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234 МИА
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Rome

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EL
i

Pri
PICTETUS lividit Rome in a little house, which hiz
--L.so much as a door; All the Ittendents he hard nris ana
rrantmuit,andall hishoushold styf an airthen Lande
Vincent Obsop:l: 3. Anth:ad Epig: Epidet:
 Braae Wider

201647
EPICTETI
ENCHIRIDION
Made ENGLISH .
IN A

Poetical Paraphrafe.

BY

ELLIS WALKER , M. A.

LONDON,

Printed, for Sam . Keble, at the Turks

w Rohih
Head,over againſt Fetter-Lane, in
Fleet-ſtreet, 1701.
-huln'as an
2 carthen Landes
Epicat:
 T
LIO
BIB
PE P I T A NNICO
 To my Honoured Unkle

Mr.Samuelwalker
of YORK

"Hen I fled toyou for ſhelter,

at the
preſent 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 efteem for the Au
thor , as he very well deſerves it : You
prais'd his Notions as Great, Noble
and Sublime, and much exceeding the
pitch of other Thinkers. Youmay
remember, I then told you, that as
they ſeem'd Such to me, ſo I thought
they would very well take a Poetical
Dreſs: You ſaid the attempt was bold ,
but withalwiſht it well done. I, hur
ry'd on with zeal for an Author be
A 3 lov'd
 The Dedication.
lor'd by you ,and admired by all,lrave
made the Eſſay ; a gratefuldiverſion
to me, thougla perhaps I may have
pleas'd youbetter in AdmiringtheAu..
thor, than in Tranſlating him . How
ever having attempted it, to whom
ſhould I dedicate my Endeavours,but
to you, whoſe Goodneſs gave me ſo
kind a Reception, whoſe Bounty re
lieved me in an undoneCondition and
afforded me the leiſure and opportu
nity to Thew my deſire of pleaſing
you, if ſuch a Trifle as this can any
way pretend to pleaſe. Epiſtles of
Tokens
this kind are for the moſt part
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 myRe
queſt, that you will accept of This,
as an hearty and thankful Acknow
ledgment, from
Your most obedient humble servant
and Affectionate Nephew ,

Ellis Walker.
 In Praiſe ofEPICTETU S.
I ..

Reat Epidetus, pa don if we praiſe !

GR 'Tis not thy Character to raiſe ;
The top of all Fame's Pyramide is thine,
Where in her brighteſt glories thou doft ſhine
Where though unfought by thee
She gives thee her Eternity, ( climb,
And bears you to the height you ſcorn'd to
In ſpeaking all that's good of You ſhe ſhews,
That now and thenhow to ſpeak truth ſhe knows.
All admire what's truly good ,
And that they do ſo, all would have it underſtood ; .
There's then a right, which to our felves we do
In Praiſing, Reading , and Tranſlating you,
II.

Thouſands have been eſteem'd for having writ,

And in Times Chronicles do juſtly live,
With all the applauſe that Letter'd Fame can give,
B4 But
 But you with brave diſdain
Deſpiſe the common road to Fame,
That old ftale trick as known an artifice ,
As Pimpingfor 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 ſo 'twas fit
That your immortal wit,
Should ever live, without your feeking iti.
HII.

None (as meer Men ) but you, could ever reach

The pitch of living up to what they teach ,
And could you have receded from
Your noble Principles refolu'd upon ;
What vaft preferments might fuch parts have had?
What offers had not Fortune made ?
But Blind and fooliſh though the bez
Full well ſhe knew that ſhe,
With all her outward gifts could nothing add to
(thee.
You
 You generouſly brave ?
Ennoble the opprobrious name of Slave ;
And ſhew , a Wiſe man may be truly great
In each condition, every ftate.
IV .

Thine was intrinſick Greatneſs, real Worth,

No painted Ixion Cloud, no glittering froth,
Not ſuch as doth conſiſt in ſtore

Of Houſes, or of Land,
The prey ,the ſport of fire, or ofthe ſtrongerhand ;
Nor was it varniſht oʻre
With riches, which proud Churlsenſave,
(Knave ,
Which Knaves board up, for fome more daring
Nor ſuch, as glories in the bended knee
Of Sycophant Servility,
Which, when the humble Wretch his ends doth
(gain
He may grow faucy, 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
 V.

Experience ſhews, how well you have confin'd

All Happineſs, all Greatneſs, to the Mind.
For he, that fees the Captive led along
Penſive, amidſt the bellowing throng ,
With folded Arms, his Grandeur laid afidee ;
And then another with mean flattery
Courting the raskal Herd , the ſenſeleſs Mobile
Stroaking the Beaſt, that he intends to ride,
And all to gratifie bis boundleſs pride.
He, who in Hiftory runs o're, .
The Worthies that have liv'd before ,
And ſees great Dioclefian quit his Seat ,
His princely Palace, for a cool Retreat ;
And ſees the fierce Pellean Youth beftride
The conquer'd Globe, and weep diſſatisfied :
He muſt of force confeſs,
Nothingwithout can give true Happineſs ;
And all his Hero's of Antiquity
Slaves in an eminent degree :
And only Epictetus truly Great and Free.
UPON
 U PON

EPICTETUS
His MORALS .

