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{
Rome
EPICTETUS lived at Rome in a little house, which had
not so much as a door, all the attendants he had ris an de
Servant maid, and all his houshold stuff an earthen Lamp.
Vincent Obsep: 4:3. Anth; ad Epig; Pipicter:
VILONGZ a
Epictetus
Epicteti Enchiridion.
THE
MORAL ST
O F
EPICTETUS
Made ENGLISH,
IN A
Poetical Paraphraſe.
BY
ELLIS WALKER, M. A.
LONDON,
Printed by W. Bowyer for S. Keble at the
Turks Head, and R. Gosling at the Mitre
and Crown in Fleetstreet. 1716.
Borakt fare
Wrote by the
PARYTHEEDY
Gen. Lib
AMED
11-30-45
To my Honoured Uncle
1015 05 -
Mr. SAMUEL WALKER
W
Of YORK.
P
561
E533
W 18
1716
Hen I fled to you for fhelter, at
the breaking out of the prefent
Troubles in Ireland, I took
Epictetus for my Companion;
and found that both I, and my Friend
were welcome. You were then pleas'd
to expreſs an high eſteem for the Author,
as he very well deſerves it: you prais’d
his Notions as Great, Noble, and Sublime,
and much exceeding the pitch of other
Thinkers. You may remember, I then
told you, that as they feem'd fuch to me,
fo I thought they would very well take
a Poetical Dreſs: You faid the Attempt
was bold, but withal wifh'd it well done.
I, hurry'd on with Zeal for an Author be-
A 3
lov'd
lov'd by you, and admired by all, have
made the Effay a grateful Diverſion to me,
though perhaps I may have pleas'd you
better in Admiring the Author, than in
Tranflating him. However having at-
tempted it, to whom fhould I dedicate my
Endeavours but to you, whofe Goodneſs
gave me fo kind a Reception, whofe Boun-
ty relieved me in an undone Condition,
and afforded me the Leiſure and Oppor-
tunity to fhew my Defire of pleafing you,
if fuch a Trifle as this can any way pre-
tend to pleaſe. Epiftles of this kind are
for the moſt part Tokens of Gratitude;
I know no one in the World, to whom
I am ſo much oblig'd as I am to you, and
I make it my Requeſt, that you will ac-
cept of This, as an hearty and thankful
Acknowledgment, from
Your most obedient humble Servant,
and affectionate Nephew,
ELLIS WALKer.
**********
&
In praiſe of EPICTETUS,
GRe
I.
Reat Epictetus, pardon, if we praife!
'Tis not thy Character to raife;
The top of all Fame's Pyramid is thine,
Where in her brightest Glories thou dost shine,
Where, though unfought by thee,
She gives thee her Eternity,
And bears you to the height you fcorn'd to climb.
In Speaking all that's good of You, she shews,
That now and then, how to speak truth ſhe knows.
All admire what's truly good,
And that they do fo, all would have it understood;
There's then a right, which to our felves we de
In Praifing, Reading, and Tranflating you.
II.
Thousands have been eeem'd for having writ,
And in Time's Chronicles do justly live,
With all ih' applaufe that Letter'd Fame can give.
But you with brave disdain
Deftife the common road to Fame,
That old ſtale trick, as known an artifice,
As Pimping for acquiring Greatness is.
By a great method of your own,
You by not writing are more Glorious grown;
For every word that from you fell,
Your hearers have receiv'd as from an Oracle,
And handed down to us; for fo'twas fit
That your immortal Wit,
Should ever live, without your feeking it.
A 4
III. None
III.
None (as mere Men) but you, could ever reach
The pitch of living up to what they teach,
And could you have receded from
Your noble Principles refolv'd upon,
What vaſt Preferments might ſuch Parts have had?
What offers had not Fortune made?
But blind and foolish though fhe be,
Full well ſhe knew that ſhe,
With all her outward gifts could nothing add to thee :
You generously brave
Ennoble the opprobrious name of Slave;
And fhew, a Wife-man may be truly great
In each condition, ev'ry ftate.
IV.
Thine was intrinfick Greatness, real Worth,
No painted Ixion Cloud, no glittering froth,
Not fuch as doth confift in store
Of Houfes or of Land,
The prey, the ſport of fire, or of the ſtronger hand ;
Nor was it varnish'd o'er
With riches, which proud Churles enflave,
Which Knaves hoard up, for fome more daring Knave,
Nor fuch, as glories in the bended knee
Of Sycophant Servility,
Which, when the humble wretch his ends doth gain,
He may grow fawcy, and detain ;
-No; 'twas fubftantial Greatness of the Soul,.
Such as no outward Power can controul,
Such as can nothing fear, can nothing want`:
This we true Greatneſs juſtly grant.
V..
Experience fhews, how well you have confin'd
All Happiness, all Greatness, to the Mind,
For
For he, that fees the Captive led along,
Penfive, amidst the bellowing throng,
With folded arms, his Grandeur laid afide ;
And then another with mean flattery
Courting the rascal Herd, the fenfeless Mobile,
Stroaking the Beast that he intends to ridė,
And all to gratifie his boundless Pride:
He, who in Hiſtory runs o'er,
The Worthies that have liv'd before,
And fees great Dioclefian quit his Seat,
His Princely Palace, for a cool Retreat,
And fees the fierce Pellean Youth beftride
The conquer'd Globe and weep diffatis'd;
He must of force confess,
Nothing without can give true Happineſs;
And all his Hero's of Antiquity
Salves in an eminent. degree ;
And only Epictetus truly Great and Frees
1
:
UPON
A S
UPON
EPICTETUS;
K
His MORAL S.
Ind Reader, if thou only art
Chriſtian in Name, and not in Heart,
Or haft an Hope thy felf t'approve
Without true Faith, or heav'nly Love,
View in this Book (and be aſham'd)
An Heathen far for Virtue fam'd.
That SAVING NAME He never knew,
Whereof We boaſt, but nothing do :
Yet if the Knowledge, Chriftians have,
Without a working Faith can't ſave;
Who knows, fince his good Works were Free,
And Forc'd his Ignorance, but He,
May be accepted, being made
A Law t'himſelf, which he obey'd 2
In Slavery he was confin'd ;
But a free Monarch in his Mind;
His Body maim'd, his Fortune poor;
But his rich Soul aloft did foar,
And nobly left the droffy Ground,
And ſpurn'd the Earth, to which we're bound.
Malice, and Calumny, and Pride,
Could ne'er in him triumphant ride;
Envy his Bofom ne'er did ftain ;
He never falfly fwore for Gain ;
Revenge to him was never ſweet,
Nor Fraud, which ev'ry where we meet,
The daxling Rays of Beauty's flame,
And Paffion, which the World doth tame,
I
Falfe
Falſe Intereſt, Äffræa's Foe,
And Vice, which all too much do know,
And fond Opinion's gaudy fhew,
All these he bravely did defpife:
On Virtue only fix'd his Eyes;
And laugh'd at Fortune's giddy Power;
Contemn'd her Sweet, nor fear'd her Sour.
No Bribes nor Threats could make him ſtart;
Nor Lofs nor Pain afflict his Heart.
He faw the World was mean and low,
Patrons a Lie, Friendship a Shew;
Preferment Trouble, Grandeur vain ;
Law a Pretence, a Bubble Pain;
Merit a Flaſh, a Blaze Eſteem ;
Promiſe a Ruſh, and Hope a Dream ;
Faith a Difguife, and Truth Deceit ;
Wealth but a Trap, and Health a Cheat ;
Theſe Dangerous Rocks this Pilot knew,
And wifely into Port withdrew,
Let all theſe outward things alone,
To hold what only was his own,
The rightful Empire of the Mind,
Whence all our Acts their riſe do find :
Whence all our Motions freely flow, :
Our Judgment and our Reaſon too,
Whereon our whole Succefs depends;
The Laft and Greateſt of all Ends !
This Doctrine, with fuch Wisdom fraught,
Great EPICTE TUS Liv'd and Taught;
Chriſtian, make hafte and learn his Wit :
I fear, Thou'rt fcarce an Heathen yet.
EMANUEL College
Cambridge,
Septemb. 28. 1691,
Joſhua Barnes. >
>
Ἐις τὸ Ἐχειρίδιον Ἐπικλήτε
ἐξ Ανθολογίας.
M
Lib.I. p.117.
Edit. H.
Steph. 1566..
*τιν Ἐπικλήτοιο τεῷ ἐνὶ κάτθεο θυμῷ,
Οφρα μεν εισαφίκοιο και Ουρανίας κενεώνας
ψυχων υψικόλουθον ἐλαφρίζων ἀπὸ Γαίης.
Εις τὸ αὐτὸ
Ος κεν Ἐπικλήτοιο σοφίω τελέσεις αθροινιών.
Μειδιάει, βιότοιο γαλαιόων ἐνὶ πόντω,
και μ' Ναυτιλία βιολήσιον εἰσαφικάνει
Ουρανίζω αψίδα καὶ ἀτηρίζω Περιώπω.
Λεώνιθε εἰς Ἐπίκλητον. P. 189. ibid.
Δόλο Επίκτητα λυόμίω, και Σωμ' ἀνάπηρο
Και πείσω Ιω, καὶ φίλο Αθανάτοις,
R
Upon
UNUNUNUNSKÜNÜNÜNONUNUNUNUNUNUNES
Upon EPICTETUS his Little Book,
taken out of the Greek Epigrams.
THE Senfe,
HE Senfe, which Epictetus doth impart,
Confider well and treaſure in your Heart :
That fo your Soul from Earth aloft may rife,.
Afpiring to her Native Seat, the Skies.
On the fame..
HE, that Great Epictetus truly knows;.
Amid Life's Storms ferene and fmiling goes:
Till Nature's Voyage finish'd, he at laft
Safe Anchor in the Port of Heav'n doth caft.
Leonidas upon Epictetus:
A Slave I was, of Fortune's favours bare,
In Body maim'd, and yet to Heaven dear.
ON
ES
Ο Ν
EPICTETUS
HIS
ENCHIRIDION,
Tranflated into Engliſh Verſe.
YOU
OU bold diſputing Atheist, come and fee
The beauteous Rays of the Divinity
Shine in a mortal Breaft, which Scripture-Light
Did not inform, did not direct i'th' Night
Of Ignorance, which did becloud the mind
O'th' Ethnick World, that Truth they could not find,
Until the Morning-Star, that brighter Ray
Of Heav'nly Glory, form'd the Gofpel-Day.
Yet thofe great Leffons, which that a Mafter taught,
Of Patience, Meeknefs, Love, Revenge unfought,
Of Temp'rance, Juſtice, and of purer Thought,
Of Moderation both in Word and Deed,
Of prudent Conduct when we drink or feed,
Of curbing Paffions, quenching luftful Fires,
And fublimating earthly bafe Defires;
a Jefus Chrift.
Thefe
1
1
Theſe Leffons Epictetus learnt and taught,
By his Direction who infpir'd his Thought,
From whom all good and perfect Gifts do come,
Which Mortals have from th' Womb unto the Tomb.
Behold what Virtues in his Soul combine,
Whoſe radiant Luftre Chriftians does out fhine,
Call him no longer Heathen, but Divine.
His dufky Glimmers in the Pagan-Night
Did only want the Rays of Gofpel-Light
To make them ſhine as glorious, and as bright
As that dark Soul, which, when reflected on
By th' Heav'nly Light, fhone brighter than the Sun.
Think, think, Atheiſtick Man, how this can be
Without the Beamings of the Deity:
Which darts its glorious Light upon the Soul,
Which throughout all her Faculties does rowl.
And thou, immoral Chriftian, blufh to fee
Such Sparks of Grace, which Strangers are to thee.
Bluſh to behold Heathens excel in Fame,
Whom thou, poor Man, only excell'ft in Name.
The Heathen does in glorious Works out-fhine
Thy graceless Faith, which is an empty Vine:
Go, learn of Epictetus, then of Chrift,
Firſt learn to be a Man, and then thou may'ſt
Afcend to Grace, and Glory in the High'ft
Prepare thy Morals, as a Ring of Gold,
The Gem of Grace, enſhrined there, to hold.
Learn, wavering Man, to fuffer and to do
What Jesus taught, and hath commanded you,
From Epictetus, who will teach you too
Ala
b Saul, Act. 9. 20
Thoſe
Thofe Gofpel-Leffons which we have forgot,
Which from our Hearts and Lives are far remote :
The Antients fay, two Words, Bear and Forbear,
Patience and Love, make up the Character
Of that Great, Wife, Divine Philofopher,
Whoſe richer Treaſure being lock'd up in Greek,
The Vulgar Reader wou'd be ftill to feek,
Had not the Learn'd Expounder made it ſpeak.
English, and that in pleaſant, noble Verſe,
نه شته
Which Laurel gives to's Brow, Scutcheons to's Herfe.
M. Brian, L. L. D.
Sept. 17. 1691.
Oxonienfis.
C C O O O D B O O O
Another
Ty
Another by the fame Hand.
BLeft Epictetus! Where's
Left Epictetus! Where's thy Virtue gone?
I read of none like thee, but only One
Of all the Heathen, and that's the
*
Perfect One,
Whom Earth, and Heaven, and Hell, in vain, did try
To fhake from his renown'd Integrity.
Elijah to Elishah left his Robe,
Thou had'ft thy Mantle from the Upright Job;
Mirrour of Virtue and Integrity,
Pattern of Patience, and of Conftancy.
But fear'd on Earth,
Aftrea, Job, and rou
Are fled to Heaven, and carry'd your Mantle too :
O drop it down to cover Naked Souls,
Call'd Chriſtians, but indeed poor vitious Fools,
Diſrob'd of Virtue, fhivering, cold, and bare,
Clad with thofe dirty Rags you ſcorn'd to wear,
Tho' in a Cottage, coarſe as was your Fare.
If Heathens be fo good, O then let me
Not a falfe Chriftian, but a Heathen be,
The Devil dwells in him, but God in thee.
* Job, cap. I.
A
Ala
Oct. 29. 1691.
M. B.
ΑΝ
An Acroftick, on the ingenious Tran-
flator Mr. E. W.
England and Athens now are joyn'd in one ;
Learn'd Epictetus fings in th' English Tone.
Lay by his rufty Book of crabbed Greek;
I
n English Poetry you hear him fpeak.
S o all the dark-tongu'd Oracles of Greece,
When Truth fhot forth full Beams, did hold their
All you, that would Philofophers appear, (pcace.
L earn Nature's Laws, in charming Numbers here:
Keep home, you need no more to Athens run :
E 're long, they'll all from thence to England.come:
Read here and you will find them all out-done.
Ezekiel Brifted, A. M.
то
.
то
Mr. ELLIS WALKER,
ON HIS
Paraphraſtical Tranſlation
OF
EPICTETUS
Into Engliſh Verſe.
Irtue has fuch a Shape and Mien,
They ſay, that could ſhe but be ſeen
The guilty World would ceafe t'adore
Her Rival Vice, and dote on Her,
Her Natʼral Charms alone are fuch,
They ne'er could dote on her too much,
Whilft Vice, with all her borrow'd Drefs,
Can fcarce conceal her Uglineſs,
Although the Crowd, whofe Reaſon lies
Not in their Judgment, but their Eyes,
Led
Led by appearances`away,
Her, as their Sov'raign Power, obey;
Whilst the more Wife, confid'rate few,
Who judge not till a fecond view,
Having unrob'd her, foon perceive
Her Dreſs doth all her Beauty give.
