means adm.it, that God ftiould be traduced as and Author of Evil upon this Account. When

Caufe Surgeon Jays on a drawing Plainer to ripen a Swelling, or Cuts or Sears any Part of our Bodies, or lops off a Limb, no Man
the
a

things he takes thefe Methods to iTiake his Patient worfe, but better; becaufe Reafon tells us, that Men, in fuch Circumftances
,

are never to be cured by leis painful Applications.

Divine Juftice, in his deferved Vengence, fuffers thePaffions of the Soul to rage and fwell fo high, becautb he knows thd Condition of our Diilemper ; and that the fmarting fometimes under the wild Suggeitions of our ovvn furious Appetites, is the only, way, to bring us to a better Senfe of our Extravagance, and to recover us of our Frenfie. 'Tis thus, we fuffer little Children to burn their Fingers, that vi^e may deter them from playing with Fire. And for the fame Reafons, many wife Educators of Youth, do not think themfelves oblig'd to be always thwarting the Inclinations of t.hofe under their Charge; but fometimes connive at their Follies, and give them a Loofe: There being no Way fo effectual for the Purging of ihefe PaiTions, as to let them fumetinics
the

Thus

Epictetus's Morals
fometimes be indulged, that fo the Perfons may be cloyed, and naufeate, and grow Sick of them. And in thefe Cafes, it cannot be faid, that either thofe Parents and Governours, or the Juilice of God," is the Caufe of Evil, but rather of Good, becaufe all this is done with a Virtuous Intent. For whatever tends to the Reformation of Manners, or Confirming the Habits of Virtue, may be as reafonably called Virtuous, as thofe things that are done, in order to the Recovery and Continuance of Hsjalth, may be called wholefome. ForAdions do principally take their Denomination and QuaSo that, allity, from the End to which they are direded. though God were in fome meafure the Caufe of thisNecefllty we are in, of deviating from Goodnefs ; yet cannot MoBut how far he is really ral Evil bejuftly laid at his Door. the Caufe of our Reflexion from our Duty, I (hall now think, it becomes me to enquire. God does not by any Power, or immediate Al of his own, caufe that Averfion from Good, which the Soul is guilty of, when it Sins; but he only gave her fuch a Power, that ihe might turn herfelf to Evil that fo fuch a Species of free Agents might fill a void Space in the Univerfe, and many good eifefts might follow, which, without fuch an averiion, could never have been brought about.. God indeed is truly and properly the Caufe of this Liberty of our Wills ; but then this is a Hfippinefs and a Privilege,, infinitely ro be preferred above whatever clfe the World thinks moft valuable; and the Operation of it conilils in receiving Impreiiions, and determining icfelf thereupon, not from any Conllraint, but by
;

its

tlms qualified is Good, I cannot fuppofe there needs any proof; we have the Confeffion of our Adverfaries themfelves to (Irengthen us in the Belief of it. For even they, who fut.upa Principleof Evil, declare they do it, becaufe they cannot think God the Author of Evil; and thefe very Men do not only acknowledge the Soul to be of his forming, but they talk big, and pretend that it is a part of his very Elfence; and yet, notwithftanding all this, they own it capable of being vitiated, but fo as to be vitiated by itfelf only. For this is the manifeit confequence of their other Tenets ; that it depends upon our own Choice, whether we vvillovercome Evil, or be overcome by it ; that the vanquiflied in this Combat are very juftly punifhed, and the Vigors the truth is, whea largely and defjirvediy rewarded. they talk at this rate, they do not well conlider, how di-

own mere Pleafure. Now, that a Nature

Now

jS;

really

with

SiMPLiciu s's Comment.

185

reSly thefe Notions contradi6l that irreliftible neceiftty to fin, which they elfewhere mjike the Soul to lie under. But however, whether the Soul be depraved by its own Foolifh Choice, or whether by fome fatal Violence upon it from without, ftill the being naturally capable of fuch depravation, is agreed on all Hands ; for both fides confefs it to be adually depraved, which it could never be, without a natural Capacity of being fo. Therefore they tell us, the Firft Original Good is never tainted with Evil, becaufe His Nature is above it, and inconfillent with any fuch Defeft ; as are alfo the other GoodneiTes, in the next degree of Perfcdion to him, fuch as in their Cant are called the Mother of Lifc^ the Creator^ and the Mones. So then thefe Men acknowledge the depravable Condition of the Soul ; they profefsGod to be the Maker of and yet it is plain they it, and to have fet it in this Condition think the nature of the Soul depravable, as it is Good, and not Evil; becaufe at the fame time that theyafcribe this Freedom of the Will to God, they are yet fuperilitiouily fearful of afcribing any Evil to him. And this I think may very well fuffice, for the Nature and Origin of Evil.
:

Let us nowapply ourfelves to confider the PaiT^ige before us.and obferve, how artificially yi/if?i?Z?/j hath comprifedina very few Words, the Subilance of thofe Arguments, which we have here drawn out to fo great a length. For in regard the Choice of Good, and the Refuiingof Evil, are the Objeft and Ground of all Moral Inrtrudions whacfoever, it was proper for him to (hew, that the Nature of Evil was fomething very odd, and out of Courfe. In fome Senfe it has a Being, and in fome Senfe it is denied to have any; it has no Exiltenceof its own, and yet it is a fort of fupernumerary, and a very untoward addition to Nature. In the meanwhile, this ffiews, that ought not to make it Our Choice, becaufe Nature never made it Hers; and whenever it got into the World, it was never brought in by Delif;!), but came in by Chance. No Man ever propoCcd it, as the End of any Action ; no Artificer ever drew his Model for it 1 TheMafon propofes theHoufe he is Building, and the Car-

We

penter the

One, nor

Door he is Plaining, for his End; but neither the the Other, ever works, only that hemny v.-orlc ill.
:

Epidetus his Argument then lies in the following Syllogirm' Evil isthe milfingor tiie Mark For vvnat Nature hath given a real and adefigned Exiltenceto, is the Mark ; andthccompaffing of that,
]>iature really
is

the hitting of the

Mark.

Now,

if

vvh?,t

made and

dtfigned, be not the miiling of tqe

Mark,

i86
,,

Epict

s's

Morals

Mark ( as it is not, but the hitting it indeed) and if Evil be the mifling of the Marii, then it i$ plain, that Evil can be none of thofe things, which have a real and a defigned Exiilence,

Novjr, that Evil' is properly the miffing of the Mark, is from w^hat hath been fpoken to this point already. For, fuppofea Man makes Pleafure his Mark, he aims at it as a Good and Defirable thing; he lets fly accordingly, his Imaginations I mean, which indeed fly fwifter than any Arrow out of a Bow. But if he do not attain the Good he defires, but (hoots wide, or ftiort of it ; 'tis plain this Man is worfted, and hath milTed his Mark. And again, that Something, to which Nature deiigned and gave a Being, is conftantlythe Mark every Man aims at, and the obtaining thofe things, the hitting of his Mark, is no lefs evident from the Inftances 1 gave, of the Mafun and the Carpenter. Now^ when the Author fays, there is no fuch real Being as Evil in the World ; you are to underfland, that Nature never formed or deiigned any fuch thing And then, if you pleafe, you may take his Minor Propofition lingly by itfeli, "which conliils af thofe Words, As no Man fets up a Mark iv'ith a Defign to Joot befide it. (For this intimates that Evil is a miffing of one's Aim,) without mentioning the Major; which implies, that the principal Delign, and real work of Nature, is never the miffing, but the hitting of the Mark; and fo add the Concluiion, which is this, Therefore Evil is none of the principal Deii^ns, or real Works of Nature, It maylikewife be put all together into one iingle Hypothetical Proportion thus If no Man fets up a Mark on purfafe tofljoot befide it^ then there is no fuch real Being as Evil in thelVorld. For if there were fuch a thing, then it would be propofed, as the End or Produob of Adion. But Evil is never propofed as a thing to be produced or obtained, but as a thing to be declined; for Evil is always the Obje(9: of our Refufal and Averiion. So that at this rate, it would follow, that there is a Mark fet up, only that it may not be hit; which is contrary to common Senfe, and the PraSice of all Mankind. And therefore there can be no fuch thing
plain,
: :

in

nd

Nature as Evil, becaufe Evil of any Adliou iu Nature.

is

not capable of being the

IF

with

SiMPLicius's Commenr.

87

any one ihould take upon him to expofe your Body to be abufed by every Man you meet, you would refent it as an infupportable Infolence and
Affront.

And ought you

not then to be

much

a-

ihamed of

yourfelf, for enilaving and

expofingyour

Mind

to every one
?

who

is

difpofed to take the

Ad-

For fo indeed you do, when you put it in the power of every Malicious Tongue, to difturb the inward peace and order of your Breaft. For this Reafon, before you attempt anything, weigh diligently with yourfelf, the feveral Difficulties it is like to be incumbred with, the Circumilances preliminary to, and confequent upon it. For unlefs you come well fettled with this Confideration, you will afterward be difcouraged j and what you began with Eagernefs and Vigor, you will deilil from with Cowardice and Shame.
vantage

CHAP.
Crown. look upon it
:

XXXV.

win the OJympick wiih the fame for my felf tooj and But not fo as an Immortal Honour. fail Confider the Preparations neceflary to fuch an Undertaking, and the Accidents like to follow upon it ; and then let me hear you fay you'll attempt it. You muft Be confined to a iirid: Regime j mull be cramm'd with Meat when you have no Appetite j muft abftain wholly from Boiled Meats j muil exercife, whether you be difpofed to it or no, whether it be hot or coldj muft drink nothing but what is warm, nor any Wine, but in fuch ProIn a portions as Ihall be thought proper for you.
are extremely defirous to
I

Word^^

i88

Epictetus's
as abfolute

Morals
Gover-

Word, you muil

nour, with
ed,
to a Phyficiaft.

refign yourfelfup to your

an Obedience, as you would When all this Hardiliip is mailer-

you have all the Chances of Combat to go through Hill. And here it is many a Man's Fortune to break an Arm^ or put out a Leg, to be thrown by his Adverfary , and get nothmg but a -mouthful of Dull for his Pains > and, as it may happen, to be billed and beaten, and become the Jefl and Scorn of the Speolators. Lay all thefeThmgs together j and then, perhaps, your Courage may be cooled. But if upon conlidermg them well, you then are you neverthelefs retain your Refolution fit to fet about the Parfuit of what you fo much deOtherwife you will come oflflike Little Chiliire. dren, who in tlicir Sports aft fometimes Wreftlersy and fometimes Fidlers j now they are Fencers, and play Prizes i then they turn Trumpeters, and go to War i and by and by build a Stage and aol Plays. Juft fo we lli.ill have you, one while an Olympick Fighter, and another a Gladiator ; by and by anOrator, and after that a Philofopherj but nothing long, except a ridiculous WhiiHer, a mere Ape, mimicking all you fee, and venturing at all Profeffions, but flicking to none. And all this is occafioned, by your takuig Things upon you Hand over Head, without being feafoned and duly prepared for them j
-,

but either with a raili Heat, or fickle Inclination. Thus it is with many People, when they fee an Eminent Philofopher, or hear him quoted with Admiration and Refpcd (as. How excellently did Sofure no Man was era! e:\vvkc: on fuch a Subjed ever like him,) nothing will ferve their Turn, but thefe Hotfpurs mull needs be Philofopheis too, and each of them does not doubt, but he ihaii make a
!

Socraies in rime.

i,

CHAR

with

Simp Lie I

s's

Comment.

189

C HAP. XXXVI.
Friend, iiril of all to conthe Nature of the Thing thou would'il undertake, and then thy own Qualifications for it, whether this be what thou art cut out Examine thy Limbs, and thy Sinews 5 for, or no. not built for the Olympick Exercifes. is Man every Do you imagine, when you apply yourfelf to Philofophy, that you can be allowed to live at the fame rate you do now ? To indulge your Appetite, and
I advife thee,

NO W

fider perfeotly

be as niqe in all you Eat and Drink? Alas! you muft prepare for want of Sleep, for hard Labour, for Abfence from your Family and your Friends, for Contempt and Infolence from your Inferiors, and to have others, lefs worthy, put over your Head in Preferments , countenanced more than you in Courts of Juftice, and refpeoted more in Converfation. Sic down now , and ask yourfelf, if the Whether you can be Prize be worth all this Pains. content, at fo dear a Rate to purchafe an equal Temper, a quiet Mind, perfeot Freedom, and unmoveable Conftancy. If you think the Price fet upon thefe Things too high, leave them for fome other Purchafer, and do riot expofe yourfelf, like thofe ridiculous Boys I mention'd , by being a Philofopher this Hour, and an Excife-Man the next ; a School-mafter to Day, and a Statefman to Morrow. Thefe Things are not for your Credit. In ihort, you have but One Man to make and you may make him either a Good or a Bad one. You muft either make yourfelf, or the World your Care. In a Word, you muft be either a Fool, or a Philofopber.

'

190

Epictetus's
G

Morals

r.

Eiletus drives at, is very much illuftrated he ufes here, fetting ourfelves in Oppoiition to Others, and the Soul to the Body. For, to be in;ured by ones own felf is much worfe than if it were done by another. If we are apt to refent an Unkindnefs, vvheti coming from a Friend, with much more Impatience, than the fame Thing from a Common Man becaufe, the Conlidfrations of intimate Acquaintance, and former Obligations liep in, and heighten the Provocation, by telling us we had
by the
;

THE Thmg Comparifons

juftice aggravated,

Ufage; how much more is the Ina Man does any Thing to his own Prejudice.^ And again. If the Affronts and Injuries done to the Body, are fo deeply refented how much more tenReafon to exped
better

when

der ought we to be, when the Soul is injured and abufed? Again, If we think it an infupportable Infolence in any other Perfon, to expofe our Body to Abufes, when yet his Affronting or not Affronting us after this manner is a Thing not in our own Power and if the expoiing our Minds to be abuCed by the next Man we meet, by fuffering ourfelves to bedifordered at the Calumnies of every malicious Railer, be a Thing which depends purely upon our own Choice, whether it lliall be done or not ; then we ought to be aihamed upon a double Account: Firll, for taking a Thing ill, which was not in our Power to help, and which too, when done, was rot ftriitly Evil tons ; and then, for expoiing our own felves, to that which is a real Evil, and that Evil fo much the worfe, becaufe fuch a one, as it was in oUr Power to prevent. upon this Occafion he changes his Expreifion, and does not call it Indignation, but Shame. For the Injuries which come upon us from another Hand, we receive with Refentments of Anger ; but thofe that ourfelves are guilty And furely of, we rcfled upon with Shame and Remorfe. there is much greater Reafon fordoing fo, when we ourfelves have been guilty of injuring ourfelves; Efpecially , when ihefe Injuries need not have befallen us, indeed could not have done fo, but by our own Choice. And this is the proper Notion of Shame: the being out of Countenance at the Folly and Foulnefs of our own voluntary Mifcarriages* And what can more deferve a Blufli, than the not difcernin^ the mighty Diiiereuce there is, between the feveral Branches
;

Now

with

Simp

LI c lus's Comment.

191

ches of fo lively a Comparifon as this? And when one does difcern it, Avhat can be more icandalous, than not toad ac-

cordingly?

CHAP.
lity

XXXVil.
That

the Quawith, and the mutual Relations they bear, are the true Standard of a Man's Duty and Behaviour towardsthem. Thus my Duty to a Father is to afiill and take care of him ; to fupport his Age and his Infirmities j to yield to him, and pay him Service and Refpeil upon ail Occafions , and to receive both his Reproofs and his Bun Chaflifements, with patience and fubmiffion. you'll fay, He is a rigorous and unnatural Father. What is that to the purpofe ? You arc to remember, this Obligation to Duty, does not arife from the Confideration of his Goodnefs^ but from the RelaNo Failings of his can make tion he bears to us be Father. to a And confequently none ceafe him can abfolve you from the Obedience of a Son. Your Brother hath done you an Injury j but do not fuppofe, that this difpenfcswirh the Kindnefs you owe him : You are ftill to obferve what becomes You j
befaid, generally fpeaking, IT may of the Perfons we conveiTe
:

not to imitate what mif-became Him. Befides, no body can do you a real Injury, without your own Concurrence; You are not one whit the worfe, unlefs you think yourfelf fo. After this manner it will be eafie to difcover, what is fit for you upon all ocFor it is but confidering yourfelf under the cafions. feveral Qualiries, of a Neighbour, or a Subjeot, or a Civil jyiagiilrate, or a Military Officer, and you will foon difcern, what Behaviour is proper from,
or to, aPerfon, in each of thefe Stations relpeotively.

'

^%

Epictetus's

Morals

COMMENT,
Duty Man THE him do upon
of a
to

very one what

is <it

is properly that which it becomes every occaiion, aftd the rendring to eto be expeSed from him. This is more

peculiarly called the Work of Juftice, taken in a fenfe fo comprehenfive, as to include all manner of Virtue. For the Word is fometimes reftrained to one particular Virtue,
diftinguifhed from the reft ; and fometimes enlarged and extended to them all. it is the bufinefs of Juftice to give everyone his due: Upon which account all Inftitutions, both Moral and Political , have this for their proper Objeol. There is private Juftice, with regard to a Man's own Mind, and this alligns to every part of the Soul what belongs to it; And there is the Publick Juftice of a Country, which diftributes to every Member of the Commonwealth , according to his Dignity and Deferts. Having therefore inftruded his young Philofopher, as you fee before (which Precepts have indeed fome reference to this kind of Duty too) he proceeds here to diretl him, how he may difcover what it is, and difcharge it upon all occafions And what others have been very prolix and voluminous upon, (as particularly Nicohus Dawajcenus) he hath heie reduc'd into a very narrow compafs, and laid before us with wonderful Energy and Clearnefs. the Duty of a Man, if you will branch it out into its feveral Heads, concerns his Behaviour, Firft, towards Men, and, in general, to all his Equals. Then, to thofe Beings that are above him. Thirdly, to thofe below him And, Laftly, to his own felf. Each of thefe Heads have diftind Rules and Meafures ; the Principal whereof Epdetus treats of, beginning in this Chapter with our Duty to one another. To this purpofe he gives us a convenient Intimation, how we may find out what is properly our Duty ; and, that this differs, according to the ieveral Pofts, in which Men ftand There is one kind of Deportment due to to one another. Father, and another to a Son; one to our own Countryman, and another to a Stranger ; one to a Friend, or a Behefador, and another to an Enemy who hath injured us. And the reafon of this is, Becaufe the Relation I bear to a Father, as the Perfon to whom, next under God, I owe my Being, and the Comforts of it, diriers from that which 1 bear to a Son, whom 1 am to conlider, not as aCaufe , but as an Effed, of my felf; and to look upon him, as one f whom I have

Now

Now

with
all thefe

SiMPL I CI us's Comment.

firft

193

have communicated part of

Cafes, the

thing

my own Subftance. So that in we have to do, is, to enquire

into the Quality and Relation of the Perfon , and then to fuit our Demeanour accordingly. this Relation (generally fpeaking) is the Order of Things, or the mutual Regard they haveto one another. And this may be the Effe6^ of Neceffity and Nature, or of Choice it may have refped either to Similitude or Diffimilitude ; either to Proximity, or to Diflance. For this Relation is a fort of Common Band of the Perfons concerned in It ; .which links

Now

them

fpedts, yet they

fo together, that, though they be diftind in other recannot be abfolutely disjoined, but mult con-

it is

tinue to have an Intereft each in other. For which Reafon that Relatives are faid to belong to one another. , the natural Order and Refped, which proceeds upon Proximity, joins fometimes Equals, as Brothers and here both the Denominations and the Duty of each Party is the fame; for both are Brothers: And fo likewile it is in other like Cafes. Both are Equals, both are Coufins, both are Country- men. There is alfo a natural Refpeft, which implies Diftancej and this regards People of different Birth and Countries; and likewife proceeds upon the like Names, and the like DutieSj as of one Stranger, or Foreigner, to another. And this is a Refped inferring Diftance, becaufe, as that which exprefsMnearnefs of Blood and Family brought them clofer together, fo this which denies fuch a nearnefs, does in that very Idea fet them farther afunder. This however is a general Rule, That in all Cafes, where both Parties are upon the Level, and go by the fame Names, there they owe the fame Duties too, and that, whether the Terra by which the Relation is exprefs'd, imply Proximity, or Di-

Now

;.

flance.

Again, there is alfo a mutual Refpeft founded in Nature, "Where a Difparity is implied ; as, between Father and Son : For here the Expedances are not the fame, as between Brothers they were faid to be, nor are the Denominations, as there, the fame. This then is a natural Regard, which joins

People upon unequal Terms ; and this inequality is the fame in Proportion, as in a Caufe and its Effed. There is another Relation too of Difparity between Things which feem Contraries, as between the Right Side and the Left;. for thefe have a mutual Refped to each other, and yet that depends upon a kind of local Contrariety. There is likewife a disjundive Relation in Natui^, w^nich is between Difparates too,

2,

as

194
as

Ep I CTETUs's

Morals

quality in
lies

laft Year and this Year ; for this ftievi^s an IneTime. TheRelatinn upon Choice, which implies Proximity, and

Things of

that of Friends; and that which imDisjundive, is that ot Enemies. For even Enemies are under a voluntary Relation to one another; and theie Relations lyinti between Equals, have (as I obferved before) the fame Names, and are obliged to the fame Duties. This volunciry Relation lies fomeiimes in Difparity too, as between Mailer and Scholar, condderedas theCaufc and the EfFecl between the Buyer and the Seller, as contradiilinguifhed fri>m each other. The disjundive Relations of this kind which carry a Difparity, are the Fleer and the Purfuer; for thcfe Men are under a voluntary and an unequal Relation to one another, though this be fuch an one, as implies Difiance and DisjunSion too. The Relation between Husband and Wife, feems to be fomething betwixt that by Nature, and that by Choice, tor in Truth it is partly one, and partly the other, and infers a Difparity both of Name and Duty. But that of Neighbours, -which is a kind of intermediate Relation too, hath an equalityinDuty, and the fameTitle. Between the Perfon in Authoriry, and Him under it, there is fome kind of natural Relation (for Nature intended, in allher Produdions, that the Betrer fhould govern the Worfe.) It depends partly upon Choice too, as when by f )me Common Agreement the Wealthy bear Rule, and the Mejner People fuhmit to it; and it is a mixture of both thefe, wheninilcad ot Wealth and Power, the Wifeft are advanced to the Chair by Confent. And now that this rough imperfed Draught hath been laid before us, the feveral Relations Men bear to one another, it will concern us to confivier, in which We, and the Perfons we converfe with, iiand, and to take our Meafures from Hill anlwer Our thence. But with this Caution, That Charader, whether They make good Theirs, or no; and efpecially where Nutuie hath made the Relation, and prefcribed the Duty. For, where it is only founded in Choice, there the Good Man who difcharges his own Part, hath it in his Power to untie the Knot when he will, and let the Relation fall afunder That is, he can withdraw his Affedion and Acquaintance from an unworthy Friend and he can melt down afpightful Man wiili good Offices, and ceafe to be an Enemy. For the fame free Choice which contraSed the Relation, can as calily diifolve it too But the Relations founded

between Equals,

is

plies Diilance, or the

We

in

with S lAiPLicius's Coramenr.

in

195

Nature

are Eternal,
ceafe.

and no

Ad of

our

own

Will can ever

make them
So
that
if

and become an Enemy ; he and releafed us from all that Vi^asduetohim upon the account of Friencihip, becaufe he hath ceafed to be our Friend, and choien to be our Enemy, But if a Father behave himfelf vicioufly, or unnaturally, the Cafe is much otherwife Neither his Rigour nor his Vices can make him ceafe to be a Father, becaufe thefe are only the Eifefts of his own Choice ; but the Relation between us is not founded in Choice, but in Nature and the Obligation lies to him as a Father, not as a good, or a kind Father; fo that though he be not fuch, yet our Duty continues the fame. are bound dill to pjy him all manner of Duty, awful Obfervance, and tender Conctrn ; to confider him, as the Means made ufe of by God, to bring us into the World; to remembtrr, that his provident Ct-re and Tendernefs fuftained the Being he gave us; r.nd that our Prefervation, as well as our Produ6tion, is in a great meafure OAving to Him. Children ihould always look upon themfclves as Debtors to their Parents, and payback all their Kindnefs, with much Gratitude and large Intereit They fliould give moft ready Obedience to all their Commands, except fuch as tend to the detriment of the Soul ; and in thefe cafes their Ccjmpliance is diipenfed w',:h, becaufe they are under a higher Engagement to the Father of Spirits and mud not difpleaieHim at any rate. And yet upon theie occafions too, they fhould endeavour to give as little Offence as is poffible; and, though their Rcfufal mav and ought to be reiblute, yet Modefty muft temper their Zeal, and cona Friend ufe us
ill,

hath broke the

Bond

that linked us together,

We

it may be refpedful too. other Matters, we are to fervethem with our utmoU Power, both in our Bodies and our Goods: For i; the PerTons and the PoiTeflions of Slaves are at theabioluie difpofal

trive that

In

all

Fortune and Purchafe have made their Maought Ours to be at the Command of Them, whom Nature ir.ade theCaufe of our very Being? For this reafon, we ought to fubm-t to Their Corrcdlion, with much more eafinefs and pniience, than Servants do to their Mailers ; and if to thtir Blows, then certainly rather ftill to their Pv.eproaches and bard Ufage. The anciett Romans had a Law, (grounded it ieems, upon the Dignicy of this Relation, upon the sbfolute Right ic gave, the ii.hr.ite Trouble Parents are at for the fake of their Childreii, t};eunof thofe,
;

whom

ilers

how much more

limited

J^6

Epictetus's Morals

limited Subjeiiion due to them, prefuming favourably withal of the natural Aifedion of Parents) which gave the Parents a Power, if they pleafed, to fell their Children ; and which, if they killed them, call'd them to no account for it. And the Times of yet greater Antiquity bore fo great a Reverence to Parents, as almoft to venture to call them Gods But finding fome check from the incommunicable Devotion due to the Divine Nature, they called their Parents Brothers, -/<; hereby intimating, what profound Refpeft belonged to their Parents themfelves, when even their collateral Relati-

ons were complemented with the

Name

of fomething Di-

vine in them. indeed in the Difchargeof our Duty to Parents, the <5rit and principal Motive is the Equity of the thing, and the ailing as becomes Men who make Pretenfions toWifdoiij and Virtue, which this is moil highly agreeable to And after this, we fliould reprefent to ourfelves the Divine Juftice and Vengeance, which is very likely topuniih us in our Own kind. And we have a great deal of reafon to expeS , that we fhaM hereafter find the fame meafure from Our Children, which Wegive our Parents now. So again, if a Brother deal unjuilly by you, let it be your part to anfwer all the Particulars of the Relation between you, and to make good that Covenant, which Nature hath ratified and made unalterable For though the World be a wide place, yet you can have no other Parents, nor Brethren, norKinfmen, but thofe you have. And therefore, fince you mufl: take them upon Content, and there is no remedy; behave yourfelf, as though you had made them your own Choice. Confider too, that His Behaviour towards you, is not in your own Power to determine; but Yours towards him is. You iliould not therefore fo much regard his Afiions, which you cannot help, nor are in any degree refponiible for, as what is agreeable to your own Duty, and fit for You to do; becaufein this confifts all the real Advantage and prejudice that can happen to you. He can do you no harm, let him defign never fo much; provided you do but depend uponyourown But if you ramble abroad, and felf for your Good and Evil expeal to find it there, you are theworfe then indeed, not by your Brother's Malice, but your own Miftakes, andbyplaceAdd to all ing Happinefs an4 Mifery in things without you. this, the Advantage of^yinning him over by good Ufage. tor if your Forbearance, andMeeknefs, and AiFedion, can render him not only your Brother, but your Friend ; thefe

Now

'

'

,'.

^^^

with S

LI c

s's

Comment.
will

97

two Relations meeting in one, and joining Forces, the Union wonderful clofe and ftrong.

make

Teachers, the Duties we owe to our Mafters, and Bufinefs it is toinftrua usinWifdom and Virtue, are much of the i^tme nature with thofe due to Parents : though infome refpeas, I confefs, the Obligation feem-; to be grea-

Now

whofe

ter in the Cafe before us; up, not our Bodies, but,

For

which

thefe Perfons nouriihand train is much more confiderable,

Thoy do it too upon a that is, our very felves. and Ncdifferent Principle; not conftrained to it by Nature inliind, as Brutes ceiTity, like our Parents ; and by fuch an
our Souls,

and obey nolefs than Men; but they do it out of free Choice, aDefire to promote Goodnefs and Virtue. And this makes Dia near Approach to, and is a'lively Refemblance of, the vineBounty; which takes Compaffion upon funk and lapled Souls, is perpetually retrieving thQm from their Mifery^ and reftoring them to the Blifs they have loft. theie Obfervances muft needs be peculiarly due to becaufe we ought to look upon their InInftruaors, our ftruaions, ascomingout of theMouth of God himfelf; and confequently we Ihould fubmit to them, without troubling ourfelves to find out peevifli Cavils and frivolous Exceptions

Now

againft them.

For certainly, itisnoteaiie to conceive, how He, whofe End and Profelfion it is, to inform us in true Wifdom and Goodnefs, ihould impofe any thing upon us, but what tends to the furthering fo excellent a Defign. But
and thus to if our Parents take the pains to teach us, the Engagement of being our Parents, that other be added ot being our Teachers too, then we are to pay them all that Obfervance and Refpea, which can be challenged upon both muft then look upon them, as the very thefe accounts. Image of God ; reverence them as the Formers of our Souls,

now,

We

as

well as of our Bodies; and like God, theCaufes, to which not our Being only, but alfo our VVell-beiiig ought to be aicribed.
r r-

The Next thing that offers itfelf is the Duty of Friends. And this 1 (hall treat with all the Glearnefs, yet all the BreviThe Firft thing ty, fo weighty and ufefulaSubjea will bear. The Nexc, to be regarded here is. The Choice of Friends
:

How to
is

ufe and keep thofewe haveChofen: and upon theie Things all the Benefits of Friendihip depend. The Firft thing we ihould look at in our Choice of l nenuS,
_

Likenefs of

ral

Temper and Difpofuion. For there are feveHumours, which though very good when iuiijle, yet vviU

mukc

198
makebut

Epictetus's

Morals

TheSour,aniI ill Muiick, when brought together. Phlegmatick, and Cold Temper , will fuit but ill with the Brisk and Sanguine ; and yet each of theie alone, each well coupled, may be excellent Perfons. The Next Conliderationis. How the Pcrfon whom we make Choice of, hath behaved himfelf to his other Friends before. A Third Rule, which is indeed of fuch moment, that it inay be juftly thought to include all, is toobferve, Whether he be a Man governed by his Pafllons, or his Reafon. When this is done, we ihall find it very proper to examine into his Inclinations, and fee which way the Bent and Byafsof his Soul lies ; whcthtrthey draw him to Goodnefs and Virtue, and fuch Adions and Enjoyments as are commendable,, and befiuing a Man or Piety and Honour; Or whether to vile and unmanly Pleafures, and'fuch as none but ihamelefs Fellows and Scoundrels abandon themfeives to. Weihr.lldo well to obferve larther, whether thefe Deiires and Inclinations be tradable and ^ientle, fuch as are fit to be fpoken with, and ready toharktn to Reafon; Or whether they be violent and unperluadeable, fuch as mind nothing but their own Gratincation, and are deaf to all Ar;^uments which would draw them off from it: For Men of inch PaiTions are always hot and peremptory, and by no means tit to make Friends of. Thofe alio that are fond of the World, and exped their Happinefs any where but from their own Minds, are very iir.proper to fix upon : For they dote upon Riches, or MillreiTes, or Preferments; and in all things of a communicable Nature, they carve to themfeives too largely, and are delirous to engrofs the Whole; fo dcltro\iijg that Equality, which Friendfhip either fuppofes or introduces. This in Riches , and fucb Inftances, is plain beyond a doubt ; and the Vain-glorious difcovers it as evidently in the Deflres of Reputation andApplaufe. it is the peculiar Excellence of thofe things which tend to the Soul's Good, that the hath them entirely to himfelf, even when he imparts them to others. They are not diminiilied, but augmented, by Communication. For they are excited and kindled in tlie Breafts of the Perfons on whom we beifow them ; and the farther they fpread the more and larger they grow. So that the Light of Truth and V^rtue takes fire by Converfaiion, as a Match does by the mutual z\ttrition of Flint and Steel, which kindles by the Sparks that drop fropi it , but lofes none of the Virtue it gives away.

Now

Again,

with Si

Lie

s's

Commenr.

199

Again, When Friends make true Good their End, and Reafon their Rule , they are fure never to differ in point of Intereft for they judge of Advantage by the fame
right
;

common

when they are thus agreed in one Standard. JMeafure, and judge of Pleafure and Profit, and the Contraries to thefe alike ; they have fecured themfelves againft For withthe moft dangerous and ufual Bane of Friendihip. out a perfeol Agreement in thefe Matters , Difputes and Quarrels are always unavoidable. And fo much for the Choice of our Friends. As for our Behaviour to the Friends thus chofen , That, in one Word, muft make Reafon and Equity its conftanc Rule. Upon this Account we muft never do any thing to our Friends, which we would not be perfedly fatisfied with, when done by Them to Us. Whatever KindneiTes They receive from Us muft be extenuated, and thought moderately of; but whatever Obligations receive from Them mull be very highly efteemed and rated above their juft Value. The Courfe diredly contrary to this muft be obferved in Failings and Mifcarriages Theirs muft be leflened and excufed, our aggravated and feverely condemned. muft think nothing fo ftridly our own, as that a F'riend ihould not have an equal , or rather indeed a greater, Share and Right in it. And upon all Occafions we lliould give them Precedence and RelpeoT:; and we ihould do it willingly and chearfuily; as conlidering, that Their Honours devolve upqn Us, and that a Friend, according to ihe Proverb, is a Man's fecond Self.

Now

We

Own

We

But
it is

(nice,

after all

our
this

niceft

impoffible for us to continue

;

Gircumfpelion and Care, Men and not give fome

,

OccAiicm of Offence
derly.
this

managed very tenFriend in good earneft, ought efpecially to guard Breach ; and to reprove what is done amifs with great
Point
is

to be

Temper and

Softnefs,

in

Obedience 10

that old

and truly

(Golden Rule,
^

Lofe not a Friend on ev'rj fl^'ight Pretence

Ready

to

^ardont fio'W

to take

Offence,

Pythag.

';.-.

That, fo you may admit him to aperfel and firm Reconci' liation ;. and deliver him from the Remorfe of his own Mind, by leaving no ground of JealouOe, that he hath not ftill th? fame Place in your Affeotion aiid Eftcem.

It

c
that

s's

Morals

It

is

alfo certain,

our Kindnefs and Concern ought

confined to our Friend alone, but extend to his Relations and Acquaintants, andthofe, vvhofe AfFairsand SucceiTes he thinks himielf interefted in. fliould be as ready to ferve them upon His Account, as He would be to do it on their own. Our Concern and Affeftion ought not to be redrained to Place neither; but we ihould have the fame, and upon fome Accounts, a more tender Regard to our Friend in his Abfence, than we think ourfelves obliged to exprefs , when he is prefent with us. An eminent Inftance whereof I could give, from my perfonal Experience in a Friend of my own. And, to conclude all ; when once we have made a prudent Choice, and laid the Foundations of Friendfhip in an agreeable Humour, and tried Conftancy , and virtuous Difpofitions, the Aifedions, which naturally follow upon fuch powerful Attraolives , will not fail to conduit us in the right Method of Converfation, and in all the Duties and good Offices , that can be expeded , as Teftimonies and Endearments of Friendihip, will follow of Courfe. what a Bleiiing Friendihip is, how rich a Treafure, and how fruitful in the Advantages of Life, is a Subjeft worthy of a long and ftudied Difcourfe; but at prefent I Ihall content my felf with a few Particulars only, and fuch as occur to my prefent Thoughts. Souls, and Firil then ; Every Friend hath Bodies ; and it is as plain from the fore-going Rules, that he If thei) a Man have feveral muft needs have two Eftates fuch Friends, his Advantages grow upon him ftill more, and he is multiplied into more Souls, and Bodies, -and In Eftates, in proportion to the number of his Friends, the Study of Wifdom and Nature, Souls thus united have an infinite Advantage ; and the Light of Truth difplays itfelf much more early and fully \o them. Nor have they lefs in the Excrcife of Virtue, by mutual Conferences, and joint Endeavours Thefe bring their Improvements into one common Bank , from whence every Man fupplies his own Occafions , and eafily grows rich at the publick Stock, Befides, fuch united Perfedion will find a more than ordinary Bleffing and Encouragement from Heaven , they are fecure of prudent and feafonable Advice in all their Difficulties; their Motions v;ill be regular and well weighed ; and their SucceiTes more probable, as having more Heads to contrive, and more Hands to act, than thofe can, who itan^ alone,
iiot to be

We

Now

Two

Two

and

with

SiMPLicius's Comment.

2ei

and muft encounter Fortune fingly. When fuch a Man is abroad from his Family and Acquaintanis, that Abfence, and all Want of him is made good to them by his Friend; in Him he is prefent while living, and living when dead. Thefe are fome of the Advantages. And the Pleafures of Friendihip are not lets than the Profits of it. For what Delight can be compared to that fenfible Joy, which runs through 3II our Spirits at the fight of a Friend > What Charms do we find in his Perfon? What Mufick in his Difcourfe ? What an engaging Gracefulnefs in all his Adions ? The Confidence we repofe in him, is above what any Ties of Blood and Nature can give our neareft Relations a Title to ; And our Minds are more at eafe and more fecure in his Fidelity,, than any Degree of Wealth or Power can make them. Of which Alexander the Great gave a very
,

pregnant Inftance, who, we are told, when he was asked where his vaft Treafures lay, pointed to his Friends, and
faid
,

Thofe were
Friend
is

they.

likewife the beft Inftruaor, and the beft Cor-

rettor that can be.

For Reproof
;

is

leaft

commg from fuch a Hand Nor is there any Perfon, whofe Obfervation keeps us in equal Awe, or whofe Cenfure we
fear fo
,

oifenfive,

when

of Duty. of Heart
tion,

much if it hath been our Misfortune to fail in point Our profperous Fortunes, and all the Gayeties we feel upon them, grow double by Communica:

but are flat and infipid without a Friend to partake of the Pleafure And all our Afflidions are difarmed , and their Force broken, when a Friend takes off part of the Burden, by his tender Sympathies, and feafonable Comforts.
^

Friendihip indeed

is

the beft School for training a

Man

up
the
his

manner of Virtue and Prudence, and to learn World in. This forms him for Converfation , and fits
in all

Accidents and Encounters: It teaches him Civility, and Meeknefs, and Truth. For one makes no difficulty of giving Precedence to a Friend nor takes Oftence at every Slip or Imperfedion of his; and accuftoms oties felf to open his Mind freely, and to fpeak his Thoughts Without any Trick or Referve. Here we find a ftrange Inclination to be grateful, and juft, in returning Favours; and and the pleafure of doing them is upon no occafion fo great, por fo generouily put in Pradice, as in the Cafe of a Friend. No Man will run fomany Rifqaes, nor expofe his Perfon 19 i"eJy to prevent anothef'j Danger, as tie; For a true
all poflible
;

Soul for

Friend

2or

s's

Morals

Friend Icorns to decline any Difficulty, and is ready to refcue Could Lite. his Friend, thout^h at the expence of his own rout double would they Men, fuch of levied be Army an Refolutions their Number, by their united Force, and firm

and the exercile of them athat fit a Man for the mang Friends is ealie, and pleafant Whatever feemsharih a Man will at firft, is foftned by Affeaion, and by degrees himfelf as he find himfelf a Matter, capable of acquitting Firlt to his ought in all Points, as Occafions are offered. perfeded him, Friends ; and, when Pradice with Them hath

not to defert one another.

Thefe
,
:

are the Qualifications,

World

For un, with chearfulnefs and latisfa6tion. and Children, and Husbands, and Wives, be regard for Friends too, and have a particular kindnefs and one another; though they may, with much ado, follow i^Offices bepidetus his Diredion , and difcharge the feveral Performanlonging to their particular Station, yet all their nothing of ces will come hard and arained. There will be it areliih;^ Pleafure or Alacrity, to whet their Duty, and give ot theeffttt Slavery, a and Burden but alt is look'd upon as a would but NeceflTity, not Choice; done, not becaufe they Rebecaufe they muft do it ; and not To much to oblige the ceiver, as to avoid Guilt and Reproach. Now the true Reafon , why this Relation of a Friend is more facred and engaging than any other, feems to be, that it Our natural Relations we is notour Fate, hut our Choice.

likewife worth our Notice, clofer, and binds them Relations That Friendn.ip ties all other and NaIt endears us to thofe whom God fafter upon m. recomand fweetens it love; to ture have commanded us mends their Company, and enclines us to do all that is ex-

then to

all

Mankind.
is

This

farther Confideration

peded from

us

lefs Brothers,

were born

But, where ourfelves tye the Knot, it is geBecaufe, of all nerally ftroiiger than where Nature does it and Liberty the Endowments of the Soul , that of Reafon make the we which by that, feems to be the higheft, and iti neareft approach to the Perfediions of that Great One,
to
;
;

and by

whom
are

all

things are united.