Ind Reader , if thou only art

K notin Heart;
Or haft an Hopethy ſelf to approve
Without true Faith , or beav'nly Love,
View in this Book ( and be aſham'd )
An Heathen far for vertue Fam'd.
That SAVING NAME He never knew ,
Whereof We boast, but nothing do:
Yet if the Knowledge, Chriſtians bave,
.
Without a working Faith , can't Save,
Who knows,ſince his goodWork wereFree,
And Forc'd his Ignorance, but He,
May be accepted, being made
A Lawr' himſelf, which he obey'd ?
In Slavery be was confin'd ;
But a free Monarch in his Mind,
His Body maimd ; bis Fortune poor ;
But his rich Soul aloft did foar, And
 And nobly leftthe Droly ground,
And ſpurn’d the Earth,towhich we're bound.
Malice, and Galumny ,and Pride,
Could ne'r in him triumphant ride ;
Envy bis Boſomne're did ſtain ;
He never fallly ſwore for gain;
Revengeto him was never ſweet,
Nor Fraud, wbich ev'ry where we meet,
The dazling Rays ofBeauty'sflame,
And Paffion, which the World dotbtame,
Falſe Intereſt, Aftræa's Foe,
And Vice, which all too much do know,
ſhow ,
And fondOpinion'sgaudy
Alltheſe be bravely did Deſpiſe :
on Vertue only fix'd his eyes ;
And laugh'd at Fortune's giddy Power ;
Contemn'd ber Sweet,nor fear'd ber Sower,
No Bribes, nor Threats could make him ſtart ;
Nor Loſs, nor Pain afflict bis Heart,
Heſaw the World was mean and low ,
Patrons a Lie ; Friendſhip a Sbow ;
Preferment Trouble, Grandeur vain ;
Law a Pretence, a Bubble Gain ;
Merit a Flaſh, a Blaze Efteem ;
Promife a Ruſh, and Hope a Dream ;
Faith a Diſguiſe, and Truth Deceit ;
Wealth buta Trap, and Health a Cbeat ;
Theſe DangerousRocks this Pilotknew ,
And wiſely into Port withdrew ,
Let
Let all theſe outward things alone,
To hold what only was his own,
The rigbtful Einpire of themind , 1
Whence all our Acts their riſe do find;
Whence all our Mocions freely flow ,
Our Judgment and our Reaſon too ,
Whereon cur whole Succeſs depends
The Laſt and Greatelt of all Ends !
This Doctrine, withſucb Wiſdom fraught,
Great EPICTETÚSLiv'd and Taughe;
Chriſtian make bafte and learn his Wit :
I fear, Thou're ſcarce an Heathen yet.
en visurven
EMMANUEL Colledge origin
Cambridge
Septemb. 28th.1691, 12 1
1
Joſhua Barnes.
, .; . , f
CAV05

Sien ‫تبليهد‬ ‫تيجي‬

101
Eis
b
Εις το Εγχειρίδιον Επικτήτε Lib.1.3.117
Edit.H.
εξ Ανθολογίας. Steph. 1556.
'Ητιν Έπικλήτοιο τεν ενί κάτθεο θυμώ,
Meie erinduring
" Opeg Mev. one navegvesor
bioupinoso xj 'Ouegviss
Ψυγήν υψικέλαθονελαφείζωναπό Γαίης
Εις το αυτο

" Ος κίν'Eπικλήτοιο σοφών τελέσεις μενoινήν,

ΜΗδιάει , βιότοιο γαληνιδων ενί πόνο,
Και μία Ναυτιλίην βιολήσιον εισαφικάνει
' Ουρανίην αψίδα και απερίην Πεeιυπήν.
ΔΕΩΝΙΔΟΥ εις Επίκλητον, Ρ . 289. ib.

Δέλο Επίκτη76 δι όμως και Σώμ' ανάπηρG

Και πενία »ΙρG , καιφίλG 'Αθανάτους.

UPON
Upon EPICTETUS his Little
Book , taken out of the Greek -Epic
grams .

HE Senſe, which Epitetas doth impart

T Conſider well and treaſure in your Heart
That your Soul aloft from Earth may riſe ,
Aſpiring to her Native Seat, the Skies.