So have I in a Crowd furvey'd
A Beauteous, but an Ill-drefs'd Maid,.
And an Old Woman ftanding by
With Jewels and Deformity:
And from the distance of the place,
Concluded that the Beauteous Face
Was there, where the beſt Dreffing was:
But foon as e'er I nearer drew,
I found my Judgment was untrue,
And curs'd the partial Fates, who gave
To wither'd Age what Youth ſhould have.
For though no Artificial Dreſs
Charms like its nat'ral Nakedness,
Yet fince that Ufe prevails fo far,
That every one fome Drefs muft wear,
The best doth beſt become the Fair.
And yet Philofophy, till now,
In home-fpun Profe was us'd to go,.
Whilſt Phœbus, and the Nine, in State,
Did on ill-govern'd Paffions wait,.
Till you, more Wife, did kindly teach
Apollo, what he ought to preach.
You from the Dowdy took the Drefs,
And did it upon Beauty place.
True, Epitetus did difclofe
Th' Angelick Maid at firft in Profe:
He firft the fair Idea faw
By halves, and but by halves did draw:
ма
}
He
He dug the Ore firſt from the Mine,
But you refin'd it, made it Coin;
He an unfiniſh'd Picture drew,
Which now is made complete by you.
Bold Man !
Since there was never yet
One found, who Pencil durft-to fet
T'Appelles' Venus, how durft you
Conclude that Draught which Epictetus drew ?
A Picture which exceeds as far
His, as the Sun the meaneft Star,
For there the Body's Beauties fhin'd,
But here the Beauties of the Mind.
。 ·,
By
T
By the fame Hand.
Hus the Divine Lucretius heretofore,
Great Epicurus' Doctrine did restore ;
He taught the Antient Latins first to know
The cauſe of Hail, of Thunder, Ice, and Snow:
He fung of Nature's Works; his daring Muſe
Did not her deepeſt Myfteries refuſe,
But ventur'd boldly out, and bravely firſt
At untouch'd Virgin-ftreams did quench her thirft.
He clad Philoſophy in a taking Drefs,
Taught her at once how to inftruct and pleafe:
The Work was great, worth that immortal Fame
Which does, and ever fhall attend his Name:
Him you fucceed in time, though your Defign
Is nobler far than his, and more divine :
He fang the Knowledge of Corporeal things;
Your Muſe the Soul and her Improvement fings.
By how much Form than Matter better is,
So much your Subject is more worth than his;
Nor is your Author had in leſs eſteem
Than that great Man ſo much admir'd by him.
Not that we'd add to Epictetus' Fame
By taking ought from Epicurus' Name,
Both justly Immortality do claim ;
}
Both
Both wrote in Greek, both their Tranflators fung
Their Authors Meaning in their Native Tongue;
Both rich in Numbers, both divinely sweet,
Both feem to write their own, and not tranflate;
Both feem alike to merit equal Praiſe,
And both alike feem to deferve the Bays:
In this alone he is by you out-done,
The Prize is greater far for which you run,
Yet at the Goal as foon as he you come.
WILLIAM CLARK
Of Katherine Hall in Cambridge.
ΤΟ
$290 $292929290292 92 92 93 92 92 92 92 52 02 §
ES ES ES CS CS CS CS CS 0S CS AS CS 0S CS es es es es es
To the Author on his Poetical Version of
Epictetus his Manual.
WHil'ft others into Nature's Secrets pry,
And as their Miſtreſs court Philoſophy,
Whil'ft there they ranfack thro' the hidden ftore,
To fearch for Wifdom, as the glittering Ore;
In vain do they the eager Suit renew,
In vain the treacherous flying Guide purfue,
Thro' various and perplexed Mazes led,
Truth's ftill in darkneſs undifcovered.
Here difengag'd the Soul is nobly fraught
With Maxims, which the Wife and Learn'd have taught.
From Fancy and Opinion wholly free,
She now regains and keeps her Liberty :
Calm and fedate, as freed from Grief or Pain,
She ftill enjoys a peaceful Halcyon Reign;
Shewing how few things Happiness do make,
And what it is Men call fo by miſtake.
Such were thefe Rules; but 'tis to You we owe,
That they in Numbers and in Meaſure flow;
So Bards and Druids under awful fhade
Of Reverend Aged Oak, of old convey'd
Their facred Verfe to the admiring throng,
And taught 'em Virtue as they heard their Song.
Theſe were our Native Prophets; fuch are you,
Prophet, Philofopher and Poet too.
Emmanuel College,
Sept. 28. 1691.
i
WILL. PEIRSE.
THE
LIFE
OF
-EPICTETUS.
•
Е
Pictetus was born about the end
of Nero's Empire, at Hierapo-
lis, a City of Phrigia: During
the first Years of his Life, he was a
Slave to Epaphroditus, a Libertine and
Captain of Nero's Life-Guard, of whom
there is nothing remarkable, but only his
being Maſter of fo renowned a Slave.
How he obtained his Liberty and became
a Philoſopher of the Stoick Sect, is un-
certain; only this we find, that he upon
B
the
The Life of EPICTETUS.
the Edict made in the eighth Year of Do-
mitian's Empire, was forced as a Philofo-
pher to quit the City of Rome and Italy,
and amongst others to retire to Nicopolis,
a City of Epirus, called by the Moderns
Prevefa. He had far renounced Often-
tation and Ambition, then reigning Vices
amongſt all the Philofophers; and tho'
he was much efteemed by the Emperor
Adrian and his Succeffors, in whofe
Reigns he lived; yet we have no Grounds
to believe, that any of them beſtowed
upon him ſo much, as might fet him a-
bove even extreme Poverty. The Rea-
fon of this probably was his obftinate
Contempt of Riches, which would not
fuffer any Favours of that kind to be
faften'd upon him. For as Vincentius
Obfepaus witneffeth, his Houſe at Rome
was without a Door, his Attendance
only an old Servant Maid, and all
his Houfhold-ftuff, an earthen Lamp; to
the Light of which we owe thoſe beauti-
ful, thofe divine Thoughts, of which
Arrian hath preſerved theſe noble Re-
mains
The Life of EPICTETUS.
mains. This after his Death was fo much va-
lued (Lucian reporting it) that it was fold
for three thouſand Drachmas, or Groats:
The Purchaſer thinking that if by Night
he conſtantly read thereby, he fhould not
only attain his Wiſdom, but grow into
equal Admiration. Epictetus would have
all Philofophy to confift in Continence
and Patience, for which reafon he had
always thofe two words in his Mouth,
Bear and Forbear; Words which in
Greek have a peculiar Elegance, there
being but the Difference of a ſingle Letter
between them, and which were general-
ly as well practis'd as taught by him; for
during the time of his Slavery, his brutal
Maſter Euphroditus would make it his
ordinary paſtime to wrench Epictetus,
his Slave's Leg; who fmilingly and with-
out the leaſt paffion told him, that if he
continu'd his Sport, he would break it,
which accordingly he did. Did not I
tell you, (then faid he) you would break
my Leg? How great a piece of Pati-
ence was this, fcarce to be parallel'd,
B 2
except
The Life of EPICTETUS.
except in this other of his own, which
was, that when his Iron Lamp he much
valu'd, was ftollen out of his Hut, all he
faid, was, I ſhall deceive a Thief to mor-
row, for if he come for another, it ſhall
be an Earthen one. And he was not on-
ly a great Maintainer of this fingle Vir-
-tue. Patience; but likewife a Practifer as
well as Maintainer of all the reft in gene-
ral: For as there was not any one in his
time that did fo many good Actions as
he; fo was there not any that made it fo
much his bufinefs to conceal them; be-
ing of Opinion, that a true Philofopher
ought to do, and not to speak. But that
which feems to be the peculiar Glory and
Commendation of him, is, that of all
the antient Philofophers, he ſeems to
have made the neareſt Approaches to the
true Chriſtian Morality. His Doctrines
were in truth ſo very agreeable to ours,
that St. Augustin, notwithſtanding his vi-
olent Prejudice againſt the Generality of
the Heathen Philofophers, thought him-
felf in Juſtice bound to make one Excep-
tion
The Life of EPICTETUS.
tion at leaſt, and to fpeak of this Author
with a great deal of Refpect; nay, he
proceeds fo far as to honour him with the
Character of a very wife and exceeding
good Man. It is but reaſonable he fhould
be treated in fo different a manner, when
we reflect, how clearly he was convinc'd
of, and how nobly he argues for the Im-
mortality of the Soul; the Unity and
Perfections of God; the Wiſdom and
Goodneſs of Providence; and which can
be faid of none befides, when Humility
was fo truly his Character, that neither
his Morals nor his Practice have the leaſt
Tincture of Vanity. To fum up all, an
admirable Modefty, a profound Wiſdom,
and above all, an inflexible Integrity
were very remarkable in him, and they
recommended him not only to the Ad-
miration of all in general, but alſo in par-
ticular to the Eſteem and Friendſhip of
the greateſt Perſons of his Age, who bore
him the greateſt Veneration. For what-
ever he ſaid, carried fuch Force, and met
with fo general Acceptance and Reſpect,
B 3
that
→
The Life of EPICTETUS.
that no Body could ſtand out againſt his
Arguments. He died in the 901 Year af-
ter the Foundation of Rome, and agree-
ing to the Year of our Lord 151, in or
about the 96 Year of his Age; fince which
time this following Book of his hath con-
tinued in fuch Eſtimation, as many Learn-
ed Hands have been employed in the Ex-
planation of it in their own Language,
and fome in the rendring it into others.
Of the firſt Simplicius, our Learned Ca-
faubon, and ſeveral others, who have
writ their Commentaries thereon. Of the
laft, Monfieur Du Vair, and Monfieur
Boileau in French: Mr. Davys, and
Mr. Healey in English; which now
Mr. Walker hath not only again tranfla-
ed, but alſo exceeding them all, hath a-
dorned with moſt Elegant Verfe.
EPI-
( 1 )
源源
​7
*****
******
EPICTETI
ENCHIRIDION
Made ENGLISH,
IN A
Poetical PARAPHRASE.
R
I.
**********
Efpecting Man, things are divided thus:
Some do not, and fome do belong to us.
Some within compafs of our Pow'r do fall,
And theſe are they, which we our own may
Such an Allegiance all our Deeds declare,
(call.
Such our Endeavours, Thoughts, Averfions are,
Such our Defires; but Honour, Greatnefs, Wealth,
Our Bodies, Life, and Life's chief comfort, Health,
With all things elfe, of ev'ry other kind,
(That own not a dependence on the Mind)
Which Mortals, with concern, defire or fear,
Are fuch as are not in our Pow'r or Sphere.
B 4
II. Thoſe
2
EPICTETI
II.
Thofe actions which are purely ours, are free
By Nature fuch, as cannot hinder'd be,
Ab ve the ſtroke of Chance or Defliny.
But thoſe, o'er which our Pow'r does bear no fway,
Are poor, another's, fervile, and obey
The hind'rance of each rub, that ftops the way.
III.
If then thou fhould'ft fuppofe thofe things are free,
Whoſe Nature is condemn'd to Slavery;
Should'ſt thou fuppofe, what is not thine, thy own,
'Twill cost thee many a Sigh, and many a Groan;
Many a Diſappointment wilt thou find,
Abortive Hopes, and a diſtracted Mind,
And oft accufe, nay, curfe, both Gods and Men,
And lay thy own rafh fooliſh fault on them.
But if, what's truly thine, thou truly know,
Not judging that thine own, that is not fo,
None fhall compel thee, none an hind'rance be,
No Sorrow fhalt thou know, no Enemy;
None fhall thy Body hurt, or Name abuſe,
None fhalt thou blame in anger, none accufe,
Nor fhalt thou poorly be oblig'd to do,
What thy great Soul doth not confent,unto.
IV.
If then thou do'ft defire fuch things as thefe,
If thou would'ft tread thefe flow'ry ways of Peace,
Remember that with Fervency and Care,
Not chill'd with cold Indiff'rence, thou prepare.
Some things must be to thy dear felf deny'd
For a fhort space, fome wholly laid afide.
For if at once thou doft defire to reign,
Be rich, and yet true Happiness attain;
That is, at once, be very wife and rain;
By
ENCHIRIDION.
3
?
By this impartial Chafe, 'tis likely you
Both Games may lofe, which you at once purſue;
Defiring this, you Wealth and Pow'r may lofe,
True Happineſs deſtroy purſuing thoſe :
You by one care the other will defeat,
And neither happy be, nor rich, nor great.
V.
When Fancy then with her black Train appears,
Of Difficulties, Dangers, Hardships, Fears,
With a pale ghaftly Face, whofe awful Frown
Frights Sleep away, and hardens Beds of Down,
Be ready to fay thus: That which I fee,
Is not indeed that which it ſeems to be.
Then straight examine it, and try it by
Thoſe Rules thou haft, but this eſpecially,
Whether it points at things in us or no;
If not at things which in our pow'r we know,
'Tis but a Bug-bear Dream, an empty Show;
Of no concern to thee, like Clouds that fly
In various forms, and vanish in the Sky.
VI.
With our Averfions and Defires, doth rife
A fmiling Twin-born Hope, whofe Flatteries
Do equally themfelves to each divide,
And with the like kind Looks footh either fide.
This, with a promife of obtaining, fires
The eager Mind, and tickles the Defires;
This promifeth, that fomething we fhall fhun
From which we are averfe, from which we run.
Now what Misfortunes, Vulture-like, attend.
The poor defeated Wretch, that fails of's end!
And, ah! what real Grief doth him fuprize,
Who fuffers that, from which with Care he flies !
B 5
sir
If
4
EPICTETI
If then thou only do'ft fuch things decline,
As are within thy pow'r, by Nature thine,
Nothing fhall ever fruftrate thy defign.
But if from Sickneſs, Want, or Death, thou fly,
In Sorrows thou ſhalt live, in Terrors die.
VII.
Therefore be fure, that thy Averfions fall
Only on things which thou thy own may'ft call,
But for the prefent all Defires fufpend;
For if to things, not in thy pow'r, they tend,
Folly and Grief thou'kt find, but lofe thy End.
And as for things, ev'n in thy pow'r, what's fit,.
It may be well prefum'd, thou know'ft not yet.
What's moſt to be eſteem'd, what moſt admir'd,
What with moft fervency and zeal defir'd.
Be wary then, as cautious Gen'rals are,
When they for entrance at fome Breach prepare,
Where Ambuſcade, or burfting Mines they fear.
Do not engage fo foon, till Reaſon ſcout,
And firft furvey the object round about;
Think that dark Snares thick in thy Paths are laid,
Think that each Step may on fome Danger tread,.
Approach with prudent Leifure, that with eaſe
You may withdraw your Forces when you pleaſe.
VIII.
In things that charm the Soul, which Love incite,.
By Nature's Force, Ufe, Profit, or Delight,
Beginning from the meaneft things, that ſhare
Thy tender thoughts, confider what they are..
As thus Suppoſe ſome modiſh new Device,.
Of Potter's skill in Earthen Ware thou prize,.
Confider 'tis but varniſh'd Clay, that's broke
By ev'ry light and accidental Stroke;
Thus when the pleafing Toy you broken find,
The puny Lofs fhall not disturb your Mind.