Thefe

fome of

the Excellent and Marvellous Efteals

-nrr-

of Friendihip, and fuch Humane Confiderations as abundantBut the i-noft valuable, and truly Divine ly recommend it: Recommendation is ftill behind. Is, That the Union of Souls by an Innocent and Sincere Friendfliip is the Nobleit Contemplation, and the Liveliett Image, of our Uiuon with

God

with S

LIc
indeed

s's

Comment.

203

God

himfelf.

And

we

cannot here upon Earth afpire

to any better and more intiiTiate Conjundion, with Him, and thofe BleiTed Spirits, who are ever in perfcfi Harinony and Concord. It was not therefore without excellent Reafon , that Pythagoras and his Followers gave the Preference to Friendfliip above all other Virtues; and called it, The For in Truth, very Chain and Complement of them alL
if

any

One

Virtue be wanting,

Friendfliip will not

dwell

For how can we fuppoie an Unjuil, or an Intemperate, orDebauch'd Man, oraCowaid, capable of FriendAnd an obOinate perverfe Fool is fo, lefs than any of fliip?
there.

them. No, no, this Treafure is too rich, too refined, for fuch fordid Wretches. A Man therefore that pretends to Friendfhip, muil afpire to as high degrees of Perftftion, as the Frailties of Humane Nature will admit ; he muft work off the Drofs ot fenfual and bruiiih Paffions, purifie and fub'imate his Mind, and then he is qualified to ftek a Mate in Friendlliip; and when he hath found fuch another as himfelf, he mult hold him clofe to his Heart, as his Dearer and
Better Half.
If I have been tedious upon this Subjefl: , the Reader wil! be kind, in imputing it to fo good a Cauie, as my Zeal for Friendfliip; to which it were a moil delirable thing to fee fome tew at leaft pay that Regard, which it deferves. And indeed a few Iniiances would be fome Comfort in this miferable Age; when the Vices and Vilenefs of Mankind feem to have baniiVd it almoit quite out of the World. But it is now high time to come otf from this long Digreffion, and return to that, which this Chapter direds us to; which is, to examine fomething more briefly, thofe other Relations, which EpdetHs here hath thought fit to make exptefs men-

tion of.

After having told us, that the Confideration of feveral Qualities and Relations is the beft Rule of their refpedive Duties;, he proceeds to inftance in that of a good Citizen, For this too gives us a fort of Affinity to all or Patriot our Fellow Citizens, or Subjcds. The Country reprefenis our Parents ; and all who are born in it,who are comprehended within its Privileges, and live under its Laws, are in fome Senfe Brethren ; and a manifeil Relation ( though more dilbnt, Iconfefs, than any hitherto inliiled upon) there is between ail the Natives of it. The likenefs of Diipofitiois fliews fuch a Relation to be of Nature's making;
:

and

this

is

very often obfervable in People, not only of the

fame

c
,

s's

Morals
thofe of the to all fuch

fame City or Corporation but extends itfelf to fame Nation loo. Our Behaviour therefore
ought to refemble that to our Kindred
;

and

all
;

imaginable

for in this weihall confult our own Benefit alfo, and feel the Advantages, of living among Honeft and Virtuous People ; of being fupplied in all our Neceflities, and affifted in all our
DiftreiTes; and of providing Husbands,

Care ihould be taken

for their

Improvement

and Fathers, for

all

our Orphans and

\X7"idowrs

For every

lending a helping Hand, though not One may be a Friend vsrith his Money; Another by his Authority ; a Third by his Intereft and Acquaintance, or good Advice; a Fourth by his Labour and Pains; and thofe^ who have nothing elfe in their Powrer, may be ferviceable by

Man is capable of every Man in the fame

way:

their Pity

and Compaffion.
a

this renders the

a Fellow-Citizen and a Neighbour, Relation fomething nearer ftill. For , as the State we were born in, and the Family we are defcended from, are not the Gifts of a blind undiftinguilhing Chance fo are we to look upon that particular Habitation , and part of the fame City where we dwell, to be alTigned us by a wife Providence. So that thofe of our Countrymen, who dwell neareft to us, are upon that account allied more clofely ftill. And whatever have been fpecified as Duties to the One, are fo, and indeed more fo, to the Other, as have Opportunities of paying, and They of receiving them. Therefore we are to rejoice in their SucceiTes, and be heartily concerned for their Misfortunes ; and when any of them are fick or indifpofed, we muft endeavour to be ferviceable In all to them, as if they were a part of our own Family. our Converfation abroad , we ihould make it appear to the World, that, while our Neighbour hath no Defigns but what are honeft and fair, we will ftand by him to our utmort ; and we ihould think it a lliameful Reflexion, that he ihould upon any occafion ask or receive a kindnefs from them that dwell at a greater diftance, which it was in the power of Us, his next Neighbours, to have done for him. There is alfo a fort of Relation betwixt Us , and Foreigners, who come to fpend fome time in our Country ; a Relation, of which God is the Author, who hath declared, that he bears a particular regard to Strangers. The good Offices therefore, due upon this account, ought very pur^ dually to be difcharged; both in refpe^l to the Almight^,
if

Now

Man be both

We

who

with

SiMPLicius's Commenr.

205

who

hath taken fuch Perfons into his peculiar Proteftion;

and alfo, to exercife and enlarge our good Nature , which ought not to be confined within the narrow bounds of our own Acquaintance or Country, but muft ftretch its concern over the whole World, and look upon itfeif, as a Debtor There is alfo another very weighty Reato all Mankind. fon (till behind; which is, that this will give us Confidence, when we prefeut our AddreiTes before the God of Strangers and we may with a better Grace ask and expeft that Aififtance from Him , which we have given to Them without grudging. For fuch is his condefcenfion, that he allows us to look upon all our Endeavours and Anions of Kindnefs, as fo many Loans to Himfelf; and he will be fure to repay them with large Ufury, and more to the Creditor's Advantage , than any the moft Generous of the Sons of Men. Above all things, we muft take fpecial care never to in;

jure or opprefs a Stranger

but quite contrary, to give

him

our Countenance, and Help, and refcue him , if it be poffible, from the Injuftice of any other that ihall attempt it. For God hath charged his Providence with a peculiar care of Such ; becaufe they are more expofed and deftitute of Humane Helps ; and he, who hath promifed to protedt them

more eminently,
feverely.
It is fit

will be fure to revenge their

wrongs more

too, that thofe who can do it, be allLfting to them in the difpatch of the Affairs they come about, and furnilli them with what conveniences they ftand in need of; that they be particularly tender of them in cafes of Sicknefs and, when the ends of their Journey are fatisfied, contribute all poffible endeavours, towards facilitating their return

home

again.

Epioietus tells us moreover.

to conlider his

own, and

his

That a Private Soldier ought Commander's Poft, and from

,

thence inform himfelf, what is due to his Superior Ofiicers. that their Orders be in fuch a cafe, it is not enough obeyed , but it is neceiTary , that they fhould be executed fpeedily; becaufe, in time of Adion, many favourable Opportunities prefent themfelves, which if not prefently And thiey muft be executed fnatch'd , are loft for ever. with Bravery and Refolution too ; becaufe the Fortune of the Field may depend upon fuch Obedience. A Private Soldier is likewife obliged to expofe his own Perfon for the Safety of his Commander, becaufe fuch an ones Life is of Infinite Coufequencc, If a fingle Soldier fall, there is no

Now

great

2,o6

Epictetus's

Morals

great Advantage gained, nor does tnis Lufs change the face of Affairs; but it a General fall, though the Soldiers under him were viSorious before, yet their Spirits link immediately, their Order is broken, and every one makes the beft

of his way to fave himfelf, as Sheep without a Shephtfrd run before Wolves. So that indeed, not only the Succels of the Day, but the Fate of whole Gountrie and Kingdoms is often brought into extreme hazard , by the lofs of one emi'nent Commander; ot which Xeuopbo hath left us an Example, in the account he gives of what happened upon the Death of Cyrus. It is no lefs evident, That there is alfo a Relation, between Civil Magi Urates, and the Perfons under their Jurifdidion, and feveral Duties which follow from that ReAnd here, if Men do not bear the empty Name of lation. Governours, but are really what they are called, all ready Ooedience is due to them; all Honour and Refpedl, as to
Perfons, next under God, the Authors of our Peace and Happinefs , and greateft Benefadors to the Publick. For good Governours make this the Study and Bufinefs of their Lives; they fet about it iealouily and heartily, and omit no care, which may any way conduce to the Benefit of the State. What Hippocrates faid of the Phyficians, is much more eminently true of Princes; they do not torment themfelves to no purpofe with the Calamities of other People,

(and Epioietus advifes they ihould not, ) but they facrificc all their Quiet to Care and Trouble; they negled their own private Affairs and Families, and muft be content with perpetual Vexations and Interruptions, and the lofs of many Opportunities, which might be improved
thcmfelves and
to very wife and virtuous Purpofes. Upon all thefe accounts, and to make them fome amends, far as every Man is bound, not only to be obedient, but,
lies, to eafe them, and to bear a part of their Burto be adive and vigorous in their Support and Deden; fence, as looking upon Their Dangers to affeot the State common, and threaten the whole Conftitution. And, if thefe Governours be fuch, as do by no means anfwer their CharaSer, nor take the Care they ought ; though

in

him

we are not bound to

vindicate their Errours, or their

,

Wicked-

we are obliged to pay them all nefs, yet, even in fuch cafes them that is due to the Dignity of their Poft; we muft ihew Comtheir with comply and Refped, and Deference all fit as far as with a good Confcience we may. mands, '
But

with
But
it

Simp Lie lus's Comment.

fit

loj

is

very

ihould

now

apply

my

it\i to the fol-

lowing Chapters , and not quit my firft Defign ; which was to explain Epdetus^ and not to run out into unneceiTary Enlargements, upon the feveral Relations Men (tand in to each other; for otherwife, while I teach my Reader His Duty, he will be apt to fufped, that I have forgot my Own.

CHAP.

XXXVIII.
principal and moil imis to poiTefs your ,

TAKE

notice,

That the
in

portant

Duty

Religion

Mind with juft and becoming Notions of the Gods;

to believe that there are fuch fupreme Beings,

and

the Affairs of the World , with a juil and good Providence. And in agreement to fuch a Perfuafion , to difpofe yourfelf for a ready and reverential Obedience, and a perfefl; Acquiefcence in all their Difpenfations And this Submilion is to be the Effeob of Choice, and not Conilraint ; as confidering , that all Events are ordered by a moil Wife and Excellent Mind: For this is the only Principle, which can fecure yoii from a querulous Temper, and prevent all the impious Murmurings of Men, who imagine them,ielves negleoled, and their Merits over-look'd by a partial Deity. for attaining to the good Difpofition I have been defcribing, there is but one poifible Method 5 viz. To difregard the Things of the World , and be fully fatisfied , that there is no Happinefs or Mifery in any other thing, but
all
:

that they govern and difpofe

Now

what Nature hath put within your own Power and Choice. For , fo long as you fuppofe any external Enjoyments capable of making you happy, or the Want of them, miferable,, you muil unavoidably blame the Difpofers of them , as oft as you meet with S

2c8

Epic

s's

Morals
'

with any Difappointment in your Hopes, or fall into any Calamity you fear. This is a Principle iix'd in all Creatures by Nature, and nothing can change or remove it, to run away from all that'
that feems hurtful and deltruclive, and to have an averfinn fcr the Caufes of thefe Things to us. So J3 it likewife, to purfue and court the contrary,

and love and admire the Perfons we owe our Good

a ^hn take pleafure in the fuppofcd Mifchief, any more than in the Mifchief itfelf. Hence it is, that Sons complain of their Fathers, and reproach them for not letting them into a greater iliare of their Eitates, in which they place their Happinefs. Hence Polynkes and Eteocles engaged in that unnatural War , bccaufe they placed their Happinefs in a Crown. Hence the Husbandman cries out againil God, when the Seafon is ui^kindly j and the Merchant repines at Storms, and Loilcs at Sea nnd Mailers of Families, at the death of their belovec Wives and Children. no Man can have Religion, without mixing fome profpect of Advantage with' it > nor can we heartily lerve and adore a Being, oF whofc Juiiicc and KindSo that, by ncfs we have not a good Opinion, making it our Buiineis to regulate our Deiires and our Aveiilons, and direft them to worthy and proper Objedsj we do at the fame time moil effectually fccure our Piety. It is neceflary alfo, that you

to

Nor

his

Author of

-,

Now

and conform to the Cullom the Exercife of Religion j and that all things of this kind be performed with Sincerity and Devotion} and not flovenly and carelefly, but with a decent Application and Refpcd'j and that your Offeringii be, according to your Ability, fo tcraper'd, as neither to betray an Unwillingncfs or fordid Grudging in One extreme, nor to run out into the Oth.er ot Profufenefs and Ofteniliould offer Sacrifices,
in

of your Country

tation.

with S

iMPLi
C

cius's Commenr.

109

"T.

the Duties expe6ted from us to our Equals, that Men to one another ; he proceeds now to inilruft us, what we owe to our Superious ;, z'/^. thofe of a Nature more excellent than our own. And in all Difquiiitions of

AFter
is,

of

this kind, it is a very convenient Method, to begin with thofe Things that are neareft and moil fanailiar to us, and fo by degrees afcend to thofe above, and at a greater diftance

from

us.

Now
View of

thefq Duties are likewifedifcovered, bytaking ajufi the Relation between the Gods and Us; and that is

fuch an one, as Eifcds bear to their Higheil and Firft Caufes. If then they are to be confidered under this Notion ;.it is evident, that they (land not in any need of our Services, nor can we add to their Hippinefs or Perfefiion. Our Duties confequently, and the Intent of them, are only fuch, as may exprefs our Subjedion, and procure us a more free accefs and intercourfe with them: For this is the only Method of keeping up the Relation to PMrft and Higheft Caufes. The Inftances of this Subjetion due from us, are Honour and Reverence, and Adoration , a voluntary Submiffion to all they do, and a perfeS Acquiefcence in all Events order'dby them ; As being fully fatisfied , that they are the Appointments of AbfoluteWifdom and infinite Goodnefs. Thefe arfe fnch Qualifications, as we muft attain to, by redifying the Ideas oi our Minds, and reforming theErrours Minds muit be redified, by of our Lives. The Ideas oi entertaining no Thoughts of the Gods, but what are worthy of Them, and becoming Us as. That they are the Firft Caufe of all Things: That they difpofe of allEvents, and concern themfelves in the Government of the World; And That all their Government, and all their Difpofals, are wife, and Juft, and Good. For if a Man be of Opinion, That there is no God ; Or if he allow his Exiftencc, but deny his Providence ; Or if he allow both thefe, but think' that God, and that Provide'nce, defelive in his Counfels, or unjuft in his Diftributions; fuch an one can never pay him true Honour and hearty Adoration, or fubmit vvith a refigned and contented Spirit, to the various Accidents of Human Life, as if all were ordered for the be ft,

:,

Again;

2IO
"
"

Epictetus's
;

Morals

I.

'

likewife neceflary, that the Life and Converfation of Men be fo difpofed, as to exprefs this Periualioa of a Wife and Good Providence by not flying out into peeviili Munrurings and Complaints, or thinking that Almighty God hath done us wrong in any of his Difpenfations. But ,this is a Temper we can never attain to, fo long as weexped Hnppinefs, and dread Mifery, from any thing but ourfelves. 1 he Management of our own Will muft be our only Care ; 2nd all our DeHres and Averfions retrained to the Objeds of Choice; and then we need never be difappointed in our Hopes, nor furprized by our Fears. But this muft needs happen to all who place their Happinefs and Mifery, in the Eajoymej/t, or the Want", of any external Advantages ; and iuch Difappointments and Surprizes v/ill neceiTarily carry them to a Deteftation of That, which they look upon as the Caufe of fuch Misfortunes And they will very hardly refrain from fpeaking ill of that Power, which might have prevented their Mifery, but took no care to do ir. For every Creature naturally delires Good, and abhors Evil ; and therefore not only the Things thcmfelves, but theCaufesof them, are ihunned and hated, courted and admired, in proportion as they really are, or as we apprehend them to be, Good or Evil. There is no fuch thing in Nature, nor can there be, as that a Man ihould take Delight in, and bear a trueAffefiionto, the Perfon, whom he looks upon to have done him fome real Injury or Hurt, any more than he can be fond of that Hurt or Injury itfelf. And fince all Good naturally attrads Love and Defire, and all Evil provokes Averh'on, we muil needs be affeded alike, both to the Things themfelves,
It is
:

Again

and the Caufes of them to us. Nay though we be miftaken

Evil, yet that

we

ihall

in our Notions of Good and proceed according to our apprehenfi-

were really fo, and cannot from hating and reviling the Authors of our Calamity, or the Deceivers of our Hope, he proves from hence ; That the ftriSeft Ties of Nature, and Duty, and Affedion, are generally found too feeble Engagements, to keep Men in Temper, or moderate their Refemments. Thus we
thefe Things, as if they
reilrain ourfelves

ons of

fee greedy and impatient Children perpetually railing at their Fathers, for keeping th.em out of their Ellates, which they account their Good ; Or for infli^fdng fome Severities upon them which they think Evil ; as when theychallife their Follies, or deny them their Liberty. Thus the two Sons oiOedtprrs^

Polymces

aiid

Euocksj forgetting
6
^

that they

were Brothers,
quarrel 'd

with

SiMPLicius's Comment

^1

'

ouarreird, and kill'd one another, for the Crown in which they wereRivals. Thus the Farmer, when his Seed-time or hisHarveft happens ill; if it rain too much, or too little, or if any other crofs accident come to his Crop, prefently rails and murmurs agalnft the Gods Or if he have the modelly to hold his tongue, yet he is fure to fret and curfe inwardly. Thus Mariners, when they want a fair Wind ; even though they are bound to different Ports, and muft fail with different Winds, one perhaps wiflies for a Northern, another for a Southerly Gale, and the fame cannot ferve or pleafe them all; yet theyfwear and rant at Providence, as if it were obliged to take care of Them only, and negled all Thofe, "whofe Bufinefs requires , it ihould blow in the Quarter where it does. So likewife Merchants are never content. When they are to buy, they would have great Plenty, and a Jow Market ; but when it is their turn to fell, then they'wifli for fcarcity, and a riling Price; And if either of thefe happen otherwife, they grow difcontented, and accufe Providence. And in general, when Men bury their Wives, or Children, or have foraething very dear taken from them, or fall into fome difaiter they feared, they grow angry at the Dtjpofer of thefe Events. For we are naturally inclined to honour and refpeft the Perfons who oblige and gratiiie us; and, as nothing excites thefe Refentments in us fo foon, or fo powerfully, as our own advantage; fo nothing gives fuch
:

an eiieclual
j 1

difgull,

and fo irreconcilable a difrefpedl,

as the

apprcheniion, that any Perfon hath contributed to our lofs

and difadvantage.

1;

A Man therefore in taking care to fix his Deiires and his Averlions upon the right ObjeSs, does at the fame time fecure his Piety and Reverence towards God. For this Man's Hopes are always anfwered, his Fears always vaniihinto no'thing; becaufe he neither hopes nor fears any thing out of his own power ; He is confequently always pleafed, and under no Temptations to accufe Providence, for anything that can pofllbly happen to him. But the Man that gives his Defires a Loofe, and expeds his Fate Irom external Accidents, is a Slave to all the World He lies at the mercy of every Man's Opinion, of Health and Sicknefs, Poverty and Riches, Life and Death, Vicfories and Defears ; nay, even the Wind and the Rain, the Hail and the iMeteors, and, in Ihort, every Caufe and every Eifed in Nature, is his Mailer. For, except everyone of thefe fall out jufi according to his ,iiiind^ his JDelires muft be fruilrated, and his Fears accomplifhcd. S 3
:

^^^
pliihed.
eaiie

Epictetus's Morals
What
and unfmled
a Weathercock of a Man is this; unh.s Life! tedious and troublefome

How

How

mufthebetohimfeli!
impious

in true Nothe Divine Nature, in a contented Submiffion to all hvcnts, and in a hrm Perfuaiion of a Wife
^

diilati.sfied in his Bread, and how Reflexions upon Providence! So that in fliorr no one Qrcumlhnce is wanting, which can conduce to the rendring inch a one iniferable. Having thu^laid the Foundations of Religion,

How

his

tions ot

rovidence, diipohng them as w. fee; and, having moreover ihewn thenecdiity of defpifing the World, and depending upon our own Will and theObjeasof
I

and

Good

it,

and become univerfal, it is highly probable, himfeif innuuted, declaring (as fome Hiliories inform us he did) what Services would be moft acceptable to him; and this, wuh a gracious Ddign of bringing us better acquainted with himfelf, and likewife to fanditie and enlarge our Enjoyments, that our Offerings minht invite his bieinngs and h;s Bounty, and, fo,r giving back a little, we
that

nerally prafiifed

pmeis and Mikry we are capable of; he proceeds now to ciiredtus, what methods wefhould take, to exprefs our Reverence and Honour for the Gods. Some of thofe that are ge-

for all the

Hap-

God

might receive the more.

we hold ourfelves bound, in thefiril place, to tnatSoul which we received from him, to his Service; and to confecrate this by refined and holy Thoughts bv worthy and reverent Ideas of his Majefty, and a regular uncorrupt Life; foitlhouldbe our next care, topuriik and dedicate this boay too, which came to us from the fame Hand and careiully to waHi away all the feen or hidden Blemillics and fOlIutions, which it may have contraded. When the Soul and us Inilrument are thus clear from all their Stains let us come decently cloathed into his prefence, and there devote a part of what God in his Bounty hath conferred upon us, to h.s Ufe and Service. For it is highly reafonable and juit, that a Part Oiould be given back to him, from whom
therefore
let apart

As

we

receive the
(

for

It:

Lives,

And

that he needs, or is the better he lo indeed, either for the Holinefs of our or the reverent and worthy Idc^is we have of him

Whole: Not

nor

is

fo this

Objcaion,
all

if it

were
)

good one, would

but
it

lie

qually againft
;

e-

Piety in general

is

vantage Tor, when we have thus qualiiied ourfelves for hh benign Influences, he communicates himfelf to us, in fuch proportions as we arc capable and worthy of.

for our

own Ad-

So do

the

ferin^rs

with
ferings

SiMPLicius's Comment.

213

we devote out of our Fortunes, when recommended by a pureConfcience and a good Life, derive dovi/n the Bleffing and Goodneis of God upon ourEftates, and procure us fignal Teitimonies of the Power and Efficacy of his Providence. One Man hath found them thelnftrumentsof a marvellous recovery from ibme Epileplie, or other incurable Dillemper; Another of calming boKferous Winds and Seas; beiides the Divine Favour and Illumination, which the Votaries often acquire by fuch Religious Services. But if there were none of thefe advantagious Eiiefts to follow, yet ic muit be confcfs'd a moft equitable thing, and a decent txpreiTjon of Gratitude, to pay back thefe Acknowledgments, to the Giver of all we enjoy: much more then, when the parting with fo imall a proportion iandiiies and confecrates the Whole, and enfures his Favour and Affi'.tance in

How

eur Undertakings

theKindandtheManner of thefe Oblations, he would have us determined by tiie Cuilom of our Cuunrry. For there is this mighty DiPrerence, among others, between
as to

Now,

God and Us He is prefent at all times, and in all places, and equally difpofed to exert his Power, and communicate are confined his Influences, the whole World over. But within a narrow compais. We, as Men, are bur one of tiis many Species which God hath created, and of the many, who partake of the fame Nature, have applied ourfelves to one Profeffion and Way of Life, out of many. Our Habitations are diilinfl: and confined to one little Spot of this vail Globe ; and fo we partake of the Divine Goodneis, Some in one place and time, and Some in another Thus there are Countries oppoiite to u<;, whole Night is our Day and Climates fo diftanr, that it is Winter in one, and Summer in another, at the fame time. So likewife Fruits and Animals are peculiar to fome Countries, and do not grow or breed in others; the Divine Bounty imparting itfelf to all the World, and every Creature in it, though to diiferenc parts of ihe World, in diiferent manners. As therefore the
;

We

particular manifeitations of God are fuited to feveral Places, and Profeflions, and Seafons, and Modes ; fo in the choice

of V^idims'and Acknowledgments, each Perion and Counwhat is peculiar to Them, and proper for their Circumftanccs. And, when by common Conlcnt fokinn
try obferve
Feftiv.als are celebrated as they

ought to

be, for the

Honour

extraordinary Efieft of the viviuQ Favour and Influence is frequently feen upon thefe
Wo'rlliip of

a^

God,

more
S 4

Occa-

XT4

Epictetus's

Morals

Occafions; as miraculous Cures, Urange and ufeful Predidions, and the like. Such remarkable efficacy do we find, and fomuch morefignal Teftimonies of tne Divine Prefence and Aid may we obferve, at one time above another. And the fame Succefs is no lefs obfcrvable, in the proper Choice and Accommodation ot the Places in which we worfhip, the
Supplications the Oblations

Now all
exprefs our

we ufe, the Ceremonies we conform to, and we prefent. the Religious Performances, by which we would
Honour
for

God, ought, he

fays, to be

atten-

ded with Holinefs and Sincerity, and not done in a flovenly and fordid manner. For it is by no means fir, that any impure thing fhould prefume, or be admitted, to make its approach to the Purelf and moft Perfed Being And any mixv ture which adulterates what is pure and fincere, does at the fame time pollute and ftain it. Therefore nothing of this liind is to be done flovenly and fordidly ; for that is Epioietus his meaning; and the Word he malces ufe of to exprefs it, ilgtiifies fuch Duftand Naflinefs, as is contracted from lying upon a ditty Floor. Nor muft we behave ourfelves loofly and negligently, fo as, through Idlenefs and Inadvertency, to leave out, or change, or to confound the Order of any For, as Words are not the fame, if part of our Woriliip, you leave out, or put in, or invert the courfeof the Letters; nor Sentences the fame, if you confound the Words they coniift of, fo the Neglels and Wandrings of a loofe Worfliip check theDivine Influences, and render all our Devotions flat and feeble; as, on the contrary, a wife and fteady Zeal is the beft Pvccommendation of our Prayers, and gives them fuch energy and force, as never, returns empty. And what is there indeed of fo great Confequence, or of fo ftridl Obligation, as to be able to rouzea Man into Thought, and difpofe him to Warmth and Attention, if the Prefence of God, and his folemn Approaches to fo awful a Majefly, have not the power to do it? Hence it is, that we areadvifed to addrefs ourfelves with reverence and fear ; for nothing is more oifenfive, than a fawcy irreligious Boldnefs. And the greater Veneration we hold all things in, which bear any relation to God and his Worfliip, the more advantage we ihall receive from them, and, by humbling ourfelves before the Throne of God, we take the moil efiedual method
:

to be truly exalted. But, fearing fome

faid
;

wrong

Interpretation

upon what he had

be cold and
fordid,

and fuppofing,

that, by forbidding

Men to

with Si

Lie

s's

Comment.

zi^

fordid, he intimates, that they (hould, upon all occafions, come up to the utmoft, or rather drain a point, and go beyond their power, therefore he prevents that Miftake in the

Clofe of the Chapter. And indeed, if Moderation be a Virtue, it cannot (hew itfelf any where to more advantage, than intheBufinefsof Religion The very end whereof is to reduce all things to their jult proportions, and keep them within due bounds. Befides, nothing tends more to the preierving of Religion, and keeping up the conftant Pradice of ir, than for JMen to proceed in the fame even courfe, with as few Alterations as, the thing is capable of ; for Cuftom and frequent Repetition make Men perfe6l: and eafie But whatever is excefljve and upon the llretch, we can never be reconciled to, as to make it our daily Bufincfs.
:

Fartheryet,

their Sacrifices, or

theMen that ftrain themfelves to be any other way to exceed what

:

profufe in others do,

and what their own Circumftances will bear, feem to do it out of a very mean and miftaken Principle For this looks, as if God were to be bribed in their favour, and the value of the Prefent laid an Obligation upon him: Whereas, alas! all thefe things are done, not for His fake, but our Own ; and the Firft Fruits, v/hich we confecrate to him, are deiigned for no other than decent Acknowledgments of his Liberality, and a fmall return out of what he hath beenpleafed to
give us.

trod in the Steps of this excellent Man, and I could, in the Paraphrafe and Explanation of the Chapter now before us. But becaufe in the beginning he touches upon three Points concerning the divine Nature, and thefe fo fundamentally neceilary, that all PoiitiveLav/s, and all Moral Inftitutions, do prefuppofe the Belief and Acknowledgment of them ; And iince fome perverfe and refraftory Men have neverthelefs the Confidence to oppofe them ; we will fo far comply with their Obftir.acy, though moft unreafonable, as to prove the Truth of thefe Three Points, viz. That there is a divine Nature and Power; That the World is governed by it; and. That the Providence by which it is fo governed, is Juft and Good in all its Difpenfations. The Importunity of thefe Men is fo much the greater, and our trouble of refuting it v^iil be the lefs; becaufe, not Mankind only, but Brutes and Plants,
I

Thus have

done him what Right

and eve0 Creature

in the

pacity, aO declare their Relation to

World, do according to their CaGod. Men indeed do

ib the moft of any, becaufe they arc early inllruded by their Parents.

zi6

Epictetus's Morals

Parents. Religion grows up with them from their Cradle; and the Ideas common to their Species take root in, and caryy a great Sway with them. For the Barbarous as well as ihe Civiliijed Countries, and that in allAges of the World too, though they have difFer'd exceedingly in other Opinions, yet have ever agreed univerfall> iii this, That there is a I know of no Exception to this Rule, except thofe Acrotheites^ of whom Theophrafius gives an Account, that they owned

GOD.

no Deity; but, as a punidimentof their Atheifm, the Earth opened and fwallowed them up. Befidesl^hsm, -we meet with no People, and but very few lingle Perfons, who ever pretended to difown this ; not above Two or Three, from the beginning of the World to this Day. But yet fo it is, that a great many do not duly attend to thefe aniverfally received Notions; Partly becaule they take them pon Trail, without coniidering or underftanding theArguments upon which they aregrounded And partly, from fome Difficulties in Providence, fuch as the Misfortunes and Afiliclions of fome very good, and the Profpcrity of fome exceedingly wicked Men, which are apt to raife in them the fame Scruple, with that in the Tragedian,
:

Pardon ye PoTvers // yet fuch Povjers there he ; For fiire that Doubt is moaefl^ when we jee iety 'JCr'mm^hantVice^ and injur'
,

fuch Perfons asthefe would foon be convinced, if they did but follow Kpdetus his Method, and not imagine, that cither the Htppinefs or Miferyof a Man can depend upon external Accidents, or indeed upon any thing elfe, but the Freedom and Ufe of his own Will. For at this rate it will not be polfible for any good Man to be wretched, or any vicious one happy. And now, if you pleafe, we will confider thofe Propolitions, which are barely laid down by Ep'iSietus^ and try to prove the Truth of them, by inch Arguments as are proper, and occur to my prefent Thoughts.

Now

The
der the

firii

frcp

fhall

make

in this

Argument,

is

to conil-

Word
the
IcPiial

GOD

Name,

by which
fignifies.

we call this Being, and what the And here we muii obferve, Thar

eioswas applied to the Scars, and other Cewhich thereiore were fo called from (>'', which lignines to Run, an.d had that Appellation given them for thefwiftnefs of their Motion. But this Title was alterGre\;k.

Word

Bodies;

ward extended to incorporeal Caufes, and

ii::t';!elual

Beings;

and

wirh

SiMPLicius's Comment.

17

and more peculiarly to the Firfl: Caufeand Beingof all Things. So that by this Name we underltand the Original of the Univerfe, theFirft, and Principal, andintellcdual Caufe of every Thing. For, whatever hath any exigence, muft either be derived from fome Determinate Caufe, cr it muft fubfift by Chance, and Mechanical Neceffity. But whatever fubiifts after this manner, hath neither any particular efficient Caufe, nor is itfelf the Final Caufe of its own Produition ; For both thefe Qualifications are abfolutely inconlTilent with the nature of Fortuitous Beings, and indeed no lefs fo, is the following any conftantRule and regular Method in the Produdion of them. that the it is obvious to any confidering Perfon, Works of Nature, and of Choice, are a final Caufe to the Doer, and the Exiftence of them is propofed, as that which anfwers his Defign. Thus the Husbandman plants, and fows his Ground, in profped of the Corn, and the Trees, Thus the Coition of all Animals that will grow upon it. propofes to itfelf the continuation of the Species. And in :\11 the Progrefsof thefe Prodndions, there is a conftant Order, and fix'd Courfeobferved; SomeOperations which are proper to the Beginning, Others to the Promoting, and others to the Perfeding this Work, each perform'd conftantThe Seeds of Plants are firft call: ly in their proper place. into the Ground, then moiitned and impregnated there, then they take root and fprout, they (hoot up in Straw, or Branches, andfo on, till at laft they bloilbm, and bud, and bring So likewiie that of Animals is cheriihed Fruit to maturity. and enlarged, and formed into an Embryo; which receiving vital Nonridiment and convenient Growth, is at a ftatcd time brought to a juil Perfedlion, and then comes to the Birth. But ftill in thefe, and in all other Cafes of the like iviture, there is the fame Chain of Caufes ; and thefe genera' !y keep their fix'd Times and Meafurcs. Now, if all the Productions of Nature, and all theEffedlsof Choice, have fome particular Caufcto which they owe their Being; if the Exiftence of thefe things be the final Caufe of their Production; and if the fame Order and a regular Method be conftantly and duly obferved in the producing them the narur;il and necelTary Refult o.f this Argument is. That a.il the Wprks of Nature and of Choice, that is, all Things ia this '.vi^^e World^ which have any real Exiftence, are not ^

Now

tiie

paiiicular poiitive Caufes.

Eiredsof Chance, or Mechanifi)), bur are wing to fome And, (Ince thefe Caufes muft
needs

Ik.

xi8

Epictetus's

Morals

needs be antecedent to their EfFeils, if They be fuch , as had a Beginning themfelves, they mud be owing to feme Others who had a Being antecedent to Theirs ; and fo we may trace them up, till at laft we cometoCaufes which had no Beginning at all. And thefe being eternal, are moft truly and properly iaid to Exift, as having never not been, not owing their Subfiftence to any External Caufe, but folely to the Inherent Perfe61ions of their own Nature. So that the firit and Eternal Caufes of Things muft needs be Selfexiilent, or fomsthing more noble and excellent than felfcxilient, as the following Diicourfe will convince you. Tne fame Argument holds as ftrong with regard to Motion too.
find,

For

if

we

trace this

up to

its

beginning, weftiall

Bodies which made the firft Impreffions, were either fuch as moved by an Internal Power and Principle of theit own; or fuch as were fixed themfelves, and had no ihare in the Motion they impreifed upon others. For whatever is moved Mechanically, is moved by fomething elfe; and^That again by fome other thing; and fo on for ever But fuch an account as this of Motion in Infini^ tum^ is neither poffible to be, nor to be conceived. For at this rate, if there were no Beginning of Motion, the only Confequence from hence mufi: needs be, That there would be no Mover, nor any Moved Bodies at all: And if we will allow any Beginning, as allow it we muli, that Firft Mover muft be either endued with a Principle of Selfmotion, or it muft have no motion at all. But the Latter of thefe it cannot be neither; For this is evident in all motion, that fix'd Bodies are fo far from communicating motion to thofe Bodies v</hich have it not, that on the contrary they check and ftop it in thofe that have, and difpofe them always to continue in the fame State and Pofture ^ "without any manner of alteration. So that Free and Spontaneous motion muft at laft be refolved to be the firft Caufe, of Mechanical. the things concern'd in Mechanical motion, are fuch as are fubje;^ to Generation and Corruption, to Augmentation and Diminution, and t,o any fort of Alteration, whether that refer'to the Qualities of the Things themfelves, or whether to their Local Diftances and Situations. For whatever is produced could never produce itfelf ; becaule then it muft have had a Being before it was produced, and fo begin to be, both before and after itfelf. And whatever receives increafe is not augmented by itfelf; ioz Auguientation is nothing elfe, but the addition of fomethat thofe
:

Now

lhin

with
thing which
ed,
is
it

SiMPLicius's Commenr.
had not before.

219
is

So

again, whatever

alter;

altered by
is

fome other

thing, and not

from

itfelf

foe

properly the introducing of a contrary Quality. So likewife Local Motion cannot be from the Body moving; forfince all Motions are fubjel: to the Rales I have here
alteration
laid

down, and Generation, Corruption, Augmentation, and Alteration, are all but fo many EffeSs of Motion ; it is plain this muft be derived from fomething elfe, and could not fet itfelf on going. Thofe things therefore, which in the Courfe of Nature are fuperiour to thefe Produ6tions, and the Caufes of neceiTary Motion, muft needs be capable of moving themfelves. For, if we fhould fuppofe but one Minute's perfeft Repofe, nothing would ever move again, except fome Free Selfmoving Agent began the Dance. For whatever is once fix'd, is difpofed to continue fo to all Eternity ; and what ever moves mechanically muft wait the leifure of fome other.Body, and cannot ftir, till it receive the Impreffion, and is put into adion. Now whatever the iirft Principles of Things are, 'tis neceiTary that they (hould be of a fimple Nature. For all mix'd Bodies are compounded of Simples, and confequently the Ingredients muft haveaPjiority in Nature, before theCcmpolition made of thei. Let us then confider fome of the grolfeft and moft ovious Bodies; and fo by degrees afcend higher, to try at laft, whether it be poiTible for us to conceive Body to be fuch a Principle, as Reafon will tell us the iirft Principles of all things muft needs have been ; Or whether
it

will not be impoffible to conceive, that thefe Bodies

fee

which we

move and fubfift,

ihould ever have had that

Mo-

tion and that Exiftence

from themfelves.

Whatever moves itfelf , is called Self- moving; either becaufe one part of it is adive, and the other paiiive in this motion; or elfe, becaufe the whole is aSive, and the whole
paffive.

Now

if

we

ima,s,ine

One

part to

communicate,

and the Other only to receive the Imprefllon; ftill the fame Queftion will return, as to that part ^vhich begins the motion v^hether this be done from a Principle of its own, or from any exttrnal Impulfe; and fo up, till at laft you muft be forced to ftop at Ibmcthing, which muft be acknowledged an entire moving, and entire moved. The is to be faid of Sclf-exiftence too. For whatever !S Or^inally and properly, muft be an entire Exiftence, and the fol^ and entire Caufe of its own Exiftence: And whatever
;

, ,

2-xo'

Epictetus's
,

Morals

whatever is fo, muft be indivi'lible, and without Parts. For whatever confifts of Parts and is capable of being divided , could never unite its whole felf to its whole felf fo as to be entirely moving, and entirely moved; entirely fubiifting, and yet the entire Caufe of fo fubfifting at the fame
,

time.

Again: It is no lefs impoifible, that any Bodies fliould be of a fimple Nature; for they muft of neccflity confift of Matter, and Forin, and feveral other Properties, which go to the compleating of their Nature; fuch as Magnitude, and Figure, and Colour, and fundry other Qualities, which are not original and caufal Species themfelvcs, but only participations of thefe, produced in fome Matter without Form, which partakes of them. For, where thefe Original Forms lie, there every thing is in its true Eilence and Perfetion and there is no need of any Matter unform'd to receive them. But, when thofc Originals are communicated, then there muft of neceffity be fome Matter to receive them

which,

till it hath done it , is itfelf void of Form. Since then the Firrt Principle of things are incorporeal and indivilibie; Since their Nature mufl be fimple, and that they are properly Efncicnt Canfes ; Since their Exiftence and their Motion muft be entirely from themfelvcs ; and fince it hath been fiiewed , that Bodies are not in any degree capable of thefe Qualificadons; it muil needs, I think be concluded, that Body could not be the Firft Principle, nor the Univerft owing to any fuch Original. Wnere then fhall we find fuch a felf moving Agent, as infufes Motion into the neccflary ones, and may be confidered as a Caufe with refped to them ? This fure muft be fomeching which moves from an internal Principle. But fiill, if this Motion from within were derived from fomething elfe, and not from itfelf; we fiiould not call this an Interna! Motion, but an External Impulfe, as we do in Bodies. For if I by a Staff that is in my Hand move a Stone, though both my Staff and my Hand contribute to that Motion more immediately, yet I my felf am the true and proper Caufe of it. Wh'at ihall we fay then inoves Bodies from within? What indeed but the Soul ? For animate Bodies are moved from an internal Principle, and all Bodies fo moved are Animates. If then it be the Soul , which gives an internal Motion to Bodies ; and if this internal Mover be felf moving it remains, that the Soul is a free and fpontaneous Mover, the caufe of Produ6tioiis and beginning of
i

Motions,

with

SiMPLiciu

s's

Commenr.

zzi

Motions, containing in her fclf the feveral Patterns, and Meaiures, and Forms, according to which thofe Productions and Motions are modelled and proportioned. For, if
the conftituent Forms are not in Bodies originally, but derived immediately from fome free Agent ; then certainly the Soul is the efiicient Caufe, and affigns to each Body its partiihele Forms in the Soul , are escucding cular Form.