On theſame.
H E, that Great Epictetus truly knows,
Amid Life's Stormsſerene and ſmiling goes
Till Nature's Voyage finiſhid , he at laſt
Safe Ancbor' in the Port of Heav'n doth caſt

Leonidas upon Epictetus.

A Slave I was, of Fortune's favours bare,
In Body maim'd , and yet to Heaven Dear.

b 2 ON
 ON
EPICTE TUS
HIS

ENCHIRIDION ,
Tranſlated into Engliſh Verſe.

ou bold difputing Atheiſt.come and ſee

YSbine inሄ7 bea Mortal
beauteous Rays of the Divinity
Breaſt, which Scripture
(Light
Did not informi, did not direct i'rb' Night
Of Ignorance , which did be cloud the Mind
O'rb' Ethnick World, that Truch they could
(not find ,
Until theMorning Star, that BrighterRay
OfHeav’nly Glory form’d the GoſpelDay.
Yet thoſe greatleſſons,which thar (a )Mafter
(taught,
Of Patience, Meekneſs, Love, Revenge
(unfought ,
Of Temprance , Juſtice, and of purer
( Thought,
( a) Feſus Christ.
Of
 Of Moderation both in Word and Deed,
of prudent Conduct when we drink or feed ,
Of curbing Paſſions, quenching luftful Fires,
And fublimating earthly bafe Deſires:
Theſe Leſſons Epictetus learntand taught
By his direction, who inſpir’d bis Thought ;
From whom all good and perfect Gifts do.
( come ,
Which Mortals have from th'Womb into the
( Tomb .
Behold what Vertues in his Soul combine,
W boferadiant luſtre Chriftians doesoutſhine,
Call him no longer Heathen , but Divine.
His dusky glimmers in the Pagan Night,
Did only want the Rays ofGoſpel-Light,
To make them ſhine asglorious, and as bright
Ås that ( b) dark Soul,which,when reflected on
By tb'heav’nly Light,shone brighter than the
( Sun.
Think, think,Acheiſtick Man,how this canai
Without the beamings of theDeity, ( be,
Which Darts its glorious Light upon the Soul,
Which throughout all her Faculties does rowl.
And thou Immoral Chriſtian, bluſh to ſee,
Such Sparks of Grace, mabich ſtrangers are to:
. : ( thee ,
Bluffs to behold Heathens excel in Fame,
Whom thou ,poor Man ,orly excell ft in Name:
( b ) Saul, A. 9.3.
b 3 Ibe
 The Heathen doesin gloriousWorksoutſhine
Tby graceleſs Faith ,wbich is an empty Vine.
Go, learn of Epictetus,then of Christ ,
Firſt learn to be a Man and then thou may'ſt
Aſcend toGrace ,and Glory in the high';.
Prepare thy Morals, as a Ring of Gold,
The Gem of Grace, enſhrined ibere, to held ,
Learn ,wavering Man ,to ſuffer and to do,?
What Jeſus taught and hath communded you ,,
From Epictetus,who willteachyou too
Thoſe Goſpel- Leſjons which we haveforgot,
Which from our hearts and lives are farremote.
The Ancients ſay, woWords Bearand For.
( bear,
Patience and Love , make up the Character
Ofikat Great,Wile, Eivine Philoſopher.
Hi bofe richer Tieafure being lock'd up in
(Greck ,
The vulgar Reader wou'd be ftill toſeek,
Had r.ot the Learn'u Expounder made it
speak
Engliſh , and that in pleaſant noble Verſe,
Which Lawrel gives to’s Brow , 'Scuccheons
/
( to's Herjes.

M. Bryan, LL. D.
Sept. 17. 1691.
Oxonienſis.
Another
 Another by the ſame Hand..
Left Epictetus ! where's thyVirtue gone;
I read of none like Thee,but only One,
Ofall the Heathen, and that'stbe * Perfect
r One ;
Whom Earth, and Heav'n ,and Hell, in vain
Toſhakefrom hisrenown'dIntegrity . (did try
Elijah to Eliſha left bis Robe ,
Ibou badſt iby Mantlefrom the uprightJob ;
Missour of Virtue and Integrity,
Pattern of Patience and of Conſtancy .
But.ſcar'à on Earıb, Aft: xa, Job, and You
Are fled toHeav'n ,and carry'd yourMantle too .
( drop it down to cover naked Sculs, ( Fools,
Call : Chriſtians, but indeed poor vicious
Difrobd of Virtue,fhiv'ing,coli ,and bare,
Glad with thoſe dirty Rags You ſcorn'd to
(wear,
Tho' in a Cottage ascourſe as wasyour Fare.
If Heathens beſo good, O then let me
Not a falſe Chriſtian, but a Heathen be :
The Devil dwells in him,but GOD in thee.
* fob chap. 1.
Ot. 29. 1691 .
M. B.
b4 AN
 AN

ACROSTICK ,
ON THE

Ingenious Tranſlator, Mr. E W.