Thus
ма
}
ས
به
سلم
ENCHIRIDION.
5
Thus if a kind foft Wife, or prattling Boy,
With Beauty charm, and a Paternal Joy,
Confider theſe dear Objects of thy Love,
Which round thy Heart with fo much pleaſure move
Are but meer mortal Pots of finer Clay,
Wrought with more Art, more fubject to decay;
Poor, feeble, fickly things, of humane kind,
To the long Cares of a fhort Life confin'd,
The riotous Sport of Death, whofe Beauties muft
Crumble to their firft Principles of Duft.
Arm'd with theſe thoughts, thou never fhalt bewail
The Lofs of things fo ruinous and frail.
IX.
In ev'ry thing thou undertak'ft, 'tis fit
Thou in true Judgment's Scales examine it;
Weigh ev'ry Circumftance, each Confequence,
And ufual Accident arifing thence.
ཐྭ
As thus
Suppoſe you for the Bath prepare,
Confider the Diſorders frequent there,
One throwing Water in another's Face,
Some railing, others juftled from their place;
This Bully giving, that receiving, Blows,
Some picking Pockets, others ſtealing Cloaths.
With Safety thus you the wifh'd Port may make,
If thus you preface what you undertake;,
I'll inftantly go wash, refolv'd to do
What Nature and my Will incline me to.
And thus, in all things elfe, prepare thy Mind,
And though, perhaps, thou fome Disturbance find,
When thou prepar'ft to wash, unfhock'd thou'lt fay
This Hindrance I expected in my way :
This I confider'd, when refolv'd to do,
What Nature and my Will inclin’d me to.
B 6
This
6
EPICTETI
This I refolv'd on.
For we needs muft mifs
Our purpos'd end, when vex'd at things like this.
X.
Unjuftly Men of Nature's Laws complain,
As caufe of all their Mifery and Pain.
Nothing in Nature can afflict them, no;
'Tis their Opinion only breeds their Woe;
If wretched, that alone hath made them fo.
They their own Bride wel in their Breafts do bear,
And their own Judge, and Executioner.
;
Not Death it felf (how grim fo e'er it fecm,)
Is truly terrible, or it had been
As dreadful to great Socrates as thee,
Ev'n his ftrong Soul had ſhrunk with Fear, but he
Out-ſtar'd the Prejudice, and fhew'd t'was mean,
A Notion void of Senfe, a waking Dream,
Such as from ill-difgefted Thoughts doth fteam;
A Monſter, which thou paint'ſt with hollow Eyes,
Attended with fad Looks, and mournful Cries;
A Scare-crow, which thine own Opinion made,
From this thou flyft, of this thou art affraid.
* When then we meet fome Check in fome Deſign,
When at each little Hindrance we repine,
Let's lay the Fault at our own Doors, and blame
The giddy Whimfies which our Fancies frame,
Thoſe ill-fhap'd Centaurs of a cloudy Brain.
To blame another for thing's manag'd ill,
Things fubject to thy Pow'r, and Sov'raign. Will,
Shews want of Thought, Philofophy, and Skill.
To blame thy felf fhews thou haſt but begun
The glorious Race, nor haft it throughly run;
}
* Here I joyn two Chapters together, becauſe in ſome Books I find
then fo, and the Senſe requires it,
He
L
}
ENCHIRIDION.
7
He that blames neither, only wins the Prize,
Is juftly crown'd by all, is only wife.
XI.
Be not transported with too great a Senfe
Of any outward Object's Excellence;
For fhould the pamper'd Courfer which you feed,
Of fwifteft Heels, and of the nobleft Breed,
Through fenfe of Vigour, ftrength of Oats and Hay,
From his full Manger turn his Head, and fay,
Am I not beautiful, and fleek, and gay ?
'Twere to be born in him, the fpeech might fuit
The Parts and Education of the Brute :
But when with too much pleaſure you admire
Your Horf Worth, and vainly boaft his Sire,
And tire us out with endleſs idle prate
About his Creft, his Colour, or his Gate;
'Tis plain, you think his Owner fortunate.
You're proud he's yours, and vainly claim as due
What to the Beaſt belongs, and not to you.
Too plainly is your ſelfiſh Folly fhewn,
Adding your Horfe's Virtues to your own.
Well then; perhaps you'll afk, what's yours of these
Dear outward things, that ſeem fo much to pleaſe ?
Why nothing but the Uſe: if then you chuſe
What's truly good, what is not fo, refuſe:
If the well chofen good you rightly uſe,
As Nature's Light informs you, then alone
You may rejoyce in fomething of your own.
XII.
As in a Voyage, when you at Anchor ride,
You go on Shore fresh Water to provide;
And perhaps gather what you chance to find,
Shell-fish, or Roots of palatable kind;
Yet
8
EPICTETI
CO
Yet ftill you ought to fix your greateſt care
Upon your Ship, upon your Bus'nefs there :
Still thoughtful, left perhaps the Mafter call;
Which if he do, then you muſt part with all
Thofe darling Trifles, that retard your hafte,
Left, bound like Sheep, you by conftraint are caft
Into the Hold. Thus, in your courſe of Life,
Suppofe you a lovely Son, or beauteous Wife,
Inftead of thoſe leſs pleafing Trinkets, find,
And bless your Stars, and think your Fortune kind;
Yet, ftill be ready, if the Mafter call,
To caft thy Burthen down and part with all':
Forfake the beauteous Wife, and lovely Son,
Run to thy Ship, without Reluctance run,
Nor look behind: But, if grown old and gray,
Keep always near thy Ship, and never ſtay
To stoop for worthlefs Lumber on the
way.
Short is the time allow'd to make thy Coaſt,
Which must not for fuch 'taſtleſs Joy be loft.
Thy rev'rend play-things will but ill appear;
Befides, thou'lt find they'll coft thee very dear:
'Tis well if Age can its own Weakneſs bear.
Unmann'd with Dotage; when thou'rt call'd upon,
How wilt thou drag the tireſome Luggage on?
With Tears and Sighs much Folly thou'lt betray,
And crawl with Pain undecently away.
XIII.
}
Wiſh not that things, not in your pow'r, may run
As you would have them; wiſh them as they're done s
With them just as they are, juſt as you ſee;
Thus fhall you never difappointed be.
You feem fome fharp Difeafe to undergo,
Alas! 'tis vain to wish it were not fo;.
'Tis
ENCHIRIDION.
9
'Tis but the Body's Pain, a furly ill;
Which may impede the Body, not the Will:
For all the Actions of th' obfequious Mind
Are in thy Pow'r, to thy own Choice confin'd.
Thus Strength and Vigour may thy Nerves forfake
And Lameness from thy Feet all Motion take,
But can in thee not the leaft Hindrance make.
'Tis in thy pow'r to refolve not to go,
Judge if it be an Hindrance or no.
Thou on thy Feet may'ft an embargo lay,
As well as chance or natural decay.
Confider thus, in all things elfe thou'lt find
Nothing can hinder, or confine the Mind;
In fpite of ev'ry accident thou'rt free,
Thoſe hinder fomething elfe, but cannot thee.
XIV.
In ev'ry thing that happens fearch your Mind
And try what force, what faculties you find
For the encounter of the Object fit,
im
In the fame moment when you meet with it:
As if fome beauteous Female you efpy,
Whoſe pow'rful Air detains your wond'ring Eye,
Straight ranfacking the Treafures of your Soul,
You'll find ftrong Temp'rance will that pow'r controul,
Whoſe cool directions prefently affwage
The keeneft Fires, the Dog-ftar Beauty's rage.
Theſe (if you mean to conquer) foon difarm
Each foft'ning Smile, and each obliging Charm.
Are any Hardſhips of laborious weight
Impos'd by Fortitude they're conquer'd ftraight.
?
Nor rowling Seas, nor an impetuous Wind
Can overfet this Ballaft of the Mind;
Secure of Storms you on the Billows ride,
And ftem the furious Current of the Tide.
Are
10
EPICTETI
Are you abus'd? Hath any done you wrong
By the bafe Venom of a railing Tongue?
Soft Patience gives an eafie Remedy,
Deadens the force of the Artillery;
The Poyfon ſpreads into the yielding Air,
Unhurt you find it pafs, and vaniſh there.
In your own Breaft you'll always find fupply
Of aid: If you but make this fcrutiny,.
No entrance of the Foe you need to fear,
You'll find th'Avenues guarded ev'ry where.
XV.
With men 'tis ufual, when depriv'd of ought
Which with much Pleaſure entertain'd the thought,
To fay, that fuch a thing they've loft: In you,
Who the great fearch of Wiſdom do purfue,
To fay, you've loft, is mean; fay you've reſtor'd
What bounteous God did for a while afford.
Thy only Son, thy deareft Hope is dead;
Why do'st thou beat thy Breaft, and fhake thy Head?
Why Man? he's but reftor'd, return'd again,
To the kind Owner's Hand from whence he came.
Thou'ft loft thy Land by Fraud? a vain Miſtake!
How is that loft that is but given back?
But he that thus deceived me, was not he
A Villain, and a Knave? What's that to thee?
What is't to thee? Is he a Knave or no
By whom he takes, who did the Gift beſtow?
Was't not his own? Thou'lt grant me, I fuppofe,
To whom he would, he might of's own difpoſe.
While he allows, ufe what belongs to him,
Not as thy own; as Travellers their Inn,
Who, as at home, are treated while they pay,
But claim no Title longer than they ftay.
F
XVI.
ENCHIRIDION.
II
3
XVI.
You would be wife, I'll teach you if you pleaſe,
Withdraw your Mind from fuch wild thoughts as thefe;
If I my wonted Diligence forget,
My gainful Drudgery; how fhall I eat?
I certainly fall farve for want of Meat.
I indulge, and not chastise my Boy,
My Lenity his Morals may deftroy;
He still will steer the Course he hath begun,
And to the very height of Lewdneſs run.
I tell thee, Mortal, that 'tis better far,
To dye with Thirft and Hunger, free from Care,
With a ferene and an undaunted Mind,
Than live in Wealth, to its dire Cares confin'd.
As for the Boy, 'tis better far that he
Become a Proverb for Debauchery;
}
'Tis better he were hang'd*, than thou ſhould'ſt ſhare
A moment's Grief by thy reforming Care:
But this is more than difficult, you'll fay,
Too hard a Rule for Flesh and Blood t'obey :
Yet by a former Rule 'tis eafie made;
Begin by finalleft things, as I have faid;
Suppoſe thy Wine be ftoll'n, thy Oil be ſhed;
And thus take comfort: Where's the Lofs, if I
At fuch a rate Tranquillity can buy?
If Conftancy at fuch a rate be bought?
And there's not any thing that's got for nought.
Suppofe you call your Servant, he's at play;
Or when he's prefent, minds not what you fay:
* 'Tis defired that the Wife will not be offended at this Word, for if
ǹ be no matter, and of no concern, whether the Boy be lewd or no, it is
no matter, and of no concern, whether the Boy be hang'd, for this like-
wife, Τῶν ἐκ ἐφ' ἡμῖν.
And
12
EPICTETI
And is the quiet of thy Soul perplex'd
At this he gets the better if thou'rt vex'd;
He grows your Mafter, while he can torment ;
Give not fuch pow'r to the vile Negligent.
XVII.
Would you be wife? ne'er take it ill you're thought
A Fool, becauſe you tamely fet at naught
Things not within your pow'r, but paſs 'em by
Without a Wiſh, with a regardleſs Eye;
A fenfeleſs Stock, becaufe no Loſs or Pain
Makes you lament, or childishly complain.
Never pretend to kill, nor wiſh to feem
Deep Learn'd, nor court a popular Efteem:
But if, admir'd by men, you pass for wiſe,
And draw their lift'ning Ears, and foll'wing Eyes,
Rather miſtruft, and doubt your felf from thence,
They're oftner fond of Folly than of Senſe:
While they admire, while you their Praiſes hear,
You're nearer to the Fool than e'er you were ;
'Tis very likely fome grofs Vanity,
They fancy in themfelves, and love to fee
Ripen'd in you to full maturity:
As Luft of Glory, or a ftrong defire
Of Wealth, or Power, or Splendour in Attire.
'Tis altogether vain, to think t'adhere
To the ftrict principles agreed on here,
While you the courfe quite contrary do ſteer,
To things not in your pow'r; which if you reach,
You needs muft quit the Difcipline we teach.
XVIII.
If thou defir'ft thy Children, Friends, or Wife
Should never die, but fhare Immortal Life
With the bleft Gods, 'tis perfect Lunacy;
Bedlam hath many a wifer man than thee:
A Doctor
ENCHIRIDION.
13
A Doctor and dark Room may do thee good;
Take Phyfick, I adviſe thee, and let Blood.
Will nothing but Impoffibles go down?
Thou wiſheſt that what's not in thy Pow'r, may own
Subjection to thy Will; and would'ſt confine
What's in another's pow'r to be in thine.
Thus if thou wish thy Son may blameleſs be,
Though he hath rak'd the fink of Infamy,
'Tis a return of thy Infirmity;
A ſpice of Madneſs ftill: As well you might
With Vice were Virtue, wifh that black were white
Is wishing then deny'd? And must our Mind
To the dull prefent only be confin'd?
No, doubtless you may wish; nor need you fear
Defeat, provide you wish within your Sphere.
XIX.
Him, and him only, we may juſtly call
The pow'rful Lord, the Soveraign of all;
Whoſe power is fuch, that, as he lifts, he may
Keep what he will, or give, or take away.
If then thou would't be free, a Monarch ftill;
Nor wiſh, nor fhun, what's in another's Will.
Thus what you would you fhun, or wish you have;
Thus are you free; if otherwiſe, a Slave.
XX.
With the fame manners, which, when you're a Gueſt
You uſe at ſome rich Neighbour's fumptuous Feaſt,
Manage the reft of your affairs of Life
With eafie Converſation, void of Strife;
Void of rude Noife: As when fome Novelty
Is handed round the Table; if 'tis nigh
Stretch forth your Hand, take fhare with Modefty;
If it paſs by, do not detain by force,
Nor fnatch at it, 'twill fhew your Breeding coarſe:
Is
-P- - WA"་་ ་་་"
•
14
EPICTETI
Is it not near you yet, at diſtance plac'd,
Shew not your greediness by too much hafte;
Nor, like a hungry Waiter flanding by,
Devour it at a diflance with your Eye.
Abftain a while, 'tis but a minute's Faſt,
Take Patience, Man, 'twill furely come at Iafter
Now if the fame Behaviour be your Guide,
In all the actions of your life beſide,
As in respect of Children, Wife, Eftate,
Of being rich, or made a Magiftrate;
If modeftly you take, and thank kind Heav'n
For any of theſe Bleffings to you giv'n;
Or if depriv'd of ought, you ftraight refign
All to its Will; nor peevishly repine:
Or if, as yet unblefs'd, you meekly wait,
With humble Patience, the Decrees of Fate;
Not defperate, nor yet importunate:
Some time or other, when the Gods think fit,
Blefs'd with eternal Banquets thou fhalt fit
Among th' immortal Pow'rs, and free from Care,
Perpetual Joys and Happineſs fhalt fhare.
But if fo great thy Soul, as to abſtain,
And bravely with a noble Scorn difdain
Thefe outward proffers, which Mankind do blefs,
Thou'rt fure a God, thou can'ft not ſure be lefs.