Now

As for Example: Beauty in the Body pure and untainted of an Animal coniiits in theFleHi, and Skin, andVeilels, and it does inBU)od, which make and fill up this Mais. deed, to the bert of its power, temper and adorn thefe things; but at the fame time it is fullied and changed by them, and Bat Beauty in the Soul is free links into their Deformity. from all thefe Allays, and is, not only the hiiage and Reprefentation of Beauty , but pure, fubftantial , unblemiihed, original Beauty ; not graceful in one place, and not in another, but perfedly and all over fo. From whence it comes to pafs, that, when the Soul contemplates its own or another Soul's Beauty, all bodily Graces lofc their Charms, and ap_pear defpicable and dtformtd in comparifon. And this in;

Now

ftance hints to us the Purity of all other original Forms as they are in the Soul. that as there are different Bodies it is very plain, moved by thefe Souls, fo there are likewife different forts of Souls which move them; Some of thefe are celePiial, and others fublunary For it were intolerable abfurdity to fuppofe, that Bodies lefs refined, and inferiour in Dignity and Duration, fhould have Life, and Souls, and that thofi above fhould want both. It is therefore in this cafe with Souls, as with Bodies, the Heavenly ones are the Caufes of the fublunary ones. And indeed the Soul is a noble and moft excellent Being, efpecially the heavenly one, advanc'd by Nature to the firif Prerogative of being a Principle, though not the Firil and Higheil in the Order of Caufes. For, though the fe'f-moving and felf-exifient Being, is fuperior to thofe, whole Motion and Exifience is derived from fomething elfe; yet flill even This is capable of being confidered
,

Now

double Capacity, as Alive and Paifive, as a Caufe and an Effeil; and 'tis plain, that Simples muft have been before Compounds , and One before Two. Again Though this felf-moving Agent depend upon no other for its Motion, yet Motion it hath; and Motion infers Mutation not an eifential Change indeed, but fuch as iefpeds its Operations; And neither are thefe Motions Loin a
:
:

cal

Epictetus's
cal and

Morals

Corpurcal , (tor in that refpcd it is immovable) but Spiritual, and peculiar to the Soul; fuch as we call Confideration, and Debate, and Difcerning, and Opinion; and, according as file is; moved by thefe motions, (he impreiTes corporeal ones upon the Body. wliatsver this Change be, yet that, which is mutable in any kind or proportion, mull have fomething before it abfolutely immutab.'c, that fo thofe things, which are mutable, may ftill be preferved fo. For all Motion and Mutation, both in the higher and our lower Regions , proceeds from the impreifion made by the Firft Caufe. But iince all things undergo fuch various Changes, and fince great motions are violent ; How come the heavenly Bodies to continue fo much the lame, in their Conftitution, their manner of moving, the Centre about which they roul, their mutual Order and Poiition? And whence is it, that, though the fublunary ones undergo more villble and frequent Alterations , yet ftill there is a perpetual Reftitution and conftant Return to their firii Form? Thus we obferve it plainly, in Elements, and Seafons, and Plants, and Animals: For, though thefe do not continue to be numerically the ilime as Celeilial Bodies do; yet they go round in a Circle, till at laft they return to the point from whence they fet out at firft. Thus Fire is converted into Air, Air condenfed into Water, Water into Earth, and then Earth ratified into Fire again. So the Year brings us, firft into Spring, then to

Now

Summer,

after that

Autumn, and

at laft

Winter thaws

into

.Spring again. So again , Wheat is turned into the Stem, then the Blade, after that the Ear, and fo ripe wheat again. So from Man proceeds firft the Seminal Principle, after that theFormation, and Vital NourifluTient; and this at laft comes to be Man again. I would ask any one, iince Motion is of itfelf always violent, and always tending to Change, how it comes to pafs, that the fame Species, and the fame Courfe and Conftitution of Nature is fo exatily preferved. Certainly this muft needs be the Effeil of fome Superior

Now

is itfelf Immoveable, and immutable, and remains for ever in all Points exatly the fame. For even in mental Motions, that Agent which is uncertain in his Motions, and a6is fometimes with eafe, and Freedom, and fpeed ; and fometimes flowly, and with difficulty, muft needs have lome other mind Antecedent to it ; One, whofeEflence and Operations are always the fame, who brings all things to pafs in an inftant, and at pleafure: And no Man need

Caufe, which

be

with

Simp Lie lus's

Comment:.

2x5

be told, how much fuch a Being as this, which is fix'd and unchangeable, not only as to his own Nature and Eifenoe, but as to his Influence too, is more excellent than that, which is ftill in motion and liable to chan^^e though that Motion be from it ielf alone. And will convince us, thalthofe Beings which are moft Noble and Excellent, muil needs have had an Exigence before thofe which are indigent and depending. we fhall do well, according to this Rule, to afcend the whole Scale of Cauieis in our Thoughts, and try whether we are able to find any Principle more Excellent, thaa what is already fix'd upon; and if we can do fo, then to
,

Now

drive that
loftieft

ftill

higher,

till

we come

to reft at

laft in

the

and moft mnjeftick Notions that we are capable of And this is a CoUrfe we may boldly take: entertaining nor is there any fear of going too far, or overfhooting the Mark, by conceiving any Ideas too great, and above the
Dignity of this Firft Caufe. For alas! the boldeft Flights our Minds can afpire to, are too low and feeble; fo far from furmounting, that they fall infinitely fliort of, his Divine Perfections. This ConteiOplation upon God , as it is the moft Excellent, fo it is the only One, in which we are fure not to be guilty of any Excefs, or over-valuing the Objeft. And, when we have taken all imaginable pains to collecl all the Ideas that are Great, and Venerable, and Holy, and Independent, and Produeive of Good ; all thefe Names, and all thefe Perfedions put together, do yet giveus but a very poor and imperfed Notion of him; Only he is gracioufly pleafed to pardon and except thefe, becaufe it is not in the power of humane Nature, to admit any higher and better. When therefore our Confideration hath carried us from Self-moving Beings up to that which is Immovable, and abfolutely Immutable, always the fame in its EiTence, Jts Power, and its Operations; fix'd for ever in a vaft Eternity, out of which Time, and all the Motions that nieafure it, are taken and derive their Being; there we may contemplate the Primitive Caufes, of much greater Antiquity than thofe we obferved in the Self-moving Agent ; and there we fiiall fee them lie in all their Perfedions, Immovable, Eternal, Entire, United to each other; fo as that each fliould be all by Virtue of this intimate Conjundion, and yet the intelledual Differences between them fliould remain diftind and unconfufed. For what account can be given of fo many dif-

ferent

2
ferent

Epictetus's Morals
Forms
in the

World,

but only,

that the

Great

God

-i

and Creator of the World produces thefe, as he thinks fit to feparate and diitinguiih the Caufes of them in his own Mind ? which yet we muft not fuppofe to make fuch adual and incommunicable Differences bf^tween the Originals as we obferve between the Copies of them here. Nor are'the Diftin^ions of the differing forts of Souls the fame with thofe of Bodies. Each of the Eight Heavens we fee', and the Coriiellations peculiar to them, are a part of the whole Heaven taken together; a full and integral Part, and yet each hath its EiTence, and Influences, and Operations, proper to itfelf. So likewife the Forms of Sublunary, as well as Geleftial Bodies, which are always the fame, as that of a Man, a Horfe, a Vine, a Fig-tree; each of thefe are perfe6b and full; though not in Individuals, as the Heavenly Bodies are; yet according to the Various Species, with which they fill the World, and by the ElTential Differences,

which

diitinguiih them from one another. Juil thus it is with thofe more fimple and IntelleQual Coniiderations, of

which

thefe Forms are compounded, fuch as Eflence, tion, Repofe, Identity, Beauty, Truth, Proportion, and all

Mo-

thofe other Metaphylical Qualities, belonging to the Compoiition of Bodies; Each of which is perfeft in its own kind, and hath a diftindl Form of its own , and many Differences peculiar to it felf only. And if this be the Cafe in fo many Inferior Beings, how much more perfect and entire ihall every thing fubfiil in the great Soul of the World > Thefe are the fpontaneous Caufes of the Bodies here below, and all

According to this Patthings hereareformed ; but that Pattern isabundantly more perfefi , and pure , and exaS , than any of its Refemblances. Much more perfcol flill then are thefe Divine and
tern
all

their ditfercnces lie united there.

Intelle6lual

Forms, than any Corporeal ones, of which they are the great Originals. For thefe are united, not by any mutual Contadl , or Continuity of Matter, or bodily Mixture; but by the Coalition ol indivilible Forms. And this Union, being fuch as ttill preferves the Diftindions between them clear and unconfus'd, makes each of them perfeS: in itfelf, and qualifies it to be the common Principle
and Root of
all the Forms of its own Likenefs and Kind , the bigheft to the iowcft. the feveral diitind Principles of things derive their

from

Now
Caufal
ciple.

Power and
For
it

Dignity, from
that

is

plain,

fomeOue Suptriour PrinMany could not cxiit without

an

with

StMpLicius's Comment.

zz^

an antecedent Caufe. For which Reafon each of Many is One, but not fuch a One, as was before thofe Many. For and is diftinthe One of Many is a part of that Number guiihed from the reft by fome particular Qualifications, Which give him a Being apart to himfelf: But the One before Many was the Caufe of thofe Many He comprehended them all within himfelf, exiiied before them, is the Caufe of Caufes , the firft Principle of all Principles, and the God of Gods ; for thus all the World , by the mere Didates of
, ;

call and to adore him. likewife the Supreme and Original Goodnefs. For all Effeds have a natural defire and tendency to the refpeftive Properties of their firft Caufe. that, which all things defire, is Good ; and confequently the firft Caufe muft be the Original, and the Supreme Good. So likewife he muft be the Original and Supreme Power: For every Caufe hath the higheft power in its own kind , and confequently the firft Caufe of all muft needs exceed them all Power, and have all of every kind. He muft needs be en-

Nature, have agreed to

He

is

Now

dued with perfed Knowledge too; for how can we imagine him ignorant of any thing which himfelf hath made ? It is no lefs evident too from hence , that the World , and all things, were produced by him without any difiiculty at
all.

Thus, by confidering

particulars,
;
^

we

are at

laft arri-

ved to a general Demonftration

and from the Parts have learnt the Whole, (for indeed we had no other way of coming to the Knowledge of it, but by its Parts; the Whole it felf is too vaft for our Comprehenfion , and our Under-

ftandings are fo feeble, as often to miftake a very fmall part for the whole) And the refull of the Argument is this. That, as all Things and Caufes are derived at laft from One Caufe; fo they ought to pay all manner of Honour and Adoration to that Caufe. For this is the Stem and Root of them all; and therefore it is not an empty Name only, but there is a Similitude in Nature too, by which every Caufe is allied to this Univerfal One. For the very Power and Privilege of being Caufes, and the Honour that is due to them , when compared with their Effels , is the free Gift of this Supreme Caufe ^ to all the inferiour and particular ones. if any Man think it too great an Honour of thefe lower and limited ones to be called Caufes^ or Principles, as well as that Original and General one; It muft be owned in the firft place, That there is fome Colour for this Scru-

Now

pie,

zz6
pie, becaufe this

Epigtetus's
this

Morals

But then

fe?ms to argue an equality of Caufal Power.| ealily be remedied, by calling Thefe barely Caufes, and That the Firft and Univerfal Caufe. And,' though it be true, that each particular Principle is a firft and: general one, with refpeit to others of lefs extent and power contained under it; (as there is one Principle of Gracefulnefs with regard to the Body, another with regard to that of the Mind, and a third of Gracei'ulnefs in general, which comprehends them both;) yet in Truth , and itrift Pioprieiy of Speech none is the Firrt Principle, but that which bath no other before or above it; and fo likewife we may, and do, fay by way of Eminence, the Firil and Supreme Caufe, the Firil and Supreme God, and the Firit and Supreme

may

take notice, that this Firil Caufe, which is above and before all things, cannot poffibly have any proper Name, and fuch as may give us an adequate Idea of his Nature. For every Name is given for Dillinfition's

Good. Moreover we mult

fake, and to exprefs fomething peculiar; but fince all diitinguifhing Properties whatever flow from, and are in, Him; All we can do, is to fum up the molt valuable Periedions of his Creatures, and then afcribe them to Him. For this Reafon, as I hinted at the beginning of this Difcourfe, the Greeks made choice of a Name for God , derived from the Heavenly Bodies, and the fwiftnefs of their motion. And thus we ftyle him Holy, and Juft, and Merciful, and Good,

and Lord, and Omnipotent;

and fometimes take the Conas

fidence to ufc fuch Appellations,

we

think applicable to

fome of the Sons of Men. And thus much (liall fuffice

Three Points before
us
;

at prefent for

theFirft of the

which pretends to fliew, That there are Firft Caufes of Things, and that is the truly Firil and Original of them all. And, though I have paisM over feveral Steps, which might have been taken in running from Efieds to tiieir Caules, and would perhaps have made the Demonilration more gradual and complete; yet I muil be content to enlarge no farther, as being duly feniible, that foirie Perfons will think what is already done a great deal too much; and that thefe Excuriions are by no means agreeable to my firil Deiign, which was to give as compendi-

GOD

ous an Illuftraiion

EpiSlctus. as i could, to this Aifertion to be proved is. That this God governs and difpofes all Things by his Providence. Which, though it be, I prefume, largely demonitrated upon feveral

Tne Next

Occu-

wirh S

iM PL I cius's Comment.

2x7

Occafions in the foregoing Chapters, (hall yet be allowed a particular Confideration in this place. For fome People are ready enough to acknowledge the Being, and the Perfeftions of God; they acquicfce in his Power, and Goodnefs, and Wifdom; bur, as for the Affairs of the World, thefe they do not fuppofe him to regard at all , nor to be in the leaft concerned for them; as being too little and low, and in no degree deferving his Care. And indeed the greater Temptation to this Opinion they frankly own to be miniitred by the^ery unequal Diftribution of things here below, and the monftrous Irregularities, which the Government of the World feems chargeable withal. They obferve fome exceedingly wicked Men high in Power and Prefer,

ments, their Eilates plentiful and growing, their Health found and uninterrupted; and thus they continue a Profperous and pleafant Life, to extreme old Age, go down to their Graves gently and peaceably and frequently leave their Pofterity Heirs of their good Fortune, and tranfmit their
,

ill-gotten

Wealth to fucceeding Generations. In the mean while, many Perfons, as eminently virtuous and good, are miferably opprefs'd by the Infolcnce and Barbarity of thofe
yet for all this Injuilice,

wicked Great Ones; and

no Ven-

geance, fo far as we can obferve, overtakes the OppreiTor, nor is there any Comfort or Reward, to fupport the Suiierer. Thefe, as was hinted before, are the Speculations, which give Men the Confidence to difpute againil Some have been fo far emboldened by them, as to deny his very Being but Others, in compliance with the univerfal Confent of Mankind, and the natural Intimations we have of Him, are content to allow his Nature and Perfections, but can by no means allow his Providence. Efpeclally, when it happens to be their own cafe, and their particular Misfortunes have given an edge to the Objeclion, and made it enter deeper and more ienlibly. For then they can by no means be perfuaded, that fo great an Inequality can be confident with Providence; or that can iniereiVHimfelf in the Management of the World, and yet do a thing fo unworthy his Juftice, and fo contrary to his Nature, as to fufi^er infuiting Wickednefs to pafs unpuniihed, and injured Virtue to perifli unredrtiPjd.

GOD.

GOD

Now

the

firft

Return

(hall

make

to this

ObjeQion,

fiiall

be in more general Terms, by deiiring the Perfon who propofes it, toanfwermeto the feveral Paicsof this disjunctive Argum.ent.
3
If

zzZ
If there be a

s's

Morals

muft

be, Either

God, and not a Providence, then the Reafon want of Knowledge, and a due Senfe, that

thefe Things ought to be his Care ; Or, if he knows that they ought, and yet does not make them fo ; then this muft proceed, either from want of Power, or want of Will. For the want of Power there may be two Caufes alTigned ; Ei-

Burden and Difficulty of Governing the World is not able pundually to difcharge it; Or elfe, That thefe are Matters fo very mean and inconfiderable, that they efcape his Notice, M^d are not worth his Care and Obfervation. If the Sufficiency of his Power be granted , and the Want of Will be infiikd upon , this may likewife be imputed to two Reafons Either, That he indulges his own Eafe, and will not take the pains; Or elfe, as was argued before. That thefe Matters are of fo mean Conlideration , that tho' he could attend to the moft minute Circumftances of them, if he fo pleafed ; yet he does not do it, as thinking it more becoming the Greatnefs of
ther, that the
is

fo great, that

GOD

Myjefty , to flight and overlook them. This disjunolive Argument being thus propofed in the general , the feveral Branches of it may be replied to, as follows: That, admitting God to be fuch a Being, as hath been here defcribed, perfect in Wifdom and Knowledge, abfolute and uncontroulable in Power, and of Goodnefs incomprehenfible; and withal, the Original Caufe and Author of all Things, produced from and by Himfelf; and fo thefe fo many parcels (as it were) of his own Divinity; it is not poffible, Firft, he Ihould be ignorant, that the Produds of his own Nature, and the Works of his own Hands, require his Care For this were to reprefent him more infenlible, than the wildcil and moft ftupid of all Brute Beafts (lince even thefe exprefs a very tender regard for the Creatures, to whom they give Birth and Being. ) It is as abfurd every whit to fay, in the Next place, That this is a Care too weighty , and above his Power and Comprehenfion For how is it poffible to conceive an Eftefil, greater and ftrongcr ihan the Caufe, to which it entirely ows its Produdion ? And no lefs fo , Thirdly, to alledge , That thefe Matters are negleQed , becaufe too little and low to fall
his
:

fpicable,

Obfervation. For furely, had they been fo dehe would never have created them at all. The want of Will is no more the occafion of fuch a Neglef^, than the want of Power. To fuppofe this Care omitted, onfor the indulging his own Eale, and to avoid the Interly
his

within

ruptioi^

;;

vvirh

Sim PLi CI us's Comment.

zz9

roption of his Pleafures , would be to fix upon him the Infirmities and PaiTions of Men ; nay, and fuch as are peculiar to the worft and moft profligate of Men too. For not oninfufes an anxious ly humane Reafon , but natural Tendernels into Brutes, fuch as fufFers them to decline no pains , for the Provifion and Support of their Offspring. Nor can we in any reafon imagine fuch want of Will, from a Conlideration of the Vilenefs of thefe Things; lince nothing certainly is contemptible in His Eyes who created it and, whatever he thought worthy the Honour of receiving its Exigence from him , he cannot think unworthy of his Protedion and Care. So that, when you have made the moft of this Argument that it can poiilbly bear, ftill every part meets you with lome intolerable abfurdity ; and no one of thefe Confiderations, nor all them put together, can ever induce a Man , who believes that God created all thefe Things, to think, that he does not now infped and concern himfelf for his own Produdions. But now, after this general Gonfideration , I ihall apply my felf more particularly to thofe, who either do really, or would feem to, entertain a due fenfe of the Divine Majefty ; and in pretended Honour to that, difparage and lower the Affairs of humane Life, as Things below his Notice, and fuch as it would be an unbecoming Condefcenfion, a debafing of Himfelf, to exprefs any Care or Concern for. And here I muil take leave to vindicate the Honour of Human Nature; by telling the Objedors, That Mankind and their Affairs are no fuch fmall and contemptible matters, as they have thought fit to reprefent them. For, in the firft place, Man is not only an Animal , but a Rational Creature too ; his Soul is of exceeding Dignity and Value, capable of Wifdom, and, which is more, of Religion ; and qualified for advancing the Honour of God, above any other Creature whatfoever. There is no manner of ground then for fo wild a Suppofition, as, That God (houid undervalue and difregard fo very confiderable a part of the Creation nor are the Adtions and Afl^airs of Men to be thought defpicable neither, iince they are the Refults of a Thinking

Mind. Bui withal

I muft add, That they, who thus leifen Mankind, furniih us with another Argument in behalf of Providence, and cut themfelves off from taking any advantage of that part of iheObjedlion, which would iuppofe thefe things to exceed the Power of God. For the more you dii'uara.ne

Mankind,

2-3^

s's

Morals

Mankind , the more eafie flill you confefs it to take care of them. IheStnfes, 'tis true, difcern greater Objeas Wiih more eafe than fmaller (as we find plain by the
Proportion of thofe that affed our Sight , and the Loudnefs of thoie that ftrike our irs ) but the Faculties of the Xvlind and Body, quite contrary, bear fmall Trials , and mailer thummuch more eaiily and fpeedily, than greater. Found weight is carried with lefs pains than a Hund^ red, and a half Acre of Ground ploughed fooner and eafier than an Acre ; fo that, by Parity of Reafon, the lefs ManKind is reprefented , the lefs troublefome

you make the Government and Care of them to be. Again: They who deny, That Providence defcends to every little Nicety (as they call it) do yet acknowledge a Superintendence over the whole World in general. But what Providence is that, which takes care of the Whole, ana not of its Parts? At tnis rate, we Oiall imagine the Almighty God ro come behind what almoft every Art and Science among Men pretends to. For the Phyfician, whofe Froieflion obliges htm to ftudy the Diftempers and the Cure of the whole Body, does not think himfelf at liberty to negled the fevernl Parts ; and the fame may be faid of the Malter of a Family, the Commander of an Armv , and
the Civil Magiftrate in a State. Which way indeed is it poffible to preferve the Whole from ruine but by confulting the Safety of the Parts, of which it is compounded.? Far be it therefore from us to imagine, that Almighty God fiiould betray that want of Skill and Induilry, which feeble Men attain to. He takes care of the Whole, and the feveral Parts of it, at the fame time, and with the Ume trouble. And this moil wifely, for the fake of the Parts themlelves, in a great meafure; but much more,
,

promote the Good of the Whoie. Wherepoor unthinking Mortals are often tempted to Impatience, by particular and private Misfortunes not duly
as,

with a^deiign to

We

confideruig

how

Whole.

far thefe contribute to the Benefit

of the

andConfuhon; and confequently that it muQ needs perplex the Almighty, diftraa his Mind, and difturb his Hapnefs: This Perfon muft be taught to make a difference,
Qod.

if any Man fhall imagine the Difpofal of humane Affairs to be a Bulinefs of great Intricacy, and Trouble,

Now

between the Frailties of a Alan and the Perfeaions of a For It is plain, all this Objeaion is built upon a vain
Imi.

with

SiMPLicius's Comment.

231

Imagination, that God is iuch a Supervifor as one of Us and that He is under the fame neceffity of attending every part of his Charge diftintly, and proceeding by fingJe and fubfequent ASions; Co that, while he is employed in one Affair, it is not pofllble for him to apply his mind to any
thing elfe.

Methinks it were eafie for fuch a Perfon to refleol how lawgivers and Princes manage themfelves upon thefe occafions. They ordain wife and convenient Laws, and affign particularly, what Rewards ftiall be given to Merit and Virtue; what Puniihments inflidled upon Vice and Difobedience ; what Satisfa<Slion made for Injuries, and
,

the like.

And

thefe

Laws

they

contrive fo,

as to extend

even to the fmalleft matters, fo far as they can forefee and provide againil them. W^hen this is done, they do not give themfelves the trouble of watching and prying into every Corner; they live and enjoy their Eafe as they ufed to do; and the Care they take of the State is not feen in perpetual Confuiion and Difquiet of Heart, but in the Eftablifliment and Obfervation of thefe wholefome Conftirutions. Now, if Men can have fo general an Influence, and fo effedual too, without perfonal Anxiety; much more mu(i we confefs it poffible for God. He founded the World, and formed every Creature in it, and fixed wife Laws for the Government of them all: He confidered, that our Adions are fuch as are proper to Souls; that there h a great mixture of Virtue and Vice in them, and, according as each Perfon exceeds in the one or the other of thefe, he allots his Punifliment, and his Portion. Some he pla:es more commodioully, and others lefs fo; and ranks us jccording to our Deferts thofe that have done well, with good, and thofe that have done ill , with worfe Soils; and hath determined too, what each of thefe (hall deto one another, and fuffer from one another. Now hereii is the Juftice of God vindicated, that the Fundamental Caife of all thefe different Fates, is abfolutely left to our ovn difpofal. F^or it is in our Power, what fort of Perfonsive will be ; and we may make our felves fuch as we chocfe, and refolve to be, by the native Liberty of our Minds, ind by having Virtue and Vice properly and entirely the Obecl of our own Choice. And belidcs this, God hath appoiited over Men particular Guardian Spirits, which nicely obfrve the fmalleff A6tions, and are exact in fuch Reiributions as each Man's Behaviour deferves.
;

tow

2.32,

PIC

s's

Morals

Now in this, the Care of God differs from that of Men ; That His Providence did not fatisfie itfelf , to conftitute Things in good Order at the beginning, and afterwards difpenfewith any farther Concern about them; nor dothitceafe from adling, as the Law-giver in the State was fuppos'd to do. For indeed, properly fpeaking, the Goodnefs of God knows no Beginning; nor is there any time when it was not, and when it did not communicate itfelf, and make all Things good from its own exuberant Fulnefs. Nor are we
to fuppofe, that this InfpeSion requires any laborious attendance, as if God were fometimes prefent, and fometimes abfent ; for thefe are fuch Confinements, as Bodies and Matter only are fubjed to ; whereas He is prefent at all times, in all places, with, and above, all Things. And the Providence of this mighty Being, thus Eternal and omniprefent, and infinitely Good, finds no difficulty in expanding itfelf, and imparting its Infiuences to every Creature, as the Dignity of their Nature, and the Deferts of each IndividuAnd as the Sun iheds his Rays of Light upon al, require. the whole World, and every thing partakes of them with different Etfeds Some things are made capable of feeing, others of being feen ; Some bloiTom and bud, others are impregnated and multiply; Some ihew black to the Eye, and others white; Some grow ftiff and hard, others are melted and foftned ; and all this by the fame Light and the fame Heat, adapting itfelf to the feveral Capacities and Difpofitions of theThings upon which it falls: and that too, without any Trouble to the Sun, or the leaft Interruption to whofe Gift hii Happinefs: So the Goodnefs of and Workmanihip that very Sun is, doth moft alTuredly know hew to impart itfelf to every Creature, in fuch proportions, asthe Neceffities of each require, or the Condition of its Niture will admit, much more eaiily, than any Creature of th moft general Influence can do it. And that, without or giving the cnating any Perplexity to Almighty For God leift diflurbance to his Blifs, by fo extenfive a Care. is lot like the Works of Nature, which are aded upon at the fame time they aft, and fo fpend themfelves ; nor is his Gcodnefs any acquir'd Perfedion , that it ihould tire and besxhaufted, but it is natural and unbounded. Nor is he corfin'd to one fingle A6tion at a time, (as we find our feeble Mhds are) that he ihould not be able to comprehend or mana^ fo great a variety of Affairs, and yet enjoy Himfelf in iheCoateiDplationoflhaiPerfeoiand Supreme Good, which is 6
:

GOD,

GOD,

with
is

Simp Lie I
Man

s's

Comment.

x^^

For, if and foars up to God, it be laid to converfe and dwell on high, and to difpofe and govern the World ; How much more juit and eafie is it to believe, That the Author and Ini ufer of that Soul muft needs, without any manner of difficulty or diftraQion, guide and govern that Univerfe, which himfelf
infinitely

more

excellent, and above the World.

aipires to Perfedion,

when

the Soul of

has form'd.

Now, as to that Objeftion of the amaiing Inequality in the Diilribution of the Things of this World, I can never yield, That the Profperity of 111 Men, or the Afflidions of the Good, are of ftrength fufficient to iliake our Belief of Providence. For, in the firft place, we wholly miitake the matter; and it is a very wrong Notion which generally prevails. Of Wicked Men being happy, and Good Men miIf this obtain ilill with my Readers, it is to very ferable. little purpofe, that fuch pains have been taken to prove that Neceifary Truth, That the Good Man is one, who places all humane Happinefs and Mifery in the Freedom of his own Mind, and the direding this aright to fuchObjeds, as fall within the compafs of his oy.rn Power and Choice; and, That he who does fo, can never be difappointed in his Defires, nor opprefs'd by his Fears; and confequently can never have any Unhappinefs befal him. For the Objedors themfelves agree with us in the Notion of Evil, That it is the Difappointment of fome Defire, or the Falling into fomething that we fear. So that, even according to their own Rule the Good Man can never be wretched , or lie
,

under any misfortune which can make him unhappy, confiider'd as

Man.
All

On the other fide,

ed

men agree in their Notions of Wick-

and do not

Gourfe and Defign of Nature, becomes Men. They forget the Privilege God hath given them, and negled theUfe and Improvement of that Liberty, which is thediftinguiihingCharader and Prerogative of Humane Nature ; They look for Happinefs from external Advantages, fuch as Health, and Riches, and Honour^ and Power, andHighBirth, and fenfual Enjoyments, and the for which like ; and the want of theie they efteem Miiery Reafon, all their defiresarefix'd upon thefe imaginary Good Things, and all their Fears and Averfions upon the contrary Evil Ones. Now it is not poflible for thefe outward Things always to anfwer a man's Willies and Endeavours ; Difapthat they pervert the
live as
:

Men,

pointed Expedations, and iurprifing Calamities there

muO
and

^34
aiid will

s's

Morals

be^ and therefore thefe men cannot but be unhapAnd py, by the Confeffinn of the Objedors themfelves. the very Ferfons concern'd, if they would but give themielves leave to be ferious, and refleS coolyand impartially npon the many Accidents of this kind which difquiet them, muft needs be driven toafenfe and acknowledgment of their

own Mifery.
But, if this do not fatisfie, becaufe they are plainly profperous, and fucceed above other men, in the Advantages and Interelts of the World ; I fiiall make no fcruple to affirm, That thefe SucceiTes do but add to their Unhappinefs. For they only put them upon greater Extravagancies, and are fo many frefti Temptations to commit more Violence, and caft And this, I think, 2 greater Blemiih upon Humane Nature. jiiuft be admitted for an unconteftable Truth, That whatever is contrary to Nature and Duty, mufl; of neceffity be
>, bothaFault, and a Misfortune. Now becaufe our Auditors are to be dealt wiih, not only by dry Demonftrations, but by moving and gentle Perfuafions, I iliall endeavour to Vvin them over to this Opinion, of the oly feemtK^ Good and Evil in all external Accidents and Advantages, by reminding them of what was faid be-

fore ; that the things we commonly call Evil, are not properly fo, notwithftanding the Troubles and Uneaiinefies ateending them ; and that what paiTes for Good in the Opinion of the World, is very far from being fuch, notwithftanding all its outward Gaities and deluding Appearances. Sometimes what we call Evils, are made ufe of to excellent purpofcs ; they are either iharp Remedies to cure a diftemper'd Mind, or wholefome Trials to exercife a found Virtue. And what we term Good Things, are difpofed fo, as to illuilrate the Juftice of God ; and are proportioned to the prefent Occafions, or to the Deferts, of the Perfons on whom they are bcftowed, and from whom they are taken away. Thus Riches aregiven to a wife and good man, both for his own eafe and comfortable Enjoyment, and alfoto furniih him with larger Abilities of doing good, and Opportunities to exercife a generous and charitable Difpofition. But the very fame Things to the vicious man are fent as a Curfe, and a Puniibment For the covetous and worldly m.an makes his Life a perpetual Drudgery and Toil ; he enilaves himfelf to Anxiety, and Anguiil), and continual Fear; and never enjoys the Plenty he hath taken fuch pains to procure. And this indeed is a moftjuft and a moli ingenious Revenge upoi^
:

with
ters.

SiMPLicius's Comment.
their

235-

them, that theyihould thus prove

own Tormen-

On the other hand, the Luxurious and Extravagant are poorer than the very Beggars in the Streets. To many of thefe their Riches are their Ruin, by tempting them to ExceiTes, and running them upon dangerous and deitru6Hve Courfes. So that all the Advantage they make of them, is but to grow the worfe, and fet themfelvts farther off from all liuch Improvements, and fuch a Converfation, as befits the Dignity of Humane Nature, and is agreeable to the Dictates of Reafon. Thus Health and Power, and Preferments, very often turn to the Prejudice of vicious Men. And thefe are fent, partly in vengeance to fcourge them for their pad Follies, and partly as Chaftifements to reduce them; that when they have given a Swing to their Appetites, and gorg'd thenifelves with criminal Pleafures, they may it lail grow lick of them, throwoft their ill Humours, and become reform'd Men. FortheTendernefsof that Good Profo aifiduous in promoting the True Hapnot fo much to reifrain us from the grofs and outward a6is of Sin, and from grat'fying our Appetites, by Fear or any other fuch curbing Paffions which ufeto give

vidence, which pinefs of Souls,

is

is

but rather to fubdue the Appetite itfelf, and all the evil Habits, that had gain'd upon us by the frequent indulging of it before. The Subftance of what I have hinted here, was difcoursM more largely in
;

check to them

utterly waft and deftroy

fome foregoing Chapters, (Ch. XIII. and XXXIV.) and there, if the Reader think fit, he may refrcfii his Memory. And fo much for my Second Argument, in reply to thofe who deny a Providence, and would make us believe, that hath no Hand at all in the Government andDilpofal

GOD

of things here below.

And now as the old Proverb hath it, The *Third Cup to Jove, and then we have done ; for there remains only One Objedionmoreto be refuted; which, though it own both God and his Providence, yet does not profefs itfelf fatisfied with thejuftice of either, in the Government of the World. They reprefcnt Almighty God, as one capable of being And inperverted and byaiTed with Gifts and Oblations. deed it is a modern, and but too vulgar Imagination, that the moil greedy Extortioner, and the mercilefs Oppreflbr,
'^^

This

is

an Exprejfion
ice

taken, frum the

Cuflomof

ittf

Oiymfiic\ Entertainments, ando-

thir pubhci^Fiajh.

Erafm

Advtg. a-ui P.iitjar. Ifthrn.

Hymn.
'

6.

who

7.^6

Epic

us's

Morals

minds nothing but his own Intereft, and makes, or reno ditference between Right and Wrong, if he do but expend a very inconliderablcpart of his ill-gotten Wealth upon pious Ufes ; and diftribute a piece of money among thofe who pretend it is their Bulinefs to addrefs to the Gods, and that they have a iecret Faculty of inclining their Favour; then all ftall be well; they may periift in their Wickednefs fecurely, and ihall never be called to account for it. And fome indeed there are, who both entertain thefe Opinions without any Jud.;ment, and declare without any due Caution, that they think ic no Reflexion upon the Goodnefs of God, that he ihould connive at the Wicknefs of Men and

who

gards,

pafsit by patiently.

What

Anrwerfhall

we

find
it

nnw

to refute this
;

Error?

The

and, becaufe it refers both to the Pcrfon that does, and to him that receives the Injury, to examine of what Confequence this Remiffion and Indulgence would be to both, and how each of them areaffefted and concerned in it. Now, if it be for the Intereft and real Advantage of the wicked and unjuft Perfon, to have his vicious Courfes connived at, and that no Punifhment at all ihould be infiided for them; then it is poilible God may remit and wink at them, becaufe it is moii certain, that every good thing, of what kind foever it be, is derived down from that Original Source of all Goodnefs, up')n his Creatures here below. But if this would really be the worft and moft deftrudive of
in pieces

beft courfe will be to take

to have their Wickedncis thus afllfted and encouraged ; if Impunity wou'd only harden them in Vice, and render them but fo much more bold and unreclaimable ; then how can we admit foabfurd a thought, as that God lliould become acceflary to all this Mifchief, who hath been fo largely and clearly proved, to have no hand at all in bringing any of our Evils upon us ? Injuliice, and Avarice, and Intemperance, and Injuries, and Extravagancies of all forts, are but fo many Cor* ruptions and Indiipodtions of the Mind; they are contrary to Nature, and no better than the Difeafes and Scandals, as well as the Vices, of Mankind. If God therefore contribute to the growth of thefe Dillcmpers, if he add to their Malignity, and let them go on till they are paft all Cure; But the Milery and Corruption will be charged upon him. if Prefents and Bribes prevail upon him to do fo ; this is fometbing more viie and mercenary , than even the ordinary fort
all Evils,

Now

of

with
of
to.

SiMPLicius's Comment.
will ftoop

Men, whocanboaft of no remarkable Virtue,

For, Who of a moderate Underftanding, and common Honefty, will fufFer his Charge to periih for H^re? Will any tolerable Phyikian, when he finds his Patient I'urfeited, for the fake of a good Fee, or the Interceffion either of his Friends, or himfelf, permit him to eat and drink freely of thofe very things which brought theDiftemper ? nay, which is more, Will he not only permit, but procure them, and affift the fick perfon in that which muft prove his certain Ruin ? So far from it, that if heat allanfwer the Charader and Duty of his Profefllon, he will let nothing divert him from the moil ungrateful Remedies, and painful Applications, when the State of theDiftemper requires them. Since then the angry Juftice of God, and the avenging Difpenfations of Providence, have been fo fully Ihewn, to carry in them the Nature and Defign of Medicines, to diftempered Mankind ; how can we fuppofeihis great Phyficianof Souls, lefs careful of our Recovery, than we think our felves obliged to be to one another ? But the Perfons, who are opprefs'd by Injuftice, are no lefs the ObjeS of his Providence, than thofe who commit it ; and therefore we ihall do well to examine a little how this eafinefs to wicked Men, and this affifting and encouraging their Villanies, for the fake of their Oblations, can be reconciled with his Tendernefs and Care for the innocent What Opinion muft we needs have of that GeSufferers. neral, who would fuifer himfelf to be corrupted by the Enemy, and deliver up his Camp and whole Army for Reward ? Or what Shepherd would be fo treacherous to his Flock ? Shepherd did I fay ? nay. What Shepherd's Curs, when they have recovered a part of their Flock from the Wolves, will fit down contentedly, and fee the reft devoured ? And then fure this part of the Argument needs no farther Confutation, than only to refle6b, what monftrous Impiety that Opinion is guilty of, which taxes God with fuch Infidelity, and Bafenefs to his Charge, as not Men only, but even brute Beafts, difdain and abhor. Indeed if we confider the thing only in the general, it is moft irrational to conceive, that the Offerings of wicked Men ihould ever preyail upon God, or incline him to be propitious at all. 'Tis true, he gracioufly accepts thofe of the Pious and Upright Not for any refped to the Gifts themfelves, or any occafion he hath for them; but for the fake
:

of the Votaries, who, when they thus apply,

defire

that,

not

238
not only

Epictetus's

Morals

tneir Minds, but tneir Eltates, and all they poirefs, be confecrated to his Ufe and Service. There is likewife no d^ubt to be made, bur the matter may be fo ordered, as even to render the Gifts and Prayers of wicked men acceptable to him; that is, provided they come with a purpofe of growing better, and beg to be reformed by his Puniihments, and be ready to fubmit to the Methods of theif Cure. But if the fecret and true Intent of their Devotions be only to avert his Judgments, and to confirm themfelves Jn Vice, it is moil abfurd to fuppofe, they can ever be well received upon thefe Terms. For , though there were no Guilt to be laid to their Charge, yet this alone were fufficient to render them abominable in the Sight of God, That they fuppofe him a Bafe and a Mercenary Being, and hope by Bribery to foften his provoked Juftice, and to buy off their own Punifliment.

may

put From whence Notion of God, pardoning mens Sins, came to be fo univerfaily received; and what Foundation there is for faying, and believing, as almolt every body does, That Prayers, and Alms, and the like, have a power to make God flexible and propitious. For fure the World hath not taken all this upon Truft; and yet they are much to blame, to lay that ftrefs they do upon it, and to propagate this Opinion with
,

And nowlexped tohavetheQneilion

this

fo

much Confidence,

i( it

be unfafe,

and impious to be bepaifes by their

lieved, that

God

forgives

wicked Men, and

Ofl^ences, without puniihing them, as they have deferved.

In order to fatisfy this Doubt, we muQ obferve, Thatj are duly fenfible of their Faults, and heartily penitent for them, thefe things contribute very much to their Converfion, as being decent and proper Teftimonies of a fincere Repentance. The Bending of the Knees, and Bo-

where men

dily Proftrations, exprefs the

dejeded Soul

Sorrows and SubmiiTions of a and the Offering up their Goods , or laying them out to Pious and Charitable Purpofes, fuch as God peculiarly regards and delights in, proclaims, how entirely their Minds, and Perfons, and all they have are devoted to Him. For when we are told, That our Sins turn God's Face away from us. That he is angry at them, and leaves, or forfakes us, upon the Provocation they give him; Thefe Exprcflionsmuii not be taken in a iliiSt and literal Senfc. They Ipeak thePaffions and Infirmities of Creatures, fuch as carry no Congtuity with the Divine Nature, and its immutable Happinels
;

with

Simp LI ciu s's Comment.