England and Athens now are join'd in one,
L earn’d Epictetus ſingsin th’Engliſh Tone...
L ay by his ruſty book of crabbed Greek ;
I n Engliſh Poetry you hear him ſpeak.
So all the dark -tongu'd Oracles of Greece,
( their peace.
W hen Truth foot forth full Beams, did hold
A ll youthat would Philoſophers appear, (here ;
I earn Natures Laws in charming Numbers
Keep home, you need no more to Athens run,
E ' re long they'll all from thence to England
( come ;
Read bere, and you will find them all outdone.
Ezekiel Friſted, M. A.

TO
 TO

Mr. ELLIS WALK ER ,

ON HIS

Paraphraſtical Tranſlation
OF

EPICTETUS
Into Engliſh Verſe.
Ertue has ſuch a Shape and Mien
The guilty World would ceaſe t'adore
ſeen
Her Rival Vice, and dote on Her.
Her Nat'ral Charms alone are fuch,
They ne're could dote on her too much ,
Whilft Vice, with all her borrow'd Drets,
Can ſcarce conceal her Uglineſs,
Although
 Although the Crowd , whole Reaſon lies
Not in their Judgment, but their Eyes,
Led by appearances away,
Her, as their Sov'raign Power, obey ;
Whilſt the more Wile , conſid’rate few ,
Who Judge not till a ſecond view ,
Having unrob’d her, foon perceive
Her Dreſs doth all her Beauty give.
So havelin a Crowd ſurvey'd
A Beauteous, but an ill dreſs’d Maid,
And an Old Woman ſtanding by
With Jewels and Deformity :
And from the diſtance ofthe place,
Concluded that the Beauteous Face 2
VVas there where the beſt Dreſſing was:
But foon as e're I nearer drew ,
}
I found my Judgment was untrue,
And curs'dthe partiat Fates, who gave
To wicher'd Agewhat Youth ſhouldhave.
For though no Artificial Drefs
Charms like its natral Nakedneſs,
Yet ſince that Ule prevails fo far,
That every one fome Dreſs muſt wear,
The beſt doth beſt become the Fair.
And yet Philoſophy till now,
! In home-fpun Proſe was us'd to go,
Whilft Phoebus, and the Nine, in Scate,
Did on ill- govern'd Paſſions wait,
Till you , more Wiſe, did kindly teach
Appollo, what he ought to Preach.
You
You froin the Dowdy took the Dreſs,
And did it upon Beauty place.
True, Epictetus did diſclole
Th’Angelick Maid at firſtin Proſe :
He fiiff che fair Idea ſaw
By halves , and but by halves did draw :
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 compleat by you .
Bold Man ! Since there was neveryet
One found , who Pencil durft to fet
T'Appelle's Venus, how durft you (drew ?
Conclude that Draught, which Epictetus
A Picture which exceeds as far
His, as the Sun the meaneſt Star,
For there the Body's Beauties fhin'd,
But here the Beauties ofthe Mind.

5,11
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Ву
 By the ſame Hand.
T Greas
Hus theEpicurus's beretofore,
DiviseLucretius
Doctrine did restore;
He taught the Ancient Latines firſt to know
The cauſe of Hail, of Thunder, Ice and Snow :
He Sung of Nature's Works; bis daring Muſe
Did not ber deepet Myſteries refuſe,
But ventur'dboldly out, and brav’lyfirſt,
At untouch'd Virgin -ſtreams did quench ber
( thirst,
He cladPhiloſophy in ataking Dreſs,
Taught ber at once how to inſtručt and pleaſe:
IbeWork Wasgreat Worth that immortalFame
Which does, and everſhall attend bis Name.
Him you ſucceed in time, though your deſign
Is nobler far than his, and more divine;
He Sang the Knowledge of Corporeal things.
YourMuſe the Soul,and her improv’mentſings;
By bowmuch Form than Matter better is ,
Somuch yourSubje&t is more worththan his,
Nor is your Author bad in leſs eſteem
Than thatgreat Man ſo much admir'd by him ;
Not that we'd add to Epictetus'sFame,
By taking ought from Epicurus's Name
Roth juſtly Immortality do claim : Beth
 Both wrote in Greek, both their Tranſlaties
( Song,
Their Authors meaning in their Native Tongue;
Both rich in Numbers, both Divinely ſweet,
Both ſeem to write tbeir own,and not Tranſlate ;
Borb ſeem a like to merit equalpraiſe,
Andboth a like ſeem to deſerve the Bays.
In this alone he is by you outdone,
The Prize is greater førforwhichyou run,
: Vet at the Goal asſoon ashin you come.

WILLIAM CLARK .