For what's a God, but a bleſs'd Being, freed
From Cares, that never dies, or ftands in need?
Thou shalt not only be the Gueſt of Heav'n,
But with the foremoſt rank of Gods be ev'n;
Equal in Pow'r. By methods fuch as thefe
Great Heraclitus, great Diogenes,
And fome, like them, to deathless Honours riſe;
Who, with th' Immortals, in due Glory fhine;
Who, as they well deferv'd, were call'd Divine.
m
XXI. When
ENCHIRIDION.
15
1
XXI.
When you fee any one with Tears bemoan
The Lofs of Goods, or Abfence of a Son,
Whom he perhaps thinks drown'd at Sea, beware.
You be not biafs'd here, and fondly fhare
His fooliſh Weakneſs, and commiferate
His ruin'd and deplorable eftate,
While vainly he in earnest doth bemoan
Things in another's pow'r, not in his own.
T'avoid this Errour therefore keep in mind
This reas'ning, 'tis of mighty uſe, you'll find.
What hath befall'n this man doth not moleft
His Mind, nor plays the Tyrant in his Breaft;
He by his own opinion is difirefs'd;
For could the thing it felf afflict him, then
'Twould work the fame effect in other men ;
But this we fee disprov'd, fince ſome men bear
The like Difafters, without figh or tear.'
You may indeed condole as far as Words,
This pity mere Civility affords;
To tell him he's miſtaken will inrage
His Grief; to call him Fool will not affwage.
Befide 'tis Rudeness, barbarous Cruelty,
T'infult even over fancy'd Miſery :
Nay, we'll allow that you may figh with him,
But then beware, left you perhaps begin
To be too fenfibly concern'd within.
XXII.
While on this bufie Stage, the World, you ſtay,
You're, as it were, the Actor of a Play;
Of fuch a Part therein, as he thinks fit
To whom belongs the pow'r of giving it.
Longer, or fhorter, is thy Part, as he,
The Maſter of the Revels, fhall decree.
T
If
16
EPICTETI
If he command to act the Beggar's Part,
Do it with all thy Skill, with all thy Art,
Though mean the Character, yet ne'r complain,
Perform it well; as juft Applaufe you'll gain,
As he, whofe Princely Grandeur fills the Stage,
And frights all near him in Heroick Rage.
Say, thou a Cit or Cripple reprefent,
Let each be done with the beſt management.
'Tis in thy Power to perform with Art,
Though not within thy Pow'r to chooſe the Part.
XXIII.
The direful Raven's, or the Night- Owl's voice,
Frightens the Neighbourhood with boding Noife;
While each believes the knowing Bird portends
Sure Death, or to himſelf, or to his Friends ;
Though all that the Nocturnal Prophet knows,
Is want of Food, which he by whooting fhews.
But fay this Oracle, with Wings and Beak,
As certain Truths, as Delphick Prieftefs, fpeak,
And that through prejudice you ſhould fuppofe
This Boder could Futurity difclofe,
Yet be not mov'd; diftinguiſh thus, I'm free,
Theſe Omens threaten fomething elſe, not me :
Some danger to my Body, Goods, or Name,
My Children, or my Wife, they may proclaim;
But theſe are but the Appendixes of me,
To me theſe tokens all aufpicious be,
Since I from outward accidents like thefe,
May reap much real Profit, if I pleaſe.
XXIV.
If you would be invincible, you may;
I'll fhew you a certain and a ready way.
You can't be conquer'd, if you never try
In any kind to get the Maftery.
I
"Tis
ENCHIRIDION.
17
"Tis not within your Pow'r to bear away
The Prize; 'tis in your Choice not to effay.
XXV.
When any man of greater Pow'r you fee
Inveſted with the Robes of Dignity,
In Honour's gaudieft, gayeft Livery,
Dreaded by all; whofe arbitrary Will,
Whofe very Breath, whofe ev'ry Look can kill;
Whofe Power, and whofe Wealth know no reſtraint,
Whofe Greatneſs hardly Flattery can paint:
Take care you be not here intangled by
The too great Luftre that beguiles your eye;
Beware you do not envy his eſtate,
Nor think him happier becauſe he's great.
For if true Quiet and Tranquillity,
Confift in things which in our Pow'r do lie,
What refidence can Emulation find?
What room hath reftlefs Envy in the Mind?
Envy and Happiness can ne'er refide
In the fame place, nor in one Breaſt abide;
Nor do you wiſh your felf (if we may gueſs
Your real thoughts by what you do profeſs)
To be a Senator or General,
But to be free, (that's greater than them all.)
This Freedom you would gladly learn, you fay,
To which there is but one, one only way;
Which is to fcorn, with brave and decent Pride,
All things that in another's Pow'r refide.
XXVI.
Not he that beats thee, or with fland'rous Tongue
Gives thee ill Language, doth thee any Wrong,
Thine own falfe Notions give the injury:
Thefe flander, give the affront, and cudgel thee.
When
18
EPICTET I
When Words traduce, or Blows the Limbs torment,
Which in thy power it lies not to prevent,
This prefently thou term'ft an Injury,
But giv'it no tolerable reafon why.
Thou plead'it thy Carcafe, and good Name are dear;
The Wound goes to thy Soul, that wounds thee there;
'Tis falfe, 'tis but a fcratch; nor can it find
An entrance thither, or diſturb thy Mind;
Without thy own confent; an injury
To fomething else without, 'tis none to thee.
Thus when provok'd, thy own opinion blame,
'Tis that provokes, and caufeth all the pain:
Wherefore beware, left objects, fuch as thefe,
Gain thy affent too foon, with too much eaſe,
Left fancied Harms thy Mind with Grief affect,
Left fancied Blifs fhould gain too much reſpect.
Thus thou'lt get leifure, and a thinking time;
Thy Notions with due meaſures to confine;
To add, to prune, to polish and refine.
XXVII.
Let Death, let Banishment, and ev'ry Ill,
Which Mortals thoughts with apprehenfion fill,
Which moft they dread, and with averfion fly,
Be always prefent to thy thoughts and eye;
But chiefly Death: Thus no mean thought fhalt find
Harbour, or entertainment in thy Mind.
'Thus no bafe fear fhall ever from thee wreft
The firm Refolves of thy undaunted Breaſt :
Not Tyrants frowns, nor tortures fhall enflave
Thy fearless Soul, but, generously brave,
Thou all their little Malice may'ſt defie;
Arm'd only with this thought, Thou once muft die.
Nor
ENCHIRIDION.
19
Nor can Death truly formidable feem
To thee, who with it haft familiar been,
Who ev'ry Day haft the pale Bugbear feen.
Yet Death's the worst that thou canft undergo,
The utmoſt limit, the laſt Scene of Woe,
The greateſt ſpite thy Enemy can fhew;
And yet no more, than what the Gout, or Stone,
With more malicious Leifure, might have done.
Arm'd with the Thoughts of Death, no fond Defire
Of Wealth, nor the deluding fooliſh Fire
Of Pow'r, fhall lead thee on with hopes to gain,
What Death hath fworn thou shalt not long retain.
XXVIII.
Wiſdom, you fay, is what you moſt defire,
The only charming Bleffing you admire,
Therefore be bold, and fit your felf to bear
Many a Taunt, and patiently to hear
The grinning fooliſh Rabble laugh aloud
At you, the Sport and Paftime of the Crowd,
While in like Jears they vent their filthy Spleen:
Whence all this Gravity, this careleſs Mien ?
And whence, of late, is this Pretender come,
This new Proficient, this Muſheroom,
This young Philofopher with half a Beard?
Of him, till now, we have no mention heard:
Whence all this fupercilious Pride of late?
This ftiff Behaviour, this affected Gate?
This will perhaps be faid, but be not you
Sullen, nor bend a fupercilious Brow,
Left thus you prove their vile Reproaches true,
Which are but Words of courfe, the Excrement,
The ufual Malice which alike they vent
Upon the Guilty and the Innocent.
C
But
20
EPICTETI
ܬܵܐ
But firmly ftill to what feems beſt adhere,
As if by Heav'n's Commands you ordered were
To keep that Poft, not to be driv'n from thence
By force, much lefs a fcurrilous Offence.
Maintain this Maxim, and you foon will grow,
The Praife and Wonder of your scoffing Foe:
Forc'd to confefs his Faults, he'll court you more
Than he reproach'd, or laugh'd at you before.
But if his Mock'ry makes you tamely yield,
And quit your noble Station in the Field,
You merit Laughter on a double fcore,
Firſt for attempting, then for giving o'er.
XXIX.
If to pleaſe others, ftudying to be dear
In their kind Thoughts, you move beyond your Sphere
And look abroad, Refpect and Praife to gain,
And the poor outward Trifle call'd a Name;
You loſe the Character you wish to bear,
You lose your Station of Philofopher.
Let it fuffice that fuch your felf you know,
No matter whether other Men think fo:
Let it be to your felf, if wife you'd feem;
And 'tis enough, you gain your own Efteem.
XXX.
Let not thefe Thoughts torment you; I, alas!
In low ignoble Poverty shall pass
My wretched Days, and unregarded lie
Buried alive, in dark Obfcurity;
No Honour, no Preferment shall I have,
But 'Scutheonleſs defcend into the Grave.
This as a wond'rous Hardship you bemoan,
A grievous Ill, when really 'tis none;
The outward Want of Pow'r, Preferment, Place,
Is no more Mifery, than 'tis Diſgrace :
And
ENCHIRIDION.
21
And that 'tis no Difgrace I fhall evince;
Where's the Difgrace you are not made a Prince?
Or that you're not invited to a Feaſt ?
'Tis none, by every Man of Senfe confeft:
For where's the Man in's Wits that can expect
That things not in your Pow'r you ſhould effect?
And why of want of Pow'r fhould you complain?
Who can no Place or Honour juftly claim,
Excepting things in your own Pow'r; in theſe
You may be great, and pow'rful as you pleaſe.
But then you plead; I thus fhall uſeleſs grow
To thoſe I love, nor shall I Kindneſs ſhew,
Nor Wealth nor Pow'r on my best Friends beftow,
Nor by my Int'reft caufe them to become,
Free of each gainful Privilege in Rome,
Nor, when I pleaſe, an Officer create,
Nor raise them to be Utenfils of State.
And whoe'er told you yet, that theſe things lie
Within your Power or Capacity?
Or where's the Man, that can to others grant
That Place or Honour he himſelf doth want?
But they're importunate, alas! and cry,
Get it, that we your Friends may gain thereby.
Anfwer them thus, I'll do it if I can,
So I may keep my ſelf a modeft Man,
Juſt to my ſelf, ſtill innocent and free,
A Man of Honour and Integrity,
I'll use my best Endeavours; if I may
Gain it on theſe Conditions, fhew the Way;
But if you think I'll this true Wealth forgo,
That you may fomething gain, that is not fo:
See, how unjust this Self-partiality!
And, to be plain, you are no Friends for me,
C 2
S
If
22
EPICTETI
If you prefer a bafe penurious End,
Before an honest and a modest Friend:
Suppoſe your Choice were fuch, then ſhew me how,
What you ſo earnestly deſire to do,
And keep my Principles of Freedom too ;
But think not I will part with Happineſs,
That you fome worthless Pleasure may poffefs.
But thus your Countrey nothing by you gains:
What's this Advantage that your Countrey claims?
Is it that Baths you make, with Coft and Charge?
Or Porches build unimitably large,
Where late Pofterity may read your Name,
Which there you confecrate to lafting Fame?
Thefe Gifts from you your Countrey can expect
No more than Phyfick from an Architect,
Or that a Shoemaker ſhould Armour make,
Or of your Foot a Smith the Meaſure take;
For 'tis enough, if each perform in's Trade
The Work for which he feems by Nature made:
If each Man mind the way in which he's plac'd,
The Smith his Anvil, Shoemaker his Laſt.
And thus if you the Height of Wiſdom reach,
And, what fo well you know, as well can teach,
If by thefe noble Methods you profefs,
You with another honeft Man can blefs
The City where you dwell, you give no less.
Than he, who on his Countrey doth confer
Porches, or Baths, or Amphitheatre.
Well then, i'th' City, where I useful am,
What Office fhall I have? Such as you can,
Keeping your Honour, and your Confcience free,
With ſpotlefs Innocence and Modefty:
But if while fondly you defire to pleaſe
Your Fellow-Citizens, you part with thefe,
}
1
}
You
ENCHIRIDION.
23
You labour but in vain; for where's the Uſe
Of one grown impudent and fcandalous ?
XXXI.
Is any one faluted, or embrac'd
With more Reſpect than you? or higher plac'd
At Table? Is he thought more grave and wiſe,
Of better Parts, and abler to adviſe?
Grudge not: But, if theſe things be good, rejoyce
They're plac'd fo well, and meet fo good a Choice:
And if they're bad, why fhould you take Offence,
That you in theſe have not the Preference?
But how can you, that neither cringe nor bow,
Nor other antick Spaniel-tricks do fhew,
Nor flatter, fawn, forfwear, affent or lie,
Nor uſe that fervile knaviſh Induftry,
By which bafe fupple Slaves their Ends obtain,
The fame Refpect, or the fame Favour gain ?
And how fhould you, who fcorn to condefcend,
With early Morning Viſits to attend
Th' awaking of a rich, proud, pow'rful Friend,
Expect to fhare th' Advantages that fall
To him that helps to fill his crowded Hall?
Or, like a Centinel, ftill walks before
His Patron's Houfe, and almoft courts his Door;
Who, after long Attendance, thinks he's bleſs'd,
As much as Ferfians bowing to the East,
When the Sun rifes from his watry Neft;
And fwears the Eaſtern God doth not diſpenſe
A kinder, or a gentler Influence,
And that each Look, each Smile of his, doth bring.
Warmth to the Summer, Beauty to the Spring.
Who, when his Lordship frowns, admires the Grace
And manly Fiercenefs that adorns his Face;
C 3
Applauds
24
EPICTET I
Applauds the Thunder of his well-mouth'd Oaths,
And then the modiſh Faſhion of his Cloaths,
And vows the Taylor, who the Garments made,
Happy in making them, though never paid.
Theſe are the Means by which he ftands poffefs'd
Of Favours, by each Fly-bown Fool carefs'd,
At ev'ry Feaft an acceptable Gueſt.
Theſe if you'd purchaſe, and not give the Price,
Unjuft, unfatiable's your Avarice:
As for familiar Inftance, What's the Rate,
The Gard'ner holds, and fells his Lettuce at?
Let us fuppofe a Farthing; he that buys
Bears off the Purchaſe, but lays down the Price;
Your Sallad Wants thefe Lettuce, you withold
The fmall Equivalent for which they're fold;
Nor is your Caſe a jot the worſe for this,
For as the Lettuce which he bought are his,
So yours, who did not buy, the Farthing is.
Thus if you're not invited out to dine,
You pay not for his Meat, nor for his Wine;
For he (be not deceiv'd) who entertains,
Doth it not Gratis, he too looks for Gains;
Right bounteous tho' he feems, he fells his Meat,
And Praiſe expects for every Bit you eat,
Each luſcious Draught, each pleaſing Delicate,
Is but a fpecious Snare, a tempting Bait;
You the rich. Entertainment dearly buy,
By mean obfequious fervile Flattery.