239

But the Truth is, we deprave Happinefs and Perfedlions. and debafe ourfelves, by forfaking the Dilates of Nature and Reafon ; we deface the Image of the Divinity in out Souls, and by our Wickednefs and Folly, fall off, and withdraw ourfelves from him. Not that we can run away from
to Avhich all things are prefent ; but we its Influences upon us, and expofe ourfelves to a different fort of Treatment; for now we have brought a Difeafe upon our Souls, and made Severity and a hariher Providence neceflary for our Cure. But, when we recover the foundnefs and perfeftion of
that watchful

Eye

change the manner of

our Nature, and make nearer Approaches to God, by reftoring that Image and Charadter of his Divinity in us, whicli confifts in the imitation of his Juftice, and Holinefs, and Wifdom ; we then return, and are admitted to a more eafieAccefs. renew our Acquaintance, and contrad a fort of freih Affinity with him. And this Return of Ours to God, we often exprefs in fuch Terms, as if it were His Return to us ; Juft as men at Sea, who when their Cable is faftned to a Rock, while they draw themfelves and their VeiTel to the Rock, are fo idle as to imagine, that they draw the Rock to Them. And this is ouunCafe Repentance, and Devotion, and Works of Piety and Charity, anfwer exadly to that Cable For thefe things are the Inftruments of our Converfion, and the beft Proofs of its being naifeSed and real When we cheriih and fupport, either the Perfons themfelves who have fuifered by our Oppreffion, or our Infolence, or our Slanders; Or, if that cannot be, make Satisfaaion to their Families, and relieve thofe that are in ne-

We

When we hate Injuftice, When we decline the Converfation of naughty Men, and become the Companions and Friends of the Wife and Virtuous; and when we are full of Indignation againft ourfelves, and content to turn our own Puniihers. And if we would be throughly reformed indeed, we muil perfevere in this method, not fuffer our Refolutions to be fickle and uncertain, or any intermiffions to cool our zeal; till we haveaded a fufficient Revenge upon ourfelves, and perfeded the Defign of our Amendment. And there is not, there cannot be, any other certain Tefticeffity;

mony

That of forfaking our

of a fincereandperfed Repentance, but only this One, Sins, and doing fo no more. Nay, I muft add too, The not allowing ourfelves in any lefs or lower degrees of Guilt, or complying with the Temptations and Tendencies toward them. For in this Cafe we muft behave

ourfelves

2.4^

Epictetus's Morals
fleer their

ourfelves like Sailors, who Point they would make, and when they would crofs over as to the Efficacy of

Courfe beyond th^-

bear down towards to the Other.

its

One

iide,

Now
;

Repentance, whether

Mtritand Power enough

to reftore the Soul to

it be of Primitive

Purity this, I think, can admit of no Difpute, when it is coniidered. That Almighty God does in all his Difpcnfations propofe it as his End, and always cleanfeand reform us by this Means. For what other account can be given of all the Puniihments, and thofe dire EffeSs of his Vengeance upon us, both in this, and the next World, but only, that they are defigned to change the Soul, by the Suffering and Tortures inflided upon it; that a Senfe of her own Wretchednefs* may provoke her to a juft Dcteftation of the Vices that wercthe wicked Caufe of it; and may inflame her with a more fervent Love, and impatient Defire of V^irtue? There is in<+eed fomething very inftruding inAfflidion, and a ftrange Aptnefs in the rational Soul, to harken to it, and be taught by it. But a Man is never fo well difpofed to learn, nor makes fuch quick and fure Progrefs, as when he exercifes this Difcipline upon himfelf. Becauie then thevery Puniihment is voluntary, and the Improvement is much more likeAnd indeed, conlldering that Pleafure and fenly to be fo. fual Profpe<ils tempt Men to offend ; the Rule of curing Difeafes by their Contraries, makes Sorrow and Painabfolutely neceilary, to remove this Sicknefs of the Mind, and expel the Humours which brought it upon us. And Repentance wants no Qualifications of this kind; for the truly penitent Perfon chaiiifes himfelf with the Scourge of a guilty Confcience; and feels luch bitter Remorfe, and Anguifii of Heart, as are intinitely iharp and flinging, and more inconfolable, than any Smart or bodily Pain can poffibly be. Thus much in oppofition to the Third Objefiion againft God and Religion, which is indeed theworlland moit impious of all the Three. For it were a much more excufable Error, to deny a God and a Providence, than to allow both ihefe, and yet advance luch Incongruous Notions concernI5etter it were for Us and Him both, that he had ing him. no Being, and no Concern in governing the World at all, than that heihould be guilty of fo much Treachery andBafeFor this is to be nefs, as this Objedion lays to his Charge Evil, and that is niucii worfe than nor to be at all. l^hereofon is evident, becauie Goodnefs and Happinefs is Supcimr
:

to Exiftence.

It

is

the Principle, of

Bang,

the

Caul e fro

whtuj

 with

SiMPLicius's Comment.
-

.-

whence all things derive it, and the very End for which they have it. For Exiftence itfelf is what no Man would defire, but merely upon the Apprehenfion of its being Good ; and therefore, whenever we apprehend ourfelves in Evil Circumftances, v/e naturally wifh not to be at all. If I have here again enlarg'd beyond the juft

Bounds of a

Commentary,

me

in

it.

the Importance of the Argument will juftifie For, in Truth, a regular and well grounded De-

votion towards God , Juft and Becoming Apprehenfions, concerning the Perfedions of his Nature, the Certainty o his Providence, and the Juftice and Goodnefs of all his Proceedings with Mankind ; and, confequent to fuch a Perfuafion , a fubmilTive refigned Temper , and eafie Acquief* cence under all his Difpenfations , as the Effects of a moil excellent Wifdom, and fuch as are always beft for us ; Thefe are the Sum of all human Accompliihments , the Foundation and the Perfeftion, the Firft and the Laft Step of all Moral, and all Intelledual Virtue. For, tho' the Soul o 'Man be ('tis confefs d) a Free Agent, and proceed upon Internal Principles of Good and Evil ; yet ftil! this Liberty and Power of determining herfelf was the particular Favouc and Gift of God ; and therefore, while ihe holds faft by the Root, ihe lives and improves, and attains the PerfeSioti

God made her capable of. But when (he feparates herfelf, and, as it were, difengages, and tears herfelf off; ilie grows barren, and withers, and putrifies, till ihe return, and ba united to the Root again , and fo recover her Life and Pernothing, but a firm and a vigofelion once more. rous Senfe of thefe Three Points we have been explaining, can ever prevail upon the Soul to endeavour fuch a ReftoFor how is it poiTible to apply to God, when we ratidn. do not believe that he is? Or what Encouragement is the belief of his Exiftence, without a Perfuafion, that he is concerned for us, and takes notice of us ? Leaft of all fliould Tve addrefs to a Being , who does infpeii and govern our Affairs, if we were poiTefs'd with an Opinion, That all that Care and Infpedtion were direfted to Evil and Malicious Purpofes, and that he waited over us only for Mifery and Mifehief.

Now

chap;

X42'

Ei^iCTETUs's Morals

CHAP.

XXXIX.
*

you confult the Oracle, remember *tis only the Event that you are ignorant of, and come to be inftruoled in. But, though you do not know what that ihall be particularly, yet Philofophy ( if you have any) hath already taught you, of what Quality and Confequence it ihall prove to you: For you are fatisfied before-hand. That if it be any of the Things out of our own Power, it muft
needs be indiiFerent in its own Nature, and neither good nor bad of itfelf. Therefore, when thefe Occafions call you abroad, leave all your Hopes and Fears behind you 5 and do not approach the Prophet with fuch anxious Concern, as if you were to hear your Doom from his Mouth j but behave yourfelf as becomes a Man fully perfuaded. That no external Accident is any thing to You j and that nothing can poffibly happen, which may not, by good Management, be converted to your Advantage, though all the World ihould endeavour to obftruot it. When therefore you addrefs to the

WHEN

Gods, come boldly, as one who asks their Advice j and withal, when they have given it, be all Compliance} for confider, whofe Counfel you have
ask'd, and

how
it.

impious a Difrefped

it

will be, not

to follow

When

therefore you apply yourfelf

to the Oracle,

no Queftions, but what the Event

obferve Socrates his Rule, To ask is the only mate-

rial Confideration to be cleared in 3 They ihould be Matters of great Importance and Difficulty, and fuch as are not capable of Refolution, by Reafon, or Art, or any humane Methods. But if you are in difpute , whether you ought to affill your Friend in diftrefs, and expofe your Perfon for the Deieace of your Country > thefe are not Quellious fit to be

put.

with

SiMPLicius*s Comment.
:

143

put, becaufe they anfwer thetnfelves For, though the Sacrifice be never fo inaufpicious , though it ihould portend Flight or Baniihment, lofs of Limbs, or lofs of Life j yet ftill Reafon and Duty will tell you. That, indefpightof all thefe Hazards, you muft not defert thofe that have a right to your Service and Afliftance. In this cafe you need no other Determination than that memorable one, which Apollo gave fo long fince, when he thruft that Wretch out of his Temple, who fuiFered his Friend to periih for want of Help.

C
AFter

t.

having given Direftions for the underftanding and

due difcharge of our Duty to one another, and towards God; the next thing to be done, was to inform us, What we owe to our Selves. But, before this could be methodically undertaken, it was neceffary to take notice of a fort ofmix'dDuty, which refpedls both God and ourfelves; and

from Divination, or the confulting of Oracles. purpofe he divides his Difcourfe into Three Parts, and tells us , upon What Occafions we ought to conlult them, with What Difpofition it ihould be done, and What ufe is to be made of their Determinations. He begins with the Second of thefe, thinking it perhaps the Firft, both in Confequence, and in Order of Nature; and tells us. That the Mind ihould preferve fuch a firm and even Temper upon thefe Occafions, as neither to bring any Defires , nor any Averfions along with it For at this rate it would be impoffible to xome without great anxiety and diforder. If our Delires are eager, we ihall be afraid of hearing that what we wiih will not come to pafs ; and if our Averlions are violent, we Ihall be in no lefs concern to be told. That w hat we fear moft , ihall certainly happen to us. But the Queftion is, What courfe we ihall take, to throw off thefe Paflions, and poifefs ourfelves with that Indifference. To This he replies. That theConfideration of thofe Things we enquire about, will be able to effe6t it: For we need only refleft , That they are external Accidents , and Things put of our Power ; for no man is fo fenfelefs, as to copfult an
this arifes

To

this

Oracle

244
liiuft

s's

Morals
which
his

Oracle upon the Events of thofe,

determine.

own Choke

ever enquired at a Shrine, Whether he out^ht to regulate his Inclinations and Averfions, to reduce them within juft bounds, or to fix them upon fit and Worthy ObJeQs ? The Queries ufually put, are quite ot another ftrain ; Whether a Voyage (hall be profperous ? Whether it be advifable to marry? Whether the purchallng fuch a parcel of Land would turn to good account ? And thefe, being fuch things, as we ourfelves are not made Mafters of by Nature, 'tis plain our Defires and our Averfions ought not to have any concern in the Divination. The only thing

Who

fome particular Event. This and out of the compafs of our own Knowledge: But the Quality of that Event we know as well as he. For Philofophy hath afifured us. That none of thofe matters, which are out of our own power, can be in themfelves good or evil ; and by confequence none of them proper ObjeSs of our Inclination or Avernon. Befides, They that are skill'd in thefe Myfteries, have a Notion, That an extreme Pafllon and Concern in the Peribn applying to the Oracle, dillurbs the whole method of Pivination, and confounds the Omen. So that this Calmnefs will be of advantage in that refped alfo; And you will efcapeall immoderate foiicitude, when you remember, that, be the Accident whatever it will, you have it ftill in your power to convert it to your own Benefit; and the more difaftrous, fo much the more beneficial ftill may a prudent management render it to you: And therefore come boldly (fays he) and caft ufide vain Fears, and unneceiTary Scruples, luhen you profefs to ask Coufifel of the Gods. From that Expreffion, he takes occafion to inform Men, what is their Duty to the Gods in thefe Cafes namely. That v/hen we have asked their Advice, we ihould be fure to take For he that confults God ^imfelf and yet refufes to it follow his Advice; Whom will that Man be diredkd by? And indeed, there is not any more ppobable or more frequent ground for our Stifinefs and Difobedience, than 'the PrepoiTeJTions we lie under, and the ftrong Byafs of our own Inclinations and Averfions. So that from lifnce we have difcovered one advantage more of approaching the Deity with a difpafllonate and unprejudiced Mind: For this will not only deliver us from all thofe Anxieties and Fears, fo inconvenient and fo hazardous upon fuch occafions ; but it will ^Ifo difpofe US eiceedingly to % ready Compliance, an4
to be fatisfied in,
is

we
is

want

the Soothfayer's

Work,

with

SiMPLicius's Commenr.

245

and leave us free to refign ourfelves entirely, to be governed by the Will and DireiStions of God. The Next Enquiry he goes upon, concerns thofe things, which are the proper Objeds of Divination ; and thefe he declares to be fuch only, whofe End is perfedly dark and unknown: Where nothing but the Event itielf can give us any light; things purely accidental, that no humane Prudence, no Rules ot any particular Art, no helps of Experience and long Obfervation, can enable us to pronounce what they
ihalj be.

Thus much is agreeable to Reafon and common Senfe. For no body confults an Oracle, whether it be fit for a Man to Eat, or Drink, or Sleep, becaufe Nature teaches us the
neceflity of thefe Refrefliments,
fiil

and we cannot poflibly fubwhether it be advifable for a Man to improve in Wifdom, and lead a virtuous Lfe; for every wife and good Man fees and feels the Advantage of doing fo. Nor does he deiire the Prophet to refolve him , what fcort of Houfe he ihall build; becaufe this is the Buiinefs of a Surveyor, and his Schemes and Models are drawn by Rule and Art. Nor does the Farmer defire to be fatisfied whether he ihould fow his Corn, or not; for this is a thing abfolutely neceffary to be done. But he may perhaps enquire, what Seafon or what fort of or what parcel of Land Grain, and which Plants will turn to beft account; upon a
without them.

Nor

fuppofal

(hi

I,

(I

mean)

that Experience, or

fome other na-

inlhuded him in thefe things before. Or a Man may reafonably enough ask , \t it be proper to undertake fuch a Voyage, efpecially if the Seafon of the Year, or any other Circumllances, contribute to the rendring it hazardous for him. Nor would it be proper to enquire, whether one fliould go abroad into the Marker, or to li'eJlminfier-Hall^ or walk a turn into the Fields For tho' it be true," that even thefe trivial Undertakings are fometimes attended with very ilrange and very difmal Confequences yet generally ipeaking, they fall out ju(l: as we intend, and deiire they (hould. And where there is a very high Probability, and fuch as is moil commonly anfwered by the Event , there all Divination is needlefs. If it were not fo, nothing in the World could be exempt from it; for the belt concluding Reafon, and the fureft ^ulesofArt, do not always fucceed right. Nature fometimes works out of her common courfe, and Choice does frequently miikke, and fall ihort of what is defigned. But Itill 4
tural Caufes, have not
:

z^6
ftill

Epictetus's Morals
is

there

no

difficulty

worthy an Oracle

in thefe

matters

becanfe

we

reft fatisfied in

great Probabilities,

and are not be

few Exceptions to the contrary. be over-run with idle Whimfies, and fuperftitious Fears ; fuch as improve every little Accident into fomewhat terrible and ominous, and would make us utterly unactive, and afraid ever to attempt any thing fo long
difturbed at the few, the very

Otherwife

we

ihall

as

we

live.

But here

Whether

arifes a Query-worth a little confideration. It is, the confulting of Oracles concerning matters with-

in our own power be wholly difallowed: As for inftance; What Opinion we ought to entertain of the Soul Whether it be mortal or immortal: And, Whether we ihould apply ourfelves to fuch a particular Mafter or not: And the Rea:

fon of

this

doubt

is,

Becaufe feveral of the Ancients feem

to have confulted the Gods about fome Difficulties in Nature; and yet the making fuch or fuch a Judgment of Things is our own proper At ; and confeiTed to be one of thofe Things which come within the compafs of our Will. I muft needs fay, with SubmiiTion, That whatever is attainable by Reafon and Logical Demonilration, ought For this will give us a clear and to be learn'd that way. undoubted perception, and the difcovery of Effeds from their It leaves no Caufes is the true fcientifical Knowledge. Doubt behind, but fatisfies ourfelves, and enables us to inilrud and convince others. An aiTurance from Divine Teitimony, that the Soul is immortal, may give us a firm belief of the thing, and we fliould do ill, and unreafonably, in refufing Credit to fuch a Tcftimony; but ftill this is only And if God Faith, and differs very much from Science. vouchfafe to communicate to any Man the Knowledge of Natural Caufes by immediate Revelation ; this is to be look'd upon as an extraordinary Favour, a fpecial Cafe, and fuch as falls not under the common Rules of Divination, nor to be depended upon from it. For the primary Talent, and proper Objeft of this, is only to inftrud Men in fuch uncertain Events of human ASions, as no Art or Confideration can bring them to any certain Knowledge of. And, the' fome Perfons have addrefs'd to Qracles for Myfteries in Nature; yet they were but few who did fo ; and thofe, none of the moft eminent Reputation for Philofophy neither; but fuch as contented themfelves with credible Teftimonies, and chofe rather to take Things uponTruft, than to be at the trou|i}e qi attaining tp a demouilrative Evidence. Whereas Qod

Now

*'"

'

feems

with

SiMPLicius's Comment.

247

feems plainly to have delign'd This tor the Soul's own Work and by infufing into us a Principle of Liberty and Reafon, to have left the Contemplation or our own Nature as one of the Subjeds molt proper to employ our own Study and Pains. And upon that account, both Epiaietus, and Socrates heiore him, feem to condemn and forbid fuch Queftions, in regard that the Soul is as impertinent and fuperfluous
;

fufficiently qualified to

make

ihofe Difcoveries by her

own

Strength. For the fame reafon, you feehe difapproves of that^^^ry.

Man ought to relieve his Friend in diftrels, or Perfon in defence of his Country. Becaufe right Reafon cries out aloud, that thefe things mnft bedone and no Hazards can be fo formidable, as that the moft certain profpedb of ihem ihould juftifie our negleSing to do fo. To what purpofe then do we trouble the Gods, for that which hath no difficulty in it ; and where we muft be loft to all fenfe, if we be not able to fatisfie ourfelves? And befides, he gives us an inftance, wherein the Prophetick God declared his Difpleafure, againft One who came to have this Scruple refolved For That, which our own Reafon will convince us is fit and neceiTary to be done, we muft fet about without more ado; and not raife idle Doubts, or frame frivolous Excufes, though we are fatisfied, that the performance of This may It would coft us our Fortunes, or our Lives. feem a Hardfhip, but it is back'd with this invincible Argument, That Virtue is our own proper Good, and ought to be dearer to us than our Bodies, or our Eftates; which in comparifon of our Souls, bear but a diftant Relation to us. After this Argument, intimating. That our Duty ought to bedifcharged, even at the expence of the greateft Sufferings and Dangers ; he introduces a God confirming this Opinion by his own pradice, and expelling that Mifcreant out of his Temple, who did not relieve his Friend, but fuffer'd him The Story in to be murder'd, that he might fave himfelf. ihort is thus. Two Perfons upon their Journey to Delphos^ were fet upon by Thieves; While One of thefewas no farther folicitous than to make his own efcape, the Other was The Surviver continued his Travels; and when he killed. came to the Oracle, the God rejedled his Addrefs, expell'd him the Temple and reproached his Cowardice and bafe Psferiion of his Friefid, in this following manner;
Whether
expofe
a
his
; : ,

^48
Do Kot,

Epictetus's

Morals

prefumpiuous Wretch^ thefe Riies profane^ with polluted Gifts our Altars : ISlor prudent Fears and threatnivg Fate pretend \ Falfe to thy God^ thy Honour^ and thy Friend. I'hej'e claim thy Blood in any danger near^ And muft condemn that baje and guilty Fear^ IVhich of a Coward made a treac^rous Murderer.
JSlor
^

Henceforth dare

Hcy

to bejufl and brave \ for knovj^ that declines to ward it^ gives the Blow.

would he never fa might not have been able to fave his Fellow Traveller's Life; yet that Uncertainty by no means difpenfed with him for not attempting it. His Inclination and Endeavour ihould not have been wanting tho' that Relief unfuccefsiul ; nay, tho' it had he intended had been never involv'd himfelf in the fame Fate. That then, which rtndred him unworthy to approach the Shrine oi Apollo ^ was the Difpofition of his Mind; which prevail'd upon him to betray his Friend, and to facrifice a Life which he ought to have defended , in tendernefs to That which he ought to have exit

Now tho*

Is

plafn, that this Perfon,

fain, yet polTibly he

pofed.

And that this is the true ftate of the Cafe, is no lefs evident from another Inftance of twoPerfons, who were likewife befet with Thieves. Thefe had got one of them at an Advantage; and whilftthe other darts at the Rogue, hemifs'd When he came to the his Aim, and killed his own Friend. Oracle, hedurft not approach, as having Blood upon him ; but the God juilified his Adion, cleared him of the Scruple he lay under, and gave him this following kind Invitation.
They
Approach^ brave Man^ the Gods are '^ufi and Kind only hate abafe andrntird^rous Mind. ^hyfiaughter''d Friend to Us for '^ufiice cries. And his expiring Groans have pierced the Skies : Yet not jor Vengeance but Rewards theyfue^ Rewards to Courage^ and to Friendjhip due. ^hat Zeal^ which Death and Danger did difdain^ difubedient IVeapon cannot fiain : Spotlefs thy Handy andgen'rous thy Defign.^
.^

'^

The

Guilty mifgKi ding Fate's^ the Glory's Tkinff.

Now,

with

Simp Lie 1
;

s's

Comment.

z^^

Now,

if

by the ihedding
at all

no Pollution

but

this Blood, hedid notonly contra6t was more pure, and recommended

by it to the Acceptance of the Deity, becaufe he intended well, though it was his Misfortune, that the Event was fo very Tragical, fo exceeding contrary to his Intention ; then to be meafurit is very plain, that Virtues and Vices are but by their ined by Succeis, or by the Action themfelves nocent Intentions, honeft Deiires, and the Sincerity of their own Hearts. One Caution I think neceiTiiry to be added here, for the Is, That we are to better underftanding of our Aurhor. confider, what fort of Perfons thefe things are addrefiedto. thofewhich I have laft Explained, and feveral of thofe which follow afterwards, are adapted particularly to a midSuch as are neither utterly i^^norant of Phidle fort of Men lofophy, norabfolutely Mailers of it ; but have applied themfelves to the Study of it for fome time, and made toJerable advances towards PerfeQion, tho' they have not yet attained to it. And this is fufficiently intimated to us, by the frequent repetition of thofe Words, ( If you have any Philofo phy) upon every occafion'.
;

Now

CHAP.
COniider
is

XL.

with yonrfelf ferioufly, what Figure for you to make in the World i and then fix upon a Method and Rule in order hereunto 3 which befuie toobferve nicely, both at home alone, and abroad in Company.
moil
fit
jK jK St
!{?
Ji^ >i?

&

rV,

\{ S?

rl i,

rS

',{

rSi

r',{

$]

fJ?

S?

St Si 3? S; Si S: ?K Si

if

CHAP.
one of your LET and when you
fuch Subjects

XLI.

difcouric, confine

Principal Rules be Siletice; yourfelf to

as are neceflary,

and exprefs your

fenfc

in

%SO

s's

Morals

But if an Opportu-'i in as few Words as you can. nity happens, as fometimes perhaps ic will, which makes ic feafonable for you to ftart the Difcourfc,
it not be upon any of the common Topicks of Talk, fuch as Plays, Horfe-Races, Fencers, Faihions, Meats, Wines, or Entertainments 5 which the generality of the World ufe to make the Subjeot of their Converfation. But above all things take care not to talk of other People ; neither fo as to cenfure their Conduit, nor to be laviih in their Commendation, nor to make invidious Comparifons between one and another.

let

CHAP.

XLII.
Company, where

you have Authority and Influence enough do it, try to change the Difcourfe, and bring it to But if you are among Peoto becoming Subjeds. ple of another Temper, and fuch as will not endure Reftraint or Reproof, then hold your own

WHEN
Tongue.

ever you happen into

COMMENT.
Duties,
to be learn'd

owing
;

to a

Man's

felf,

are the

Next

thing

and thofe he begins to treat of here, adviijng his Proficient, (for to fuch a one he writes now) to make it his firft Care, to determine with himfelf, what Figure he intends to make, and what Part to play upon this Theatre of the World. And when once that is done, the Nextmuft be, fo to model all hisAdions, as that they may confpire together to the maintaining of that Charader. This, he tells him, muft bekeptconitantly in view, that his whole Behaviour may beievel'dat it, both in publick and in private.
' '

By

with
By which

SiMPLicius's Commenr,
Man

xfi

ihould be always I fuppofe he means, that a conliftent with himfelf, and his Life all of a piece; not fiuduating and uncertain, like a troubled Sea, which is ever ebbing and flowing, as the Winds and Tide change. For the

Circumftances of Humane Life are no lefs fickle than thefe; and therefore we muil fix ourfelves upon a good Bottom, that we may be able to ftand the Shock and the Variety of them. Socrates is faid to have attained tofo great a Maftery in this Point, that the Air of his Face was always the (ame; Neither Pleafure and Profperiiy could give him a more fcnor any of thofe which the rene and gay Countenance World call Calamities, force him into a dejeftedand melancholy one. In fuch perfed Agreement was he conftantly with himfelf. Now of all the Expedients proper for this CharaSer, the firftandmoftconfiderable, which he recommends, is a great degree of Silence. For the defign of all Moral Inftrudions is chiefly to confine the Soul within her own proper Sphere, which is the Improvement and Contemplation of herfelf, and to draw her Thoughts and AffeQions off from the World, and the fenfual Appetites and Pafllons, and an inordinate Concern for the Body. And no One thing contributes more totheeifeding of this, than Silence. T\\tPythagor<eai3s^ you fee, were fo fenfible of the Benefit, that they impofeda:^xquenntal Silence upon all that entred into their Difcipline; and thought it the moil aufpicious Beginning they could poffiblymake. For, astheSenfes, when fix'd upon External Objeds, do carry the Mind abroad with them; (a plain Intimation whereof we have in that common Cuftom of Mea (hutting their Eyes, when they would think with greater Attention ) fo Speech of neceffity lets loofe the Mind, and fets the Thoughts to roving ; and that much more indeed, than any outward and fenfible Objed. For there the Soul only cooperates with the Organ, and bears it Company; but here flie is the firft and principal Mover, and didates what
; ;

the

Tongue utters. And the only effedual cure for this Ramkeep
it

blirigis to

it

at
its

home, by holding ones Peace, and not

EflTufions.
is

indulging

in all

Not

that an Univerfal Silence

it,

expeded from

us.

No,

nor fo high a degree ot

as that x\\^^Pythagoraam required.

Thefe are too

exalted, and, as the World goes, unattainable Perfedions. But he hath fuited himfelf to our Temper, and Circumftances, and expeds only fuch, as will confift without Infirmities, and the Affairs of the World: There6 fore

Epictetus's Morals

fore he adviles us either to be filent, or at lealt to fpeak no oftner, and no more,' than is nec-elfary ; as the anfwering to what is asked us, or the like. And in mentioning this Word Neccjfary^ he hath given US avery coi-npendious Hint, what Subjecls we ought to converfe upon. Such as fpecially tend to the promoting of Wifdom and Virtue, the improvement of the Mind, and the neceffities of the Animal Life. For tbefe being but very few, and having fomethingof Subitance and Bulinefs in them, not loofe, and empty, and impertinent things, do not confound the Mind with Levity, nor till it with wild and extravagant Ideas. He hath alfo ordered us, even upon thefe moil allowable Occafions, to be as brief as convenientfy we can. For it is very obfervable. That thofe who talk mnft, generally underThere is nothing difpofes a Man to a multitude ftand leaft.

of Words, fo much as flight and iupetficial Notions of the Things he is talking of. He does not know what he fays, and that is theReafon he does not know when to give over. But one who goes to the bottom of Things, and hath a clear and true Apprehenfion, will colled himfelf into a little Room, becaufehe will fay nothing but what is material, and
diredly to the Point in hand. But if at any time an Occafion of enlarging offer itfelf, by which I underitand Speaking, not only when you are provoked to it, but beginning fomeDifcourfe of your own Accord; Tho' there may be a neccificy for difpenling with the Latter of thefe Rules, and indulging yourfelf in a larger proportion of Talk ; yet be fure ilill to cbierve the former, and not go out of the Road \ have dirciled you. Let your Subjeds be fomething of Nectffity and Ufe; fomething which may advance the Love and Pra6tice of Virtue, reform Such as may the Paflions, or inftruft the Underitanding.
minifter Advice to Men in Difficulties, comfort them under AfRidions, aifiif them in the fearch of the Truth, give them a reverent Senfe of God, an awlul Admiration of his Divine Excellencies, honourable and becoming Opinions, of his Providence, and of his readiuefs to help and forward all thofe in the praftice of Virtue, who are careful to implore his Aid by Prayer. But as for the common ridiculous Themes, fuch as Fencers, Horfe-Pvaces, and the like, or eats and Fealls, or Faihions, Cookery and Wines; drinks, and drelles beft, and fuch Stuff; fcorn the idle Prattle. For thefe Subjeds are apt to make a ftrong Impreflion upon the Fancy, and fometimes get within a Man's AfFedi-

Who

ons

with

SiMPLicius's Comment.

i5'3

ons before he is aware; they give aTindure to his Appetites, and have a very unhappy Influence upon all his Converfalion: And it is really no unufuai thing, for Peoples Manners to be formed by their Difcourfe. But above all tilings, he gives us warning not to entertain ourfelves, and oiir Company with talking of other People; neither fo as to call their Behaviour to Account, nor to be ptofufein their Praifes, nor free in making Comparifons between one Man and another. As, That this Lady is handfomer than That, or this Man Braver, or Honefter than That, or the like. There is nothing more evident than that this Topick does, in a more than ordinary manner, divert for it makes the Soul from itlelf, and its own Bufinefs Men bulif, and curious, and impertinent, extremely inquifitive, and troublefome, where they have nothing to do. But why fhould this (you'll fay) do fo more than any other ? And what can our talking of other Men have in it, worfe than the Subjeds mentioned before? To this we may reply. That thePerfon to whom the Advice is here dire6ted, being one, who hath made fome prog're'fs in Hhilofophy, is not fo likely to entertain himfelf with thofe trivial Matters, as with fomething that relates to Mankind, and their Affairs and A6lions. It was therefore con;

venient to draw him oif from thofe things efpecially, which

his

own Inclination would moil difpofe him to ; and hence he adds that Emphatical Caution, But above all things. BeOdes, tho' it be true. That the fame AfFedions are ftirred in us by both Difcourfes alike, (for we are infeniibly drawn in to love and hate Things and Men by talking of them ) yet there is one peculiar Vice in Converfation, when v/e pretend to give Charaflers of other People; which is. That it (Irangely fwells one with Vanity, and Pride, and Contempt of others. For whoever pretends to fit in Judgment upon the ConduQ of Others, he does it it out of fome imagined Excellence in Himfelf, which he fanfies gives him a Right to arraign his Neighbours. And befides, any miftake in our Judgments of Men is more inexcufable, and of infi,

nitely

worfe Confequence, than if we pronounce wrong thofe other trifling Matters; and therefore we fliould be very fparing and tender in this Point. To prove the Importance of this Advice yet more.; he proceeds farther, and lays a reilraint upon our Ears, as well as our Tongue. And indeed , with good Reafon. For our Imaginations, and inconvenient Deliresarecheriihed, by hear6 ing

254

Ep I CTETus's

Morals

ing the Subjects, which miniikr fuch Thoughts, fpoken of by others, as well as by fpeaking of them ourfelves. And befides, They, who give themfelves thefe indecent Liberties^ if fome perfon of Gravity and Authority fit by, and do not check them, take advantage of his Patience, and grow perfedHy carelefs ; they then think they have a. privilege of faying what they will, and no Shame, no Senfe of Decency hath any longer power upon them. Therefore he direds us, to take all the prudent Methods we can , of putting a flop to fuch Difcourfe, and turning it to fome other more manly and becoming Topick. Bur, becaufe this is not to be done at all times, nor will every Company bear it; therefore
(fays he)
if

you are

fallen in

among Men of

ill

Temper,

or vicious Gonverfation , ( for thefe are the Perfons he calls People of another Kidney) yet at leaft difcountenance them by your Silence; and preferve yourfelf from Intedion, by withdrawing from their Difcourfe into

no Breeding,

your

own

Breaft.

CHAP.
LAugh
do,
let it

XLIII.

but upon few Occafions } and not be much, or loud.

when you

NT.

AFter

the former General Precept of an even Temper, and Uniform Behaviour; to which, he tells his Proficient in Philofophy, nothing will more effedually conduce, than a prudent Frugality in Difcourfe; the Next reftraint is put upon the Excefles of Mirth, which are commonly expreifed by Laughter. Anid perhaps by this of Joy , he might defign , that we ihould underftand him to extend his Rules Laughter is a to the contrary Extreme of Grief too. fort of Evacuation, which the Mind gives itfelf; a kind of Vent, which it finds for Joy, when it is full and runs over. The very nature and manner of it feems to fpeak thus much. The fwelling of the Lungs, the Interruptions of Breath, the Rever-

Now

with

Simp Lie

lus's

Comment.

25*5'

Reverberations of the Air, and that cackling noife, which refembles the purling of Waters, All thefe betray an extraordinary Vehemence , and Emotion , in the Soul and Body both ; All confefs plainly, That neither of them are then in that fedate and fteady Temper, which Nature and Reafon find moft agreeable. The fame Inconveniences follow upon the other Extreme. For immoderate Sorrow, and indulged Tears , give as great a ihock to a Man's Judgment, and Confiitence with himfelf. Which indeed is never to be preferved, but by juft ineafures, and a conitant Moderation in every thing. For this Reafon it is, that he condemns the lau^^hing upon every occafion, as an Argument of infuiferable Levity. But jf there happens any thing, which may juftly provoke Laughter; though we are not abfolutely to decline it, for fear we be fufpeded to want this property of Human Nature, and appear unrcafonably four and morole; yet at leaft it muft be allow'd, That there are very fevv things in Converfation , which will juftifie much of ir. A man that is eternally upon the Giggle, iliews a mighty defed of JudgmenCj and that every little occalion of mirth is mafter of his Temper , when it thus blows him up into exceffive Joy. For this reafon it ought not to be frequent , nor to continue long at a time. For fo I underftand his forbidding it to be much. Nor ihould it be noify, and violent, and convulfive ; but ihew the Evennefs and Government of the Mind , by being modeft,' and fcarce exceeding a Smile, which moves the Lips a little, yet fo as to make no great altera^ tion in the Face.

CHAP.
IF
it

XLIV.

be

poffible, avoid

Swearing altogether; but

can.

if

you cannot do

that abfolutely, yet be fure to

decline.it as

much

as

you

was due ruptions and Vehemences of

Selves
,

THE fpeds our

Firft place in this

Catalogue of Duties, which reto the reltraining thofe

r.

E-

which give a

diftur-

bance

^S^

Epictetus*s Morals

bance to the Quiet of our Minds, and render our Behaviou^ Irregular and inconfiftent. The Next he affigns to that wherein the Honour of God is concerned. For the very Nature of an Oath coniifts in this, That it invokes Almighty God as a Witnefs and introduces him as a Mediator, and a Bondfman to undertake for our Honefty and Truth. to make bold with God, upon every trivial Occalion, (and few of the Affairs of Mankind are any better) is to take a very unbecoming Fjeedom, and fuch as argues great want of Reverence for fo tremendous a Majeity. Refpeft and Duty then ought to make us decline an Oath. Even fo, as if we can pofllbly help it, never to bind our Souls with fo Sacred an Engagement at all. And a man, that is duly cautious, and tender in thefe matters would rather undergo fome Trouble, or pay fomi' Forfeiture, than allow himfelf the Liberty of Swearing. But if there be any urgent and unavoidable Neceffity for doing it; As, if thatTeitimony of my Truth be required to refcue my Friend , or miy Relation , from the Injuries of an Oppreflbr, or a Falfe Accufer; Or if my Country, and the Peace of it command this Aflurance of my Fidelity In fuch Cafes, and other fuch like, we may take an Oath indeed; but then we muft be fure not to proftitute our Confciences. For, when once we have brought ourfelves under fo folemn an Obligation, and engaged God as a Witnefs and a Party in it, no Confideration muft ever prevail with us, to be unfaithful to our Promife, or untrue in our
,

Now

Aflertions.

CHAP.
DEcline

XLV.

all Publick Entertainments, and mixed Companies} but if any extraordinary occafion call you to them , keep a ilriot Guard upon yourfeir, left you be infeobed with rude and vulgar Converfation For know, that though a Man be never fo clear himfelf, yet, by frequenting Company that are tainted, he will of neceflity contraot fome Pollution from them.
:

COM-

;^

with

SiMPLicius's Commenc.

15-7

COMMENT,
Chapter was intended to give us a due God and to check thofe Liberties, which light Thoughts of his Majeily are apt to encourage in us. His Next defign is, to chain up that manyAnd, in order hereunto, he preheaded Monfter, Defire. fcribes Rules, and fets Bounds to ieveral initances oi it beginning with thofe which are moft neceifary for the fuilenance of Life; and fo proceeding to others, which make Provifion for the Body; till at laft he defcend to thofe, which Nature is moft prone to.
regard to
,

former THE and awful

And there was good reafon here to give a particular Advertifement concerning Feafts, and large Companies, in regard of the mighty difference obfervable, between thofe of Philofophers, and thofe of common Men. The Eating
and Drinking part, and all the Jollity, which is the End andBufinefs of mo ft Invitations, Men of Senfe have always look'd upon as the leaft part of a Feaft And their Meetings have been defigned only for Opportunities to improve one another, by mutual Conference, wife Difcourfes, affiduous Enquiry into the Truth , and a free Communication of each others Studies and Opinions. This is exceeding plain, to their immortal Honour, from thofe admirable Pieces of P/^/o 2iX\a Xenophon ^ znd Plutarch^ and Others, called by the Name of their Sympofia^ and are an account of the Difcourfe which paiTed , when Friends met to eat and drink together. But the Entertainments of the greateft part of the World propofe nothing to themfelves, but Luxury, and Excefs, gratifying the Palate and fenfual Appetites: They are not the Entertainment of a Man, but the Cramming and Gorging of a Brute; and moft juftly fall under the Reproach of an old Obfervation The 'Table which gives us
,
:

without Difcourfe^ is not fo properly a Table ^ as a Manger good Man therefore will be careful how he mingles himfelf in fuch Meetings , and will decline them as much as is pofllble. But if any extraordinary occafion draw us abroad, fuch as a Solemn Feftival, the Invitation of a Parent, a common Meeting of Friends or Relations, or Civility and Complaifance, where the thing cannot in good Manners be refufed ; then the Next care is , That we keep a ftriot guard upon ourfelves; That we awaken our Reafon ^ and

Meat

call

^5^
.call

Ep ictetus's
up
all

Morals
Mind

our Powers, to watch the Motions of the

l^or

^''"' Confinement, for fear ihe Tlu't\ a""''^^: ^ ramble abroad mdulge herfelf in the Diverfions of the ^ompany, and by degrees degenerate into their
there
Follies,
is

a ftrange

Contagion

in

thtm, and grows accuilomed to their Vices, (for that I take to be the meanmg of frequenting them) will foon contrad their Pollutions. His own Innocence and Purity will not be able to fecure him In thefe cafes, theleaft Touch leaves a Tindure behind it. And this indeed is the proper Notion ot Pollution the foiling of a clean thing wich an unclean and thereby cafting a Blemiih and Stain upon it.
: ,

eafe conveys ufelt more infenlibly, or more fatally , than enfual anabrutift inclinations do. Whoever therefore alows himieir the Converfation of Perfons addided to

Vice;

and no Dif-

CHAP.

XLVI.

your Meats and Drinks, Apparel, Houib, and Retinue, ol fuch Kinds,

Ufe and Neceffity be the Rule of all the Provifions yoa make for the Body. Choofe
and luch Proportions,
as will

moil conduce to thefe Purpofes. But as for all beyond this, which niinifters to Vanity or Luxury, retrench and defpife it.
,

COMMENT.
neceifary Supports and Conveniences of the Body fjrrt be acquired and then made ufe of. But , pjdetus hath inverted this Order; for he gives us Diredions ior the Uie of them here, and referves the Procuring of them to be treated of hereafter.

^Y^HE

mull

It

were

Nature, that-fo noble a Being as the Rational Soul, could be independent, and not ftand in need of thefe outward
Conveniences.
confidered in

make

a thing perhaps much to be wiflied, greatly tor the Honour of Human

and would

Whatever Glories belong to

But

that

Soul

itfelf;

wirh S
yet
its

LIc

s's

Commeni.

259

precarious Oate
tible

Immortality will not fuffice, in this indigent and where it is joined to a mortal and corrup, Body, and afts in and by it. Yet ftill , tho' this Con-

own

to fome wants; it fiiews us withaJ, it That thofe Wants are not Many. For, the Fjody being the Inftrument of the Soul, can need no more, thafljuil fo much as will qualifie it for Service and Adion. This is the true meafure of our Expences upon it, and all beyond, favours of Luxury and Extravagance. When the Carpenter choofes an Axe, and fees afterwards, that it be kept in good order, he concerns himfelf no farther, thm to confider the Size, and the Shape, and the Sharpnefs of the Edge He is not folicitous to have the Helve gilded, nor the Handle (ludded with Pearl or Diamonds The reafon is, becaufefuch colt!} Ornaments would be, not only fuperfluous, but prejudicial; they would be extreamly ridiculous and lingular too, and they would be a hindrance to his Tools, and render them lefs fit for the Ufes they were deiigned to ierve. Juit thus out;ht we to behave ourfelves to this Body of ours, this Inftrument of our Soul giving ourfelves Concern for no Supplies, but fuch as may contribute to the making it of
fideration expofes

conftant

Ufe

to us.