Of KatberineHallin Cambridge.

‫میبینم‬

wita ridica
C - ‫ ܪ‬:‫ذ‬i :;‫ ا‬:: ‫ ه‬%fci»»: TO
‫ܘ‬
*? v
 To the A UTHOR .

On his Poetical Verſion of

Epi&tetus his Manual.
Hileſt oibers into Nature's Secrets pry,
W And as their Miſtreſs court Philoſophy,
Whilſt there ibeyranſack tbro' the biddenſtore,
To ſearchforWijdem , as the glittering Ore ;
In vain do they the eager ſuit rènew ,
Thro'various and perplexed Mazes led,
Truth's ſtill in darkneſs undiſcotered.
Ilere diſengag’dthe Soul isnobly fraught
Witb MaximsWhich the Wife and Learn'd
( bave taught :
From - Fancy and Opinion Wbolly free
She now regains and keeps ber Liberty :
Calm and jedate, as freed from Grief or Pain,
Sbe ſtill enjoys a peaceful Halcyon Reign ;
Sbewing bow few things Happinets domake,
And what it is Men call fo by miſtake.
Such were theſe Rules; but'tis toYou we owe,
That they in Numbers andin Meaſure flow ;
30 Bards and Druids under avfal ſhade
OfReverend AgedOak, of oldconvey'd
Their
 Their facred Verfa to the admiring tbrong,
Andtaught ’emVertue as they heard their song ,
Theſe were our Native Prophets; ſuch are you ,
Prophet, Philoſopher, and Poer too.

Emmanuel Colledge,
Sept. the 28th, 1696.

WILL. PEIRSE.
=;

at가

C 2 THE

X火
 The LIFE af

EPICTETUS.

Pietetus was bcrn about the end of Ne

Epidempires en Hierapolic, en City of
Fbrigia : During the firſt years of his Life,
he was a Slave to Epaphroditus, a Liber
tine and Captain of Nero's Life-Guard :
How he obtained his Liberty and became
a Philoſopher of the Stoick Sect, is un
certain, only this we find, that he upon
the Edictmade in the eighth year of bo
mitian's Empire , was forced as a Philo .
fopher to quit the City of Rome and Italy,
and amongſt others to retire to Nıcapolis i
he had far renouncedOltentation and Am
bition,then reigning Vices amongſt all the
Philoſophers : For, as Vincentius obſepæxs
witneſſech , his Houſe at Rome was with
out a Door, his Attendance only an old
Servant Maid , and all his Houthold -ſtuff
an earthen Lanip, by the light whereot he
brought forth thoſe noble and Divine Re
flections. This after his Death was ſo
much
 The Life of Epi& etus.
much valued ( Lucian reporting it ) that
it was ſold for three thouſand Drachmas,
or Groats : The Purchaſer thinking that
if by night he conſtantly read therebyi
he ſhould not only attain his Wiſdom , but
grow into equal Admiration. Epictetus
would have all Philoſophy to conſiſt in
Conſtancy , and Continence; whence he
had always theſe words in his Mouth ,
'Avéx * tej árixx, Bear and Forbear , which
were generally as well Practic'd as taught
by him ; for during the time of his fa.
very, his Maſter Epapbroditus would make
ic his ordinary paſtime to wrinch Epicte
tus, his Slave's Leg ; who ſmilingly and
without the leaſt paflion told him , that if
he continu'd his Tport, he would break
it, which accordingly he did. Did not I
tellyou ( then ſaid he ) you would break my
Leg. How great a piece of patience was
this, ſcarce to be paralleid, except in this
other of his own, which was , that when
his Iron Lamp he much valu’d ,was ſollen,
all he ſaid, was, Iſhall deceive the Thief to
morrow ,for if be come for another, it ſhall be
an Earthen one. And hewas not only a great
Maintainer ofthis ſingle Vertue, Patience;
but likewiſe a Practicer as well as Main
tainer of all the reſt in general : For as
there was not any one in his time that
did
C 3
 The Life of Epictetust
did ſo many good Actions as he ; fo was
there not any that made it ſo much his
buſineſs to conceal them ; being of O
pinion, that a true Philoſopher ought to
do, and not to fpeak. And what's par
ticularly more obſervable in him , is, that
of all the Philoſophers , he had the beſt
Opinion concerning the Deity , and the
greateſt inſight into our Myfteries. His
Sentiments are ſo conformable.co Chrifti
anity, that St. Auguftime, as great an Enes
my as he was to ancient Philofophers,
ſpeaks very advantagiouſly of this Man ;
nay, ſo far as to honour him with the De
nomination of moft wife . And nodoubt
St. Augustine had good reaſon to give him
that Character, ſince Epictetus wasclearly
perfwaded of the Immortality of the Soul,
a great admirer of Providence, a mortal
Enemy to Impiety and Atheism , and ac
knowledged but one Divinity. To fum
up all, an admirable Modeſty, a profound
Wiſdom , and above all, an inflexible In
tegrity were very remarkable in him, as
they recommended him not only to the
admiration of all in general ; but alſo in
Particular to the Eſteem and Friendship of
the greateſt Perfons ofhis Age, who bore
ſo great reſpect and veneration, for what
foever came from him , as none oppoled
i co
 The Life of Epictetus.
it. He died in the 902 year after the
Foundation of Rome, and agreeing to the
year of our Lord 150 , in or about the
96 year of his Age; vince which time this
following Book of his bath continued in
ſuch Eſtimation, asmany Learned Hands
have been employed in theexplanation of
it in their own Language, and ſome in
the rendring of it into others. Of the
firſt Simplicius, our Learned Caulabon, and
feveral others, who have writ their Com
mentaries thereon: Of the laſt, Mon
fieur Du Vair, and Monſieur Boileau in
French : Mr. Davys, and Mr. Healey is
Engliſh ; which now Mr. Walker hath not
only again tranſlated , but alſo exceeding
them all, hach adorned with most Elegant
Verle.