If then theſe things, that muſt be purchas'd thus,
Seem ufeful to you, and commodious,
Lay down the Value, do not think to get,
Unleſs you give the Rate at which they're fet.
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Theſe
ENCHIRIDION.
25
!
:
.
Thefe if on eafier Terms you would provide
And without paying for them be ſupply'd,
How can your fooliſh Wiſh be fatisfy'd?
Well then, but shall I nothing have instead
Of this dear Feaſt, that ſtill runs in my Head ?
Yes, if you're not infatiable, you have
Enough in lieu thereof, you're not a Slave,
You have not prais'd him who's below your Hate,
You've not admir'd his Dinner, nor his Plate,
Nor paft a Complement against your Will,
Nor in low Cringes fhewn your aukward Skill,
Nor fed his Dogs, to fhew the vaſt Reſpect
The Mafter of the Fav'rites may expect;
Nor did you admire his fumptuous Furniture,
Nor all that civil Infolence endure,
With which at meeting he informs you how,
When you depart his Prefence, you muſt bow;
Nor have you born his Arrogance and Pride,
While he furveys his Board on ev'ry fide,
And fancies that he's bountiful and great,
And thinks he makes you happy by his Meat.
XXXII.
Nature's Designs, Decrees, and Will we read,
In things concerning which we're all agreed,
Which no Difpute, or Controverfie need.
As fay, Your Neighbour's Boy hath broke a Glafs,
You're apt to cry, Theſe things must come to paſs.
So if your own be broke you ought from thence
To learn to bear it with like Patience,
As if 'twere his; thence by degrees afcend:
As thus, Suppofe your Neighbour lofe a Friend,
Bury his Wife, or Son; I know you'll cry,
'Tis not ſo ſtrange a thing that Moṛtals dye,
C 4
}
But
26
EPICTETI
But fay the Cafe be yours, the Lofs your own,
Then what a Howling's there, what pitious Moan,
What Tears you fhed? Ah me! forlorn! undone!
I've loft, you cry, I've loft my only Son!
The innocent, fweet, beauteous Youth is dead,
He's gone, and all my Joys are with him fled:
When all this while you fhould remember how
Your Neighbour's Cafe, like yours, affected you;
Without a Sigh, without a Tear, or Groan,
You bore his Lofs, and fo fhould bear your own.
XXXIII.
As no Man fets up Marks that he may mifs,
So no fuch real thing as Ill there is;
For fhould we grant that ought in Nature's Ill,
'Twould argue Cruelty, and want of Skill
In the great Artift, who all-wife and kind,
Nothing that is not for thy Good defign'd,
Nothing to grieve, or to torment thy Mind.
This you think wifely anfwer'd, when you fay,
Suppofe a Ruffian beat me on the way,
Or force me publickly in open Street,
To take a Kick from ev'ry Slave I meet,
Unjuſt the Violence, nor can I bear
Such an Affront; I must be angry here,
Ev'n you'll acknowledge this to be an Ill:
Thus you remain in your old Error ftill.
I thought that we had clear'd that point before,
With fuch plain Proof, that it requir'd no more;
I fhew'd you 'twas no Ill, and bid you blame
Falfe Notions, the baſe Iffue of your Brain.
You're angry at the Man who did expoſe
Your Body to the Injury of Blows,
:
And
ENCHIRIDION.
27
And yet expofe your Mind to Grief and Pain,
As oft as any Railer's pleas'd to ſtain,
With vile Reproach, the Beauty of your Name, S
Judge then your felf, but judge impartially,
Who's guilty of the greater Injury,
Since you expofe your Mind, your Body he?
To grieve, be angry, envy or to hate,
Are Ills indeed, but fuch as you create:
For theſe let not kind Nature be arraign'd,
You, only you, are to be juftly blam'd.
Wherefore in ev'ry thing you undertake,
Let Judgment fit, and juft Enquiry make,
Of all Preliminaries leading to
The Action, which you have defign'd to do;
Of ev'ry Confequence and Accident,
That probably may wait on the Event,
Be ſure that you can bear it, though it be
Reproach, or Blows, or Death, with Bravery;
Which if you carelessly neglect to weigh,
Though brifk and vig'rous, at the firft Effay,
You'll meet fome fhameful Hindrance by the way.
XXXIV.
You fay you'd win the Olive Crown, and luft
To reap the Harveſt of th' Olympick Duſt;
That Hiſtory may reckon by your Name,
From the great Year when fuch a one o'ercame:
'Tis brave, and by the Gods I wiſh the fame.
But then confider firſt what muſt be done,
+
Through what a Courfe of Hardſhips you muft run.
E'er you proceed, and what may be th' Event,,
And Confequence of fuch a great Attempt:
With a ftrict Courfe of Life you muſt begin,
Confin'd by Methods and ſharp Diſcipline;.
€ 5:
}
According,
28
EPICTET I
:
According to direction, you muſt eat
Nothing that's boil'd, and fuch a kind of Meat
As is allow'd; then you muft drink no Wine,
Nor yet cold Water, and obferve your time
For Exercife, you must your felf inure,
The Summers Heat and Winters Cold t'indure.
Thefe Preparations made, you then muſt try,
If poffible, to gain the Victory,
And that not without Labour, Danger, Harm,
Or lofs of Ribs, perhaps a Leg or Arm;
And when whole Pecks of Duft you've fwallow'd
Been laſh'd, and all things requifite have done, (down,
'Tis poffible that you may lofe the Crown.
Thefe Hazards when you throughly have furvey'd,
You ftill may venture on; nor be diſmay'd,
You'll find the Burthen lighter which you've weigh'd,
Elfe you'll defift, and jade like wanton Boys,
Who, tir'd and pleas'd with Novelty of Toys,
Scarce warm in one, begin another Play,
And fcorn the tedious Sport of Yeſterday:
Who fometimes Pipers, Wreftlers, reprefent,.
Or with tough Cudgel try their Hardiment;
Sometimes the Horn, or the fhrill Trumpet found,
Act Tragedies, and kill without a Wound:
Thoughtless as they, one while your Hand you'll try-
In Wrestling, Fencing next, then Poetry,
In Rhet'rick; nay, perhaps Philofophy,
But fail in each; and all theſe Pains beftow,
Ridiculous as poffible to grow,
And make a wond'rous buftle to exprefs
A rev'rend, and more ferious Childifhnefs,
Like a grave Ape, whom Nature did create
A Type of you, who can but imitate;
Who
ENCHIRIDION.
29
:
Who one thing now, another ſtraight admire,
Who, hurried on with violent defire,
Plunge over Head and Ears, before you know
How deep the filent fimooth-fac'd Waters flow,
Or weigh the Hardſhips you muſt undergo.
Thus fome, when any much-fam'd Man they fpy
Admir'd for Wiſdom, and for Modefty,
Much liften'd to, and courted ev'ry where,
And then, perhaps, fome grave Quotation hear,
How true ſpeaks Socrates! nor can it be
That any ſhould diſcourſe as well as he !
Are taken with an Itch of being Wife;
They too, forfooth, muft needs Philofophize.
XXXV.
Having confider'd thus what's to be done,
The Hazards, Hardfhips, and the Rifque you run,
Confider with what Strength you are endow'd,
What Nature for th' Encounter hath allow'd;
As if you affect th' Olympick Exercife,
A
Examine well your Back, your Shoulders, Thighs,
What Brawn, what Sinews for the Enterpriſe
Nor will each fort of Strength fuit each Exploit,
This runs, that leaps, this wreſtles, throws the Coit;
So if the Combat with your felf you try,
And, by ftrict Methods of Philoſophy,
Your own rebellious Paffions ftrive to tame,
And thus a more illuftrious Conqueſt gain,
You can't expect t'indulge and gratifie
Your Genius with accuftom'd Luxury.
Nay, 'tis à Contradiction, 'tis t'obey
Thofe very Lufts you mean to drive away.
You ſhould confider whether you can bear
The want of far-fetch'd Dainties, travel'd Chear ;
G 6
You
30
EPICTETI
You ſhould confider whether you can dine,
Without a Catalogue of coftly Wine,
Whether that Squeamishnefs you can forget
That makes you keep an Almanack for Meat,
That makes you fweat, and faint, when you behold
A Novelty that's more than one Day old;
And to be ſhort and ferious, what you think
}
Of Roots for Food, and the cold Stream for Drinks
Philofophy's like fome brave Heroe bred,
With Labours harden'd, and with Hardfhips fed:
Awake, fhe cries, and let the early Sun
Blush that he fees his Vigilance out-done;
Arife, purfue, prefs forward, drive away
With chearful Toil, the tedious ling'ring Day,
Buſineſs thy Sport, and Labour be thy Play.
You ſhould confider how you can difpenſe
With leaving Home to gain Experience;
How you can part with Friends, and Native Air;
How the Fatigues of Travel you can bear;
How in a Thred-bare Garment, old and torn,
You can endure the Slights, and faucy Scorn
Of Pages, Grooms, who, in proud Liv'ries drefs'd;
Fancy a tatter'd Coat a mighty Jeft;
How it will reliſh with you to be us'd
Worfe than the bafeft Slaves, to be refus'd
All Honour, Pow'r, and Truft, Preferment, Place,
Not to be call'd your Worſhip, ftyl'd your Grace.
In theſe examine well your felf, and try
Whether you're willing, at fuch rates, to buy
Freedom, a quiet Mind, and Conftancy:
Left, like the Boys I told you of, you prove
Now a Philofopher, then fall in love
With frothy Trafh of Orators, and thence-
Straight a Collector of th' Excife commence;
Then
ENCHIRIDION.
31
Then tir'd with this, your fond Defires dilate,
And wish to be a Miniſter of State.
Thefe are wide Contraries, as oppofite
As Virtue is to Vice, as Black to White.
You can but make one fingle Man, and he
A wife good Man, or fooliſh Knave muſt be ;
He the full Sway over himſelf muſt have,
Or be to things, not in his Pow'r, a Slave:
Skill'd in theſe inward Arts, or thoſe without,
Be wife, or herd amongſt the common rout ;
Or a Philofopher, or Idiot.
XXXVI.
Let your Reſpects and Services agree,
And be proportion'd to the Quality
Of him, to whom thefe Services you pay ;:
Is he your Father? Know you must obey,
And cheriſh him, confid'ring all his Care
For you, when weak and helpleſs yet you were,
And bear with him in all things, knowing how
Nature oblig'd him to be kind to you;
All this to Gratitude it felf is due :
He heard your peevish Brawling, ftrove t' allay
Your Childish Wrath, and wip'd. your Tears away;
And can't you bear an angry Word, or Blow,
From one fo 'indulgent, one that lov'd you fo,
Who gave you Being, who may well be faid
Twice to have given you Life, in that he fed,
In that with fo much Tenderneſs he bred
Your younger Years? Oh! but, perhaps you'll fay,
He's wicked and fevere, I can't obey.
A lame Excufe, let him be what he will,
Morofe, or Wicked, he's your Father ftill;
Whate'er his Morals are, he may expect.
From you at leaſt a filial Refpect;
You
32
EPICTETI
You can't believe that Nature's bound to find
A Parent for you fuited to your mind.
Well, but you think your Brother injures you;
You aſk me here what Nature bids you do?
Nature obligeth you to paſs it by,
Bids you neglect the fancy'd Injury,
Nor mind what's done by him, but bids you ſhew
The hearty Love you to your Brother owe,
Which can't be fhewn by more commodious Light,
Than when you oppoſe your Goodneſs to his Spight;
And what long fince I told you, think on ftill,
No one can injure you againſt your Will;
The Wrong you fuffer doth from Fancy grow,
You then are hurt when you imagine fo.
If by this fteady Balance, then you try
The mutual Duties of Society,
Which Men to Men, Neigbours to Neighbours owe,
Which Souldiers to their General ſhould ſhew,
Which Citizens fhould pay their Magiftrate;
You'll grant they're to be paid, without Debate,
Offence, or Envy, Prejudice, or Hate.
XXXVII.
In this the main Point of Religion lies,
To have right Notions of the Deities;
As that fuch Beings really are, that they
Govern the World with juft and prudent Sway,
That chearfully you are oblig'd t' obey
All their Commands, well fatisfy'd to reft
On what they do, as order'd for the beſt
That whatſoever is by them decreed,
From an All-knowing Wiſdom doth proceed.
Thus their wife Government you'll fear to blame,
Or, as neglected, peevishly complain :
}
Mi
But
ENCHIRIDION.
33.
:
!
*
But 'tis not likely you ſhould have this Senſe,
Theſe reverent Notions of their Providence,.
Nor can you without murmuring refent,
Their partial, and unequal Management,
If you diſtinguiſh into Good and Ill,
Things not depending on your Pow'r and Will.
Now if thefe Attributes of Bad and Good,
Of things within your Pow'r, be underſtood,
You lay the Fault at your own Door, and clear
The Gods of being partial and fevere :
But if you think that outward things can be
Some good, fome bad; with this Abſurdity
You wound the Goodnefs of the Deity;
Your God a vile malicious Fiend you make,
Cruel, or weakly, given to miftake.
Whom, when you foolishly averfe would fly
Death, or like natural Neceffity,
MA
Or any thing, which you have with'd for, mifs,
You needs muft hate, and ſay the Fault is his,
To whom, though he hath kindly giv'n you Will
To with or not to wifh, you impute the Ill;
And, as 'tis natʼral, with like Hate reflect
On him, the cruel Caufe, as on th' Effect.
Infects, and Brutes themſelves, have thus much Senfe,
Alike t'abhor th' Offender and th' Offence;
Thus a fierce Cur follows and bites the Stone,
And then purfues the Man by whom 'twas thrown:
As on the contrary, they love, they admire,
What ferves their Wants, and anſwers their Defire,
And none, fure, but a Mad-man, can rejoyce
In that which plagues him, ruins, and deſtroys.
Hence 'tis the Father's hated by the Son,
Hence 'tis the grave old Man grows troublefome;
The
34
EPICTET I
The dry Bones keeps him from a large Eftate,
To which he fears he fhall fucceed too late :
He therefore daily wishes he were dead,
That his kind Heir might flouriſh in his ftead..
Hence that pernicious fatal War aroſe,
Which Thebes to Blood and Ruin did expofe,
For proud Eteocles refolv'd to reign,
And Polynices would his Right maintain;
For both would rule, and both would be obey'd,
Each thought his Brother did his Right invade;
Each thought Dominion was a Sov'raign good,
Each would affert his Int'reft with his Blood.
Hence 'tis the Plow-man, when tempeftuous Rain,
Or Drought, have render'd all his Labour vain,
Rails on the Gods: Hence 'tis the Sailer raves,
When toft with furious Winds, and threat'ning Waves:
Hence 'tis the Merchant curfes, if he fail
Of a quick Market, or a gainful Sale.
Hence they, who lofe Children or Wife, complain,
That they, alas! have facrific'd in vain
What e'er they fuffer, vainly wifh, or fear,
The Gods, for certain, all the Blame muft bear..
Nor are they pious longer than they find
The Gods are grateful, in remembrance kind:
Only devout while Favours they obtain,
They make Religion but a kind of Gain.
Now he that only wifheth things may be
Juſt as they are, as the bleſs'd Gods Decree,
Whoſe wiſe Averfion only doth decline
Things he hath Pow'r to fhun, can ne'er repine,.