We

That which ihould determine our Choice in Meats and Drinks, Hiould be the Confideration, which is moft natural and the moft ready at hand for thofe are generally the moft (imple, moft ealie of digeftion, and moft wholefome. are to remember, that the Animal Life in us muft be fupported but, that Nature hath not made Varieties and
,
;

Quelques Choces neceilary to this purpofe. And therefore we may very well difpenfe with, the Niceties of the Kitchen and Preferving Room, and all the Arts of ftadied Luxury. For the only Bufinefs we have to do, is, to repair the Decays oi a Body which is perpetually wafting. And that this may be done at a much eafier rate, is very plain, from the Examples of thofe whom neceffitous Circumftances compel to a plain and coarfe Diet; who yet generally have more Strength, and better Health , than thofe that indulge their Palates, and fare fumptuoufly. This we (hall foon be convinced of,' if we do but compare Country-men with Courtiers , Servants with their Mnfters, and, in general , poor People with Rich. For Superfluities and dainty Meats do but opprefs Nature; they are treacherous Delights, and carry a kind of fecret Poifon in them. Hence it is, that we lee the Conftitmiujis of Men who live delicivuUy, fo mi-

ierably

Epi ctetus's

'

Morals

TheHealth
,

therefore of the
'".^

Body, and

the prefervinP

it

for'rh;^..""^
ihli

^^'A

^'''^

^^''i Prefcribeio us

both

^K^'^'u'^'^'^'Q^^^^'^y'
it

about
nefs nef

kJ render
ihall
it

'^' "Inf

of our Diet. Otherw fe ''' ''' ""''' ^"^ Expence ;e

we

ilLtr"'""'

and miOaken TenderJnftrument lefs capable of doing the ^ndP^^h^Ps too, quite break, or wear i? qui
this
'

a very impertinent

L7t

;
Man

Now

is

a very great happinefs,

to have been brought

arul

w'^l'

'^'''

"""

^'^

"^ ^^^^ t)etween Nature

inl^h^ which Socraus gave himlelf fo

^'^^ P^^^^^ Such a ^^^"^P^^t"" oi deftroying the one, for ' the fnl e of gratifying tiielake the other. ^"^'^ "''^^^ ' '^'^^ P'a" i" o"r

'^"""^^ '^^^'^^'^ ^

Apparel too;

^"d y I ft^ould think with wearing fuch Linen and ""' "^7 ^ff^^^^' ^"'i to^^hange thfe S"""y "^^^^ ^^^^""^ ^ '^^ Y^^^ ^all make makritmo//r''^"^r^'' it moil eafie and convenient for him. But for foreiirn ?^^^^^^ ' i"^h as put us upon fiih^g ."^ ZtZ'i 'f^^r'^^
" il en^iCh ^^^T'" hen^^ht content himldt,
^^'^^^^'^^i

.
mlr
'

TJe\

!^^ 7 ^^",^'"^ ^T^ ^'^.^;^^ ^ Man ntr i ^''}^'''''^'^ .^hich would

'

trouble, that we are b^h in Wint'er and Sumto indulge himfeJf to delittle

make him feem

a per-

'"

^^

ZJi?Ju

CobvJeh?if'w

rv.ZZ ^^''
bim?e nimieJi f with a

'"^'"^ iubikntial Gold and Silver for the '^'^ ^^" be nothing elfe, but Fopper^r''^'^ '^' "^^'^ f ^ Pr^flig^fe Mind , andThe '

aC Tub ^.'"' ?" fame

tho' at the
^;

'^

^^''^ ^ ^^^^ ^^^'^^^^ time he had a very fine

auS.rnn
fliouM

SL.

v^dedihrhnfh^i?"?'

^his's a piece of mortification not re. ^^^'^^^^^^ '^ ^^^1 contented, we H^'^r' '"? '"'^.'^ Conveniences about it; 'pro-

with

SiMPL I CI us's Comment.

261

be a decent apartment for the Men, and another for the Females, of the Family; the' indeed thefe diltind Apartments But to talk of thirty or are not abfolutely neceffary neither. forty Lodging-Rooms, of inlaid Floors, and Marble Hearths, of Carvings, and Paintings, and Fret-work, and different Apartments, fuited to the feveral Months of the Year; this is not to fupply our Neceffity, but to gratify our Curiofity and Pride. And it hath this farther Inconvenience in it. That a Man ufed to fuch Things, is condemned to a perpetual unealmefs, whenever his own Occafions call him to a Place where he cannot be equally accommodated ; or when thechangeof his Fortunes reduces him to a neceffity of parting with thofe Conveniences, which, at the Expence of fo much Labour and Treafure, he hath provided for himfelf. 1 might add too, and that very feafonably, That a Man who hath ufed himfelf to take delight in thefe things, cannot efcape the folly and mifery of placing his Happineis in them; and fo
will utterly negled the Improvement of his own Mind, and And, if by any forget the true Felicity of humaneNature. Misfortune (as indeed there are a great many that iriay conit) he lofe thefe Enjoyments ; hemufl: confequentexpofed toall the Excelies of Paffion, and an impotent Mind, and imagine himfelf wretched to thevery laft degree: And yet, to any who efteems things rightly, it will appear, that he was much more unhappy, and had more jnil occalions of lamenting his own Condition, when in the midil of his fo-much-admired Gaity and Splendour. The number of our Retinue, and ufe of our Servants, are fubjcd to the fame Limitations; i.e. theOccafion wehavefor them, and the proportion of our Eftates. For Servants Ihould be always kept fo, as to have enough of that which is neceffary and convenient for them ; and yet to be always in Employment too Here we mull cut the middle way between the two Extremes, Idlenefs and indulgence on the one hand, and Barbarity and Slavery on the other. But as for vaft Crowds of Pages and Footmen, fuch as have nothing to do, but to clear the way in the Streets , or to make a great appearance, run before a Chair, or hang behind a Coach ; the Mailers would do well to confider, that fo many Attendants are, in plain Terms, but fo many Keepers. And fure there cannot be a greater Slavery, than fo many Eyes continually upon you; to have every Motion watched, every Difcourfe over-heard, no Freedom or Privacy left ; no Retirement fafe from Obfervation ; and, in a word, nothing done or fuid, without

tribute to
ly be

thtir

%6
their

s's

Morals

It and You. But, of them in one's Own Family, they are often very troubleforae and injurious to Others. Knaviih and vexatious to Tradefmen , ihirking out of Markets and Shops, rude and infolent to their Betters, guilty of a thoufand Violences and Affronts; and all this, upon a Confidence of their own Strength ; that their Mafter's Authority will proteSt them, or their Fellow-Servants ftand by them in their Rogueries, and be able to bear

Knowledge, and faucy Cenfures upon

befides the infupportable Inconvenience

againft all oppoiition. By thefe wicked Qualities, abomioable Idlenefs, they grow lewd and debauched, and are the worft Enemies commonly, that their Mailers have. Who all the while, far the State of keeping thefe Rake-hells about them, are forced to break their own Reft, and undergo many H-udlhips, and fubmit to the mean Arts of F lattery, and making their Court, and become Slaves their own felves, and which h worfl of all, abandon the Rules of Wifdom and Virtue. But if Men will be fo fund of a pro-

them out
their

and

fligate Life, the

Vanity

matter is not great, if they pay dear for their and therefore let them go on, till Repentance makes

tbem

wifer.
for the Philofnpher,

who conforms hinrffelf to EpiSeRules, a very moderate Attendance will ferve his Turn. For his Concerns with the W>rld are not like to be very great; and he will not think himfelftoo good, to do all that he can in his own Perfon, without being troublefome
As
ius his

So that, except in cafes of Sicknefs, or fome to Others. Buiinefs, which healone cannot puffibly difpatch, or Retirement from the Affairs of the World, to gain leifure for attending to fome better Employment, he will have very litThus Epioietus is faid to have tle occafion for a Servant. lived a long time all alcne ; till at lalf he was forced to hire
a Nurfe, to bring up a poor Friend's Child; whofe extreme Neceificy had made him refolved to drop the poor Infant, if Ep^Stetus in Charity had not taken it home , and maintained it. After having made particular mention of the NeceiTaries of Human Life, he exhorts in general to retrench all Superfluities; reducing whatever is fuch, to thefe two Heads, Xjuxury and Vanity. For indeed, whenever we exceed the Bounds of Moderation in any of our Expences, One of And we are told^ thefe two is always the Caufe of it. that the Perfons of immortal Renown for their Wifdom and Virtue heretofore^ were fo extremely nice in this Point,

and

with

SiMPLicius*s Comment.
in
;
^

263

and fo careful not to indulge themfelves

any thing but

That Diogenes after having ufed a long time to carry a VVooden-Diih in his Pocket to drink Water in, paiTed by one Day, and faw a poor Fellow taking up Water in the Palms of his Hands, and fo drinkWhereupon he flung away his Difh immediately ining it to the River, and faid, he had now no farther occalion for it, fince it only ferved for a Ule, which his Hands could

what was abfoiutely neediul

as well fupply without

it.

CHAP.
ABftain
leaft
,

XLVII.
with

this

At you indulge yourfelf in any Liberties of kind, be fure to wrong no Man's Bed, nor
as
as poflibly

from Marriage,
if

Fainiliarities

Women

before

much

you can 5

Law. But, how perfeot foever your may be, let not the Conceit of this make you troublefome to others that are more frail;
tranfgrefs any

own

Chaftity

And be not too laviih, either in reproving Their Faihngs, nor in Commendation of your own VirtUCa

COMMENT,
kind of Bodily Pleafure hath this peit confirms and invigorates the Rational Soul; and, by the Experience of Conqueils gained by fingle 8%^ encourages it to exert itfelf in new Attempts upon a Confidence, that it is able to mafter the Brutifh and Rebellious Appetites. the Diforders of thofe Appetites are to be fubdued ways ; by walling the Habits of them, "and keeping from frequent Repetitions of their feveral AQs; and by uling them to fubmit to the Difcipline of Reafon. But the Virtue of Continence in. the Pleafure or the Bed, which is a Species of the Brutal, is of fo much greater Benefit to the Soul , and dcferves to be xnore highly efteemed , in proportion as the Temptation is
all

ABftinence from
culiar

good

Effe6t, that

Now Two

llionger,

2.04
ftronger, the reft.

Epictetu

s's

Morals
difficult

and the Gonqueft more

and noble than

Now, although in this Cafe Reafon be informed and direQed by Doctrines of Prudence and Morality, and alfo by pofitive Laws, excellently fitted for this purpofe and the Impetuous Sallies of the brutidi Inclination are check'd, and held in by this means ; yet many Inftances make it plain, That there is another Method of dealing with them. The Appetites, which lead to all thofe Enjoyments whereof Senfe is moil fond, notwithftanding they are natural to us, and very vehement in their Solicitations, may, by good Management and Cadom, be reduced; vanquifhed by mild and gentle ways, and without any great Violence committed upon Humane Nature. Thus we fee, Perfons, who have
;

habituated themfelves to Parting and Abftemioufnefs , find no difturbance at all from the craving of their Appetites; but quite contrary feel themfelves opprefs'd and indifpofed, if they allow themfelves to eat either above their ufual Quantity, or before their ufual Hour. And thus we find
,

too, that Ambition for the Olympick Crown, reftrains all Inclinations of another kind, while Men are dieting for the Exercifes ; tho' Reafon and common Senfe will tell us, That the unreafonable quantity of Meat, which they are forced to take, to nouriih and ftrengthen them at fuch times, muft needs raife thofe Defires, and render the Solicitations of them more importunate, than other wife they would be. we cannot with any good Grace call that Invincible, which, for the fake of a Sprig of Lnurel is vanquiih'd every Day. So alfo both Cuftom and Pofitive Law have utterly forbidden , That very near Relations lliould come together; and the Inclinations of thefe Perfons, tho' infufed into them by Nature, are yet almoft incapable of being moved towards one another notwithftanding any the moil engaging Charms of either Party ; and whenever they are fo, we look upon it as an extreme Unhappinefs , and particular Judgment. The Confequence of which can very hardly this I take to be, That the Paffion be provoked in One cafe, might with good Care be fupprefs'd in Another.

Now

Now that ilrid Chaftity, which is here required before Marriage, is very Reafonable and juft upon Many Accounts ; but is particularly fo upon This , That the Man may be upon equal Terms with his Wife, and give her the Satisfadlion of the fame unblemiili'd Virtue in his Own Perfon,

with

Simp Lici

s's

Comment.

z6^

fon, which he expeds to meet with in Hers. But (fays he) if fome Liberties mult be taken yet keep at leaft withia For all beyond the * Compafs which the Law allows : that, is impious and abominable ; or elfe the Law not have made a Difference, and fenced it in, Befides, it
,

argues great Impotence,

all this in

and an ungovernable mind , to lay and is of ill Example, and peftilent Confequence ; for it hardens a Man's felf , and emboldens Others to flight, not only this, but all Laws whatfoever, when once the Authority which gave ih^m Sandlion , is

common;

violated.

]^

But hozv perfcil foever your own Chafilty may be , let not (fays he) the Conceit of this make yon tronhlcfume to others who have the Misfortune of being more frail. And be not ton either in reproving Their tailings., or in commending your Own Virtue. This is very prudent and feai'onable Advice; for fuch Reproaches cannot but be very harili and grating, from Perfons with whom we ordinarily converfe; lince we fee, how tenderly human Nature can bear Reproof, and how very few can endure to be chidden , even by (hcfe who have a Right to do it , by virtue of their PoA and Authorixy.

one great Reafon, why even the fofteft Rebukes are generally lb very ill refented, I take to be this; That fo long as no Body tells us of our Faults, we pleafe ourfelves with an Opinion , that they are concealed from all the World, and by degrees come to think nothing Fault, which is not known. And this again proceeds from a bafe Principle of Hypocrifie and Oflentation which makes the Opinion of the World our Rule in Judging ourfflves; and if we can but approve ourfelves to Oiher Men , we arc not much concerned whether we can do jt or no to the Truth that is., to God, and to our own Confciences. But if the Perfon reproving us, do not only take oft" the ''eiI from Us, but put it upon hJmfelf; and while he is txpolingour Faults, exalt and proclaim his own Viriues; this aggravates the provocation yet inore. For at this rate he infults.over us like a Conquerer, and upbraids our Weakneifes and makes the Comparifon , only that we may l(X)k a great deal lefs, and ferve as Foils for his Merit. And
:

Now

Tij'sts to he ttnderflocd

ixias iiat g)Qhi'j:t(d by

V-I.ere Simple Forrii^t:on of the Heathen Countries on.y any Hut-iar, Conflitmim y bt*t tht 7''&!5 I'jaii refcrncd that
.,

tAbufe^

>v!iat

%66

Epictetus's

Morals

what can be more unequal than this , that our Competitor Ihould be our Judge ? Befides, fuch haughty Rebukes, and invidious Comparifons, are not only injurious to the Perfon defigned to be For leflened by them, but even to the Author himfelf. tiiey fwell his Mind with Pride, and confirm him in his Infolence and Vain-glory ; they corrupt all his Reproofs, and incline him to corre6l Mifcarriages, not fo much out of any
deiire to

Reputation by reform them, as to raife his finking that of Others. And he, who hath once difcovered fuch bafe indirefi Defigns, mufl never exped to have his Reproofs heard with any Patience, or to work any Good by them. For he gives a Man the faireft Opportunity in the World to excufe his Folly , by laying hold on the odious Comparifon. And if he can but return this Anfwer, T&at He for his part is no Philofopher ; iefs is expeoied front Him , and therefore his Failings are no great Matters: he thinks his

Own

Reprover
dicated.

eiFeftually filenced,

and Himfelf

fufficiently vin-

Sijl^

TjHp | Pjl

'''^^^4^# M(

rjf.

ijt

(J*

^ !*

Jt' "tl** |<"|^ tjf ttf

W !^^
TJ(

>! ^w

tw * ijfr ^jr

tj

^mt

CHAP.

XLVIII.
at

any time, That anoof you, never trou- ble yourfelf to confute the Report, or excufe the thing 5 but rather put all up with this Reply That you have feveral other Faults befides that, and if he had known you more intimately he would have faid worfe of you.

you happen to be told IF ther Perfon hath fpoken

ill

COMMENT.
His feems direQed more particularly againft Anger; a Paffion which never feels itfelf more eafie to be provoked, than upon the News of our being ilandered and mifreprefented. But befides, it is likewife a Check to Ambition and Vain-glory, The Two great Fomenters of that
Paffion.
.

But

with

Sim Lie

s's

Comment.
make

267

But it may very well feem ftrange, us here not to juftifie ourfelves, and
liiher

that he ihould advife

the Puba Follies and Misfortunes, by fo frank an Acknowledgment, That he hath feveral other Faults be-

Man

of

his

own

lides that particular

this

one laid to his Charge. You may call Moderation and Temper, but it feems to be a very great Extreme, and more Aifedation than Evennefs of Spirit. To this Objedtion we may fay That the Diredion is a^ greeable enough to the main defign of the Author in this place which is , To wean the Soul from what ihe is moil fond of, to draw her off from the World, and all that can and to make the Improvement engage her AffeSions there of the Mind, and the Teftimony of ones Breaft, the fole End and Buiinefs of Life. Now when a Man is extremely and cannot reft fatisfied in thq folicitous to be cleared Approbation of his own Confcience, and throw himfelf to whom all upon an Appeal to the Judgment of God hearts are open, and every afiion known ; this Man, I fa^
, ;
,

plainly fliews a ftrong defire to good Opinion of the World.

Defire will be, That if he with falfe Pretences, he will be fatisfied with the deceitful Appearance of Virtue too, and perfuade himfelf of his Innocence; becaufe thofe Judges, to whofe Sentence he refers his A6lions, think him fo, and are able to urge nothing But now ; when a Man fs got above the to the contrary. Cenfure of the World, and fcorns to make that a Rule for his Behaviour ; he is under no Temptation of partiality to himfelf, but fees his own Faults, and ftands condemned by the Teftimony of his own Mind againft him. the accufing ones own felf, and owning other Faults, beiides what the World lays to our Charge, ftiikes at the very Root of Oftentation and Vaiiv glory. And indeed it is necellary fomeihing ihould do fo For This is a prevailing PalTion, riveted clofe into the Soul, fo intricately faftned and intangled there, that it fixes itfelf, while we endeavour to pluck it up; for even thofe Anions, wherein we induftrioufly avoid Vain-glory, are often ftrongly tindured with it; and chiefly owing to it. It hath alfo one conhderable advantage above other PaiTions; which is, That its Vicioufnefs and Deformity lies concealed longer than any elfe, and deceives us with a Colour or Virtue, becaufe it is by Virtuous Adions only that we hope for Reputation. Not conlidering in the mean while,

<|pthe the Effed of fuch a can impofe upon the World

recommend himfelf

And

Now

68
Tvhile,

Epictetus's Morals

That this very courting of Applaufe fullies the moft commendable AQions, and robs them. of all pretenfion to Virtue, becaufe we do not make That our principal End,
nor choofe the Good for its own fake, but for the Credit and Honour it. will derive upon us. For it is plain, The Mark we aim at is Glory and Commendation, and the Good we apply ourfelves to is not the Etrcil: oi Choice but NeThus many a Man would not be Jud (forinilance) ceiTity. but only that there is no way to get the good Opinion of the World without it.
,

There is this to be faid farther in its excufe, That this Paffion feems to be extremely ufeful for the qualifying of For we are content to undergo many (harp fcveral others. Conflifis with ourfelves, and deny feveral Inclinations and Enjoyments, upon this account. And, as it is a reftraint to our Vicesj, fo is it likewife a powerful Incentive and Spur to Virtue; it puts us upon engaging in many difBcult Encounters, reconciles us to Aufterities and Mortifications, an^lmpores Tasks , which , though performed with great Ala<;rity upon this account', would otherwife feem fevere and infupportable Punifhments. For this Reafon, Ambition and Defire of Applaufe are
very iignificantly termed the inmoll Garment of the Soul, as flicking clofeft to it of all Paffions whatfoever ; becaufe, when we have ilript our felves of the reit, yet this is ilill retained ; And in truth the reft, are many times laid afide At leail they appear to be fo ; for for the fake of this. to fpeak ftrifily, this is all but Appearance, and Hypocriiie ; nor does this PalFion in reality make the Soul abandon Vice; It only puts a Reftraint upon the outward Ad, without any eifciSual Reformation of the Mind , or correoling
the inward Motions to Wickednefs. Thus we find, that thofe very Perfons^ who, to preferve their Reputation, abftain from grofs and fcandalous Lewdnefs, do yet without any remorfe indulge themfelves in unfeen Liberties, and loofe Imaginations. So that, upon the whole matter, men are not one whit the better, but the worfe upon this account. There are not any vicious Defires reclaimed by it ; and the abftaining from the open Gratification of thofe Defires blows men up with a falfe Opinion of Virtue, and adds to their Vanity ten times more. capable of doing fome Service toI confefs, It feems, Young men , whofe Paffions ride high ; by curbing the Exrbicancies,

which Youth, through the Heat and Rafhnefs of

ihat

with S

LIc

s's

Comment.

269

But when that Age, is fo exceeding apt to fly out into. thofe importunate Solicitations wear off, and men grow into cooler Reafon , no Quality of the Mind can be more dangerous and deitruSive. For it abfolutely ruins all Virtue,
by reducing the Soul to bafe Principles. It makes the Opinion of the World the chief End of Adion, and lays more ftrefs upon recommending onesfelfto Others, than upon the S atisfadion and Teftimony of one's own Confcience. It propofes Good to us, as eligible, not for any Intrinfick Excellence of its own , but for the Honour and Fame confequent to the doing of it So that in ihort we never really choofe Good; not Good I mean, confidered as fuch, becaufe we do not choofe it for its own fake. Nor is this only a dangerous Vice, but a moft extravagantly ridiculous one too ; and fuch as expofes all who are tainted with it , to one abfurd and inconfiftent Folly. For Men of this Temper commonly value Themfelves, and defpife Others extremely ; and yet at the fame time do<hey court, and flatter, and fear Others; and pin all their Happinefs, and all their Expeftation , upon thofe very Wretches,
:

whom

they think fo defpicable.

extravagant and ilavifli Paffion, fo effcSually as Moderation ; an evcnnefs of Mind , and a frank acknowledgment of our own F"aults and Failings. And yet even This hath fome hazard in it too. For affected Humility is the greateft Pride, and, without due Caution and prudent Care, we ihall fall into the very danger we would avoid, and become Vain-glorious, even in theAccuMany men know, that to leffen themfations of ourfelves. felves in their own Exprefllons , is to befpeak the Commendation of others by a fly and a furer way. But this Temper recommended by Epidetus muft be fincere, free from underhand Trickings, and indited Ends. And indeed he recommends it upon very good Grounds. For it is eafie to perceive, That, if Fate fliould fo order the matter, as that our Virtues and Advantages fhould be known to ourfelves alone; and our Follies and Defeds publiflied to all the World ; there would prefently be an end of all Vain-glory, and whatever Good we do, we ihould be invited to it for its fake, when there could be no Profped of Applaufa to tenypt us.

Now nothing can cure this

Own

CHAP.

2,70

Epictetus's

Morals

CHAP.
is
j

XLIX.
,

by no means convenient that you ihould IT frequent the Theatres but any occafion hapif

pen to
cefs
fall

call

you thither,

difcover no
is,

tor yourfelf alone.

That
it

Concern but do not wiih the Suc-

any other than

is,

or that the Violory ihould

on any Perfon, except him that gains it. For Let this will keep your Mind free and difengaged. your Behaviour there be eafie and fedate, not betraying any Tranfport of the Mind, by Shouting or loud Laughter , or long and vehement Emotion. So again, when the Play is over, do not difcourfe foiuch of what you faw there, nor enlarge upon things for which you are never the better For if you do, this plainly implies, that the Entertainment hath gotten within you, and that you admired, and were highly pleas'd with it.
;

COMMENT.
fenfual and brutifli Appetites are not confined to fuch Objeds only, as our Touch and Tafte are employed in , but extend themfelves likewife to thofe which entertain our Sight and our Hearing. And what fort of Behaviour and Difpofition will become us with refped to thefe, he tells us here, by laying down this Rule : That it is by no means necejfary or convenient to frequent the Puhlick Theatres. He might have faid indeed. That it is abfolutely neceiTary , and highly expedient , not to frequent them For in truth fuch Places leave a ilrong Infeftion, and make the whole Life of thofe that ufe them, to become Theatrical,
:

THE

all

Show and formality. But there may fometimes an occafion

fall

out,
his

in

which

Man

cannot, without Injury to himfelf or

CharaSer,

refufe appearing there; as, either upon fome Publick Feftival, which the Entertainments are defign'd to Honour, aad make more folemn; or in compliance with the Cu-

ilom

with

Simp Lie

s*s

Comment,

xji

ftoms of the World; or at the requeft of Friends; (for it looks four and morofe to be Angular, and decline the received Practices of Mankind;) of We may be invited thither, only to make an Experiment upon our own Selves, as having a mind to be fatisfied, what Improvements we have itiade, and how differently we are affedted with thefe MatIf therefore any of thefe, or any ters , at difFerent times. other reafonable Caufe, bring us to the Theatre, we muft be fure to call up all our Vigilance; to collefl ourfelves and not let our Pafllons get loofe ; but be felicitous only for the Peace and Evennefs of our Mind , and perfedly inFor w6 different where the Succefs of the Combat lights. are to remember, that all thefe are things foreign, and without us, and confequently fuch as our Defires and Averfions ought by no means to faften upon.

This inward Tranquillity is what Epioietus expefts our outward Air and Behaviour ihould (hew: That our Mien and Countenance be fettled and compofed, yet eafie and good natured too; fuch as may exprefs Gravity without Sullennefs, and Mirth without Levity: Not making ourfelves troublefome and ridiculous, either by loud Acclamations and Applaufes at what is well performed ; or by burfting out into loud and exceifive Laughter at any comical Paifages that come before us ; but commending the one fort with Judgment and Moderation , and approving the other
with a iiknt Smile.
the Sight is over, there is a farther care to be taken^ J^ot to difcourfe largely upon any thittg vje have been entertained

When

with

there-,

as coniidering,

that thefe matters contribute

not

wifer or better. And iince they are in no degree init'^u6tive, or reforming; a ought not to think them worthy to be the fubjedt of his Dilcourfe. indeed EpiJletMs his Caution here, of not difcourling much upon Things for which we are never the better, may bear different Interpretations For he rnay either intend it of all Things relating to thefe Publick Entertainments, the Succeffes of the Gladiators, and every Event which is there prefented to us ; and that a Man cannot poflibly be edified, by talking upon fuch Subjects as thefe: Or elfe he may only cut otf fome particular parts of our^Difcourfe upon thefe Subjeils, and iadvife us, when we do make them the matter of our Talk that we ihould fay no more upon thefe occafions , than what may fome way conduce to the corre^ing of Manners, and making us wifer.
at all to the

making

Man

Man

Now

And

272-

Epictetus's Morals

And fuch Topicks particularly are thofe , which make Obfervations upon the Behaviour, and condemn all fuch indecent and irregular Geftures, as plainly difcover, that the Mind is not in due temper. But to run out, and enlarge extravagantly, upon what hath paiTed, is amanifeft Indication , that our Minds were too much afFefted with it ; and that it appeared to be great and juft matter of Admiration to us. All which is very unworthy a Philofopher, and a Defed peculiar to little and vulgar Souls.

CHAP.

L.

BE

not fond of going to every body's RehearBut when you do , be fure to preferve a grave and fedate Temper 5 yet do not run into the other Extreme neither, of rude and unmannerly Morofenefs.
fals.

COMMENT,
THE
next thing he gives DireSion in, is, thofe Publick Rehearfals, which the Pretenders to Oratory and Poetry ufe to make, merely for Oftentation, and to proclaim The SubjeSs of thefe Rehearfals their own Eloquence. were various. Sometimes a Panegyrick upon fome great

Prince, or General, orStatefman; Sometimes they were Politick Harangues ; Sometimes a fine Defcription of a City , or Country ; fometimes the difcuffing a Point of Law, fuch as thefe, which propofe nothing or the like. farther to themfelves than Vanity and Oftentation, and have no concern with Virtue, or any thing that is properly Ours, he advifes us not to be forward in frequenting ; nor indeed ever to attend them at all, without fome good Reafon which may juftifie our coming. For it may very often happen that this will be expeded from you, either as a Teftimony of your Friendihip to the Compofer , or a Mark of Refpeot dtie to the Great Man , who is his Theme; or upon fome

Now

other account, which Civility and Good-Breeding

may make
necef-

with
neceiTary.

SiMPLicius*s Comment,
thefe
;

273

And

Compliances are fometimes of great

Uie, and have good EfFe6l by taking off the edge of that Envy and Spight, with which all People are naturally perfecuted, who recede from the common way of living, and do not do as the World does.
the

Since then you muft in all likelihood be there fometimes, Next point to be gained is a due and decent manageyourfelf

ment of

upon

thefe occafions.

And

this will beft

be done, by a grave and compofed Temper; yet not fo fevere , as to be rude and troublefome. Your Gravity muft

ihew
your

itfelf in

commending Things

as they deferve

fo as

neither to be unfeafonable,
Praife..

nor immoderate and lavifh in Your compofed Temper will keep you orit

derly and quiet;

will prevent all irregular

Motion, and

loud Applaufe and impertinent Interruptions. It will continue the fame modeft, decent Air, without thofe fudden and vehement alterations , bothinlBody, and Mind, and Mien, which are but too frequent in fuch cafes. Your Eafinefs muft be preferved too all this while, that you may aand feeming void the Indecency of being over-thoughtful not to attend. By this alfo you will be kept from a fullen and aff"eded Silence; and, when Things are well faid, will not grudge them their due Commendation. It will prevent and that illall peeviih Cenfures and malicious Criticifms bred Roughnefs, which calls out to the Poet, and reproaches him with Falihood and Flattery, or a dull Thought, or flat and improper Expreffions. In ihort, the Eafinefs and Complacency expeoled from you, will coniift in fuch Candour and Good Nature, as feems pleafed with the Eloquence of the Rehearfcr, and the Merit of thePerfon commended, and can congratulate Both freely, when they deferve it, without any mixture of Envy or Detradion.
,

CHAP.

LII.

in BuGncfs with any Perfon, but efpecially if he be a Man of Quality and Power , confider with youvfelf, how Socratsi and Zjm would have behaved themfelvcs

"T/HEN you ave engaged

2.

upon

^74
upon
this

Ep iCTETu s's
occafion,
to

Morals

a lofs,

how

manage your

and then you will never be at Affair with decency,

and to advantage.

COMMENT.
PHilofophical Perfons make their own Improvemeni the main Bufinefs of their Lives, and confequently meddle
not with any but themfelves ; fo that they are very feldom troubled with attendance and application to Great Men. Before Perfons fo unpradifed therefore , he fets Socrates and Zem for Patterns; that by taking Meafures from their Virtues and Demeanour, they may be able to manage fo nice a Point of Converfation and confider, that thefe excellent ^Perfons, when they addrefs'd to Authority and Greatnefs did not put on a ftiff Formality and dilfemble Refped ; but ihewed a true and genuine Noblenefs of Soul, agreeable to the Tenour of their whole Lives. And this too fuch, as was the Refult of Philofophy and Prudence, and not the EfFed of Infolence and Vanity That this kept them in a due Moderation and Decorum ; between a fubmiifive Cringing, and a fawcy Pertnefs. The fame Temper will prevent any fuch mean and abjed Awe for theEminenceof any Man's Station, as (hould betray us into Flattery, and prevail with us to complement their Failings, and commend their Vices. And yet it will not fuffer us to prefume upon our own Authority and Wifdom neither; or fo far to forget Decency and Good-Manners, as to reproach and rip up thofe Vices in rude and opprobrious Language. It teaches us the fofteft and moft gentle methods of Reproof; and advifes, firft, to allow what they have done well and fo to make way for its due Praifes, juft and necefiary Rebukes. Thus fweetning the lefs-palatable part of our Difcourfe, with what we know hath an agreeable Relifh, as Phyiicians wrap up bitter Pills in Honey, to make them go down the more glibly. And when we mud at laft proceed to this moft ungrateful good Office, it will become us, not to be too rigorous Obiervers, nor too fevere Interpreters of their Adions ; as if their Deformities Were any Diverfion to us, or we took a malicious Joy in finding fault: But to demonflrate, by all our Carriage, That Reformation is our only End ; and to purfue this with a moft affedionate Zeal, expreffii>g great Tendernefs, and
;
:

with

SiMPLiciu s's Comment.

275

and much Trouble and Concern, that the Luftre of their good Adions fliould be thus fullied and eclipied, by thefe Failings, and Blemifties, and rebellious Paffions. There is alfo another Topick applicable to this purpofe, which I do not doubt but Socrates and Zeno managed with marvellous dexterity and fuccefs Which was. To convince People of Condition , what a world of Inconveniences and Troubles Greatnefs was ever incumbred with and, that the only defirable thing in it is the Power and Opportunities of doing good and making that Good diffuiive and ffe<3:ual, above Men of a meaner Capacity. So that thofe, who in fuch a Poft abandoned themfelves to Vice, and negleft to improve this advantage, retain the bitter part, and throw away all the fwe#t; are opprefs'd with the Miferies and the burdenfome Cares of Riches and Honour, and lofe all' the Coinfort and all the Happinefs of them. But all this while it muft be remembred, that Socrates and Zeno are propofed to us as Patterns, becaufe it is convenient, that we fhould fix our Eyes upon the nobleft and moil perfed Examples, and, far as we can, aipire by degrees to their Perfections. But ftill we muft in matters of Pradice be content to keep to our own Model, and fliall
:

acquit ourfelves very well, if our Aoh'ons bear proportion to our Condition and Charader. Nor can it be expefted that a young Proficient in Philofophy, and one, whom Epidetus fuppofes ftill to ftand in need of his Inftrudion, fliould be able , in his Behaviour and Converfation, to proceed juft as Socrates and Zetjo did. The pretending to perfonate thefe Great Men in all things, would not be Imitation, but Mimicry; and fit fo ill upon fuch a one, as to vain an. atmake Him and what he did ridiculous. tempt this would prove, we need no other Argument, than that account given of Zem hy Antigonus ^ the SuccefTor of Alexander in Syria \ who, tho' he had converfed with feveral Philofophers , yet declared, That he never could fo far command himfelf in Company with Zeno^ as to conquer his Diforder and Confufion ; and , That the very Prefence of that Man did (what no other could do) damp him with an uniual Awe and Concern. And thus Epiaietiis takes occafion, from direding us what Methods are proper to be uled in addrefs to, and conference with , Men in eminent Dignity , to defcend to inferiour Conditiqns , and give Rules tor CoRverfatipn in general.

How

CHAP,

iy6

s's

Morals

CHAP.
fit

LII.
it

Occafions make WHen your Quality, Man

a

neceiTary to

vi*

of

refleot

with yourfelf

before you go, what may happen tp you. Poilibly he may not be at home j or if. fie be, that he "will not be fpoken with that the Porter may ihut the Door rudely upon you j that you may that none "Wait in the Hall among the Foot-men j of them will carry your MeHage to his Lord j oy^ if they do, that you will meet with nothing but Scorn and Negleot. When you have prepared yourfelf thus, if you think it worth your while co go upon fuch Terms, do it j and bear whatever happens, as you ought. But do not repine afterwards, and fay with yourfelf, That the Bufinefs was not "Vi'orth all this Trouble: For that is a Reflexion unbecommg a Philofopher, and ihews a vulgar Soul , not reconciled fufHciently to the Accidents of the World.
,

COMMENT.
be gives here, is much of the fame nature with with before in the Ninth Chapter; where he begins thus: In every yon undertake ^ conjider^ firft, with yuHrfelj\ and weigh well the Nattire and C'trcum' Only there indeed he continues and fiances of the Things &c. illuilrates his Dilcourfe, by a very low and familiar inftance of Bathings bur here he applies it to that much more important one, of application to Great Men. There is alfo
this other ditference between the two Paifages^ That the Conclufion and Defign of his Advice there, was to perfuade Men not to be too much concerned at things when they had happened , but to keep their Temper even , and iheir Reaion undiilurbcd; whereas here his Bufinefs is to bring Men to a prudent Forecaft, that they may not run on giddily , nor fee Things by halves ; but reprefent to them,

THE Advice what we met

selves

with

SiMPLicius's Commenr,
all

277

felves before- hand,

the poflible Difficulties and Incon-

veniences , which can rife upon them ; that they may take as true an Idea of all the difcouraging Circumrtances now,
it is poffible for the Event to give them afterwards. For after we have taken upon us the flavery of waiting upon a Great Man and met with thefe Difappointments and cold Negleds; we are apt to fit down difcontented and with much remorfe to condemn our own Folly, and

as

take

it

exceeding

ill

to be treated with

fo

much

Infolence

and Scorn, and fo unbecoming our Quality or Defert. Now all that DiiTatisfadtion is owing to one of thefe two Caufes ; Either , That we made a raih and ill Choice at firft ;

Or

elfe,

T.hat thefe external Accidents

make too

ftrong

and too tender an Impreflion upon us. And both thefe DefeSs betrays a bafe and a narrow Soul not fuitable in any degree to the Dignity of a Philofopher, who Ihould know how to manage, and how to flight, every Accident of this kind Not fufFering himfelf to be impofed upon like the ignorant Vulgar, with the falfe appearances of Things; nor mifl-aking thofe for matters of Confequence, which are, really and in their own Nature, mere Trifles, and of little or no conlideration at all to him. So that, having in the former Chapter inflruSed us, what Decorum is to be obferved towards Perfons of Honour and Authority, who are content to admit us to fome Familiarity and free Conferences with them, and propofed the Prudence oi Socrates Zcno for the Standard of pur Behaviour; he prefcribes to us here, the Rules proper to be followed where we are received with Coldnefs, and Dif<iaia, and rougher ufage: That, except where fome abfo;
: ,

lute NeceiTity requires,

;

we

fnould have

nothing

at all to

do with fuch Perfons and when any urgent occalion compels us to chufe this Attendance, and our Buiinefs muft be followed, though at the Expence of all thofe Hardihips and Affronts ; then we ihould fettle and compofe our Minds before and not expofe ourfelves to the misfortune of a Surprise, or the weaknefs of a late Repentance, and wiih
,

we

had never undertaken

us.

it

when

thefe things are

come

upon

CHAP.

2-7

Epictetus's Morals

CHAP.
IN
familiar Converfation

LIII.

with your Friends and do not make it your Bufincfs, to enreitain Company with tedious Narratives oFyourfelf, and your own Affiiirs. Confider, thvit Their Refentments and Yours are very different upon thefg occafions. And ihough the Exploits by which you have fignalized yourlelf, the Succefles you have obtained, the Dangers you have encountred, or the Afili<5lions you have undeigone, may be a very a greeable Story to yourlelf to tell , yet it wjii not be equally fo for others to hear
Accjuaintants,

CHAP.

LIV.
yourfelf

AS

little

will

it

become you to render

Buffoon,

and be always trying This is a very nice to make the Company laugh. and tickliih thing j exceedingapt to degenerate into Vice and Folly j and (obferve it when you will) He that only ftudies Diverfion, ihall be fure at the fame time to lofe Refpeft.
the

common

M
CHAP.
LV.
kind of Difcourfe, none is more unfafc, none more defpicable, than That, which breaks in upon Modefly and Good-Manners. Whenever therefore any Perfon in your prefence flies out into Obfcenity, ( if fo great a Liberty can decently ^ be
all

OF

with S I

LIc

s's

Comment.

279

be taken) reprove him publickly, and put a ilop But if that cannot convenientto the lewd Tahk. ly be done , yet at lead do yourfelf the Juilice to difapprove it and, by forbearing to join with him, by bluihing for him, and by chiding Looks, let all the Company lee plainly, that you deteft his filthy Ribaldry,
-,

COMMENT.
HERE
he defcends from converfing with Great Perfons, Meafures fit to be taken with thofe of common Quality, fuch as are of aConditioti equal, or infeThe thing we are chiefly concerned to rior to our own. take care of in this cafe, is the rendring ourfelves eafie and acceptable to all kind of Company in general; to obferve fuch a prudent Medium^ as may prevent a fliif and formal diftance in One extreme, and keep off fuch a fawcy Freedom, as may make us cheap and contemptible in the Other Nay, which is more, we are not only to fecure a due refped and value for ourfelves, but to confult the Intereft of thofe we converfe with. And a wife Man will not only endeavour to recommend himfelf, by making his Difcourfe free, and eafie, and diverting, but by making it beneficial
to prefcribe the

and improving too.