Some
 Some Books Printed for S. Keble, at the
Turks Head in Fleet- ſtreet.
CHE Church ofEngland Man's Pri
ITHvate Devotions, being a Collection
of Prayers out of the Common Prayer
Book, for Morning, Noon, and Night,
and other ſpecial Occaſions, being in a
different Method from any former. By
the Author of the Weeks Preparation to the
Şacrament, &c. Together with the Holy
Feaſt and Fafts, as they are obſerved in
the Church of England Explained , and the
Reaſons why they are yearly Celabrated.
II. Preparation to a Holy Life, to Devoti,
ons for Families and Private Perſons, with
Directions ſuited to moft Particular Ca.
fes, & c. By the Author of the Weeks Pre
paration to the Sacrament, & c.
III. Meditations upon Living Holy and
DyingHappily, with ſuitable Prayers at
the end of each Chapter. Written Ori,
ginally in Latin by that Learned Phyſician,
Daniel Sennertus, and now Tranſlated in.
to English.
IV : The Mourner comforted , Or, Epi
Atles Conſolatory, writ by Hugo Grotiusto
Monſieur du Maurier theFrench Ambafla
dor at the Hague, with the Ambaſſador's
Anſwer : As alſo a Conſolatory Epiſtle to
Thuanus, Per uſed and Recommended to
the world by John Scott, D D. Recor of
St. Giles's in the Fields.
 I

EPICTETI
ENCHIRIDION
Made ENGLISH,
Ι Ν Α

Poetical Paraphraſe.
3

1.

Eſpecting Man, things are divided thus :

R Some do not, and ſome do belong to us.
Some within compaſs of our power fall,
And theſe are they which we our own may call.
Such an Allegiance all our deedsdeclare,
Such our Endeavours, Thoughts, Averſions are ,
Such our Deſires ; but Honour, Greatneſs,Wealth,
Our Bodies, Life, and Lifes chiefcomfort, Health ,
With all things elſe, of every other kind,
( That own not a dependence on the mind )
Which Mortals with concern deſire or fear,
Are ſuch as are not in our Pow'r , or Sphere.
2 EPICTET I
II.

Thoſe Actions which are purely ours, are free,

By Nature ſuch as cannot hinder'd be,
Above the ſtroke of Chance, or Deſtiny.

como
But thoſe o’re which our Power bears no ſway,
Are poor, anothers, ſervile, and obey
The hind'rance of each rub that ſtops the way.
III.

If then you ſhould ſuppoſe thoſe things are free,

Whore Nature is condemn'd to Slavery ;
Should you ſuppoſe what is not yours, your own,
Twill coſt you many a ſigh, and many a groan ;
Many a diſappointment will you find,
Abortive hopes , and a diſtracted mind,
And oft accuſe, nay curſe, both Gods and Men ,
And lay your own raſh fool h fault on Them .
But if whats truly yours, you truly know ;
Not judging that your own that is not fo,
None ſhall compel you , none an hind'rance be,
No Sorrow ſhalt thou know, no Enemy ;
None ſhall your Body hurt , or Name abuſe ;
Nene ſhalt thou blame in anger, none accuſe,
 ENCHIRIDIO N. 8

Nor ſhalt thou poorly be oblig'd to do

What thy great Soul doth not conſent unto.
IV.