Nor be provok'd to murmur or blafpheme,
Nor through falfe Notions lay the Fault on them;
He's the true pious Man. But here you'll fay,
If we may only wish for what we may
Beflow
1
ENCHIRIDION.
35
Bestow upon our felves, pray where's the need
That we raife Temples, or that Victims bleed?
Why Should we Prefents on their Altars lay?
And why with Incense court them ev'ry Day?
Where's the Reward for this? What's the Return
Of all this Smoak, and the Perfumes we burn?
Will you not worship them, unless you have.
All that your Luft and Avarice can crave?
Methinks they've given enough, in that you live
Under their prudent Care, who know to give
Better than you to ask; who that beſtow,
Which moft for your Convenience they know.
Let's add to this, (if this will not fuffice,)
They've made you capable of being wife.
Are theſe mean Reaſons why you Sacrifice?
Wherefore your Off'rings and Oblations pay
With ufual Rites, after your Countrey's way;
Let them be given, as what you really owe,
Without th' Alloy of Vanity or Shew,
Not niggardly, nor with too great Expence,
With all Devotion, Care, and Diligence.
XXXVIII.
When you confult the Oracle, or thoſe
Who the deep Secrets of the Gods difclofe,
Who fill'd with a Divine, Prophetick Rage,
The Will of Heav'n, and its Decrees prefage,
'Tis plain, the dark Event you cannot tell,
Elſe why do you confult the Oracle?
But if you're a Philofopher, you know
Thus much at leaſt of it before you go;
That if of things not in our Pow'r, th' Event
Must be infallibly, indifferent,
Nor good, nor bad; when therefore you draw nigh
The hallow'd Cavern of the Deity,
ма
The
36
EPICTETI
The Will, and the Decrees of Fate t' inquire,
Approach without Averfion, or Defire;
Elfe to the facred Vault you'll trembling come,
Like Men who are arraign'd, to hear their Doom:
And know, that whatfo'er the Fates ordain,
From thence, at leaſt, this Benefit you gain,
That, rightly uſing this or that Decree,
You make a Virtue of Neceffity;
And what this Benefit doth moſt inhaunce,
'Tis fuch as will admit no hinderance:
Therefore with Courage to the Gods repair,
To whom you freely may your Doubts declare,
As to your Friends in whom you moft confide,
Whofe Prudence and Integrity you've try'd;
And what they bid you do, let it be done
With the most prudent Care, remembring whom
You chofe for Counsellors, whom you neglect
If their Advice you flight or diſreſpect.
Nor muft you ev'ry little Doubt propofe
To their Divinities, but fuch as thoſe,
Which, as wife Socrates was wont to fay,
Are very dark, abftrufe, and out o'th'way;
Such as are clear'd by their Events alone,
Which by no humane Methods can be fhewn.
You muſt not fuch light Queries here propound,
Which every Man of common Senfe may found:
As whether Med'cines can restore the Dead,
Or Hellebore can purge a Mad-man's Head ;
No Riddles here, in which old Wives delight,
With which thofe aged Sphynxes pafs the Night,
Nor fuch a Knot as eafily's unty'd,
Nor queſtions which by Sieve and Sheers are try'd;
But fomething difficult, and much involv'd,
Fit only by a God to be refolv'd.
'There-
ENCHIRIDION.
37
·
Therefore when Reafon fays you're bound t' oppofe,
Though hazarding your Life, your Countrey's Foes,
And with heroick Danger to defend
Him you think worthy to be call'd your Friend,
What need of heav'nly Information here,
Of Prophet, Augur, or Aftrologer ?
Nothing but Falſhood, or baſe Cowardice,
Can make a Scruple of a Cafe like this,
Since Reaſon hath determin'd long ago,
Whether you ought t'expoſe your ſelf or no.
Nay, let's fuppofe that you're refolv'd to try
This dubious weighty Point by Augury,
And that by fome unlucky Omen's meant,
Death, or the Lofs of Limbs, or Banishment;
Yet fhould thefe Miſchiefs really enfie,
Which by foreboding Signs do threaten you,
In fpight of Exile, Wounds, nay Death, you muſt
Be to your Friend and to your Countrey juſt;
And Reafon ftill commands you to redreſs,
The one in Danger, th' other in Diſtreſs.
Remember how that Mifcreant was us'd,
Who this kind Office to his Friend refus'd,
By the juft Oracle, who drove away
Th' ingrateful Wretch, and thus was heard to fay:
Be gone, thou baſe Deſerter of thy Friend!
Thy Prefence doth our Deity offend,
Thou faw'ft the Murd'rer give the fatal Wound,
Thou faw'st thy Friend lie welt'ring on the Ground;
Without Concern thou didſt behold him bleed,
And not relieving, did't approve the Deed:
Depart, for thou, even thou, thy Friend haft flain;
Hence, thou abandon'dWretch, thou dost our Shrine pro-
phane.
XXXIX. Frame
38
EPICTETI
XXXIX.
Frame to your felf fome Forms, fome Rules whereby
To guide your Life, on which to keep your Eye,
Which whether to your felf you live reclufe,
Or which in Converfation you may uſe;
For there are Dangers, which the Wife would fly
Both in Retirement and Society.
For neither can a Ship with Safety ride
Within her Port, if not with Cables ty'd;
Nor can fhe be fecure, when under Sail,
Though in fair Weather with a profp'rous Gale,
Unless known Rules, by long Experience try'd,
Her well-fpread Canvas, and her Rudder guide.
Nor only in the Main do Tempefts roar,
They ftrike the Flats, and riot on the Shore;
And ikilful Sailors, with juft Reaſon doubt
Dangers within, as well as thofe without.
XL.
Let modeft Silence be your greateſt Care
In humane Converfation, and beware
Of being over talkative, and fhun
That lewd perpetual Motion of the Tongue,
That Itch of fpeaking much, and be content
That your Difcourfe (though fhort) be pertinent;
And when Occafion ferves, then speak your Senfe,
Without an over-weening Confidence.
Nor catch at ev'ry Bait, nor open at
The common Opportunities of Chat :
As, fuch a Fencer play'd his Part with Skill,
That, like a Wreſtler, breaks what Rib he will:
That fuch a Horfe is of the fleeteſt kind,
And that his Dam engender'd with the Wind:
That a full Cry of deep-mouth'd, long ear'd Hounds
Is the moſt ſweet and ravishing of Sounds:
That
ENCHIRIDION.
39
: !
رم بود
That fuch a Lord with the beſt Wines doth treat,
Has the beſt Cook, is the beſt read in Meat: (Crowd,
These are the thread-bare Themes that pleaſe the
The Ignorant, the Thoughtless, and the Proud.
But chiefly fhun Difcourfe concerning Men,
Nor fondly this Man praiſe, and that condemn,
For all immod❜rate, and too laviſh Praiſe,
Too great an Expectation's apt to raiſe;
And by reviling others you exprefs
Your little Wiſdom, but much Bitterneſs:
Nor with abfurd Compariſons defame
One Man, by adding to another's Name:
For thus, by way of Foyle, the one's Difgrace
Sets off the Character you mean to raiſe;
With Hemlock this you crown, and that with Bays.
XLI.
free?
Among your Friends with whom you may be free
If vain, or frivolous their Converſe be,
Or feem to favour of Indency,
Alter the Subject; fure you may invent
Some profitable, pleafing Argument,
Which, like a gentle Tide, with eafie Force,
May ftop the Current of the firſt Diſcourſe :
But among Strangers learn to hold your Tongue,
Your good Intentions may be conftru'd wrong,
You may be term'd impertinent or rude,
Wife out of Seaſon, and be faid t'intrude.
XLII.
Laughter, if rightly us'd, may be confeft
In fome fort to diſtinguiſh Man from Beaſt,
While by due Management it is allay'd,
While the ftrict Rules of Reafon are obey'd;
But fhews if over-loud, or over-long,
Your Head but weak, altho' your Lungs be ftrong.
For
40
EPICTETI
For ev'n a Smile, not in its proper Place,
Too juſt a Blemiſh on your Judgment lays;
But cauflefs Laughter at each Thing you fee,
That grinning of the thoughtless Mobile;
That fenfelefs gaping Mirth, that is expreft
Without the Provocation of a Jeft;
That wild convulfive Writhing of the Face,
That quite disfigures it from what it was,
Doth with Humanity fo little fuit,
It makes you but a different fort of Brute.
XLIII.
Avoid th' Engagement of an Oath, or fwear
As feldom as you can, at leaſt forbear
To bind your felf to what you cannot do,
And only ſwear to that which lies in you:
For 'tis a wicked, blafphemous Offence,
To call the Gods to each Impertinence;
To make them Knights o'th' Poſt, to teftifie
That to be Truth, you know to be a Lye.
XLIV.
If with Civility you can, decline
All publick Feafts, and learn at Home to dine.
With fober Food, at your own Charge content;
But if oblig'd, in point of Complement,
To eat abroad, be it your Care to fhun
The vulgar Dregs of Converſation :
As common vile Difcourfe, and dirty Jefts,
The naufeous Merriment of greafie Feaſts:
For if your Company be lewd, you may
Soon grow as diffolute and lewd as they;
For there's Contagion in each Word they ſpeak,
Each Sinile they make, each Jeft they break;
Their very Breath invenoms all the Chear,
As if the Harpye-Sifters had been there.
Thus
ENCHIRIDION.
41
Thus hurtful Vapours, rifing from the Ground,
'Poiſon whate'er they meet, leave nothing found.
Thus a blear'd weeping Eye is apt to make
Th' infected Eyes of the Beholders ake.
Thus Sheep difeas'd, pall'd Wine, corrupted Fruit,
If mixt, the healthful, fprightly, found pollute.
XLV.
For Meat, Drink, Cloaths, Houfe, Servants, and the
reft,
Which chiefly are the Body's Intereft,
Take this Prefcription, you may fafely uſe
Such a Proportion as will moſt conduce
To the internal Welfare of your Mind,
And that's as much as Nature hath defign'd;
Take juft as much of each, as may fuffice
For Health, and ftrength'ning of your Faculties.;
What your Neceffities require, but fly
Whatever tends to Pride, or Luxury.
The frugal Belly's eafily fupply'd;
With wholfome, homely Fare well fatisfy'd;
Nor hungry, doth abstain from Meat, becauſe
Not dress'd with Art, with fome peculiar Sauce:
Nor thirsty, do you ſtay for Choice of Wine;
Nor do rich Delicates your Parts refine :
Nay, the Mind furfeits as the Body doth,
Intemperance hath the fame Effect on both.
Our Anceſtors on Roots and Acorns fed,
Drank the cool Brook, nor felt an aking Head:
Without Difeafe, or Pain, they liv'd to fee
A numerous, and a well-grown Progeny;
And were, no doubt, as witty and as wife,
Without the Helps of ftudied Rarities.
An home-ſpun Suit, tho' coarſe, will keep you warm,
And the keen Winter's Rigour will difarm,
I
Better
42
EPICTETI
Better than coftly Robes of Tyrian Dye,
Beſet with Pearl, or rich Embroidery.
Nor need you ſuch a ſtately Houſe, as may
Afford a different Room for every Day
Through the whole Year, with a large fpacious Hall,
Since one fmall Room may ſerve inſtead of all;
Since you in one may eat, drink, walk, and fleep.
And why fo many Servants will you keep?
Where's the Neceffity of all this State?
Is it below you on your felf to wait?
Have you not Limbs, and Health, and Strength to do
Thoſe Offices which they perform for you?
But you, perhaps, believe 'tis bafe, and mean,
On your own Strength, on your own Legs to lean,
And vainly think 'tis granted and allow'd,
That to be generous is to be proud;
And therefore when you're pleas'd to take the Air,
By brawny Slaves you're carried in a Chair;
Therefore you hire a Cock to dress your Meat,
'Tis much you do not think 'tis mean to eat.
XLVI.
Before you're married, ſtrive to live as free
As poffibly you can from Venery;
Though 'tis a Luft of a rebellious kind,
That owns the leaſt Subjection to the Mind,
Th' Effort of Fleſh of Blood, the furious Horfe,
That bears againſt the Bit with headstrong Force:
Yet you're oblig'd in Juftice to refrain,
And to preferve your Body without Stain:
For as you think 'twould leffen your repute
To marry with a common Proſtitute,
So you're oblig'd to give your felf entire
To the chafte Arms of her whom you admire;
But
ENCHIRIDION.
43
But if you're born fo forcibly away,
As not for Hymen and his Rites to ſtay,
Yet Ain your Countrey's Laws claim juft Respect,
Though you the Rules of Chaſtity neglect.
Though ne'er fo rampant, ſure you may abftain
From what's forbidden, from unlawful Gain;
As from Adultery; nor need you wrong
Another, though your Lufts be ne'er ſo ſtrong;
Since there are other Liberties allow'd,
T'affwage this fcorching Fever of the Blood.
But if you're throughly mortify'd, and find
No Inclination left for Womankind,
Yet grow not proud upon't, nor thoſe accufe,
Who court thoſe fenfual Pleaſures you refuſe;
Nor boaſt your Virtue fuch, that you defie
The weak Attractions of a pleafing Eye:
That you, forfooth, are cold as Scythian Ice,
For Boafting is a moſt intemp'rate Vice,
Not worſe the wanton Sport that you deſpiſe.
No, 'tis the Leach'ry of the Mind, for which
There's no Excufe of Flesh and Blood, an Itch
Of being prais'd, which rather than you'll want,
Ev'n you your felf are your own Sycophant.
XLVII.
When you're inform'd that any one through ſpight,
Or an ill-natur'd, fcurrilous Delight
Of railing, flanders you, or doth accufe
Of doing fomething bafe, or fcandalous,
Difquiet not your felf for an Excufe,
Nor, bluft'ring, fwear he wrongs you with a Lye,
But flight th' Abufe, and make this calm Reply:
Alas! he's ignorant! For had he known
My other Faults and Follies, he had ſhewn
Thoſe too, nor had he spoke of this alone.
D
XLVIII.
}
:
1
44
EPICT ET I
XLVIII.
There's no great need that you fhould oft appear
At Shews, or help to crowd the Theatre:
But if it be expected you ſhould be
Amongst the reft, at the Solemnity
Of facred Sports, when 'tis requir'd that all
Should join to celebrate the Feſtival,
See with Indifference, and lay afide
Partiality, and wifh on neither fide;
And be not more concern'd for what you fee,
Than your own Quiet and Tranquillity :
Be theſe your main Concern, your greateſt Care,
And wish that things may be juſt as they are,
And that the Victory may fall to him,
Who gains the Day, who doth the Garland win:
For while to neither, to your felf your'e kind,
Nor can you any Difappointment find.
Be not tranſported, do not laugh aloud,
Nor roar in Confort with the bellowing Crowd.
When the Shew's over, when from thence you come,
Difpute not much concerning what was done,
As, who's the talleft Fellow of his Hands,
Who beft the Launce, who beft the Sword, commands;
Or whether fuch an one was fairly flain,
This is to act th’Encounter o'er again.
But fay you out-talk the other, win the Prize,
Are you a Jot the better, or more wife?
You only fhew that you admire the Sport,
When there's no tolerable Reafon for't:
And why fo great a Wonder is it made,
That a Man's quick, or dext'rous at his Trade?