In order to the learning this Art, Epialetus gives us warning of feveral Indecencies, which are apt to prejudice People againft us. The Firft of thefe is the expatiating upoa ourfelves, choofing out fome of our own Performances, orourown Hardihips, for ourconftantTopick; and running Divifions perpetually upon our Families, or our Fortunes. And this in truth is the moil naufeous and tirefome thing in the World. For there is a Principle of Jealoufie in every Man, which turns again at all thefulfome Commendations of ourfelves, and the Company prefently grow fick of them in their own defence. Nothing is more affuming, and confequently tiothing can be more provoking: It argues very little

and low Thoughts of

all

Mankind

befidcs,

when w?

can with fuch difdain overlook the reft of the World^ and imagine no Affairs but our own, worthy to fumifli out matter for Difcourfe. Belioes, all thefe extravagant P..ni'ji,yricks upon ourfelves, are no beter than fo many ily invedives

Epictetus's

Morals

veolives againft other People; and He, that takes pains to extol his own Condu6t , only makes an invidious Comparifon, and always defires to be fo underftood, as by a Sidewind to reproach and condemn that of his Neighbour. So
that a Man full of himfelf , is a common Enemy ; Patience can brook him; And confequently nothing can more effel:ually contribute to render our Converfation agreeable and entertaining, than declining to trouble the Company

No

Which hath alio this farther advanchecks the Vanity of our Temper abates our Love of Popular Applaufe, and difcovers a true Bravery and noblenefs of Spirit. His Next piece of Advice concerns the gay and the facetious Part of Converfation : And here, in purfuance of his former Diredions , not to indulge ourfelves in long and violent Laughter, nor to buril out upon every trivial occafion; be forbids his Proficient to be always ading the Buffoon, and endeavouring to make the Company laugh. And that, for this very good reafon, becaufe Mirth is a ilippery and unfaithful Ground ; and they who relolve never to want a Jeft will eafily degenerate into impertinence and Folly. For, when a Man accommodates himielf fo far to the Humours of the Vulgar, as to confuli their Merriment and Diverlion ; it (hews that his Soul is of their Size and Temper , and rewith our
Affairs.
it

own

tage too

that

Indeed, if there liihes the fame mean unworthy Pleafures. be any difference between them, he that labours to entertain another with luch Difcourfe, is the worle, and the So that, whoever makes the greater Fool of the two. Company merry after this manner , does it at his own ExFor this naturally renders him cheap, and encoura(Pence. ges the Hearers to be lavifli and fawcy in their turn too. And there cannot be any more effedual courfe to loie a Man in the Reputation of the World , and rob him of all the Refpei;-:, otherwife due to his Quality, or his Parts, fhan to be thus profufe of his Wit , and to iet up for a

be owned, that Diverfion is the very Soul and fome wife Men have frequently Itudied to entertain the Company with pleafant Difcourfe, to take iOff the Imputation of Morofenefs and Ill-humour. To thoie therefore, who upon occafions find it convenient to give a little Looie to Mirth, he adds this moft neceffary Caution, Alvjays to keep vjlthm the Bounds of Modefly and Decency, For all obfcene Difcourre is abfolutely inconliftent with

common Jeiier. And yet it muft

;

of Converfation

with S

LIcI

s's

Comment.
Man
;

Si

with the Charaoier of a wife and ^ood

and he,

who

pretends to any progreis in Philoibphy, will be fo far from allowing himfelf in it, that he miirt not with patience hear any fuch thing from another. And thtreiore Epaietus commands fuch a one, to reprove thefe uncomely Liberties, provided it can conveniently and properly be done. As for inftancs ; If the Perfon be younger than we, and fo our Age feem to give us fome Authority over him ; If he be

one who hath any remains of Modeity left, and we have any reafon to hope cur Rebukes will prove fuccefsful ; If there be no great diftance between hisQuality, or his Eftate, or too vain to be reand ours ; fo that he is not too big proved. For in thefe Circumliances, you may without any and neither the Offender nor the breach of Civility do it
, ;

or think you too bold , if they , underitand themfelves at all. But it muft be confefs'd, that this Duty is not always prafticable; for there are fome Perfons, with whom this Liberty cannot be taken. Their Age, or their Condition, may give what they fay a PriviTheir Temper may render them lege of being paiTed over. incapable of Animadveriion, or their hardened Wickednefs may have put them part all power of its doing good upon them. And in fuch cafes, the atteirpt would not only be For no ridiculous , but might poffibly be dangerous too. Man is obliged to do what does not become him, becaufe another hath done fo ; nor muft our Zeal be fo warmly purfned, as to break good Order, or give the Company difturbance, or create ourfelves Enemies , by fuch indifcreet and unneceiTary Corredions. But lull there is one Remedy left, which muft be taken in Juftice to ourfelves ; which is, by our Silence to refufe the becoming a Party ; to demonftrate, that v.'e underfiand what Behaviour is fir for us; and that we do difcreetly difallow thofe things, which Prudence or Good-Manners will not fuffer us openly to rebuke. And here I cannot omit obferving, how nice and pundual Epaietus is, in fuiting the Rules he gives, according to the different Circumftances of the Cafe in hand. He had treated before of Difcourfe, concerning the Entertainments of the Publick Theatre, the Combats of Gladiators, HotfeRaces, Feafts, Meats, and Wines, and Modes , and giving Charafters of Men to their prejudice, or their advantage; and upon all fuch Occafions, he diredls us to turn the Difcourfe off to fome other more ufeful Subjedl. But here, it ieeimsj that is not fufficient ; for we muit not; only change, but

Company

will take

it

ill

x2z
we

Epictetus's

Morals

but reprove it too, if that can properly be done. There, if cannot turn the Difcourfe, we may content ourfelves with being filent; but here it is not every Silence that will ferve the turn It is neceffary, it iliould be a fort of emphatical and very fignificant one, fuch as may diftinguifh our Thoughts, and exprefs a Diflike and Deteftation of what is indecently fpoken.
:

CHAP.

LVI.

WHEN
ihould

the Idea of any Plcafure ftrikes your Imagination, as you muft in other Cafes, fo

you

in

this

efpecially,

ftand

upon your

and not fuffer yourfelf to be hurried away with the impetuous Torrent. Run not eagerly upon Enjoyment, nor improve the Thought into Adion: but take time to confiderj and let that time be employed in making a juft Computation, between the duration of the Pleafure , and that of the Repentance fure to follow it 5 and then you will not fail to check your Inclinations , and chide yourfelf for indulging them in any Degree at all, Confider farther too, That the denying thofe In clinations will certainly give you an inward Joyj" and, inllead of being reproached by your own Confcience, you ihall be comforted and commended by it. But if, upon mature Deliberation, the thing you are moved to, appear no way inconvenient, you may gratifie your Appetite, but you muft not For even innocent Enjoyments require let it loofe. a ftrait Rein , and a fteady Hand , for fear the Impreffion be too ftrong and powerful, and the Pleaiures of Senfe charm and captivate your Reafon. And therefore, even in thefe Cafes too, reprefent to yourfelf the inward Complacency of having done well, and wifely j and the Triumphs of a good Confcience, after fubduing Temptations.

Guard ,

COM'

with SiMPLicius's Coramenr.

283

C
Here
is

'T.

not in the whole World any thing more pernicious to the Soul , than the Pleafures of Fleih and Senfe. For thefe fetter and faften down the Mind ; and God, who faw thofe deftrudive Confequcnces of them, hath therefore in his infinite Wifdom, and marvellous Goodnefs, made all fuch Pleafures of exceeding fhort Continuance. Thus thofe of the Epcure lail no longer , than juft while his Meats and Drinks lie upon the Tongue. When

once they are fwallowed into the Stomach, all the Reliih of them is loft and gone, and the Palate returns to its former Habit again. So likewife thofe Pleafures, which Senfe conis fondeft of, and the moft exquifitely affedled with, tinue no longer, than juft the time of Fruition. When that (hort moment is once paft , the Man is as if it had
never been at all. It is alfo very plain, that Pleafure is properly the Objeft of the Senfitive Faculties, and does not extend to the Rational Soul ; for Creatures void of Senfe, are not capable of bodily Pleafure. Nor is this the Condition of bodily Pleafures only, but of
thofe other Satisfadions, which we call fo ; fuch as Men take in gay Cloaths, pompous Equipage, rich Jewels and Furniture, large Eftates, and the like; even Thofe are but very Forwhenonce thefirftFluihof Joy is over, they fhort-livM. pall and fink down into nothing; and Time, in proportion as
it

makes them

familiar to us,

makes them

flat

and

infipid too.

But, alas! the Cafe is not the fame in the contrary Extreme; nor do our Griefs for the lofs of thefe things wear off fo faft-, as our Satisfadions of acquiring, or poiTefling them Thefe are long and lafting, and very often grow by time. Thus Pleafure it feems, of all forts, but efpecialiy fuch as affcSs our bodily Senfes, vanifhes very quickly ; and well it were for us, if it, and all its Elfeds, went off together: But it leaves a Sting behind, wounds the Soul, difarms Reafon ; and, if it b? indulg'd to exceft, does not flop there neither, but many times proves of terrible Confequence to the Body Whereas Abftinence from Pleafure, and theConquefts too. we gain over it, are of infinite Advantage to the Soul; they fill it with durable Satisfadion, and infpire Joys of quite another kind, Joys agreeable to Reafon and nncorrupt Nature, fuch as no Guilr pollutes, no mixture or reremains of Sorrow tainr, no Tfme wears away.
:

Thus

Epictetus's Morals
I thought neceiTary to premife in general by of Introdulion to Efidetus his Advice, which begins " When the Idea of any Pleafure ftrikes in thefe Terms " your Imagination, as you muft in other Cafes, fuch as " Power or Riches, or the like; fo ftiould you in this of " Pleafure more efpecially, ftand upon your Guard, and not " fuifer yourfclf to be hurried away, from Thought to A61:. Be not too rafh and hafty, but allow yourfelf leifure for better Gonfideration. And when you have fo far prevailed upon yourfelf, as to gain time, and fufpend the gratifying of your Fancy for a while ; employ this time in making a juft Computation. Weigh firft the time of Enjoyment well; and afterwards obferve , how infinitely this is overbalanced by that of Repentance. Think how many fad Re,

Thus much

Way

membrances, what bitter Remorfe, what lafting Shame, what felf-condemning Reflexions, the being vanquiflied by
this

Temptation will coft you; and then you will be aihamed to purchafe fo fugitive a Pleafure, with fo permanent a Mifery. But, that you may have no pretence, no Colour left for fo imprudent an Exchange coniider once more the durable the fincere and never-fading Advantages of Self-denial Satisfadions which refult from a Lurt fubdued ; the perpetual Applaufes of a good Confcience, and the Happinefs of being approved by ones ownBreaft Do but caft thefe things into the Scale, and give them their due weight, and then the Difparity will be fo manifeft, that Appetite muft yield to Reafon. And if you repeat this again and again, as you will by degrees gain an fit Occafions offer themfelves ; habitual and complete Viftory, and fo abfolutely reduce the fenfu^l Inclinations, that they will not be in a Condition to rebel , or give you any coniiderable difturbance. Since then the Pleafure lafts no longer than the fingle Inftant of Adion; when once that Inftant is over, there is no difference between one who hath had this Enjoyment, and one who had it not. And hence it is evident, that Pleafure can have but. very little to recommend it. You will fay , perhaps , that the Voluptuous Perfon hath the Satisfadion of Remembrance , and recolleding the Delights he enjoyed; which is a kind of bringing them back again, and an ading them over in Imagination a fecond time. Bur, alas! this is a very poor and lame Satisfadion; and we than thofe dark and need no other proof of its being imperfedldeas, which the remembrance of a pleafani Dream
;
: :

gives

with

SiMPLicius's Comment.

285

gives us; for thofe of a pail Pleaiure are exadly the fame, every whit as feeble and imaginary. But in regard there are fomeFleafures no way inconfiftent with Duty, and right Reafon ; fuch as thofe of the Marriage-Bed, or Bathing after a Fever and the like; therefore he adds one neceiTary Caution more ; That even thefe Pleafures, which may be innocent and convenient in themfelves, ihould yet be fo tempered with a prudent Reftraint, that the Gratefulnefs of them to Senfe do not overbear our Reafon, Nor muft we fo abfolutely give ourfelves up to the Enjoyment , as to be tranfported with Rapture and Joy. But even then, when we allow ourfelves the Fruition, we fliould check and corre6t the Exuberance of our Pleafure, by a feafonable Reflexion , that Reafon ought always to be uppermoft; and that it is infinitely more becoming and advantagious, to be above Senfe, than to be a Slave, to it. For indeed , this is as much more eligible, as the due Government of our Paffions is better, than the living under

the Tyranny and Ufurpation of them; as much more Noble, as Reafon is Superiour to Inftinct, and the Dignity of the Humane Nature above that of a Brute.

pOQaQ0 9O>QQ(S)Q Qg)9Q(S)Q QG)QQ<^SQC;a

CHAP.

LVII.

upon mature Deliberation, you are peiiuaded a thing is fit to be done, do is boldly 5 and do not aiFet Privacy in it, or concern yourfelf at all what impertinent Cenlures or P^eflexions the World will pafs upon it. For if the thing be not Juit and Innocent, it ought not to be attempted at all, tho' never fo fecretiy. And if it be, you do very fooliihly to (land in fear of thofe, who will themfelves do ill, in cenfuriiig and
condemning what you do
well.

WHEN,

COMMENT.
any thing for which Ep'iBetus feems more concern'd, than that Virtue ihould be choien for Virjuc's fake ; that fo the Good we do might be complete

Here

is

ixot

and

2,85

Epictetus's
intrinlick

Morals

and perfect, when done out

own
teSt
fire

Worth, without any

Ends, fuch of Applaufe arid Reputation particularly. For whoever choofes Good Upon this account, make this, and not doing well, his ultimate End, that is, indeed, his Good. if a Man hath confulted his ownReafon, and is upon good Grounds convinced. That fuch and fuch a thing ought not to be done; no conlideration whatfoeVer ihould prevail upon him to do it, becaufe it ou^hi not to be done. Again, if upon a grave and wife Debate with himfelf, he come to a Refolution, That it ihould be done, and do it in this Perfuafion ; it is mo'ft fenfelefs and frieaking to endeavour the concealing of ir, from any apprehenfions of the Conilruflions other People will put upon it. For if He be right in refolving. They cannot be fo, in interpreting it to his Difadvantage; and at this rate, a Man betrays lefs Honour and Regard for a real Good, ( for fuch is a wife and virtuous Adion) than he does for a feeming Evil; (for fuch is a falfe Opinion, and malicious Cenfure. ) And indeed, generally fpeaking, this is the Cafe of the Errors and Mifapprehenfions of the Vulgar: which Men (land in fo much fear of, and are fo apt to forego, or at leaft to difowa the Practice of Virtue, left they ihould fall under them. From hence likewife refults another very mifchievous EiTed, which is. That the Conqlufions and DiQates of For fo they right Reafon fhould be look'd upon as Evil. plainly are, when Men decline and difavow them, fince nothing is ever ihunn'd or difclaimed , but under the Notion of Evil. Farther yet, there is a Third great Inconvenience confequent upon raking thefe mean and indired Methods ; which is. That fuch a Man turns Deferter to Virtue, and runs away from the true Standard of all his Behaviour, viz, the Nature of the Adions themfelves, and the Jud^m-nt and Teftimony of his own Breaft; and gives himlelt up entirely to be governed by common Opinion, expels no Happinefs but what Applaufe can give him, fears no Mifery but Cenfure and Reproach, and is lb bigoited to the World, as utterly to renounce his own Reafon, and think nothing

of a jult fcnie and value of its fordid Allays, or indias the Opinion of the World, and the de-

Now

Good

or Evil,

True or Falfe,

but Avhat

Common Fame

declares to be fo.

CHAP-

with ftiiMP

Lie

lus's

Comment.

187

CHAP.

LVIII.

AS
Man
his
,

this
if

Sentence,
it

It

is

you take
it

apart,
is

you join

together,

Day, and, It is Night, but if is moil truej So for abfolutely falfe

:

at a publick Entertainment, to carve himfelf

though if he confidcr ; might be well enough 5 yeC in regard of that Common Right, which this Invitation gives to all that are prefent, it is moil unbecoming and unreafonable. And therefore, whep you eat abroad, remember, you are to look farther thanthebanefatftfyingof your own Appetite, and to obferve all that Decency and Refped, which is due, both to the Company you are joyned with, and to the Mailer of the Houfe , that invited you.
the beft and greateft ihare

own Body

fingly,

it

COMMENT.
and fubtle, in illuftraSyllogifms: And Hypothetical from arguing and ting Other thefe are of two forts, One they call Disjundive, the conas fuch are Disjundive The Complex. or Conjundive of contradiSory parts, fo that if one be true, the other muft needs be falfe; and if the one be falfe the other is
Stoicks are particularly nice

THE

Nighty therefore it is not Day. Thus by denyaffirming the one part, 'you deny the other; and by I make my when As other the affirm you one, ing the Aflumption thus; but it is not Day., and conclude from
it is
:

certainly true. or Nighty but

As

for inftance

when

fay,

ts

either

Da^

thence, therefore

it is

Night; or> bza

it is

is

Day.

And

fuch a Disjunaive Proportion

,
;

not Night, therefore as this,

whofe parts are ineonfiftent, ( as when we fay Day or Night,) is received as an Axiom chat is,
felf-evident, fuch as
is

's

cither

as a

Truth

plain and agreeable to the

all

Coinmon

Senfe and Notions of

the Stoicks ufed to call

Mankind. Axioms.

For fuch PropoOiions

Now

Complex Propofuion

as Ihefe fuch, '

confifts of two Parts ; but depenhave a neceilary connexion wich, and dence 2

288

Epictetus's MoiaIs

dence upon, one another.

So that if one be allowed, the other follows in courfe; for which occafion they are very properly termed, the Antecedent and the Confequent. And the Condition of thefe Propoiitions is this; That if you affirm the Antecedent, you eftabliih the Confequent; bnt if
you deny
at the

the Confequent, you overthrow the Antecedent fame time. For inftance, this is a true ConjunftioTi, becaufe upon this Antecedent, If it be Day it is not Night it is Day, the AiTumption follows, But if it be Day^ it is mt Night fo that putting this into one Complex Propofition the Antecedent infers the Confequent; for thus you proceed, But it is Day, therefore it is not Night. And fo likewife if you deny the Confequent, you deny the Antecedent alfo; as if you fay. But it is not not Night ( which is as much as to fay that it is, for the two Negatives here make one Affirmative) therefore it is not Day. And this is a Cafe of a Conjundive or Complex Propofition, "ftnd the Rule it proceeds upon. Let us now fee, what ufe Epidetus makes of this ^ and how he applies it to his prefent purpofe. This Propofition, It is either Day, or Night, in a disjunfitiveSyllogifm, he tells us, carries its own Evidence along with it, and is unconteftably true. But in a ConjuoQive Syllogifm the cafe is much otherwife. For when thefe two parts are brought into one Complex Propofition, then to affirm the one, we muft deny the other; and the Sentence muft of neceffity run thus , If it be Day, it is not Night. Now then ( fays he ) as this Disjundive Propofition, in a Disjuniiive Syllogifm, is moil true , becaufe the vv'hole Argument depends upon it and all the ftrefs lies in the oppofition of the parts thus disjoyned but in a Complex Propofition it is moft falfe, for
^ \
-^

the Conjundion is there torn afunder, by the neceiTary infertion of the Negative Panicle, If ii he Day, it is not Night'. So likewife at a publick Entertainment, however it may be for the Advantage of a Man's own Body to carve the beft for one's felf, and to fcramble for the greateft fiiare; yet.
this

Right of

abfolutely inconfiftent with the Equity and CoiTimon Humane Society at all fuch publick Meetings. For a Man is nut here to look upon himfelf, as a DisjunQive, and to ad as if he flood fingle; but to confider himfelf in conjundion with the red: of the Company,, and to be guilty of nothing, to break that Conjundlion, by infringing the Privileges which lie in common, and engrciTmg any fuch for
is

his

own private

interej(t.

.....

"VVlien

with

SiMPLiciu s*s

Cominenr.

1891

When therefore you dine in Company (fays he) do not regard the Cravings of your own Appetite, nor pick out the
choiceft part of the Dinner to gratifie your own Palate. confider, that there is another Duty, befides what you

But

owe

to your own Body; a Duty of mutual participation, and aiTuming no more, than what you are content to allow to Others who have fndeed equal pretenflons with your Self, nothing can be more manifeft, thaa that by this inftance of a Feaft , Epiotetus meant a great deal more than he hath expreiTed. He intended no doubt, that we ihould ftretch this Rule to all the affairs of Humane Life, which concern others as well as ourfelves, and to all our Commerce and Dealing with one another. For all greedinefs, and grafping at more than belongs to us, loofens and breaks the Bonds of Humane Society, which can never be maintained othervvife, than by allowing every body the ihare duei to him. Of how great efficacy this is towards uniting Men together, and making that Union durable and ilrong, beiides What common Experience teaches us, we have an inFor the very llance , even in the Worft and vileit Men. Combinations of Thieves and pUblick Robbers, though thefe Men have caft off all the Ties of Juftice and Common Honefty , are yet preferved , fo long as they keep to the privatei Agreements made among themfelves, and are content, that
,

Now

the Booty flioUld be divided equally. And fure flridb Juftic^ inuft needs cenient Men very ftrongly, when even this feeble imitation of it can go fo far, in confirming and maintaining a Community founded in Injuftice. So then, after the various Diredions and Exhortations irt ihe foregoing parts of this Book , Some of which were deligned to excite Men to true Freedom, Some to recommend Fortitude, Others Generoiity, and Greatnefs of Soul, Others Prudence, and Temperance: This Chapter is defigned io make Men juft; and, in order to the effeding this, to re-

move
Varice

firft
,

of all that greateft obflrudion to it, which is Aand an inordinate Deiire of more than in ilridnefii

belongs to us

CHAP.

90

s 's

Morals

CHAP.
fall

LIX.

you take upon you a CharaCter above your ca* IFpacity, you into this two-fold Inconvenito mifcarry in what yoii have undertaken, and then tO' lofe the opportunity of undertaking fomewhat elfe mole proportionable to your ability,

ence,

firft

in

which you might have come

off

with Honour,

COMMENT,
are not always to aim at that Good , which is moii noble and excellent in itfelf, but that for which we are beft qualified, and which is moft fuitable to our own Circumftances. For there never comes any good of extras vagant Undertakings. So that we ihall do well to proceed leifurely , in the choice of the Figure we defire to make in the World, and not afpire to things above us. An eminent Orator, or a Philofopher in a Commonwealth; a Pilot, or Mailer in a Ship ; a Prince, or publick Magiilrate in a State Thefe Chara^ers look great and gay ; but every body is not. cut out for them, And it is much more graceful, for a
to ad in a lower Station, where he fills his Port, and tops his part ; than to be in a higher, which he cannot come up to, nor difcharge the Duties of, with that decency and applaufe that is expeded. Thus a Man had better be a good

WE

Man

Uiher, and teach the firft grounds of Learning well, than an unable Mafter, who cannot finifli what is well begun. And it is more defirable to be an honeit and prudent Manager of a private Family than a bad Governour of a City or Nation. For, belides the prejudice fuch perfons do themfelves, in not coming up to the Dignity of a Gharader too lofty for them, (which mifcarriage I would have rated, not by the Approbation of the Cenfure of the World, but according to the real Nature of the Charader itfelf) they are unfortunate in another refped. For they have not only come off very fcurvily in attempting what they were not fit for; but they have alio flipp'd an opportunity of behaving themfelves well, and gaining applaule in fomething elfe, which they were fit for. For it is in Human Life, as it is in a Play houfe, 2 where
,
,

'

with S

LIc

s's

Comment.

i9

where the Praife is due not to the Part, but to the Performance; and he that plays a Servant well, is look'd upon "With more approbation, and reputed a better AQor, than he that attempts to play a Man of Honour, or a Prince,
and does it ill. This Chapter too feems to have a more immediate regard "to Equity and Juftice for it advifes every body to be content with that part, which Providence fees fitteft for them upon this Stage of Life; that they ihould not affeci Cha;

a^ers above them, not be defirous of, or diflatisfied with, thofe that are afligned to other People.

ii^5

P.

LX.

in walking it is your great Care, not to run your Foot upon a Nail, or to tread awry, and Itrain your Leg 5 Co let it be in all the Affairs of Humane Life, not to hurt your Mind, or offend your Judgment. And this Rule, if obferved carefully in all your deportment , will be a mighty (o^ curity to you in your Undertakings,

AS

Soul of Man is injur'd or wounded two ways: JL Either, when it is pricked with brutiih Inelinations, and vehement Paflions, which faften it to the Body in which it makes fome reiiilence, but yet is overpowered by the prevailing force of Paffion , and yields at laft, though with reludancy, Orelfe, when its Judgment is perverted, and the Byafs of fenfualObjedts draw itfo ftrongly, that it does not make any diftindion betwixt its own rational Nature, and the other inferiour and irrational parts, which are the Seat of the PaiTions. This excellent Guide therefore warns us to have a care of both thefe Inconveniences, and to proceed warilyin all the Affairsof Humane' Life, as we do, when we would tread fure in walking. muit decline thofe bruiiih Appetites, Which gall and wound the Soul and fix wholly upon bo:

COMMENT.

We

dily

r^

^9^
fdily

s's

Morals

OSjeSs, and fatten down the Soul to the Body much ftronger and clofer, than any Nail can polTibly join material things; for they make the Mind forget itfelf, and miftake theie Aife6lions, and the Body they ferve, for one] and the fame Subftance.. This therefore is analogous to piercing the Foot with a Nail. But the Other Misfortune, that of a perverted Judgment, he refembles to treading awry, and ftraining, or putting out a Leg ; becaufe this Error of the Mind proceefjs from the Imagination, that part which is loweft in the Soul, and by which it holds correfias the Foot is in the Body ; pondence wiih the corporeal and animal Life. And the Advice he gives upon this occafion is, that, as we take care keep our Body upright when we walk, fo we ftiould be iexceeding cautious and tender of the Soul , when it goes abroad, and concerns itfelf in the Affairs of the World; That the Faculty of ]^eafon, which is predominant in our Minds, and the very Charader and Prerogative of Humana ISTaiure, make no falfe fteps; That it do not forget itfelf, or its Authority; That it be neither giddy through eagertiefs of Defire, and heat of Paffion, or grow corrupt, and dull, and ftupid, through Sloth and EiFeminacy. And if we did but manage our felves with the fame warinefs in our Adiops, as we do in our fteps: If we would |)Ut look before us conftantly, and be fure to take good footing, this he tells us, would be a mighty fecurity to us in all our Undertakings. For, though Humane Nature will be the fame Hill , and all our Vigilance cannot fet it abfoiutely above Error and Frailty; yet the ill Confequences of thefe Infirmities would be in a great meafure prevented. might flip, but we ihould not fall; and the flips we did make, would be but few, and thofe eafily recovered too. For thus we find, that when through fome little incogitari-

We
cy

we happen to touch upon a Nail, or make a falfe ftep; fmall recollelion will ferve the turn, to difengage our Foot, before the Nail hath run in too deep; and to corre(9k that Trip, which was but a flight one, and made before we
wer? aware cf
ito

CH

with

SiMPLicius's Comment.

293

CHAP.
Neceffiiies of the

LXI.

Body are the proper Care for meafure of our the things of the
and thofe that fupply thefe are enough, is Hiid to fit the Man, which ^nfwers to the bignefs of the FooL But if once you leave this Rule, and exceed thofe Neceflities, then you are <:arried into all the Extravagancies in the World. Then you do not value your Shoe for fitting the
as the

World i

Shoe

Foot,

gilding

be gilded too, and afterwards from and from that a5 gain, to having it ftudded , andiet with Jewels. For when once a Man hath exceeded the bounds of Moderation and Convenience, he never knows
unlefs
it

you go

to a rich Purple

where to

flop,

COMMENT.
Here are two things to be confidered in Clothes, and Diet, and Goods, and Eftate, and whatever elfe is requithat is, the getting, and the ufing of hath informed us already after what manner they are to be ufed, and direded to this purpofe. That thofe wants of the Body , which are necelfary to be fupplied, fo as to render it ferviceable to the Soul, ihould determine this point. By which means all Superfluities are cut oif, and every thing which tends only to-Luxury and vain Pomp. he tells us, what proportion we ought to be
fite

for our Bodies,

them.

He

Now

content with , and What ihould be the meafure of our Labours and our Delires in the getting an Eftate; and This he fays is the Body too. For the end of getting thefe things, is, that we may ufe them ; as far then as they are of ule to us, fo far , and in iuch proportions may we defire , and endeavour after them. But they are only fo far uieful, as they

become ferviceable to the Body, and fupply its neceflities. Confequemly, the Body, and its Wants, which determine
fcow far thefe things are capable of being ufed, do alfo deiermine, how f^ they are fit to be deiir.ed , and what
-

meafure

5^94

Epictetus's Morals

meafure of ihem a
tisfied

Man ought in reafon to fit down fawith. Let us look then at the Foot, for inftance, and fee what wants it labours under, and what fupplies are fufficient for it; and , when we have done fo, we ihall find, that good plain Leather is all it needs. good upper Leather, to keep the Foot tight and warm; and a flout Sole, to defend the Ball of the Foot from being hurt by what it treads upon. But now, if a Man bear regard to Ornament and Luxury, as well as Ufe and Convenience; then nothing lefs than Gold, and Purple, and Jewels, will fervethe turn, and one of thcfe Extravagancies only ferves to make way for another. For, it feems, the Komani were grown fo curious and vain, as to wear rich Purple Shoes, and Shoes fet with precious Stones, and thefe were more exquifite and modiih Vanities than gilded ones. juft thus "it is in getting, and fpending an Eftate.

Now

a Man hath once tranfgrefifed thofe bounds, which Nature and Neceflity have fet him he wanders no body knows whither; and is continually adding one fooliih Expence to another, and one idle Whimfey to another, till at laft he be plunged over Head and Ears in Luxury and Vanity. For thefe were the only Caufes of feducing him at firft and, when once he had broke looiefrom his Meafures, a thoufand imaginary Wants prefented themfelves, and every one of thefe gave him as great a difturbance, as if they had been real ones. At firft he wanted only Ten thoufand Pound, then Twenty; and whenhe was pDiTefs'dof this, he wanted Forty, as much as ever he did the fii ft Ten fo he would a Hundred,
,
;

When

he had Forty, and fo to all Eternity ; for he has now let his Defires loofe, and thefe are a boundlefs Ocean never to be
if

filled.

Now

nothing

is

more

evident,

than that thofe Defires

which do not keep within the bounds of Ufe and Convenience, do, and muft needs, grow infinite and infatiable. Not only, becaufe this is the laft Fence, and there is nothing left to ftop them afterwards ; but. becaufe we fee plaingledt and difregard

they exceed thefe things, they quickly nethem too ; forget the ends, to which they are direSed, and inftead of preierving, fometimes deftroy, the Body. Thus we often ruin our Health, and diftort our Limbs, only for Ornament and Faihion; and make thofe

ly, that,

when

very things our Difeafes, which Nature intended for dies againft them.

Reme-

And

with

SiMPLicius's Commenr.

295-

poflibly, upon this account more particularly, Epidemight make choice of a Shoe to illulUate his Argument, For this inftance is the more emphatical and fignificant; becaufe, if we do not take care to fit the Foot, but make it bigger than it ought to be, for Beauty and Ornament; it hinders our going, inftead of helping us, and oftentimes makes us (tumble, and fall very dangeroufly. Hence it is plain, the Confiderations, which relate to our uiing the things of the World , will give us great light into that part of our Duty, which relates to the getting of them; and the Rules we are to be governed by , are in great meafure the fame in both Cafes. Thefe Chapters too , which prefcribe to us the Rules and the Duty of Moderation, both in ufing and getting an Eftate, may, in my Opinion, be very properly referred to the fame common Head of Juftice, with the Former.

And

tus

iv?

CHAP.

LXIL

to Fourteen, they begin to be courted and carefled } then they think , that the recommending themfelves to the AfFedions of the Men is the only bufinefs they have to attend to, and fo prefently fall to tricking, and drefling, and pra6lifing all the little engaging Arts? peculiar to their Sex: In thefe they place all their hopes, as they do all their happinefs in the fucceis of them. But it is fit they ihould be given to underiland, that there are other Attra6tives

Hen Women are grown up

much more

powerful than thefe 5 That the Refpeot we pay them, is not due to their Beauty, fo much as to their Modefty, and Innocence, and unaffcoled Virtue.

And

that thefe are the true,

as will

Charms, fuch
ing Conquefts,

make the

fureit

the irreiiflible and moll lail-

CO

M"

^9^

Epictetus's

Morals

COMMENT.
he had in the foregoing Difcourfes allowed his Philofopher to marry, it was but reafonable, he Ihould inftru(9: him here, what Methods are moft proper to be made ufe of in the choice of a Wife, and which are her moft neceflaThis therefore he does, in ry and defirable Qualifications. ihort, but very fignificant Obfervations ; Ihewing what a wife Man ihould chiefly regard, andexpofingat the fame time the Mifchiefs, which the generality of Men fall into, by taking wrong meafures. Moft People, fays he, when they are difpoied to marry, look for a young and a beautiful JVIi^refsi then they cringe, and flatter, and adore her; keep a

Since

mitihty diftance, and accoft her in the moft refpedtful and fubmiflive Terms imaginable; and the end of all this is no other, than the enjoyment of her Perfon. The

Women

know

the

meaning of

all

this

well enough,

and manage

thHafeives accordingly; they drefs, and fet offtheir Perfons to the beft advantage, and thefe are the Arts they ftudy

recommend themfelves

by.

though we declaim againft this Vanity and Folly in that Sex, yet the Men are much more to blame, than They. For the Original of all this Vanity is from our felves And the Folly is Ours, when we pay fo much refped upon accounts that fo little deferve ii. It is in our power to reform what we condemn , and it is our Duty to ihould ihew them, that no Beauty hath any do it. Charms, but the inward one of the Mind; and thata Gracein truth,
:

Now

We

fulnefs in their

Manners

is

much more engaging,

than that

of their Perfon and Mien. That Meeknefs, and Obedience, andModefty, are the true and lafting Ornaments For ihe, that has thefe, is qualified as ihe ought to be, for the management and governing of a Family, for the bearing and educating of Children, for an afFedionate and tender Care of her Husband, and for fubmitting to a prudent and frugal way of living. And when all is done, thefe, and thefe only are the Charms and the Ornaments , which render Wives amiable, and give them the beft Title to our Honour and Relped,
,

P.

with SiMPLicius's Commenr.

,^

CHAP.
Here
is

LXIII.
want of

no

furer fign of Stupidity and

Senfe, than to trifle away a great deal of time as to be long at Exin things relating to the Body ercife, or at Meals, or in Drinking, or in the other
-,

For we ought to look uppn done to the Body, as things by the byej and upon the Improvement of the Soul, as that which challenges our Time, and is the true and main End and Bufinefs of oiir Lives.
Funotions of Nature.
that
is

all

C
Men of ASways aiming

7:

excellent Parts and noble Difpofitions, are alat fomething manly and brave, and afpire after as high degrees of Accuracy and Perfedion , as their Nature can carry them up to : So fluggifh and heavy Souls

are ever employing themfelves, in fomething that is little, and vulgar, and inlignificant, where they hope to meet with no Difficulty, and from whence they are fure to reap no Honour. So that, when we confider Man, as he is a Creature, whofe very EiTence is a Reafoning Soul, and whofe Body is only the Inftrument of that Soul, contrived for her Ufe, and to be employed at her Pleafure ; for fuch a one, I fay, to concern himfelf very little in the Operations of theSoul, but to let That lie idle and uncultivated, while all his Time and Pains are beftowed upon the Body ; argues a mighty Defe6i in Nature, and indeed can fcarce proceed from any other Caufe, than fuch a Defett. For what Artificer of any Note or Skill at all would fpend his whole time upon fcouring his Tools, without putting them to theUfes they were intended for, and following his Trade with them? And yet this fenfclefs Wretch is every Man, who applies all his Care and Time to the Service of his Body, and negleds his Mind. But in Truth, this mighty Aliiduity upon the Body,, does not only betray want of Senfe, but excefs of PaiTion too. For the time we fpend upon any Objeit , is ufually proportioned to the Pleafure we take in it, and the Affeilion we }iave for it. And for this Reafoq , we ought to look upoa
'

all

I
all the

s's

Morals

Pains we are at upon the Body, only as a thing by the bye; to have very little Tcndernefs for, and take but fmall Satisfadion in it; and to transfer all thefe things to an Objet more worthy of them, even that Soul, whofe Infirument and Servant this Body is; for they are all its due: and this is the true Meafure and Rule, by which we fhould be governed, in the diftribution of our,Services to each of them.

CHAP.
does
felf, that
is

LXIV.
Injury, or refleds confider with your

any Man you an WHen upon your Good Name,

he does this out of a Pcrfuafion, that it no more than what you deferve, and what beto fay or do.

cannot be expeotbut his own, ihould give Law to his Behaviour. if that Opinion of his be Erroneous, the Misfortune is not Yours, but His, who is thus led into Misftakes concerning you. For the Truth of a Propofition is not ihaken one whit, by a Man's fuppofing it to be falfej the Confequence is not the worfe, but the Perfon who judges amifs of it is. Such Coniiderations as thefe may ferve to difpofe you to Patience and Meeknefsj and by degrees you will be able to bear the moil fcurrilous Reproaches , and think the bittereil and moft infolent Traducer worth no other Return, than this mild Anfwer, That thefe, it feems, are his Thoughts of you, and it is not llrange , that this Man ihould vent his own Opinion freely, and a6t according to it
it

comes him
that

And

cd,

Your Opinion of

things,

Now

COMMENT.
intended perfuade us THIS Chapter with Meeknefs and Moderation
is

plainly

to

to bear

Injuries

The ArguThe

ments made ufe to

this

purpofe, are

Two.

with S

LIc

u-s's

Comment.

299

The

Firft proceeds

mon
of

Senfe,
the

upon a Foundation evident to comand confirmed by the Pradice and Experience

;

all

World
his

which

is,

ment with

own

particular

That every Man aSts in agreeNotions of things, and does

what, at the inftant of doing it, appears to Him fitteft to be done. If therefore, his Apprehenfions differ from Ours, as fo neither does it cannot be any great matter of Wonder, becaufe He folit minifter any juft Caufe of Refentment lows the Didates of His Breaft, and I follow Mine, and fo do all the World. So that it would be a moii extravagant and fenfelefs thing, for me to be angry, for his aSing according to Nature, and upon a Principle univerfally confented to by all Mankind, But you will fay perhaps. That his following his own but the enterOpinion is not the thing you quarrel with taining an ill Opinion of you, for which there is no Ground or Colour of Juftice. Now, upon Examination of this Pretence too, it will be found , that you have not at all mended the Matter , but that this is as ridiculous and abfurd a For if he have done you no harm Paflion , as the other. where is the Provocation? and that it is plain he hath not; He that thinks for no Body is the worfe for it, but himfelf. he does well when he really does ill, and miftakes Falihoods for Truth, is under a dangerous Deluiion, and fuifers extreamly by his Error. And therefore the Man who injures does but wound himfelf your Perfon or your Reputation all the while: And this he does more effedlually, and to
;
,

his

own greater Prejudice, than it is poffible for You in the height of all your defired Revenge, or for the moil Potent and malicious Enemy in the World, to do. For whatever can reach no the World commonly efteems moft noxious farther than the Body, or the External Enjoyments; and confequently does not, in ftrid fpeaking, hurt the Man himfelf: But Error is a Blemiih upon the Soul, an Evil which affeQs his Eflence, and taints the very diftinguiihing Cha,

rader of the

Nature. Perfon who entertains this falfe Opinion, and not He concerning whom it is entertained, receives all the Prejudice by it, he proves beyond all Contradidion, by For, fuppofe one the Inftance of a complex Propoiltion. then the Sun is above the Horizon^ Oiould fny. If ii be Day and another Perfon fhould maintain that this is falfe; his ftanding out againft it, does, not in any degree weaken the Truth of the Alfertion , nor invalidate the necelTary dependence

Human

Now,

that the

300

Epictetus's Morals
Two
it

dence of the Parts of in the fame Pertcdion ftill;

upon each other: it remains but the Perfon, who judges

amifs concerning it , does not fo. Thus the Man who affronts or traduces you, contrary to all the Rules of Jufticie, and Honour, and Duty, injures himfelf, but You continue untouch'd ; and neither the Edge of the Weapon, nor the

Venom of his Tongue can enter you. Efpecially if you are, as you ought to be, fully convinced , that there is no fuch thing as Good or Evil to be had from any thing, but what falls within the Compafs of our own Choice. When therefore you have called up your Reafon, and have reikded, firft, how natural it is for every Man to be governed by his own Senfe of things; and then, that the Injury does not really reach you, but falls back upon the Perfon who vainly intended it for you ; this will cool your Paffion, and fill you with a generous Difdain. You will think his impotent Malice deferves to be flighted only, and may check both his Folly, and your own Refentmenr, with fome fuch fcornful return as this, That he does hut what all the World do\ for though all are not of the fame mind, yet in that vaft variety of Opinions every Man ads according
to his

Own.

CHAP.
dure to be touched.

LXV.