If then thou doft delire ſuch things as theſe,

If thou wou'dſt tread theſe flow'ry ways of peace,

3 Remember that with fervency and care,

Not chilld with cold indifference, you prepare.
Some things muft be to your dear felf deny'd
For a ſhort ſpace, ſome wholly laid aſide.
For, if at once thou doft deſire to reign,
Be rich, and yet true happineſs attain ;
That is, at once, be very wiſe and vain :
By this impartial Chace, 'tis likely you
Both Games may loſe which you at once purſue ;
Defiring this , you Wealth and Pow'r may loſe ;
True 'bappineſs deſtroy purſuing thoſe :
You by one care the other will defeat,
And neither happy bez hor rich nof great.
Voanei

When Fancy then with her black Train appears,

of difficulties, dangers, hardſhips, fears ,

B 2 With
4 EPICTETI
With a pale ghaftly face, whoſe awful frown
Frights Sleep away, and bardens Beds of Down,
Ee ready to fay thus : That which I ſee
Is not indeed that which it ſeems to be.
Then Arait examine it, and try it by
Thoſe Rules you have, but this eſpecially,
Wh.ther it points at things in us or no ;
If not at things which in our pow'r we know ,
Tis but a Bugbear-dream , an empty Show,
Of no concern to thee, I'ke Clouds that fly
In various forms, and vaniſh in the sky,
VI .

With our averſions and defires, doth rife

A ſmiling Twin -born hope, whoſe flatteries
Do equally themſelves to each divide,
And with the like kind looks footh either ſide.

This, with a promiſe of obtaining, fires

The cager mind, and tickles the defires.
This promiſeth, that ſomething we ſhall fhun ,
From which we are averf., from which we run.
1.
Now
 ENCHIRIDIO N. 5
Now what Misfortunes, Vulture -like, attend
The poor defeated wretch that fails of's end !
And, ah ! What real griefdoth him ſurprize,
Who füffers that from which with care iie flies !
If thenyou onlydo ſuch things decline
As are within thy power, by Nature thine,

Co
Nothing ſhall ever frufträte your deſign.
Eut if from Sicknefs, Want, or Death you fly ,
In Sorrow you ſhall live, with Tercours die.
VII .

Therefore be fure that your Averfions falt

Only on things which you your own may call ;
But for the preſent all defiresfufpend,
For if to things not in your pow'r they tend ,
Folly and grief you'll find, but lofe your end .
And as for things even in your pow'r, what's fit,
It may be well preſum'd , you know not yet
What's moſt to be eſteem'd , what moft admirde
What with moft fervency and zeal deſir'de
Be wary then, as cautiou , Generals are ,
When they for entrance at ſome breach prepare,
Where Ambuſcade, or burſting Mines they feaia
B 3 Do
6 EPICTET I
Do not engage ſo foon, till Reaſon [ sout,
And firft ſurvey the Object round about :
Think that dark Snares thick in your way are laid,
Think that each ftep may on fome danger tread ;
Approach with prudent leiſure, that with eaſe
You may withdraw your Forces when you pleaſe.
VIII .

In things that charm the Soul, which love incite

Ey Natures force, uſe, profit, or delight,
Beginning from the meaneſt things, that ſhare
Your tender thoughts, conſider what they are .
As thus : Suppoſe ſome modiſh new Device
Of Potters Skill in EarthenWare you prize ;
ConGider, 'tis but varniſh'd Clay, that's broke
By every light and accidental ſtroke :
Thus when the pleaſing Toy you broken find,
The puny loſs ſhall not diſturb your mind.
Thus if a kind foft Wife, or pratling Boy,
with Beauty charm , and a Paternal Joy,
Conſider theſe dear Objects of your Love ,
Which round your heart with ſo much pleaſure
(move,
Are
 ENCHIRIDIO N. 7
Are but meer mortal Pots of finer Clay,
Wrought with more Art, more ſubje &t to decay ;
Poor, feeble, fickly things, of human kind,
To the long cares of a ſhort life confin'd,
The riotous fport of Death , whoſe Beauties muſt
Crumble to their firft principles ofDuft,
Arm’d with theſe thoughts, you never ſhall bewail
The loſs of things fo ruinous and frail.
IX.

In everything you undertake, 'tis fit

You in true Judgments Scales examine it ;
Weigh ev'ry circumſtance, each conſequence,
And uſual accident ariſing thence.
As thus ; Suppofe you for the Eath prepare,
Conſider the diſorders frequent there ;
One throwing Water in anothers face,
Some railing, others juſtid from their place ;
This Bully giving, thatreceiving blows ;
Some picking Pockets, others ftealing Cloaths.
With ſafety thus you the wiſh'd Port may make,
If thus you Preface what you undertake :

1'11
 8 EPICTETI
I'll inſtantly go waſh , refolv'd to do
What Nature and my Will incline me to .
And thus in all things elle prepare your mind ;
And tho ', perhaps, you ſome difturbance find
When you prepare to waſh, unfhock'd you'll fay,
This hindrance we expected in our way .
This we confider'd , when refolv'd to do
What Nature and our Will inclin'd us to ;
This we refolvid on ; for we needs muſt miſs
Our propos'd end,when vex'd at things like this .
X.