That one of greater Strength, or greater Skill,
Should get the better? that a Sword will kill?
XLIX.
ENCHIRIDION.
45
XLIX.
Avoid, if poffible, th' Impertinence
-
Of thoſe who prostitute their Eloquence;
Who with a long Harangue, from Defk or Stage
Both the rich Mobile, and poor engage:
For what Advantage are you like to gain,
By hearing fome one a whole Hour declaim,
While Alexander's Juftice he commends
For murd'ring all his beſt and truftieſt Friends?
How are you better'd by a tun'd Diſcourſe
Of Phalaris's Bull, or Sinón's Horſe?
Or a Deſcription that's defign'd to fhew
The various Colours of the heavenly Bow,
In a Diſcourſe almoft as long as it,
Which the vile trifling Scribler takes for Wit?
What Wiſdom can you learn from Circe's Hogs?
From Hecuba turn'd Bitch, or Scylla's Dogs?
From weeping Niobe transform'd to Stone,
Or bloody Tereus feeding on his Son?
But if in Manners you're oblig'd t'attend,`
Becauſe perhaps the Author is your Friend;
Or if that Tyrant, Cuftom, bring you there,
Be grave, but not morofe, nor too fevere,
Nor play the Critick, nor be apt to jeer;
Nor by Detraction feek inglorious Praiſe;
Nor ſeem to weep, when he your Joy would raife;
Nor grin, nor fwear, when fome fad Paffion tries
To draw the brinifh Humour from your Eyes,
Nor to the Company Disturbance cauſe,
By finding Fault, or clamorous Applauſe;
Be fober and fedate, nor give Offence,
Or to your ſelf, or to the Audience.
1
D 2
L. When
46
EPICTETI
L.
When you have ought to do, or are to treat
With Perfons whofe Authority is great,
Let Socrates and Zeno fhew you how,
And what their Prudence would think fit to do,
Were they to manage this Affair for you.
With what a Temper, how ferene and brave,
In ſuch a Cafe, would they themſelves behave!
For neither would they crouch, nor yield thro' Fear;
Nor would they rude or infolent appear
Nor would they any thing unfeemly fay,
Nor yet through Flatt'ry give the Cauſe away.
By thefe great Patterns act, you cannot fail;
Wiſdom and Courage, joyn'd, muft needs prevail.
LI.
Thefe Things before-hand to your felf propofe,
When you're about to vifit one of thoſe
Who are call'd Great; perhaps he's not within,
Or likely he's retir'd, nor to be feen:
Perhaps his Porter, fome rough ſturdy Boor,
Amongst the Beggars thrufts you from the Door,
Or when, at length, you have Admittanee got,
His Honour's bufie, or he minds you not.
But if in fpight of each Impediment,
In fpight of Slights, Affronts, you ftill are bent
To make this Vifit, know you muſt diſpenſe
With fuch ſmall Accidents, nor take Offence
When you're defpis'd, nor with the vulgar cry,
'Tis not fo great a matter, what care I?
In whom you through the Vifard may difcern
(Howe'er they ftrive to hide it) a Concern,
Who, like the Fox in Æfop, ſeem to ſet
Thofe Grapes at naught, as four, they cannot get.
LII.
ENCHIRIDION.
47
LII.
Boaft not in Company of what you've done,
What Battels you have fought, what Hazards run,
How firſt at ſuch a Siege of fuch a Town,
You feal'd the Walls, and won the mural Crown ;
And how your Skill and Conduct gain'd the Day,
While Hofts of-flaughter'd Foes about you lay :
For while your Actions you your felf relate,
You from your real Merits derogate;
With your own Breath you blow away your Praiſe,
And overthrow, thofe Trophies you would raife;
You talk away thofe Honours you have got,
While fome deſpiſe you, fome believe you not;
Nor is't as pleafant or agreeable
To them to hear, as 'tis to you to tell:
What is't to them what Laurels you have gain'd?
What Dangers you've eſcap'd, what Wounds ſuſtain’d?
Perhaps they fancy all that you have faid
Doth but their Sloth, or Cówardice upbraid;
And, vex'd or tir'd, they wish you all the fame
Dangers, and Wounds, and Hardships o'er again.
LIII.
'Tis but a forry fort of Praiſe to be
A Droll, the Jefter of each Company,
A Raifer of loud Laughter, a Buffoon,
The Sport, and the Diverfion of the Town,
For he that ftrains to pleaſe and humour all,
Into the Common-Shore of Talk muft fall.
He that would make each merry, must of force;
With ev'ry Folly, temper his Difcourfe;
Sometimes talk downright Bawdry, then defie
The Gods, and laugh at dull Morality.
From fuch Behaviour, what can you expect
But to be laugh'd at, and to lofe Refpect?
D 3
You
48
EPICTETI.
You think you're much admir'd, tho”`much deceiv'd,
You're neither lov'd, reſpected, nor believ’d.
For who would truft, love, honour, or commend
The Wretch, who for a Jeft betrays his Friend;
To whom there's naught fo dear in Heav'n or Earth,
He would not make the Subject of his Mirth?
LIV.
You make your felf contemptible and mean,
A Member of the Rabble, if obſcene
In Converſation; wherefore when you find
Some one to lewd Difcourfe too much inclin'd
Lecture him foundly for it, if there be
A fit convenient Opportunity.
Tell him he vents much Filth, but little Wit,
And only gains th'Applaufe of Fools by it.
Tell him 'tis fuch as fome muft needs refent,
Befides 'tis needlefs and impertinent.
But if by Wine, or Company engag'd,
He by your good Advice may be enrag'd,
By Suence, Frowns, or bluthes, thew that you
That nauſeous Converſation difallow.
LV.
When fome Idea, that excites Defire,
Courts you in all its beft and gay Attire,
As when your Fancy lays you on a Bed
Of Roſes, and twines Myrtle round your Head,
Near am'rous fhady Groves, and purling Springs, -
While hov'ring Cupids fan you with their Wings,
While you in the dear Fetters are confin'd,
Of fome foft Beauty's Arms, that's fair as kind,
Take heed left here ſo far you do purſue
That fancy'd Pleaſure, as to wifh it true:
You're just upon the Precipice's Brink,
Pauſe then a little, and take time to think;
Examine
ENCHIRIDION.
49*
Examine well the Object, and compare
Th' unequal periods, which allotted are
To weeping Penitence, and ſhort-liv'd Bliſs,
How long the one, how fhort the other is:
Joy in a nimble Moment ends its Race,
And rueful, pale Repentance takes its place,
And moves with a fad, fullen, heavy Pace,
Attended all the way with Groans and Cries,
Self-Accufations, Sighs, and watry Eyes.
Think then what Joy, and Pleaſure you will find;
That is, what Peace, and Quiet in your Mind,
How you will praife your felf, and blefs your Care
When you escape the dang'rous pleafing Snare.
But if you think the Pleaſure may content;
So fafe, agreeable, convenient,
As that you'll have no reafon to repent;
Take heed you be not by its Sweets fubdu'd,
Drag'd by its fmiling Force to Servitude:
And think how much 'tis better to be free,
The Conqu❜rour of fuch pow'rful Charms to be,
And triumph in fo great a Victory.
LVI.
When you refolve to do what's right and fit,
Why should you fhun being feen in doing it?
Why fhould you fneak, or why avoid the light,
Like conſcious Bats, that only fly by Night?
What though the Vulgar, who all Senſe diſclaim,
That many-headed Monſter without Brain,
Your Actions through groſs Ignorance condemn ?
You're likely in the right, when blam'd by them..
But if the Action's bad, you ought to ſhun
Th' attempting it, for 'tis not to be done.
If good; what Cauſe have you to dread or fly
Their falſe Reproaches, and rude Calumny?
D 4.
يمن
w
LVII
50
EPICTETI
R
LVII.
As we speak Senfe, and cannot but be right,
When we affirm 'tis either Day or Night,
But rave, and talk rank Nonfenfe, when we fay,
At the fame Inftant, 'tis both Night and Day;
So 'tis a Contradiction at a Feaft,
To take the largeſt Share, to cut the beſt,
And be a fair and fociable Gueft.
You may, 'tis true, your Appetite appeaſe,
But not your Company, nor Treater pleaſe:
Wherefore of this Abfurdity beware,
And take a modeft, and an equal Share,
Nor think each fav'ry Bit, that's there, your Due,
Nor let your Entertainer Bluſh for you.
You may as well fay 'tis both Day, and Night,
As ftrive, at once, t'indulge your Appetite,
And pleaſe the reft, and him that doth invite.
LVIII.
If you affume too great a Character,
Such as your fecble Shoulders cannot bear,
You muſt, at beſt, ridiculous appear.
Clad in a Lion's Skin, you only bray,
The Ears ftick out, and the dull Aſs betray.
Befides you foolishly neglect the Part,
In which you might have fhewn much Skill and Art.
LIX.
As walking you tread warily, for fear
You ftrain your Leg, or left fome Nail fhould tear
Your Feet, let the like Caution be your Guide,
In all the Actions of your Life befide.
Fear to offend your Judgment, fear to flight
Reaſon, th' unbiafs'd Rule of Wrong and Right,
Under whofe Conduct we more fafely may
Follow, where her Difcretion leads the way.
w
ми
LX. As
ENCHIRIDION.
5x
LX.
As the Shoe's made to ferve and fit the Foot,
As the Leg gives the Meaſure to the Boot,
So our Poffeffions fhould be meaſur'd by
The Body's Ufe, and its Neceffity.
If here you ftop, content with what you need,
With what will keep you warm, your Body feed
Within the Bounds of Temperance you live.
But if the Reins you to your Wiſhes give;
If Nature's Limits you but once tranfgrefs,
You tumble down a headlong Precipice
Into a boundleſs Gulph: This we may fee
If we purſue our former Simile:
For let's ſuppoſe your Shoe made tight and fit,.
Strong, warm, and eafie, as 'tis requifite,
What more can be defired from a Shoe?
'Tis all that Hide, and Thread, and Wax can do.
But if you look for more, you're hurry'd on
Beyond your Bounds, and then 'tis ten to one,
That it must be more modifh, pink'd and wrought,
Then fet with Pearls, from fartheft Indies brought,
Then with Embroidery and Purple ſhine;
No matter if 'tis uſeleſs,. fo 'tis fine.
So there's no farther ftay, no farther bound,
By thoſe who exceed juft Meaſures, to be found.
LXI.
When Women once their dear Fourteen attain,
They firft our Love and Admiration gain;
They Miftreffés are call'd, and now they find,
That they for Man's Diverfion are defign'd,
To which they're not averfe, perceiving them
That their Preferment lies in pleafing Men,
In being made Companions of their Beds,
They ftraight begin to curl, t'adorn their Heads,
A g
D5
To
52
EPICTETI
To comb, perfume, and to confult the Glafs,
To ſtudy what Attire commends a Face,
To practife Smiles, and a beguiling Air;
Each thinks he is as happy as fhe's fair,
As ſhe can pleaſe, as the can conquer Hearts:
In theſe, and thouſand other fuch-like Arts,
They place their only Hopes, on thefe depend,
And earnestly expect the wifh'd-for End:
Wherefore 'tis fit that they be taught to know,
That theſe Reſpects, and Honours, that we fhew
To them, on this account are only due,
That as they're fair, fo they are modeft too;
That they are ſpotlefs, grave,, referv'd; and wife,
That theſe ingaging Virtues are the Tyes,
That more oblige, than Arts, or amorous Eyes.
LXII.
In outward Actions, to fpend too much time,
Is of Stupidity too fure a Sign,
As long to exercife, and long to eat,.
}
To fpend whole Days, at leaft, to cram down Meat
To try what Drink your Belly will contain,.
To be difgorg'd, to be pifs'd out again,
Then half an Hour, like a dull grinning Fool,
To make wry Faces, over a Clofe-ftool;
Or like a brutiſh Swine, in fenfual Strife,
To wallow out whole Hours with your dull Wife,
When all this precious Time fhould be affign'd,
For brave, Endeavours to improve your Mind,.,
LXIII.
If any ſtrive to injure, or defame
Your Honour, filching from you your good Name,
Confider, he believes this Blame your due:
That he doth only what he ought to de
1
تم
For
ENCHIRIDION. 53
1
M
For 'tis a thing impoffible, that he
Should fo in fentinents with you agree,
As mot to follow his own bent of Mind
And that to which his Judgment is inclin'd.
Now if through Carelessness he judge amifs,,
He fuffers moft, and all the Harm is his.
He truly fuffers moft, whofe Reafon's Light
Is clouded o'er, whom Error doth benight;
He the Affront to his own Reaſon gives,
Who thinks wrong right, who Falfhoods Truths be
lieves.
Then why ſhould his Miftakes your Soul torment-?
His own Miſtakes, are his own Puniſhment,
He wrongs his Judgment, not the Truth, or you;
You ftill are guiltless, ftill what's Truth is true,-
Still 'tis a certain Truth (what e'er he fay)
That whenfoe'er the Sun appears, 'tis Day.
And thus prepar'd, you patiently may bear
His Rudeness, and unmov'd his Slanders hear,
And calmly anſwer, that fuch things to him
Fit to be done, fit to be faid, may feem.
LXIV.
If you a ftrict Enquiry make, you'll find
That to each thing, two Handles are affign'd.
One not to be endur'd, that will admit.
No touch, there's none, alas! can manage it.
The other tractable, which every Hand
With mod'rate Skill and Prudence may command,
If then your Brother injures you, through Pride,
Or Fraud, lay hold upon the fafer fide;.
And do not ftraight examine his Offence,
Touch'd with too deep, and too grievous a Senfe
Of the wrong offer'd, left you difcompofe
Your Mind, and Wrath to Injury oppofe;
D. `6:
Let
t
54
EPICTET I
Left in a Tempeft you your felf engage,
Which only ferves to blow, t'inflame his Rage.
But rather think how near you are ally'd,
That fuch Offences ought not to divide,
And break the knot, which Nature's Hand hath ty’d;
Remember all the happy Years you ſpent
Under one Roof, and the fame Management;
Remembring this, you'll foon forget the Ill
Your Brother did you, he's your Brother ſtill.
LXV.
If I ſhould boaft I wealthier am than you,
It follows not that I am better too,
If I ſhould ſay, I'm the more florid Man,
It follows not, I therefore better am.
It rather follows, I am richer far,
Therefore my well-fill'd Bags the better are:
My Tongue is better hung, my Phraſe more neat,
Therefore my Language is the more complete,
Your Bags and fluent Speech have fome Pretence
To being better, to more Excellence,
But you are neither Wealth, nor Eloquence.
LXVI.
Doth any one bath earlier than the time
That's ufually obſerv'd, or drink much Wine?
Confure him not, nor fay 'tis not well done,
Say only, he drinks much, or wafheth foon.
For why ſhould you, till you have underſtood
His Reaſons, judge his Actions bad or good?
Perhaps he waſheth early, with intent
Thus to refreſh himſelf with watching spent.
Whate'er your grave Sobriety may think,
In him perhaps 'tis Temperance.to drink.
Perhaps his Conftitution may require
More Wine, his Lamp more Oil to feed its Fire.
~
First
ENCHIRIDION.
55
$
1
+
3
Firſt know the Reaſons, then you may proceed
With Safety to difpraife, or praife the Deed:
Thus will you never any Action blame,
And then on fecond thought commend the fame.