Very thing hath two Handles; the Oiie fofc and manageable, the Other fuch as will not endo you an by the hot and hard handle, by reprefenting to your felf all the aggravating Circumftances of the Fa6l j but look rather on the foft fide, and extenuate it as much as is poliible, by confidering the nearnefs of the Relation, and the long Friendihip and Familiarity between you, Obligations to Kindnefs, which a fingle Provocation ought not to dilTolve. And thus you will take the' accident by its manageable handle.
If then your Brother

Injury, do not take

it

with

SiMPLicius*s Comment.

301

COMMENT.
AL L
whence
different
it

the parts of this material World are compofed of Principles and contrary Qualities : From

comes

to pafs, that in

Some

refpefts they agree,

and can fubiift together , and in Others they are oppofite and incompatible, and deftruftive of one another. Thus the Fire hath two Qualities of hot and dry, moft remarkable Wiih regard to its Heat, it agrees well with the Air, in it. and is compatible with it; but its Drought is repugnant to the moifture of the Air, and contends with it, and deftroys And this Obfervation holds in Moral , as well as Natuir. For thus an Injury received from a Brother, ral Philofophy. hath two Handles, and is capable of different Conftruftions and different Refentments, according to that Handle we take Confider the Man, my Brother, my Friend, my old ii by. Play-fellow, and Familiar, and this is the foft and pliable fide, it difpofes me to Patience and Reconciliation, and Kindnefs. But if you turn the other fide, and regard only the Wrong, the Indignity, the unnatural Ufage of fo near a Relation: this is the untraQable part ; it will not bear the Touch, and Now it is plain, difpofes to nothing but Rage and Revenge. that what we efieem light and very tolerable, is entertained by us with Eafinefs and Patience, and makes no change in our Cheerfulnefs and Temper; but what we look upon as grievous and in fupportable, leaves very angry Refentments and melancholy Impreffions, and utterly difcompofes the Evennefs and Quiet of our Minds. This is the natural reiult of fuch Accidents, and fuch Apprehenfions. But now, fince it is our Duty always to preferve the Mind fedate and calm, not to fuffer it either to be dejeSed with Grief and Sullennefs, or ruffled with Anger; fince we are obliged to bear whatever happens to us with Patience and Moderation ; and fince all things have two handles, one that will, and the o^her that will not, abide the Touch ; It is plain that the way to difcharge this Obligation, is always to lay hold on the right and the tradable handle. For in Truth, all things whatlbever, Riches and Poverty, Health and Sicknefs, Marriage and Celibacy, Children and no Childien, and tobeiliort, all the Accidents of human Life, are juft as you ufe and receive them: They have both their Conveniences to iecomrnend them and their Inconveniences to leifen our elkem of them.
,

.6

Thus

; :

301

s's

Morals

Thus Riches are dtliraDle, you conlidcr the Advantages of Plenty, and this is their foit Handle ; but then they
are attended with infinite Care, acquired with Toil, poiiefs'd with Fear, loit with Remorfe and Trouble ; and thefe Anxieties are allays and abatements upon them, and their untra-

dable Handle. Poverty feems very tolerable, when we refled upon the Quiet and the undifturbed Retirements of that State ; but if we turn the Tables, and obferve the Indigence and Dependence of it , the Negled , and the Scorn that it expofes one to, thefe make it very dreadful and almoft infupportable. Health is very defirable, upon the account of that perfed Eafe and Freedom we enjoy with it; the Vigour of our Spirits, and the ready and pundual Obedience of all our Parts, in difcharging their refpedive Duties But even This hath its Incumbrances too, the Arrogance and aiTuming Pride, and that Confidence in their own Strength , to which fulnefs of Blood commonly expofes

Men.

Sicknefs appears a very tolerable Evil, when we refled, that, as the Spirits are low, fo are the Paflicms too, and the Mind is then more free and undifturbed : But the
Paintings, and Languilhings, and Uneafinefs of afickBed, are the hard and the heavy Handle. Marriage is recommended to us by the fatisfadion of having liTue of our own ; the ender Care and mutual AfFedion of both Parties; but then it hath its Bitter, as well as its Sweet , the multiplying of Cares, and creating new Wants to one's felf, an inordinate Fondnefs, and a perpetual Uneafinefs and Fear for thofe we love fo dearly. And furely the want of Children, which hath a is commonly efteemed fo mighty an Unhappinefs, great deal to extenuate it ; for this leaves a Man free and eafie, qualifies him to encounter with any Difficulties, delivers him from that anxious Concern, which the Care and Dependence of a Family muft of neceflity diftrad him with ; k allows him leifure for attending better Studies, and difengages him from that extravagant Folly, of making himfelf a Slave to the World, and enjoying nothing while he lives, that he may leave a little more to his Family when he dies;

and, which
it

brings

mighty Afflidion, yet, alas! we too often make and love their very Vices, becaufe ; our own Children are guilty of them. Even Infolencies, aiid Injuries, aud Atfroiits, have foaiething to extenuate
is

nefs for ing fuch

it

in my Opinion is the greateft misfortune of all, him under no Temptadon of Indulgence and Fondlewd and ungracious Children. For though their be-

a greater to our felves

them

with Si
them;
better acquainted

MP Lie lus's Comment.

303

when Men reproach us, they bring us with our own Concerns, and tell us fomething we did not know before; but , to be fure, they always minifter occafions of Patience, and eXercife our Virtue. Corporal Pains and PuniOiments are of all others the; moil formidable to humane Nature; and yet the Anguiih of thefe would be mitigated, and we fhould in fome degree be reconciled to them, did we but refleS what good they do us, did we conlider, that they try the Soul, as Fire does Metals , and purifie it from its Drofs. And if there were no other Benefit to be had from them, yet the very enduring them with Courage and Conitancy is itfelf a very great one* And much more it is for a Man's real advantage ^ to fall into Afflidions and behave himfelf gallantly under them, than never to be diflrefled or afflided at all. For the efcaping Afflidions iscnly a piece of good Fortune, which reaches to the Body, or the Eftate, and no farther ; but the bearing them with Fortitude and Decency is a Happinefs of the Soul,
for very often,

and what the Man is properly the better for. Nay, lallly, to (hew that there neither is, nor can be, any thing without the Two Handles we fpeak of, even our Enemies themfelves have them ; and it is a very feafible thing to make a Benefit of Them too; For their Spight awakens our Care, puts us upon examining into our own Paffions and Failings more nicely; and the knowing, how curious they will be to obferve, and how pleafed to find our Faults, renders us more circumfpeS and wary in all our Behaviour. And thefe are fuch valuable Confiderations, that Plutarch thought it worth his while to write a Tra6t * on purpofe upon this Subje^, to Ihew, how a Man may manage himfelf ib, as to improve the Malice of his Enemies, and convert it to his own Advantage.

CHAP.
Here

LXVL
:

is no Confequence or necefiary Connexion at all between thefe Aflertions I am richer than you, therefore I am a better Man than you
,

>'?

304
or, I

Epictetus's
1

Morals

fore
^"'that

am more learned, am better than

I
is

can be made
;

or eloquent than you, thereyou. But all the Inference from fuch Comparifons, is only

this

am

a richer

Man
j

than you,
I

therefore

my

Eftate

larger than yours

am more Eloquent
are

than

you, therefore

my Expreflions

my

Style

more

delicate than yours.

more proper, and And what is all

pnrpofe? for neither the Eftate nor the Man and confequently Thefe may be the better, and yet You may not be one whit the
this to the

Style

is

the

better.

COMMENT.
which is nefs of Exprelllon and exad Compofition a nicety unbecoming a Philofopher, except this Faculty were inftilled very early, and grew up with him; fo that Education and long Cuftom have made him fo great a Mafier of Language, that his Rhetorick be not laboured or affeded,
:

ME

of Letters

commonly ihew

their

Talent

in quaint-

but flow naturally from him. And even the Man who is thus happy, muft not value hrmfelf upon it; becaufe this is not the End a Philofopher ought to aim at, nor the peculiar Excellence of human Nature. Elegance is properly what iuch Studies pretend to; and he that fucceeds well in them, gains the Reputation of a good Poet, or a good Hiftorian. But he that afpires to the Charaii'er of a Good Man , and delires to diftinguilh himfelf by a Life conformable to the beft ReafoD, propofes an End agreeable to fuch a Life ; and confequently cannot have any pretence to prefer himfelf before another, for any advantages of Eloquence which he may have above him. For there is a wide difference between fuch a one's Eloquence and himfelf: Nor is this the eflentinl Property and Prerogative of his Nature, that he Ihould receive his Denomination from it, as every Artificer All the boaft then , that \% diftinguilhed by his ProfeiTion.

can be allowed him in this cafe, comes only to thus much, My Language is better than yours. And this Inftance is what the rather have chofen to" inliil upon, becaufe I imagine,
Epioietus his

main intention here, was to give his Philofopher a Checlf, for that fuperfticious Nicety very common among them, of being over-curious and elaborate in their

Compo-

with

SiMPL I CI us's Comment.

305

Compoilcions, and fpending too much lime and pains about Words. But, becaufe this was a tender point, that other Inftance of the Richer Man's exalting himfelf is added, the better to cover his Defign, and make the Reproof the fofter*

CHAP.
ly
,

LXVII.

Man bathes too foon, do not you prefentIF any in but only, that fay He hath done
ill

it ;

he did

Wine,
is it

drink a great deal of do not cenfure him for having done ill} but
it

early.

If a

Man

drinks a great deal For how to know whether he did ill or no, unlefs you were confcious of his Intentions, and faw the Grounds he went upon? And this Caution, which I here advife you, is the only way to

only iay

That he

poflible for

You

prevent that common Injury and Inconvenience, of determining ralhly upon outward appearances, and denouncing peremptorily concerning things thaC you do not know.

COMMON
HE
Not
either in praife or difpraife,

r.

would have us proceed in our Judgment of Men and Adions, with great accuracy and circumfpedion

to be too forward in giving our Opinion ot any kind^ acquitting or condemning of them, till we are firft well fatisfied of the Perfon's intention, what Reafons he proceeded upon, and what End he di reded it to. For thefe are the very Confideran'ons which make an Adion formally good or evil; and according as thefe vary, they may deferve a very ditferent interpretation. Thus a Man may give Blows, and do good in it (if this be intended to correi a Fault ; ) he may g,ive one Subrtonce to his prejudice (if it be,defigned to feed hisDifeafe; ) nay,

matters

may befo ordered,

that Stealing ihall be an

a
3,

Ad

or

J u (lice,

36
Juftice,

Epictetus's
,

Morals
as if the Objel of

and Reftitution an Injury be a Mad-man's Sword,

Both

If then we would deal honeftly and fairly, we muft judge of Aftions according to the Circumftances that appear to us, and as they are in themfelves. When we fee a Man bathe before the ufual Hour, all we ihould fay of it is, That he hath done it early; without pretending to determine the Quality of the Fad, or calling it good or evil, till we know what it was that moved him to do fo. Poflibly he was obliged to fit up all Night, and wanted this Refreihment to fupply his lofs of Sleep. Now this and the like are very material Confiderations i for a Man's motives and intention quite alter the nature of the thing. You ought not then to be too hafty in paffing Judgment upon this Bathing out of courfe; for till thefe things are known, the Quality of the Faft does not lie before you , nor have you any Matter to proceed upon. Thus again , a Man may drink a larger proportion of Wine than ordinary and there may be feveral Reafons which will juilifie him in it; theConftitution of his Body , or the Seafon of the Year , or the Temperament of the Air, may make it neceffary. And confequently , what raih and bufie People are apt to condemn when well enquired into , proves no more than Duty and Prudence; done to fatisfie Nature, or to fupport the Spirits in faint fultry Weather, or to keep out moift Fogs or peftilential Vapours. Now if we do thus, as headvifes, and ilop at the Aftions themfelves , without prefuming to applaud or to condemn them, till we have throughly examined into the Grounds of them, and are fatisfied of the Man's Difpofition and Defign we decline an Injuftice and an Inconvenience, which otherwife it is impoffible to avoid. And that is, the knowing one thing , and judging another ; the determining more than we have Evidence for. For in both the Inftances before us, nothing appears but the outward Ad, and its Circumftances that the Batbwg was early, that the lVie was much ; but the Caufes of thefe do not appear , upon which depends the moral Good or Evil of the thing ; and yet the bufie World
,

are ever giving their definitive Sentence in this point too. And what can be more raih, more injurious, more abfurd than this, from what they do fee, peremptorily to pronounce of what they do not fee ? fince the Minds of Men, and the fecret Springs of their Anions, do fo very feldom fall within our Notice, I take

Now

with

SiMPLiciu s*s Comment.

307

take Epidetus his Defign here to be, the difluading us in gefrom judging Men at all. And indeed it is but prudent fakes, as well as fit for Theirs, to be very for our fparing in this particular ; that, by fufpending our Judgment, we may not fall under the ihame of retracing it afterwards upon better Information. And therefore he would not have
neral

Own

us over-forward , either in our Genfures , or our Commendations; though he levelled this Chapter chiefly, no doubt, againft the Condemning fide; becaufe the Injury done by rafti Cenfures, is generally greater; and becaufe the Evil is a great deal more popular. For the World is not ralh only, but ill-natur'd too; they are apt and glad to find Faults,

and forward fometimes to make them.

This bafe Pradice therefore lay more diredly to the Author's purpofe, which was to inftrudl us in another Branch of Juftice, one indeed no lefs necellary than any of the reft; viz. That which

concerns our Neighbour's Reputation.

CHAP,
NEver profefs yourfelf a
much of Rules and

LXVIIi.
Philofophcr,

nor talk

wife Obfervations,

among

the Ignorant and Vulgar j but let your Rules be feen in your Pradice. Thus, when your are at a Publick Entertainment , difcourfe not of Temperance and Moderation to the Company; but let your own Example teach it them 5 and remember that Socrates upon all occafions declined Oftentation 5 infomuch , that when fome Pcrfons in deriiion came to him, and defired him to recommend them to a Philofopher, he carried them to fome who profefs'd themfelves fuch , without expreffing the leaft Indignation at the Affront they had put

upon Him.

Aaj

CHAP.

, ;

3o8

Epictetus*s Morals

CHAP.
A Y,

LXIX.

if you happen in Converfation with ignorant and common Men, though they ftart a Difcourfe concerning fome Points of Philoiophy, do your forbear joining with them in it For when Men are forward to vent their Notions, it is a ihrewd iign they are not well digefted. It is poilible your Silence may be interpreted Ignorance, and that fome of the Company may be confident and rude enough, to tell you fo. But if you hear this Reproach without being concerned , then be
:

aflured,
feft
:

your Philofophy begins to have its due efFor, as Sheep do not give up again the Grafs they have eaten, to ihew liow well ihey are fed but prove the Goodnefs of the Pailure and their own Cafe, by concofting their Meat well, and bringing a large Fleece, and giving large quantitieg of Milk} fo muft You approve the Excellence of your Dodrines to the World , not by Difputes and plaufible Harangues, but by digciling them into PraolicCj and growing ilrong in Virtue.

COM
BY

r.

that the Perthis Paifage you may plainly perceive, fon addreft to, is not fuppoied to be a complete Philofopher ; for fuch a one is in no danger of bringing up indir geiled Notions ; nor can he need the Advice given tothat purpofe. This is applicable only to one (till in a ftate of Probation and Proficiency, who hath not yet abfolutely delivered his Mind from the importunate Paflions of Popularity, and Self-conceit, and aifcding to be thought wife. Vices, which this Author hath taken great Pains to expofe and reform; as byotheriVrguments, fo particularly by one, which fhe Method taken in this Chapter plainly iniinuates ; viz. That as one cannot with jny Truth fay. That the Brafs^ ijyhile it is jnelting dowji, is a Statue, or that an Embryo is a

MaRi

with

SiMPLicius's Comment.

309

Man ; fo neither can we, That a Perfon, who is ftill under Difcipline and Proficiency, is a Philofopher. Thefe are the rude and imperi'ed Beginnings of what is to come They are after ; but they are not the Things themfelves. the Matter under preparation but they have not the Form, which muft conftitute their EiFence And, though they be in neyer ib fair a Difpolition to receive it^ yet till this is done, they are not the perfed Beings, which they muft and would be. But, though in Other cafes it be fufficient to fay, That to call them fo were a Breach of Truth, yet in This That feems too gentle an Imputation : For there is, in a truly Philofophical Life, fomething fo great and venerable, fotnething fo much above the common Condition of Humane Nature, and fo very near approaching to Divine, that the afcribing fuch exquifite Perfection to Perfons, who are as yet only climbing up to it, may juftly feem, not only a bold Falihood, but an impious and blafphemous
,
:

one

too.

Shall then that Man, felf a Philofopher, take

he
is

fet himfelf in the but a Learner, to teach,

?

muft not prefume to call himupon him the Office of one.^ Shall Chair, and think it becomes Him, who
and magifterially didate to ohe ihould
It is fit

who

thers

No,

certainly.

know

his diftance,

and keep it. But you'll cbjed, That this will be a mighty Hindrance to his Proficiency ^ by debarring him that Difcourje with Men of lefs Attainments ^ which exercife and improve his Talent. I anfwer, The Difcourfe Epiiietus difallows, is not fuch, as is intended for a Trial, but the Effect of Vanity; nor is the Delign of it Advancement in Wifdom, but Oftcntation and Applaufe. Well, hni How mufi
he behave himfelf in fuch Company then"^. Why, the propereft and moft etfedual courfe to recommend himfelf, will be, to forbear the venting his Principles in Words, which is but an empty and a very fuperficial way of propagating them ; and to demonftrate the Power and influence of them This is a fubftantial Argument, and anin his Adions. fwers the true End of Philofophy, which is not florid Harangue and nice Difpute, but prudent and unblamable Pra6iice; for this was never intended to teach us to talk well, but to live well. If therefore you be at a Publick Dinner ^ do not trouble yourfelf to read grave Leoiures to the Company., conterntng Temperance in Eating , and its jufi Bounds and ^lea^ fures ; but take care to obferve thofe AJeaJures., and keep vjithiit ihofe Boimds yourfelf For by this means you will gain Au.

Aa

ihoficy

jio
thority to

s's

Morals
when
it

you InftruQions ; and turn toprefcribe to others, every

comes

to your
its

Word

will

make
,

own

way.

For

how

ridiculous and abfurd

is it

to fet other

Men

Rules of Temperance, or Patience, and at the fame time to be guilty of Gluttony or fink under the Burden of Afflifiion ones felf ? What force or weight can fuch a one exped his moft ftudied Difcourfes ihould find? And, How unreafonable and inconfiftent is it, to impofe fuch Laws upon the Conduft of Others , as we are not content to fubmit to in our own? But this is not all. He requires a higher degree of Selfdenial ftill. He does not only forbid the beginning fuch JiindofDifcourfe; but if any of the Ignorant and Vulgar engage in it of their own accord, he will not allow us to join with them, nor fet up for an Oracle, or great Dodor, among Men of meaner Attainments than ourfelves. For this (he fays) is very fufpicious; It looks , as if what is fo very ready to come up, loaded the Stomach, and was never well digefted. For as Meats, when duly concoSed, diftrifeute ihemfelves into the feveral Parts, and mix with the vital Juices and Blood to nourifii and ftrengthen the Body; fa do Maxims and Dofirines, when well digefted, convert into Nourifhment , and make the Soul healthful and vigorous. There they lie, like Sap in the Root; which, when occafion ferves, fpreads itfelf, and brings forth the Fruits of virtuous Anions firft; and when the proper Seafon comes, and thefe have attained a juft Maturity, then of edifying Difcourfes in great abundance. But if any one (hall force this Fruit of Difcourfe before its time, when it is not yet ripe
,

and kindly; this in all likelihood will turn to no better account, than the difcharging ones Stomach of undigefted Meat. And there cannot be a clearer proof that it wants;
Digeftion,

For

than our not being able to keep it any longer Man's Cale, who brings up his Precepts of Philofophy again , While they are raw and whole, and does not ihew the efFed and ftrength of them, in the improvement of his Mind, and growing in thofe virtuous Habits, which they were intended to produce and confirm. Farther; in regard the Soul is naturally given to look abroad into the World, and, for that reafon, feels itfelf very powerfully wrought upon by good Examples, he propofes Socrates for an eminent patterp of Modefty who, though a moft accomplilhed Philofopher , and declared by the Teftir
this is d\ttSt]y that
:

i?ipDy Qf Apollo himfelf to $e the Wiieft

Man

in the World:

with

SiMPLicius's Comment.
to take

311
more

One, who confequently had good warrant

him, than any mere Proticient ought to pretend to, was yet the fartheft that could be from an afluming Temper, and made it the bufinefs of his whole Life, to decline and difcountenance Pride and Oftentation. One very remarkable Inftance of this kind was his Behaviour to (ome
People, who came with a defign to put a Slur upon him, and defired, that he would recommend them to fome Philofopher, capable of inftruSing them. He faw thro* their pretence well enough; but without taking any notice^ or ihewing the ieaft Refentment of the Affront they intended him, carried them to the Sophillers : Men, who had the Confidence to call themfelves Mafters and Profeflbrs, and made a Trade of Teaching others. Thus when Hippocrates the
filly

Son of Apolhdorus^ made it his requeft, to be helped to a Mailer, he recommended him to Protagoras. And in thatTrafl:
of P/ato^ which is inthlea The4etetus^ hefaysofhimfelf, that he delivered over feveral to the Tuition of Prodicusy and feveral to other wife and great Men So very fparing was this Divine
:

Perfon

putting himfelf forward , and fo far was he from thinking it a Diminution or Reflexion upon himfelf, to be fo.
in

Objedion, and that aScholar. He does not think it a fufficient renouncing of Vain-glory, not to begin a Philofophical Difcourfe among Men , who do not make Philofophy their Bufinefs nor to fit ftill , and not , interpofe when they have begun it: but there is yet a farther difclaiming of this vicious Quality expeded. It is probable, this Silence may be thought to betray your Ignorance ; it is poflible fome of the Company may be fo plain as to tell you fo; and rho' no Reproach can be more grating, than that of a defeft in one's own Profeffion, yet this Proficient is to run the rifque of that, and to hear it without being moved. This if he can do, it is a furer fign that he hath mortified his Vanity, than his uttering the moft elaborate Satyr in the World againft it; for you have an aiTurance now that other People contemn you. And if you can fee and hear this without Palfion ; if you find, that the Refentments, which ufed formerly to boil up in your Breaft upon the like occafions, now lie cool and quiet; Take comfort, and triumph. For the fubduing of your Anger proves, that the Operation is begun, and that you are nowr reaping thofe Fruits, which all the wife Exhortations you have heard, were intended to cultivate, and all your own
this, after all,
is

for

the mighty

gainft

which EpiSetus

fortifies his

No

Pain$

3ii

Epictetus's Morals

Pains and Study propofed to produce. I mean , a Life of Virtue and ftrift Reafon, and the making you not fo much a florid and well-fpoken, as a prudent and a good Man, For Moral Precepts are learnt, not to be repeated but pradlifed and the Excellency of them muft be proved, not by the Memory, or the Tongue, but by the Converiluion of the Hearer. And the bearing this imputation of Ignorance without any diforder, is itfelf fuch a Proof; for it ihews the Mind to be got above both the Fame and theCenfures of the World. And this is the improvement every Mafter expeds to tind ; for he, that, inftead of PraSice, gives him bis Ledures again, and thinks himfelf the better for being able to remember and repeat them , is guilty of as great an Abfurdity in Nature, as it would be for Sheep to throw up the Grafs they had cat, that fo the Shepherd may be fatisfkd of that good Feeding, which ought to (hew itfelf in a large Fleece, firmnefs of Flefli and abundance of Milk.
,

CHAP.

LXX.
as

you have fo far mailered your Appetite, to IFhave brought your Body to coarle Fare, and to

be well contented with mere NeceiTaries , do not glory in your abftemious Diet. And if you drink nothing but Water, proclaim not your own Sobriety Or if you would inure yourupon every occafion felf to HardiTiip, do it for your own Benefit, not not to attraot the Admiration of other People. Let
:

Vain-glorious Fools embrace Statues in the Streets, to ihew the Crowd, how long they can endure the Cold 5 but let Your Trials of yourfelf be private : And ii" you would be Hardy in good earneil, when you are almoft quite parched with extreme Thiril, take cold Water in your Mouth 5 then deny yourfelf the fatisfadion of Drinking, and Ipit it out again , and tell no body.

COM'

with

Simp Lie I us's Comment.

313

COMMENT,
hath a thnufand feveral Pretences to ground but the moft ufual, and moft plaufiblc, are ; fuch as Epidetus hath touched upon in this Treatife. Some People court Applaufe, by aiTuming Narratives of their own

VAin-glory
itfelt

upon

Performances ; Others depend upon their Eloquence for it ; a Third fort expeot to be admired , by didating to all the Companies they come in and taking upon them to talk gravely, and teach every one they converfe with his Duty; and ihefe he hath exploded and warned us of already. There is another fort of Vanity very frequent, which is the valuing
,

ourfelves upon voluntary Aufterities; a fpare Diet, a frugal way of Living, abikining from lawful Pleafures, and ufing the Body to great Hardfhips and That makes the Subjedl o^:' the Chapter now before us.
;

upon themupon the Matter ; that is, not to be too much exalted with an Opinion of their own Merit; or imagine, that they hnve attained to fome peculiar Excellence and made fome mighty Conqueft upon Human Nature, which none but They ever made before. For alas how
thefe Severities
felves, are advifed not to look big
, !

The Perfons therefore, who put

extravagant an imaginaiion is this, when we fee ourfelves out-done every day and many hundreds of indigent Wretches take up withlefs, and endure more, than the greateft of thefe Boafters can pretend to ? 'Tis true, the One do it out of Neccifuy, the Other out of Choice. But (till Humane Nature
is

all their

fame in Both ; and therefore it is plain, thefe Men, after Pradice and Pains, have not carried it fofar as it is capable of going. Beiides, there is al way this Coniideration ready at hand to mortiiie our Pride and Self-conceit of all kinds
the
that if

we

excel in this particular, yet there are feveral others

wherein we are deficient; and for one good Quality, which have and Others want, there might many be reckoned, which Others have and want. But there is indeed one peculiar Misfortune, which attends a Man's thinking highly of himfelfupon the account of any Excellence whatfoever; which is, That it both hinders him from improving and refining that particular Virtue, as otherwife he might do, fup-

We

We

pofing that he hath attained ro the Perfcdtion of it already; and it checks and cools his Endeavours after other Virtues, as pver-rating this fingleone, and thinking That alone fufficient.

But

,:

314

s's

Morals

But do not (fays he) exercife any of your Virtues for f>omp and ihew; nor, if you drink Water, beat about the Buih in all Companies, to wriggle in a Difcourfe of your own Abftemioufnefs and Sobriety If you would exercife any bodily Severity, do it for your Benefit, for a trial of your own Patience , to harden your Conftitution , and to qualifie you ftill more and more for Toil , and Trouble
:

and Self-denial. And if thefe be, as they fhould be, the true Ends you propofe from the iPra61:ice of them , you will be urdl faiisfied with repeating them in private, and not covet
the Eyes and Admiration of the Multitude, nor make it your bufinefs to gather a number of Speflators * ; like thofe Wretches , who when they run away from the violence of too mighty an Enemy , implore the alfiftance of the People, and get upon the Statues to cry help, that they may be more Their bufinefs fcen , and fooner get a Rabble about them feeing only to draw Company together in their own Defence, and to make themfelves and their Oppreflion more confpi:

cuous and deplorable.

will be mortifying, do it privately and in good you are extreme thirfty , take cold Water into your Mouth ; and though your Entrails are ready to be burnt up, yetfpit it out again ; and when you have thus fub-

But,

if

you

earneft.

When

dued

Clamours of Nature and NeceiTity, tell done. This is Mortification and Severity indeed. But things of this kind, done to be feen and commended of Men, ihew plainly that the bent of the that the Man is more concerned for Soul lies outwards the Fame of the World, than the real and intrinfick Goodnefs of the Adion and lays a greater ftrefs upon Their Praife or Difpraife, than upon the Approbation, or the Rethe importunate

no body what you have

proaches, of his

own

Confcience.
this PaiTige

Befides, he lofes
Cafaubon, in his

all

the

* The Account given of

Chapter, feems

by

Notes on

this

hy

SimfUcius.

much more pertinent and fatisfaftory, than this given here Hc tells us, that the ^fceticks formerly, amongft other Trials
,

which they exercifed themfelves ufed to praftife the enduring of Cold To which purpofe in a Ftofty Winter's Morning , it was very common to go out into the Streets and Fublick Places , and there cling round one of ihe Brafs or Marble Statues. And becaufe this was very juftly fufpeftcd to be done , more to get the Obfetvation and Applaufe of a gazing Rabble, than out of any good defign upon themfelves j therefore EpiRctus choofes that inftancc of expoiing Vain- glory upon thefe Accounts. This is a very clear and natural account of the place, and feems grounded upon Authorities fufficient to give it the ptefex^cc befpte tb^ of SimiUm:, See Cejanb,

^.

Net.

J 7,

with

SiMPLicius's Comment.

31^

real Good of his Abftinence and Severity , and profanes virtuous Adion, by an end fo bafe and indireft, as popular Applaufe. that the praflifing fuch Auiieriiies as thefe open y ones felf, is of excellent ufe, Experience daily demonftrates. For by this bufFetting of the Body , we keep That , and its fenfual Inclinations under; and reduce them fo low, as not only to prevent any rebellious Infurredions againft Reafon, but to bring them to a willing and ready compliance, even with thofe of its Commands, which are of hardeft digeftion to Fleih and Senfe. There is moreover this mighty Convenience in it ; that thefe voluntary Hardlhips fit and prepare us for neceflary and unavoidable ones. Every Man*s Circumftances are fickle and changeable; and fure, when any Afflidion, as Want, or the like, happens to us ; it is no fmall advantage for the Body to be fo habituated, as to bear thofe Evils without any great alteration or reludancy, which This gains an abfolute it is not pofllble to run away from. Maftery over the World, and fets us above all the uncertainties of Humane Affairs, when it is no longer in the power of the moil fpightful Fortune to hurt us. For whatever extremity of Suffering (he can poiUbly drive us to , this is only what we have by long Cullom made ealie and fainiliar to ourfelves before.

Now

QOQQQ0 QOQQ(O0GC^9Q(OQQOQQQSQOq

CHAP.
is

LXXI.

the peculiar Quality, and a Character of an IT undifciplin'd Man, and a Man of the World,
to expefc no advantage, and to apprehend no milchief from himfelf, but all from Objecls without him: Whereas the Philofopher, quite contrary, looks only inward, and apprehends, no Good of Evil can happen to him, but from himfelf alone.

CHAP.

31^

s's

Morals

CHAP.
marks by which

LXXII.
a Proficient in

may be known,

are fuch as thefe.

Philofophy He is not

inquificive or bufie in other

Men's blatters, fo as to cenfure, or to commend j to accufe, or to complain of any body. He never talks big of himfelf,, nor magnifies his own Virtue or Wifdom. When

under any hindrance or difappoinment in he blames nonet)ut himfelf. If any Perfon commend him, hefmiles within himfelf, and receives it with a fecret Difdainj and if other People find Fault with him, he is not at all felicitous His whole Behaviour is in his own Vindication. like that of a fick Man upon recovery, full of cau-* tion and fear left he ihould relapfe again, and injure his advances towards Health, before it be confirmed and perfedly found. As for Defire, he hath utterly abandoned it, except what depends upon his own felf 3 and Averfions he hath none, but to fuch Objects only, as are vicious and repugnant to Nature and Reafon, The Affeotions and Appetites, which Nature made ftrong, he hath abated, and taken off all the edge and eagernefs of them. If he be difparaged, and pafs for an ignorant or infenAnd , to fum up all ilble Man , he values it not. in a word , he is exceeding jealous of himfelf, and obferves every Motion of his Mind as rigorouily as a Man would watch a Thief, or an Enemy, who lies lurking to rob, or to kill him.
falls

he

his Defigns,

f.

HE

gone through all the initruQive part of his drawing on towards a Conclulion. And tne Jubilance of what he choofes to clofe up all with, is
hath

now

Book, and

is

this

with
this

Simp LI CI

s's

Comment.

317

moft neceffary Caution ; That we niuft not content ourfelves with reading, or underftanding, or remembring Rules of Morality; but take care, that they influence our Lives',
and be tranfcribed
in all

our Aotions.

That no

Man who

addidls himfelf to the Study of Philoiophy, muft propofe fo mean an End, as only the infornning his Judgment, the filling his Head with curious Notions, or furniihing his

Tongue with Matter

of learned Difcourfe; but the reformconfidering, ing his Vices, and bettering his Converfation that the Defign of Moral Precepts is never anfwered by any thing Ihort of Pradice. To this purpofe', he firft defcribes to us Three forts of People, whofe Charaders are
:

compreheniive, that all Mankind come under fome one or other of them. For every Perfon whatfoever is, Either a fecular Man,

one that lives of the World

common rate, and minds the Affairs Or elfe he is a and This is one extreme Philofopher, who hath abandoned all other Care and Concern, but what relates to Virtue, and the Improvement of his own Mind; and this is the other oppofite Extreme: Or elfe he muft be one of a rank between both thefe; neither fo untaught as the fecular and common Man, nor yet fo accompliihed as the Philofopher; but i'uch a one as hath renounced and is afpiring to a Moral Perftdlion, Thefe the World are called Proficients, and toThem the ftveral Exhortations, which hath lately fallen under our Conlideration, are particularly direded. But of thefe we are to take notice, that
at the
,
:

makes forts ; Some that are young 13eginners, and lately entred into this Difciph'ne; and Others, that
Epioietus

Two

have ufed
in
^

it

longer,

and made fome competent advances

it.

of thefe.

here he prefents us with a Defcription of every one He begins with that of the Vulgar and undifciplin'd Man, he gives him this diftinguifhing Mnrk ; That he expeds no part of his Happinefs or Mifery from himfelf, but from outward Objeds: And the Account of this is as follows. ReafoD, which is our very EiTence and Form, that which makes and denominates us Men, is placed in our own Power. And fo likewife are the Senlual. Appetites and Paifjons Only with this difference. That thefe are not peculiar to Us alone,, but given to us in common with Brutes. So that Reafon is the incommunicable Privilege, and proper Prerogative of Humane Nature, That which is given to ail
;

Now

Mca

, ;

3i8

Ep I CTET

s*s

Morals

in common, and to none but Men. For, though there be a difference between one Man's Reafon and anothers , when you come to particular Perfons , and Operati-

Men

yet the Faculty in general is the fame proceeds upon , the fame ; and its Ends and Motives are the fame. All men are direded by it to purfue the fame good Things , to deleft and fliun the fame Evils, to aifent to the fame Truths , and to rejed the fame Errors and Untruths. So that Reafon is every Man's Guide and from this he takes his Meafures of Good and Evil , of
;

tlons, and

Objeds
it

the Foundation

True and

Falfe.

Objels, which Reafon infpires us with a Love and Defire of, are certain incorporeal Excellencies , Indivilible and Immutable; fuch as Juftice, and Moderation, and Prudence. The advantage of thefe, and the like good Things is, That each Perfon may enjoy the whole of them, without injuring or depriving his Neighbours. They are of unbounded extent; and no one Man hath the lefs, for any other Man's having more. From hence it comes to pafs that the Determinations of Right Reafon can never be repugnant to one another ; and, fo long as we purfue the Obje^s it prefents and recommends to our AiFeftion, there follows no Strife or Contention, but all is Union, and mutual Confent, fweet Harmony, and perfe6t Peace. But now, the Senfual Appetites and PalTions, fuch as Anger, and Concupifcence, and the reft which are fubordinate

Now the

to thefe

Two

tho' in general, and in their

own

Nature, they

be the fame in You, and Me, and Every one, yet the ObjeSs they faften upon are not the fame in each Perfon. But I fix upon one thing, and you upon another; and fo both the Defires themfelves, and the Objeds of them, and confequently the Averfions, and Their Objeds too, are extremely diftant from one another, and peculiar to each fiagle Man. And, tho' it ihould happen, That all fliould agree in the fame Objeds, yet would not this put an end to the Difference neither; becaufe the things themfelves which engage thefe AfFedlions, are Corporeal, and Singular, and Divifible, fuch, as that one Man's Plenty neceifarily infers another Man's Want as Money, for inftance, or Lands,
:

Women, or Honour, or Power, Man can enjoy the Whole of thefe,

or

or Preferments. nor indeed a Part of

No

them, without depriving or confining fome body elfe, in proportion to the Quantity which htmfelf enjoys. Upoa thefe Accounts it is , that in thefe Cafes Men differ vaftly
^

in

with S
in their

LI c

s's

Commenr.

319

Judgments; and not only fo, but the Order and good Government of the World is overturned by them. For whenever the Peace of Mankind is difturbed, either by private Grudges, Family-Quarrels, Civil Infurreftions, or Foreign Wars; fome of thefe things are conflantly at the bottom of them. So then, the common and untaught Man betrays his Folly, in forfaking the general Rule, and flighting the Common Good of his Nature, and fetting up a particular Standard of his ovs^n, One, that mifleads his Judgment, and, inftead of that Good which is univerfal, cramps up his Defires, and confines him to one that is Perfonal, Individual , and Corporeal, fuch as does not approve itfelf to the concurring judgment of all Mankind, but only feems foto
private Opinion and miilaken Senfe of things. For the true Cafe of External Objeois. And wherefoever the Defire, or the Averfion fixes ; whether it be a Virtuous and Reafonable, or whether a Vicious and Unnatural one; That, to be fure, is what we apprehend to be our Good,
his
this
is

own

and our Evil ; and we look for the Happinefs and the Mife-* ry of our Lives from thence. For whatfoever we defire ^ excites our Love under the Notion of Good; and whatfo* ever we deteft or avoid , provokes our Averfion under the Notion of Evil. the Philofopher, on the other hand, hath difcarded all Outward things; he will have nothing to do with Matter and Body, but looks upon them as things that very little concern him, and fuch as he cannot have any ilriSt Propriety in. He hath diverted his Mind of all thofe Prjudices, which might mifguide it, and refined his Reafon from ihe Diofs of Senfe and Pafllon ; fo that thefe Shadows and gaudy DeConfcquently he lufions can impofe upon him no longer. >s concerned for no Good but what is fubfliantial ; nor attends to any other Bufinefs, than the improvement of himfelf , the Promotion of Wifdom and Goodnefs and the afpiring after thofe Incorporeal Excellencies, Tyhicb appear fo charming and lovely to clear- fighted Reafon. Such a one need never go out of himfelf to be happy; Virtue is his Good, and that is always at home: And as for Evil it is utterly banifiied hence, and can never annoy, or get with-

Now

in him.

Defcription of the Perfons, who make up the , he proceeds in the next place to give a Reprefentation of the Middle fort; -viz. Thofe whom fie alls his Proficients , and for whofe Uis all that went be-

After

this

two

diftant Extreme-s

ioie

320
fore

ic

s's

Morals

was principally intended. SubjeQ ftevvs us plainly, that

but
it

For the very Nature of the could belong to none elfe. The compleat Philofopher needs no Inftrudion or AiTiftance,
it

is properly his Bufinefs to affift and inHruft others. can this be laid down as a neceflary Qualification of a Philofopher, That he neither confures, nor commends any Body; for he is a Mafter, and a Corredor of Manners, and confequently , as his Authority will b.ear him out in both, fo his Poit requires he Ihould do both, as he fees occaiion. Nor can thefe Difcourfcs belong properly to the Common and Undifciplin'd Man; for as the Other is above them, fo This man is not capable of them; they would be utterly loft upon him, till he change his Courfe of Living, and begin to ad upon a nobler Principle. This Chapter therefore is a very Compendious Recolledion of what went before at large; It is a kind of Remembrancer to us, and prefents us with the Subftance of the whole Book in little, and at one view. I only add, before I quite fliut up this Chapter, that That Paifage of xvatchixg himjelf\ as he vjouU watch an Enerriy ^ is very pertinent, and elegantly exprefs'd. For, we are to confider fuch a ^4an , in the Mid- way as it were, between that Vice which he hath difclaimed, and is running away from, and that Virtue which he is moving towards the Perfedion of. In this State we cannot but fuppofe him frequently to rcfled upon his former Mifery ; and like a Patient, who is in a Vv'ay of Recovery, but far from perfedt Health, to be exceeding jealous and tender, fearful of a ReJapfe, and cautious of indulging himfelf in any Liberties, which may keep him back from a found and confirmed State. This Jealoufie therefore muft needs make him a curious Obferver of his own Adions, and as fevere in his Sentences upon them, as if they were done by an Enemy. And this Rigour is of excellent Ufe; becaufe it frees the Mind of all that partial Fondnefs, to which we are too much inclined; and which oftentimes makes us either wholly over-look our own and our Friend's Faults; or at leaft pafs very gentle and favourable Conftrudions upon them. And indeed this is the only vvay to make us honeli and fincere; fom diffolute Mat! hath no PrincipJes to reilrain him; but is * (according to the Proverb) A Limber Leather^ which wil ftretch and bend to any thing, and younever know where to have him.

Nor

2ee Eiafni.

Adag. MuShiit.

CHAP.

with

SiMPLicius's Comment,

311

P.

LXXIII.

you obferve any Man value himfelf forunderIFftanding Chryftppus his Book throughly, and giving a juft Explanation of it} reprefent to yourlelf the intolerable Abfurdity of fuch a Man's Pride, by this lingle Reflexion > that if Chryfippus his Writ- ings had not been obfcure, this Expounder would have nothing to brag of. Well, but what is it thac my Duty, I think moil worthy my Study? I derefulting from the Condition of my Nature. ilre to know then, who it is that can teach me this Duty, and I am told Chryfippus can. Upon this Information I apply my felf to the reading his Book 5 I read, but I do not underftand him. My next Care In all this then is to look out a good Expofitor. I have done no great Matter. For when by the

Why

help of this Expoiition I comprehend his Meaning, yet ftilll want the Praotical Part > and this in truth is the only valuable Progrefs. For, If I reft in the Author, or in the Commentator, and content my felf with a bareUnderftanding, or apt Explication} I have forgot the Matter I took in hand, and am no longer lludying the Perfeotions of a Phiiofopher, but thofe of a Grammarian. The Difference is only this, that, whereas I have chofen Chryfippus to cxercife my Talent upon, He would have pitch'd rather upon Homer ^ or fome other Claffick Author. But this I am fure of, that the more capable I am thought of explaining C/:7ry/zj'j?//i, the more I ought to be out of Countenance, if what I can teach others fo well, I do not take due care to praobfe as

exadly

my

felf.

B.b A

C Q M'

3x2,

Epictetus's

Morals

COMMENT,

having diilinguifhed Mankind into Three ClafTcs, and reprefented the Qualities proper to Each of them; and alfo made a fiiort recapitulation of the Diredions given

AFter

before at large to his Proficient ; he now begins to enter the concluding Part, inculcating in this and the following Chapters, that Rule, which alone can give Life and Energy to all the reft ; -v'tz. That the reducing thefe Precepts into Pradice, muft be our chief Study and Care; and that the Good Works , which they are excellently accommodated to produce, are the genuine Fruits expelled from them, and the very End for which they were compofed and communicated. For what an Eminent Orator faid once upon a like Occaiion, is extreamly applicable to the Cafe now in Hand, Words without Anions are but mere Air, and

empty Sound.

To

this

purpofe, he fays, a

Man

ihould

reflel:

ferioufly

with himfelf, what his meaning is, when he reads fuch Moral Inftruotions , and puts his Mind upon a fedulous Enquiry after its true and proper Happinefs. The Anfwer to this Queftion will be, That he intends to examine into humane Nature, and fee what is the Conftitution, and true Condition of it And from thence to purfue his Enquiry farther, and confider what Adions, and what Sentiments are agreeable to this Nature; what Impreflions are fit for a Creature fo framed to admit and indulge; and what are to be ftifled and reftrained as incongruous and unfeemly. Well, upon due Reflexion, I find, that I have a Principle of Reafon, and a Body; But thefe, not equal in Authority or Value. For my Reafon is the Charater of my Nature, it challenges a Right over my Body, and commands it as an Inftrument, fabfervient to it, and over-ruled by it. The Inference then from hence is plainly this. That God and Nature defigned I ihould live a Life of Reafon, and not of Senfe; that all my
:

bodily PaiTions fhould

conform themfelves
thai all

mands of their Lawful Superior;

my

to the ComFears, and all

my

Defires, ihould be reduced into due Order, and pay to the more illuftrious Perfeftions of the Soul. But ftill I am at a lofs, how this is to be effefted. I am told, That Chryfifptii hath written an excellent Piece to this purpofe. 1 fall immediately to reading his Book, but I

Homage

with
find
itfc)
I

SiMPLiciu s's Comment.

313

and dark, that I can make nothing at all direded to a good Commentary , and by the help of this I underftand him perfedtly. But all this while here is very little good done, and but fmall praife due, either to the intelligent Reader, or the perfpicuous Commentator. For when Chryfippus wrote this, he did not intend only to be underftood and expounded, He had a farther and much better View; z'iz. That both his Reader and his Interpreter ihould praQIfe what he hath written. If then I do this, I attain to the Benefit thefe Writings were properly intended for, and they have had their due and full effeQ upon me. But if I delight in the Author, or applaud the Expofitor never fo much; if I am skill'd in all his Criticifms, fee thro' all his Intricacies , admire the weight of his Sentences, or the turn of his Style; in ihort, if I mailer every Difficulty, and have every Attainment, but only that of Pradice ; I am not one whit improved in my Bufinefs. The Title of a more nice and exaft Grammarian I may indeed have fome pretenfion to, but can lay no claim at all to that of a Philofopher. For this Talent of explaining an Author's Meaning, is properly the Qualification of a Grammarian The only difference is, That Chryfippus is an Author fomething out of his way and Homer a much more likely Man to come under his Confideration. But there is another difference, which is much more to my Difad vantage. For a Man may read Homer ^ or explain him, and reft there, and yet not be the worfe, if he be never the better for it. Whereas with Chryfippus it is much otherwife; for the unedifying Reader, in this cafe, cannot be innocent And thofe, who do not mend by his Precepts, contract a deeper guilt, and incur a jufter and more fevere Condemnation. Would it not bean intolerable reproach to any fick Man , who fliould read Prefcriptions proper for his own Diftemper, and value himfelf upon pronouncing the Receipts gracefully, and defcanting handfomely upon the Virtues of the feveral Ingredients , and upon being able to diret others , how thefe are to be applied and yet make ufe of none of them himfelf? Does fuch a Man deferve Pity? And yet, as extravagant and abfurd a Folly as this is, ours is every whit as bad, or worfe; when we have theDifeafes of our Souls fet plainly before us, "and are fully inftrufted in the Medicines and Rcftoratives proper for them and yet are fo carelcfs and ttupid , as to do nothing towards our Recovery.
abftrufe

of

it.

am

b 3

CHAP.

524

Epictetus's Morals

CHAP.
WHatever

LXXIV.

Direftions are given you, look upon them as Co many Laws, which have a binding Power, and fuch as you cannot without Impiety depart from.

fervance of

them

all;

Perfevere therefore in the Oband be not diverted from

your Duty by any idle Reflexions the iilly World may make upon you j for Their Cenfures are not in your Power, and confequently ihould not be aiiy part of your Concern.

NT.

Swallow, we commonly fay, makes no Summer; no more do a few fingle Ats of Virtue make a Habit, or obferving the Diredions of C/sryfippus, in one or two Inftances conilitute a good Man. But our Obedience muft be firm and conftant we muft confider our Duty , as that xvhich is our Happinefs and trueft Advantage; and muft fuffer no Coniideration, how tempting foever, to draw us off from it. We muft look upon ourfelves as under indifpen, ;

fablc Obligations,

fuch as cannot be broke loole from, without the higheft Impiety. And rcafon good there is to do fo ; for if we efteem it difiionourable and impious, to fail of our Promife, or fly olf from an Agreement in every trifling matter, becaufe, though the thing is of no value, yet the Violation of our Word is of horrible confequence (as tending to take away that mutual Faith and good Aifurance, by which all Society and Commerce is maintained among Men ; much more folemn and facred ought thofe Engagements to be efteemed, by which we have tied ourfelves up to Wifdom, and Virtue, and Innocency of Life thefe are violated, when a Man aifents to the Truth of what he is taught, and the Reafonablenefs of what he is commanded, and exprefles this Afieni by living accordingly for a time, but afterwards relapfes and turns Deferter, Upon this account, he advifes us by all means to perfevere in Goodnefs, and particularly not to be difcompofed with any Reflexions the idle World fli^ll caft upon us Frf,

How

.^

Now

35

with
as

SiMPLicius's Commenr.
XXIX.
)
it is

325'

he intimated before {Chap.

highly proba-

to cenfure our Condudl: pretty freely; they will tax us with Singularity and Precifenefs,
ble, they will take

upon them

and call our Change, Pride or Affedation. Now fuch Difand couragements as thefe, we mull be provided atjainft nor let them cool our Zeal, or (hake our Virtue; and
,

that, becaufe other

Men's Tongues are not at our diipofal, and therefore what they fay ftiould give us no dilturbance. This Pailage may probably enough allude to that allegoThat when rical Saying of Pythagoras and his Followers

71 comes
God, we

into the 'Temple^ he

which they defigned to infinuate, That Religious Purpofes ihould be fixed and fteady and that, when we come to
;

never

look

behind htm.

By

fettled Refolutions, not with doubtful and wavering Minds, fnch as would fain divide themfelves between God and the World.

inould

come with

'ju^^^bc^i^^^^y^^'^'Tjii^'^^^^^'-?:

CHAP.

LXXV.

UP

and be doing j How long will you own Happinefs, and negleol the due obfervance of thoCe Direftions, which ihew you the way to it, and the Diotatcs of Reafon which, if duly followed,' would always choofe the beft! You have the Rules and Precepts to this purpofc laid plainly before your Eyesj you have perufed and afiented to the Truth and Equity of them What Mafter do you ilay for now? ian you with any. colour lay thefe Delays of Reformation upon ? You are pall the Giddinefs of Youth, and have all the Advantages of found Reafon, and a ripe Judgment. If you negleol this Opportunity, and grow llothful now, and make one Rciolution after another, and fixfirlf one Day, and then another, for the turning over a new Leai: with y-ourfelf, and Hill do nothing ; you v^ill cheat yourfelf, and go jbackwafds, and at lail drop out of the World, noc one b 4
then
,

defer your

Whom

^i6
one jot
a better

s's

Morals

no time then, but

than you came into it. Lofc about a good Life juft nowi and let the Determinations of Right Reafon be an inviolable Law to you from this very Moment. If you meet with a difcouraging Difficulty, or an enfet

Man

ticing Pleafure

Honour,

if you are invited by a profpeot of j or affrighted with the Fear of Difgrace,

it

encounter the Temptation bravely, whatever

be.
5

Remember
this
is

this

is

the

Combat you

are called to

felf ,

the Field, in which you are to fignalize yourand there is no declining the Trial. All your

Fortunes depend upon one Engagement; and the Ground you have gotten heretofore, muit either be maintained by one gallant Violory , or loft by one bafc Retreat. It was thus that Socrates grew fo great, by putting himfelf forward upon all occafions, puihing every Advantage as far as it would go, and never hearkning to any other Perfuafions, but thofe of his own Reafon. And if you are not lb great a Man as Socrates^ yet it will become you to live and aft, as if you intended in time to be as great as be.

COMMENT.
THIS former
alfo is an Admonition , and highly necdTary :

no

lefs requifite
,

than the
,

it is

that a

Man

who

hath embraced this philofophical Difcipline, and refolved to fubmit to it, fhould be put in mind how precious Time iSj and awakened into Diligence. Delays (zs we commonly fay of them) i^rc dangerous; and one certain ill efFeft of them is, that they are but fo many Pretences for indulging our Sloth. To what Purpofe therefore (fays he) do you defer your own Happinefs, and the For it is this practice of thpfe Rules you have received ? Praftice only, that can render you virtuous and happy, and anfwer the Delign both of the compofing and the learning

them. The Operation expe6ted from them, is, To conform all your Actions to right Reafon; to fix this as a perpetual and inviolable Lawi to retrench your Defires, allay all you
Paflionsi,

with

SiMPLicius's Comment.

317

fix

Paffions, and bring every Inclination and every Averfion, to upon proper Objeds , and confine theipfelves withia

their juft

bounds.

own

poffibly might alledge want of In{lriilion in his excufe, and declare himfelf moil ready to be good, were he but fuf^ciently taught how to be fo. But this cannot do You any fervice, who have had all the advantages imagina-

Another

Knowledge and Improvement. You, I fay, who have not only had the Maxims of Philofophy, and the Meafurcs of Virtue fully explained and illuftraled ; but have applied your Mind to the ftudy of thefe things, and made fome coniiderabk progrefs in them. You efpecially, who have had That you are by no means to content it evidently proved, yourfelf, with having yoqr Underftanding enlightned, and your Judgment convinced by thefe Rules, unlefs you digeft and make them ofa piece with your Soul, that they may be like a Principle of new Life within you, exertingitfeifiti virtuous Habits, and influencing your whole Converfation. Since therefore all this, and indeed all that can be neceflary for your due Information, hath been fo fully opened, and fo pathetically urged upon you; make not Ignorance and want of Means a pretence, as if you ftiU were to wait for fome more powerful Call. Others may poffibly plead their Age, and the Heats and unthinking Follies of Youth, which render them incapable of fober Reflexion and fevere Difcipline. But you arc ia the very Seafon of Life, which is moil kindly for Virtue; the Vihemences of Youth are worn oiF, and the Weaknefles of old Age have not yet difabled you. Your Paffions are fedate, your Judgment folid, and your Strength in its perAnd if this inviting Opportunity be fuffered to flip feftion. through your hands ; if you cannot now find in your heart
ble of
,

to take fome pains to be good , when you are beft qualified to mailer what you attempt; if Sloth and Supinenefs gtt the power over you, to make Appointments and break them ; to fix upon particular Days for fetting about this Great Work ;.and, when they are come, to drive it off to a farther Day again, you do but play booty with your Confcicnce, and deal like diflioneft Debtors, wbo ftop their Cre-, (ditor's mouths with fair Promifes, and fix adiftant time for thofe, Payments, which they never intend to make. Thus,

while your Soul is deluded with a vain Hope and Expeiaiiou pf doing fomething, you ilifie the Reproaches from wfrhin, by freih Refolves j but ilill thofe New are as inii^nificant as
the

3ii8
tfve

Epictetus's Morals
pitch

upon a To-morro^v whrch wHl never were welt indded if thts were the worft of it; bur,, alas! in Virtue there can be no fuch thing as flanding tUll: While you defer growing better, you neceffilrily gFOw worfe, and by infenfible Decay relapfe into Ignorance and Vice again. Thus , after a number of Years fpent in fruitlefs Intentions, you live and die a Fool, and fo muft continue for ever. For, as our flatc of Separation before we came into thefe Bodies, had a great influence upon what we do here, and the Difpofition of the Soulswe

Old, and

come.

And

ir

Brought into the World, is a marvellous advantage to our future Virtue r So our Behaviour here is but the Preface and Preparation to what we fhall do there again. For the whole of this taken together, is one entire Life, and the time we pafs here but one ilage it; Only the * ftate of Preexiflehce makes fome alteration in our Life here; and our Life here makes a cotifiderable one, and indeed determines US, as to the ftate of our Separation hereafter. Noil/ therefore y now afpire (fays he) toperfeSiion^ em d live Abfolute Perfetion he does not mean ; et cne that does Jb. for then his Exhortation would be needlefs: But the Perfedion of a Proficient, fuch a degree, as a ftate of Difcipline and Probation is capable of; that is, fo as never to lofe ground, but to be continually advancing forwards. And to this purpofe, whatever, upon mature Gonfideration, appears moft reafonable, let it have the force of a Law with you; a Law, I fay, which cannot be fatisfied with being known

and underllood

but requires a pofitive and pundual

Obe-

dience. (Irengthen you in this Refolution,

To

you have one mighthe Accidents of hu,

ty

Encouragement

which

is,

That
all

all

mane

Life are fo far in fubjeftion to you

,

that

you may

though never fo diffeirent in themlelves, confpiro together to your own advanFor, whether you meet with any thing fuccefsful or tase. titiailrous, pleafant or painful; whether it tend to Flonour or Ignominy, All are manageable: Only be fure, let the Temptation be never fo fmall do not flight or negleS it; and though it be never fo great, do not be difpirited at it. Security will give a Defeat, where there was no Strength
,

with a prudent Care make them

Tin's proceeds

npun th: PlatonJck

Ndions

man

largely tak^

Netue

of.

Pythagorcaa Chap. I.

Hy^clhtfts

and agrees

te tljf

tp

with S
to do
is

LIc

s's

Comment.

329

it; and Defpondcncy will lofe the Prize, where there Force enough to win ir. Be fure then, that you let no Accident pafs unimproved But imagine, that every one is an Adverfary challenging you and that Virtue is the Crown you are to conto the Field tend for. Remember, that there is no middle ftate, no getting oif without Blows, but Conqueit or Ruine muft be the Fate of the Day. Nor are you to flip one Day, or overlook one fingle A61ion, upon a vain imagination, That fuch little things cannot turn to your prejudice: For that one Day, determines your whole Fortune; and that fingle your Prefervat'on or your Deflrudion , depends upon this nice point. Thus Epioletus aifures you, and he tells you very true. And if it feem incredible and furprizing, pray be pleafed to conlider, that every Indulgence of a Vice gives and abates of our power to it new force to affault us relifl: it. He that is flothful and irrefolute to day, will be
,

,
,

great deal

more fo to morrow and if there be ( as there will be fure to be) any freili Objedion to palliate his Idlenefs, he will have a great deal leis mind to encounter it the Third day, than he had the Second. Thus by degrees the Difpofition to Goodnefs will v.'alie away, and all the Vigour of his Mind will languilTi and die. It will yield more and more tamely to every frefli attack, till at laft Reafon be quite enfeebled and over-powered, and all the advances the Man had formerly made in Goodnefs, be loft to all other Intents andPurpofes, except that only of adding to his Shame and his Guilt. the very fame fingle Trials, which, when neglefted, do thus lofe ground, do, when attended to and improved, get and maintain ir. For Virtue increafes by the fame .methods, and much in the fame proportions, that it declines^ The practice of one Day, and the performance of one Att, leaves an Im.preffion behind it, and confirms the Mind fo, that the next Attempt proves a great deal more eade. The Relddancies of Senfe wear off, and repeated Ads become habitual and familiar, and we daily feel our own AdvantaFrequent ufe gives us a more mafterly hand ; and what ges. we can do well , and with eafe, we naturally come to do
;

Now

with delight.
but ever

pf

their

Thus Men never continue long the fame; Hour, every moral Adion, every lingle Accident Lives, makes fome alteration in them.
of
this,

Socrates had a juft fenfe

and exprefs'd

it

abundantly

in the circuuifpedion of his Life.

For

the very thin^',

which
raifed

:,

30

s's

Morals

him fo high, and gave him the Charader of the Wifeft of Men, was his conftant Care, never to negled any advantage, or delay the doing any good. He made every Accident of every kind turn to fome good account ; and was deaf to all other Solicitations, though never fo importunate, except thofe of his own*Reafon, and the Refults of his moft careful and compofed Thoughts, You will fay, perhaps, This fignifies very little to You, who have not the Vanity,
raifed

But give me leave to fay him, you would do well to endeavour And, whatever you want of his Perfedions at prefent, it. live with that exaftnefs, as if you meant and hoped one day For the profped of an eminent Example is to equal them. a wonderful advantage ; it fires a Man with noble Emulalo think yourfelf like Socrates.
if

you

are not like

tion

voked to
direded

apd, whilit he keeps the Pattern in his eye, he is proimitate his Excellencies, and feels himfelf at once

how

to copy after them, and aihamed not to

do

fo.

CHAP.
firft

LXXVI.

and moil ufeful Topick in Philofo-

which teaches Men That they ihould not lie j The fecond is the Deraonftrative part, which gives us infallible Proofs of it , and ihews us evident Reaphy,
is

the Moral part,

their Duty

as for inftance,

we ought not to lie The Third is the diftinguifliing and Argumentative part, which
fons wherefore
inftruobs us
:

Demonftration is , and how is one j What is a Confequencej What a Contradiotion j What is True, and what is Falfe. Now from hence it is plain, that the Laft of thefe is fubfervient to the Second j that the Second is fubordinate to the Firft, and that the Firft is the moft important and neceflary point of all; That which all our Sudies ihould be directed to , and wherein they ihould all center and reft; The at laft. !^uc we quite invert this Order. ^
,

what

this in the cafe before us

Third

1 ,

with

SiMPLicius's Commcnr.

33

Third employs moil of our Time and Pains, and the Firft is not thought worth either: So that, by a ftrange Abfurdity, we commit the Crime, and ac
the fame time value ourfelves exceedingly, for being able to demonftrate beyond all contradid:ion that we ou^ht not to commit it.

C
is

NT.
at

abfolutely neceffary, that a Man, who makes any IT the peculiar perpretenfions to Philofophy, and aims
feolion of his Nature, both as he is an Animal and a Rational Creature, ihould have a clear and demonftra*ive knowledge

of the Truth. Otherwife, he may be liable to great Errors, and run into infinite Inconveniencies, by taking things upon Trufl, and leaning too much, either to the bare Authority,
Virtue or the infufficient Proofs, of confident Pretenders. a thing of the higheft Confequence, and it is not fit we ihould take up with fo flight and feeble Perfuafions concerning it, as mere Opinion and Probabilities are capable of creclear and undoubted Evidence is an effeft ating in us. owing only to Demouftration. And it is Logick's peculiar Province, to inform us in the Nature of a Demonftration: as, That it is a Syllogifm conlifling of Propofitions put together according to Rules of Art; and that thofe PropoAs alfo to aciitions muft be of clear and||||doubted Truth quaint us, what PropofiticuRre qualified, and what Method tor the forming them into a true Syllois to be obferved, gifm.
is

Now

From hence we plainly perceive, that the whole compafs of Philofophy may be reduced to Three Heads and that
;

thefe will comprehend, if not all abfolutely, yet all that The Firft is the Preceptive is material and neceiTary in it. part, that which converts our Speculation into Pradice,

which prefcribes Modeity and Temperance in our Aftions, and prohibits Lying in all our Difcourfe and Converfation. The Second is the demonftrative part, which fiiews us clearly, not only that we ihould or fhould not, but alfo affigns convincing Reafons, why we ihould or ihould not do this or that. The Third is the Illuftrating and Arguing part, which fets Rules to our Reaioning, and affifts Nature by Art. This prevents our being impofed upon by any falfe
,
.

appear-

332-

s's

Morals

appearances, by teaching us the Difference, between a real demonflration itnd a pretended one; and fliews the mutual Connexions andConfequences of IbmePropdlitions, and the irreconcileable Oppofition between others; as, That the Species neceiTarily infers its Genus ^ and the Being of a Man implies that of an Animal That a particular Affirmative and an univerfal Negative, and fo likewife a particular Negative and an univerfal Affirmative, are dircft GontradiSions, never to be reconciled, and impoffible to be both true, or both falfe together. It acquaints us too with the qualifications of a Syllogifm What Propofitions it confifts of; thefe Propoiitions mufl be put together; What difFe.rence there will be in the Conclufion according to ihe manner
,
: :

How

of forming it
fair

and what differences there are between true and

Syllogiims, and irregular, fophiilical, and enfnaring ones. nothing can be more plain, than that this Third Topick, which inilruds us in all the Subtleties of Reafoning , is intended to ferve the Second; and that This is an Jngenious and Artificial Expedient, contrived, as we fee, to remove all the Scruples and Diilatisfaolion of our Minds to direS and fix our Judgments, and give us the moil uncon-

Now

and faiisfadtory AiTurance, what is our real Happiand Vv'hat our Duty. This, I fay, is the Bufinefs of the Second Head, which con (ills in Demonftrative Proofs. But then it is every whit as plain too, that this Second is fubordinale to fomething beyond it; -viz. The Pradical and Preceptive Part; and confe^uently Both the other are refolved into the Firft. For our linowledge is intended only to qualifie us for A6tion, aniM^ad us to it; and therefore
teftable
,

iiefs

the Praolice of Virtue''and a Good Life is the ultimate DeHere we muil fix at fign of all Study, and all Inllrudion. lait ; for every thing elfe confpires to promote this; but beyond this there is no Endof greater Confequence, or higher
Perfeolion.

happy were it for us, if we governed ourfelves by Rule. But, alas we take quite contrary Meafures. The greitell part of our Time and Pains is em.ployed upon the Third Head; in nice Difputes and Controverted Points; and we can fpare but very little for the Second, which ihould convince us of the Excellence, and the Neceffity of being Virtuous, and polFefs our Souls with a lively and vigorous Senfc of our Duty. But for the Firit of thefe Topicks, which conliits in reducing our Knowledge into Prailice, we wrangle allow this no Portion of cur Care at all.
this
!

And

We

and

with

Simp Liciu

s's

Comment,

333

and difpute eternally, about curious and unprofitable QueiftJons; and overlook that which would conduce to ihe proiiudy this now and then, and moting true Goodnefs. talk iearnedly, and affeflionately upon it; but iiill we do no Nay, which is the nioii monilrous part of what we fay. inconfilience that can be, we are guilty of grois Enormities ill our own Perfons and at the, fame time are proud, that we are able to convince and perfuade Others; That we cau Diew, we ought not to be what we are; And it pleafesiis jnuch to think, that no body cau expofe the Deformity own Aftions, better than our Selves. Now all this is turning things up-lide down, and beginning at the wrong End. The Method in which we ought 10 iirit, to learn how to argue againft Vicei proceed is this Then to employ our Talent in demoiiftrating theBafeneli and Incongruity of it to ourfelves; and, when we are arrived to a full and undoubted Conviilion, Then a(5lually to decline it, and to perfeverein the Pradice of what we have

We

learnt.

Conlidering,

that

we

learnt

it

for that very pui-

pofe

and
is
is

that the Preceptive Part,

the reft,

tho' Superiour to all yet itfelf fubordinate to the Pradical.

This
ter

now

the Subftance and Delign of Epidetus in the Chapbefore us; where he does, with great Dexterity,

inforce the Pradice of his Moral Maxims, and expofe the Vanity of thofe Men , who make Speculation the end of their Knowledge, with that indignation, which esquifite

a Folly defervcs.

CHAP.
IN
every undertaking
fuch Ejaculation as this

LXXVil.
we
fhall

do well to rcfign

ourfelves to the Difpofal of Providence, in

fome

COndud me,

'^ovc^

and thou,

powerful Fate,

In every Enterprife, in every State,

As You determine: For I muft obey The wife Injundions, which you on me

lay.

For

334
'

Epi CTETus's

'

Morals

'

d>

your dread Decrees repine, And ftrive your Sacred Order to decline; I fliould but labour wickedly in vain, And ilruggle with an everlafting Chain, And after all, be dragg'd along with pain.
fliould
I

For

at

-^

V
5

E.

ff^alker's Epiolet.

Eng. Paraphraf.

Q(^QQ(^QQ<^QQ<^QQ<^QQ^QQ(^QQ<^QQ<^0

CHAP.

LXXVIII.

HE
The

that fubmits to Deftiny's Decrees,

counted Wife by Men, and knows due Refpeit which to the Gods he ows.
Is juilly

C
regard Some of IN thofe Moral Axioms,
ed, and
lie

't.

the Ancients have collefted together

fcattered

up and

which were occafionally deliverdown in larger Books; headvifes

us to have fome of thefe fignificant Sentences always ready at hand ; as being not only (hort , and fo no Burden to the Memory , but alfo likely to make a deeper and more lafting Impreffion , both upon the Account of their own Weight and the celebrated Name of their Authors. For this Reafon he fubjoins fome here. The firit was a Meditation of Cleanthes^ Scholar to Zeno^ and Mafter to Chryfippus. The Eminence of this Man was fo great, that I my felf have fcen nt/IJJos^ (of which place he was a Native) a very noble Statue, worthy his Fame, and the Magnificence of the Senzte o^ Rome, who fet it up in Honour of him. In thefe Verfes he begs the Guidance of God , and that' Providence and Power, whereof God is the Source, and which makes and moves all things. This he calls here by the name of Fate; and promifes for his part , that he will obey its Motions, and follow it whitherfoever it leads him. And it is but reafonable, that He, and every Man, Ihould difpofe his Mind to a willing and ready compliance ; becaufe Oppoiuion (as hej obferves) will not only be Wicked but Fruitlefs I00j;^and follow it we muft, whether

we

with

SiMPLicius's Comment.

335

we

Only it is in our Choice, whether this ihall will or no. be done with Gheeriulnefs and Contentation ; or with Reludance and Sorrow. Shake our Chain, and gall ourfelves with it we may , but break it we cannot. For the Caufe will always be ftronger than its EfFeb, and there is no getting loofe from Him, in whom we live y and move ^ and have our Being. To this purpofe Epioietus advifed us before (Chap. XIII.) Trouble notyourfelf (fays he) with wifoing^ That things may he as you would have them but be well pleafed they be jufi as they are, and then you will live eafie. And indeed this of SubmilTiGn is a mofl: comprehenfive Duty; it takes And a Man in the whole Subftance of Morality and Virtue may very defervedly be called Good, when he is fatisfied

with his Lot in common with the reft of the World ^ and can look upon himfelf as a part of this vaft Univerfe, without any fuch greedy and afluming Notions, as would reftrain Providence within a narrow Compafs and make a World of himfelf alone, and oppofe that Harmony of Events, which confults the Good of the whole. As if the Courfe of the World were to be changed , and its Order difturbed, to follow fo inconfiderable a Part; rather than He ihould move along with this great Engine, and take up with what
,

falls to his

own

Share.

Sentence is taken out of one of Euripides his Tragedies, and hath a great Affinity to the Former. For Necefllty fignifies that over-ruling Power, which fubmits all things to God, and makes all contribute to the Firft Caufe, (that is, to obeying the Divine Pleafure, and pro* moting his Glory) whether they will or no. The Man therefore who ftrikes in, and a6fs in confent with This, who follows it with Alacrity, and betrays no Lothnefs, or His Behaviour Regret, gives a good Proof of his Wifdom ihews, that he underftands the Nature of the World and hath not fo far biafled that Partiality to a private Intereft him, but he can ftill make a jull: Diftin>Sion between a Whole and a Part. And, as This proves his Wifdom, fo does it his Piety too; for nothing better expreiies our Reverence for God than fuch a cheerful Relignation of ourfelves, and receiving contentedly whatever he fends
:

The Second

upon

us.

Cg
>*

GHAP-

33^

Epigtetus's Morals

P.

LXXIX.

OR
^

this other.

fure concerning

CritOy If this be God's pleame, His Will be done j yiny-

tus and Melitus may takd "inot in their power to do

away my Life , but

it is

mc

any Hurt.

His
is

t.

quoted out of a Difcourfe of Plato's , entitled and is fpoken there in the Perfon of Socrates. The Senfe is much the fame with the Former, only wrapped up a little clofer, and delivered in fewer Words. And indeed the Man, who can make this Profeffion, and whofe Life fpeaks it as well as his Tongue , hath vanquiih.'ed all his Pride and Difcontent, and cured the Degeneracy of his Nature. He hath abandoned Corruption ,. given up himfelf to God without any referve, and fubmits to all his Difpenfations with a perfeS acquiefcence of Mind. And to me Epicletus feems to have produced thefe Sayings at the clofe of his Book , that , by the Teftimony and Example of fuch eminent Perfons, he might confirm us in this Belief, that the utmoft Perfedion attainable by a Humane Soul, is a fincere Converfion or turning to God ; and that a ready compliance with the Divine Will upon all occafions, is the Crown and Complement of all Virtues. That laft Claufe, Any tus and Melitus may kill me ^ but Hoey cannot hurt me ^ is taken out oi Plato'' s Defence of Socrates^ and fpoken to his Accufers. And thus our Author brings both ends together, by refreihing our Memory here, with what he infifted upon fo largely at the beginning ; viz. That the Man, who places his Good and Evil in the ufe of his Native Liberty only, and in thofe things which come "Within the compafs of his own choice, does not depend upon external Objefts fo| his Happinefs; This Man, I fay, is above the World , he cannot be brought under the Dominion of any thing, nor is it in the Povyer of Men , or Accidents, to do him the leaft Prejudice, Thus I have finifiied thofe Meditations, which occur'd to Bie upon this Subjedl. And becaufe I thought they might
Criio,

with SiMPLicus's Comment.

be of fome Service to as

337

many as iliall read Epictetus^ I was willing to contribute the little Affiftance I could, to the truexcellent an Author. Nor does my ly underftanding writing this Commentary prove beneficial to Others only, for I my felf have already found great Advantage from it, by the agreeable Diverlion it hath given me, in a Seafon of Trouble and Publick Calamity. All I have more to add-, is only a Prayer, proper to this Subjed, and with it I conclude.

" Grnnt, I befeech thee, Lord, the Giver and Guide " of allReafon, that we may always be mindful of the "Dignity, of the Nature, and of the Privileues, thou haft " honoured us withal that we may ad in all things as be*' comes free Agents, to the fubduing and governing our " Paflions, to the refining them from Flefh and Senfe, and " to the rendring them fubfervient to excellent Purpofes.
;

*'

Grant us alfo thy P"avourable Ailiftance, in the reforming and direding our Judgment ; and enlighten us with " thy Truth, that we may difcern thofe things that are " really Good; and, having difcovered them, may love " and cleave ftedfafily to the fame. And, finally, Difperfe, " we pray thee, thofe Mifts, which darken the Eyes of our " Mind , that fo we may have a perfect Underftanding " And (as Homer expreiles it) know {'ifh^j civ, nh >^ *' J>uth God and Man and what to each is due. ,
*'

^;)

S.

'^444'^4*'^'^^4'4^4^4*4''*!*'^4**^*^>1*4^*^4^''^'1'^4'^^4^

Cc

THE

THE
JL
JTjL
Introduaiion.

JLf

J__^

TH

Page i. and out of our Power. Ch. 1. 7. "The Nature and Condition of "Things. Ch. II. ^i. T'he E,ffels of a true and falfe '\^udgment of Things. Ch. III. 35. and Preparation of Miyid. *The NeceJJity of due Conjideratton Ch. IV. 36. That Virtue and Vanity cannot he Both attended to at once. 37. That we mufi fnfpend our Judgments //// things are duly examined. Ch. V. 40. That our Misfortunes proceed from the fear of Mifery , and the appointment of our Defires. Ch. Vi. Dif 43. That young Beginners in Virtue floould proceed flowly and gradually. Ch. VII. lb. That the Nature of ivhat we love is a very material and neceffary Confideration. Ch. Vlll. 5. The Circumfiances and probable Confequences of every Under taking., OoQuld be well weighed before we tinder take it. Ch. IX. SS'
'The Diflinoiwn of Things in
, ,

Diflurbances are Giving., not to the Thit}gs ihemfehes., but them. Ch. X, 60* lb. Wife Men make no Complaints. Men ought not to value themj elves upon the Gooods of Fortune , 68. but thofe of the Mind. Ch. XI. The Ufe and Improvement of our Notions of things.^ is our proper
oitr Ideas of

Our

Bujinefs and Virtue.

6g.

Our Minds fhould

}J''e

be fi^ed upon God,

and

all external

AdvanH"
72.

ges ufed and valued., as things only by the bye. Ch. XII.

jhould nottroubU ourfelves with wifloing Imponibilities. Ch.

^^^.

lb. 92.' fuhjed to no ObftruBions. The Pkwers of the Mind mufi he fet againfi ill Accidents and vicious Defires^ Ch. XIV. 96, ^'hat we part with is mi but refiored to God the Giver, , Ch, XV. 100.
is

A well-difciplin' d Mind

...

7f.

TABLE.
XVL
as

Impro-vement of the Mind ought to be every Man's chief Page 103. Care. Ch. IVe mufl improve ourselves by ring from fmall things to greater.
'The
It

Ch. XVII. is not to be expeded that every thing pould be jufl

ill

we

have i^. IVe mup not be difcouraged at other Peoples ill. Ch.

'
lb.

103 Opinion of us. 109.

j

XV
is

No Man
It
is

capable of purfuing feveral Ends at once. a vain thing to dcfire the Jccuring to ourfelves ,

10.

what Na-

Ch. XIX. ture hath put out of our own Power., i (2. lyho is properly uur Maficr. Ch. XX. l^ and be content to H^e muji take what God gives us thankfully
.^

want what he denies us. Ch. XXI. Good Nature mufi be fo reflrained as not Mind. Ch. XXII. of our in this Play of Life The Part we rnufl Appointment. Ch. XXIII.

II7.
to

difiurb tht

Peace

.^

I20. depends upon God's

123.

Man XXIV.
wife

improves every Accident of

Human

Life.

Ch.
125-.

Nothing ^dould be attempted that is out of our reach.^ and above our Strength. Ch. XXV. 127. The way to avoid envying ad admiring others. Ch. XXVi.
128.
Liberty
no vjav to be had., hut by dcfpifing the iVorld. is injured except by himfelf Ch. Benefit of Deliberation.
is

lb.

No

XXVU.

131.
lb.
lb,

The The Advantage-

of Premeoiiiation. Philofopher mufi be above Dcrifion

Ch. XXVII I. and Cenfure. Ch.

XXIX,
1 35-.

Perfeverance conquers all Difficulties. The Confcioufnejs of our own Virtue u7ight
us.

lb.
to

fuppori andfatisfy

A Good Man

I^p. needs not the Advantages of Fortune.^ to render him Ch. XXXI. ufeful to the Publick. 142, &c. IVefjould rejoice with all Men^ and envy none. Ch^XXXII.

Ch.

XXX.

The
If'^e

GoUrtefies of the H'orld never come for nothing. lb. Jhould pafs the fame "judgment upon our own Misfortunes that we do upon other Peoples. Ch. XXXIII. i6c! Concerning the Nature of Evil. Ch. XXXIV. IO4, Early Confideration prevents late Shame and Repentance. v" 187 The Mtfchief and Folly of Attempts. Ch.

XXXVL

XXX
lb.

189.

Of

TABLE.
Of
the Duties Men owe one another^ and^ that we mufl do our though other People do not dif Parts charge Theirs. Ch.
^

XXXVIl.

A
*

Difiourfe of Friendjhip. Difcourfe concerning God and Providence Religion, Ch. XXXVIII.

Page 191. 1 92, &c*

,

and the Duties of

4 207, ike.

JVo Danger Jhould difcourage us in our Duty. / what Cafes , and with what Difpofition , Oracles
confultedy

209.
be

Ch.

XXXIX.
Rules for Converfation.

242,

&o

Every Ch.

Man pould XL.

refolve

what Charaaier he will maintain,

249.

Of the Government of the Of Reproof Ch. XLII.

Tongue.

Ch. XLI.

lb.

25.
25'4.
25* 5".

Of Laughter. Ch. XLIII. Of Swearing. Ch. XLIV. Of our Behaviour at publick Entertainments.
XLVI. Men mufi
be chafle

Ch. XLV. 1^6. Our Poffejfions fjould be meafured not by Luxury^ but Ufe, Ch.
25;.
.^

without Vanity and Cenforioufnefs.

Ch.
263. 266.
270.

XLVII.

VIII Calumnies Jhould be defpifed. Ch. Publick Shows Jhould he feen with an even and compofed Mind.

XL

Ch.

XLIX.
Men Jhould
be

Rehearfals of Poets and Orators.^

Great and IVife

fation.

how to be heard. Ch. L. 272. made our Patterns for Conver273.

Ch. LI.
ourfelves for cold Reception

IVe mufi prepare Ch. LII.

Talking of one*s

from Great Men.

276. 278.
lb.

felf to

be avoided.

Ch. LIII.

Of

Jefiing.

Of obfcene

Difcourfe.

Ch. LIV. Ch.

LV.
.^

lb.

The Glory of denying ourfelves and abftaining from Pleafure<, 282. Ch. LVl The Senfe of Duty , and not common Fame^ mufi be the Rule ofourAdions. Ch. LVII. 28^
IVe mufi
confult the Rights of Men in common^ and not our private Inter efi. Ch. LVIII. 287. E.very Man Jhould confider his own Ab.lities , and not aim at things above him, Ch. LIX. 290.

The

Integrity of the Mind.^ Jhould be our great Care,

Ch.

LX.
291.

Nature

A
Nature
;

>

is

fion fafisfiedj
is

but extravagant Defires never.

valuable

Ch

LXI.
a more
little

Page 293.
Excelknce than Beauty,
29f.
of our 'time and Pains,, but the
is

Modefiy in a IVife
T'he

Ch. LXU. Body defer ves but

is

Mind
297.
298^ 300.

What

vjorthy of them all. Ch. LXIII. other People fay or think of us ,

not fo

much

our Con^

cern as theirs.

LXIV.
its befl

IVe jhould take every thing by

handle.

Ch.

LXV.

No Man is LXVI.
Virtue
is to

really the better for

any external Advantages.

Ch.
303.
305.

OfrafrCenfures.
be

LXVII.
not in wife

foewn Ch. LXVIII.

Harangues

but good Adions.

Of

307. forwardnefs in InflruBion , and how our Improvement /' Knowledge Jhould be manifefted. Ch. LXIX. 308.

Ch. Againfi Ofientation. Every Man's Happinefs and Mifery

.

LXX.

312
is

"The Charaiier of

a Proficient in Wifdom and Goodnefs..

of all

...
and
''

from

himfclf.

Ch.

LXXI.
315^'

Ch.

LXXII.
Pradicc
is

the

End

We

mufl mind our Dutv World. Ch. LXXiV. Againfi deferring a good Life.
'I'rue

^
Ch.

316,

Moral Knowledge.
defpife the
^

Ch.

LXXIIL
321,..
'

Cenfures of the
324..
32.5"
,

Ch.

LXXV.
to

Wifdom

confifis not in
it.

learned Dijputes about Virtue

biilr

in the praSiice of
'the

LXXVi.
the
335-,

330-^

Duty ofSelf-Kefignation and Submtjfion Ch. LXXVII, LXXVill, LXXIX. the Conchfiun.

Divine Will.

&c.
537*

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