LXVII.
When you, in ev'ry place, your felf profefs
A deep Philofopher, you but exprefs
Much Vanity, much Self-conceit betray,
And fhew you are not truly what you ſay.
Amongſt rude Ignorants, unthinking Tools,
To talk of Precepts, Maxims, and of Rules,
Is to be laugh'd at, thought a Banterer,
For how can they approve beyond their Sphere?
Your Knowledge by your way of living fhew,
What is't, alas! to them, how much you know?
Act as your Precepts teach, as at a Feaft
Eat as 'tis fit, 'tis vain to teach the reft
How they ſhould eat, who come but to enjoy
The preſent Chear, to fwallow and deftroy.,
Who come to gormandize, and not to hear
The fober Precepts of a Lecturer.
Let Socrates inftruct you to deſpiſe
The fond Defire of being counted wife,
Who, being afk'd by fome, (who had defign'd
T'affront him with a Jeft,) to be fo kind,
As to inftruct them how to find, and where
There dwelt fome grave profound Philofopher,
Although the impudent Requeſt imply'd
That he was none, without Concern, or Pride,
Or the leaſt ſhew of Anger, led them thence
To thoſe who fold Philofophy for Pence,
Who publickly poffefs'd it as a Trade,
And a good handſome Income by it made.
LXVIII.
56
EPICTETI.
LXVIII.
When Men of fhallow Heads themſelves advance
Above their uſual Pitch of Ignorance,
To talk of Maxims and of Rules; forbear
To interpofe your Senfe, or meddle there;
Why should you laugh at this, or that confute?
For what are you concern'd in the Diſpute?
What Reaſon, or what Obligation lies
On you, to hinder them from feeming wife?
Befides to be too much inclin'd to ſpeak
Shews your Mind's Conftitution to be weak,
Your very love of talking doth declare
How ill your Principles digefted are,
And that you do not practife what you know,
As vomiting doth a weak Stomach fhew.
O, but perhaps you fancy, that they may
Conftrue your filence, Ignorance, and ſay
That you know nothing; well, fuppofe they do,
If patiently you bear it, know that you
Have the great Work begun, you now begin.
To feel your Precepts ftrengthen you within.
'Tis your Behaviour that can beft exprefs.
The well digefted Maxims you profefs,
Thus well fed Sheep do not caft up their Meat,
To fatisfie their Shepherd what they ent,
But what they eat, and inwardly digeſt
By Fatnefs, Fleece, and Milk they manifeft.
LXIX.
If you have learn'd to live on homely Food,
To feed on Roots, and Lupines, be not proud,
Since ev'ry Beggar may be prais'd for that,
He eats as little, is as temperate:
So if you drink cold Water, and abstain.:
From all fuch-Liquors as affect the Brain,,
Why
ENCHIRIDION.
57
Why should you feek Occafions to declare
How moderate, how abftemious you are?
For what Advantage by it can you gain,
If in your fober Cups you ſtill are vain?
Would you inure your felf to undergo
The Wrath of Winter, play with Froft and Snow?
Let it not be in publick, nor embrace
\
Cold Marble-Statues in the Market-place:
But would you to the very height aſpire.
Of bearing much, firft bridle your Defire
Of being prais d; take Water in your Mouth
When your parch'd Vitals almoſt crack with Drought,
And in the very Pangs of Thirſt reſtrain,
And without boafting fpit it out again',
LXX
The Hopes, and Fears of a Plebeian's Mind,.
To outward Objects only are confin'd;
Riches and Pleaſures are his chief Delight,.
The Prizes which engage his Appetite,
Theſe he thinks make him fortunate, if won,..
And if he fail, he's ruin'd and undone,
Nor has the fordid, thoughtless thing, a, Senfe
Of a more noble inward Excellence.
But the Philofopher's exalted Soul
No little outward, Trifles can controul,
No promis'd Joy, nor Fear his mind affects,
His Good and Ill he from himself expects,
Secure within himſelf, he can defpife.
The Gayeties, that charm the Vulgars Eyes,
And Accidents, which weaker Minds furprize.
LXXI.
Such, and fo differing is the Character
Of the Plebeian and Philofopher,
Now
58
EPICTETI
Now the Proficient, he that labours on
Towards Perfection, by thefe Signs is known,.
He no Man blames,, he no Man doth condemn;
He praiſeth not himſelf, nor other Men,
Boaſts not the Greatneſs of his Parts, nor fhews
On every light Occafion all he knows;
*
Or if ſome Rub or Hinderance he find
In any Enterprize, he had defign'd,
L
He blames himſelf; if prais'd, he can deſpiſe.
The fulfome Dawber, and his Flatteries;
If blam'd, he doth not. Atudy a Defence,
Left he be carried on with Vehemence ;
As Men, who have been lately fick, take care.
Left they relapſe, and venture not too far,
Till they be perfectly reftor'd, fo he
Declines the making an Apology,.
Left he ſhould be too eagerly concern'd,
Before his Strength of Mind be well confirm'd.
All his Defires, and his Averfions fall,.
Only on things, which he his own cạn call ;
And as to things in his own Choice and Will
His Appetite he rules with Caution fill.
What the World judgeth him, he values not,
Whether Philofopher or Idiot;
In fhort, he o'er himſelf is as a Spie.
He o'er his Actions keeps a watchful Eye,
As he would watch a Knave, or Enemy.
LXXIL
Doth any Man look big, and boaft that, he
Doth underſtand Chryfippus thorowly,
1
That he hath dig'd the Mine, and found the Gold,
That he his darkeft Precepts can unfold?
Say thus within your felf; Why what Pretence
Would this Man have to merit, if the Senfe
*
}
of
ENCHIRIDION.
59
of what Chryfippus writ were plain? but I
Would study Nature, and my Thoughts apply
To follow her; but who shall lead me on,
And fhew the way? 'Tis time that I were gone.
Having made this Inquiry, when I hear
Chryfippus is the best Interpreter,
I the dark Author ſtraightway take in hand,
But his hard Writings do not underſtand;
I find him difficult, abftrufe, profound,
I fome one feek, who his vaft Depth can found;
After much fearch I find him, but as yet,
I have accomplish'd nothing that is great,
Till I begin to practiſe what I fought,
What he explains, what great Chryfippus taught.
Then, and then only, is the Garland won,
For Practice is the Prize, for which we run.
If Knowledge be the Bound of my Defire,
If learning him be all that I admire
If I applaud my ſelf, becauſe I can
Explain Chryfippus, a Grammarian,
Inftead of a Philofopher, I grow;
For what I should have done, I only know:
Here's all the diff'rence between him, and me,
Chryfippus I expound, and Homer be:
All that I have atchiev'd is to explain
What great Chryfippus writ, and bluſh for Shame
That knowing what he taught, I ftill am vain.
LXXIII.
To thefe great Rules with Conftancy adhere,
With noble Reſolutions, pious Fear,
Fear to recede from theſe, as you would dread
To tear the facred Garland from the Head
Of awful Jove, or wickedly deny
To pay your Vows made to the Deity,
And
60
EPICTETI
And mind not what the thoughtless Vulgar fay,
Whofe Words the Winds blow with rank Fogs away,.
Whofe Calumnies you can no more prevent,.
Than chain thoſe Roarers of the Element,
When with their airy Wings they beat the Plain,.
And buffet the green Surges of the Main.
LXXIV.
Awake, awake, how long will you decline
The Happineſs propos'd, and wafte your Time?
How long, through Sloth, will you perfift to flight,
What Reafon hath inform'd. you to be right?
You have receiv'd the Precepts, fuch as may
Guide you the ſafeſt, and the fureſt way,
To which you ought to have, and have agreed;
What other Teacher feem you now to need?
Do you expect that fome defcending God.
Should leave his bleft, and heavenly abode
To finis
in what your Reaſon hath begun,
To teach you what e'er this you might have done?
Your giddy Years of frolick Youth are fled,
Manhood that ſhould be wife, reigns in its ftead;
Your vig'rous Reafon now hath reach'd its prime,
But from its full Meridian muft decline,
If lazily you ſleep away your Noon,
The Night ſteals on you, and finds nothing done:
If ftill irrefolute you love delay,
And ſpend whole Years in fixing on a Day,
And when 'tis come, new Refolutions make,
Which your Neglect refolves but to forfake,
You ftrive to grow more fooliſh than you are,
And for gray Dotage by degrees prepare;
A mere Plebeian to the Grave you go,
Laden with Age, with Follies, and with Woe:
Where-
ENCHIRIDION.
61
}
Wherefore begin, let no Delays defer
The peaceful Life of a Philoſopher,
And let what Reaſon tells you to be beſt,
Be as a Law, that may not be tranfgrefs'd.
Begin to live, let your Behaviour fhew
What an Advantage 'tis to think and know:
For this alone, we Life may juftly term,
To live with Eafe of Mind, without Concern.
An hundred Years in Grief and Anguiſh ſpent,
Are not long Life, but a long Puniſhment; (Breath
For Sighs, Complaints, and Groans, and murm'ring
Are but the Gafps of a more lingr'ing Death.
Therefore whene'er you any Object meet,
Whoſe Force is pow'rful, and whofe Charms are fweet,
When you encounter Hardſhips, Danger, Pain,
Immortal Ignominy, deathlefs Fame,
Remember that th' Olympicks now are come,
That you no longer may the Combat fhun,
On this one Trial doth your Doom depend,
You in one Moment fail, or gain your End,
You either conquer, or are conquer'd foon,
And lofe, or wear, the Honours of the Crown,
Thus Socrates advanc'd his laſting Name,
Thus he the wondrous Socrates became,
Him nothing but right Reafon e'er could fway,
Which he believ'd 'twas glorious to obey;
He all Delay, in what ſeem'd beſt, thought baſe,
Not only real Lofs, but vile Difgrace.
And you (though yet you have not the Succeſs
To reach the Wifdom of great Socrates)
Should ſtrive to live as if you meant to be
As wife, as happy, and as great as he.
LXXV. Phi-
:
62
EPICT ETI
لم
LXXV.
Philoſophy's moſt uſeful Part is this,
Which fhews us what a wife Man's Duty is,
Which teacheth, what we ſhould purſue or fly,
As for Example, that we fhould not lie.
The next is Demonftration, that which fhews
By Argument, which from right Reafon flows;
Why we, who ftudy Nature, ought to fhun
The Baſeneſs of a falſe, deceitful Tongue.
The third is. what confirms, gives Force and Light,
And proves the Demonftration to be right,
Shews where the Contradiction lies in Senſe,
What is, what is not, a true Confequence,
Of Truth and Falfhood gives clear Evidence.
This laft is ufeful, for the fecond, that,
By Reaſon, puts an End to all Debate
Touching the firſt, but that's the Part that claims
(As being the moft ufeful) the moft Pains;
On which we fafely may rely, and reft
Secure of Happineſs, intirely bleft:
But we, O baſe Neglect! the Means purfue
Of doing well, but ftill forget to do.
We dwell on the Difpute, our Time is ſpent
Only in framing of the Argument,
Hence 'tis we lie, and with much Art and Skill,
A&t what we can demonftratę to be ill.
LXXVI.
In every Action which you undertake,
With great Cleanthes this Petition make,
Lead me, O Jove! and thou, O pow'rful Fate,
In ev'ry Enterprize, in ev'ry State,
As you determine, for I must obey
The wife Injunctions, which you on me lay:
For
ENCHIRIDION.
پچھلی
For fhould I at your dread decrees repine,
And ftrive your facred Orders to decline,
I ſhould but labour wickedly in vain,
And ſtruggle with an everlasting Chain,
And, after all, be dragg'd along with Pain.
LXXVII.
Think on this Saying of Euripides,
He, that fubmits to Destiny's Decrees,
Is justly counted wife by Men, and knows
The due Reſpects, which to the Gods he owes.
LXXVIII.
And this, O Socrates, till aged time.
Shall be no more, till Stars fhall ceaſe to ſhine,
Shall never be forgotten; for 'tis thine.
o Crito, if the Gods decree that I,
Tappease the Rage of Enemies, muſt die,
Let it be fo, the falſe Anytus may
With falſe Melitus, take my Life away,
But cannot hurt me, or my foul difmay.
FINIS
w
w
A TABLE of the chief things contained
T
in the Book.
Page 2
Hings dependent or not dependent on us,
Opinion the cause of Misfortunes, p.6, 26, 27, 40
Oftentation foolish,
Things foon to be parted with, not to be doted on,
Remedies against all Accidents,
Temperance,
P. 13, 47, &c.
p. 8
p. 8, 9
P. 9, 51
Patience,
P. II
Conftancy,
P. 12
Our Wiſhes are to be reftrained,
p. 8, 9, 12, 19
True Freedom,
P. 13
Life compared to a Banquet.
ibid.
P. 15
Modeſty and Contentment,
Man, who cannot chufe his part in this Life, yet may
chufe to perform it well,
How to be invincible,
How to be fecure against ill Omens,
Injury,
The uſefulneſs of frequent thoughts of Death,
Wisdom laugh'd at by the Multitude,
Better to be wife, than ſeem to be ſo,
Of Power and Preferment,
P. 15, 16
P. 16
p. 16, 17
P. 17, 18
P. 18
P. 19
P. 20
p. 20, 21, 22
The Preferment and Respect of others not to be envied;
where of Flattery,
P. 23, 24
The fame Reflections we make upon the Accidents that
befall our Neighbours, to be applied to our felves in the
like cafe,
'Tis the part of a wife Man to examine the means of at-
taining the end, that he be not foiled in his Enterprize,
or, Better is the end of a thing than the beginning
thereof, Ecclef. c. 7. v. 8.
P. 25
P. 27, 28
A true
A TABLE, Sc.
A true Philofopher deſcribed,
Duty of Children to their Parents,
p. 29, 39
P. 31
Religion conſiſts in right ſentiments of God, p. 32, &c.
Our Life to be govern'd by certain Rules,
Silence,
Oaths to be uſed feldom and very cautiously,
Bad Company to be ſhun'd,
P. 39
ibid.
P. 40
ibid.
Superfluities to be abandon'd, Nature being content with
little,
Continency,
Impertinent Eloquence not worth the hearing,
P. 41
P. 42
P. 45
The usefulness of wife Mens Reſolutions in difficult mat-
ters,
The inconvenience of being a Buffoon,
Of our Behaviour at a Feaſt,
We must not affect to be more than what we are,
Life compared to a Walk,
Women affect vain and empty ways to pleaſe Men,
Their true Ornament,
P. 46
P. 47
P. 48
P. 50
ibid.
P. 51
P. 52
The Improvement of the Mind to be preferr'd to bodily
Exercifes and Pleaſures,
A Motive to Patience,
Every thing hath two Handles,
ibid.
P. 53
ibid.
Goodness confifts neither in being rich nor eloquent, P. 54
Refervedness in judging others,
ibid.
Philofophy should appear rather in the Actions than in
the Tongue,
P. 55
The difference between a Philofopher and another Man,
The Character of a true Philoſopher,
Knowledge vain without Practice,
Exhortation to live well,
The uſefulneſs of Philofophy,
God's Direction to be implored on every state,
His Will to be fubmitted to,
P. 56
P. 57
P. 58
P. 59
P. 62
ibid.
p. 53
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EARLY MODERN ENGLISH DICTIONARY
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23