Unjuftly Men of Natures Laws complain,

As cauſe of all their miſery and pain
Noihing in Nature can affit them ; no ,
'Tis their Opinion only breeds their woe ;
If wretched, that alonehath made them lo.
They their own Bridewel in their breaftsdo bear,
And their own Judge and Executioner.
Not Death it ſelf (how grim foe're it feem )
Is t -ulyterrible; or it had been
As dreadfufto great Socrates as Thee,
Ev'n his f.rong Soul had ſhrunk with fear ; but be
Outftar'd
 ENCHIRIDIO N.

9
Outſtar'd the prejudice, and ſhew'd ' was mean,
A Noton void of Senſe, a waking Dream ,
Such as from ill- digeſted thoughts doth fteam .
A Monſter which you paint with hollow Eyés,
Axtended with ſad looks, and mournful criesS ;
A Scare- row which thine own Opinion made,
From his you fly, of this you are afraid ,
* When then we meet ſome check in ſome deſign,
When at each little hindrance we repine,

co COR
Lets lay the fault at our own doors, and blame
The giddy whimſies which our fancies frame,
Thoſe ill-ſhap'd Centaurs of a cloudy brain .
To blame another for things manag'd in ,
Things ſubject to thy power, and fovereign will,
Shews want of Thought, Philoſophy , and Skill.
To blame thy ſelf, ſhews thou haft but begun
The glorious Race, nor haft it throughly run ;
He that blames neither, only wins the Prize,
Is juftly crown'd by all, is only wiſe.

* Here I join two Chapters together, becauſe in ſome

Books ífind themfog and the senſe requires it.
XI. Be
 10 EPICTETI
X I.

Be not tranſported with too great a fence

of any outward Object's excellence :
For thou'd the pamper'd Courſer which you feed ,
Of ſwifteft heels, and of the nobleft breed ,'
Thro' ſenſe of vigour, ftrength of Oats an ? Hay,
From his full Manger turn his head , and lay,
Am I not beautiful, and fleek, and gay ?
' Twere to be born in him, the Speech Inight ſuit
The Parts and Education of the Brute :
But when with too much pleaſure You admire
Your Horſesworth , and vainly boat his Site,
Como

And tire us out with endleſs idle prate,

About his Creft, his Colour, or his Gate,
' Tis plain you think hii Owner fortunate.
You're proud he's yours, and vainly claim asdue,
What to the Beaft belongs, and not to You .
Too plainly is your ſelfiſh folly ſhewn ,
Adding your Horfes Vertues to your own .
Well then perhaps you'l ask what's yours oftheſe
Dear outward things, that ſeem fo much to pleaſe ?

Why
 ENCHIRIDIO N. JI

Why , uothing but the ule. If then you chuſe

What's truly good ; what is not fo , refuſe .
If the well-choſen good you rightly uſe,
1

As Nature's light informs you, then alone

You may rejoice in fomeching 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 - fila or roots of palatable kind ;
Yet ftill you ought to fix your greateft care
Upon your Ship, upon your busineſs there :
Still thoughtful, left perhaps the Maſter ca'l,
Which if he do, then you muſt part with all
Thoſe darling trifles that retard your hafte,
Leit, bound like theep, you by conſtraint are caft
Into the Hold : Thus in your courſe of life ,
Suppoſe youa lovely Son, or beauteous Wife,
Inſtead of thoſe foremention'd trinkets, find ,
And bleſs your Stars, and think your Fortune kind ;
1
Yet Atill be ready , if the Maſter call,
To caſt your burden down, and part with all.
ke
 12 EPICTE
TI
Forſake the beauteous Wife, and lovely Son,
Run to your Ship, without reluctance run ;

no
Nor look behind ; but if grown old and gray,
Keep always near your Ship, and never ftay
To ſtoop for worthleſs lumber on the way.
Short is the time allow'd to make your Coaſt,
Which muſt not for ſuch taſtleſs Joy be loft.
Your reverend Play -things will but ill appear ;
Befides, you'll find they'll coſt you very dear
'Tis well if Age can its own weakneſs bear. 3
Unmann'd with dotage, when you're call'd upon ,
How will you drag the tireſome luggage on ?
with Tears and Sighs much folly you'll betray,
And crawl with pain undecently away.
XIII.

With not that thing, not in your pow'r may run

As you wou'd have 'emwiſh them as they're done ;
Wiſh them juſt as they are, juft as you ſee ;
Thus ſhall you never diſappointed be :
You ſeem ſome ſharp Diſeaſe to undergo ;
Alas ! 'cis vain to wiſh it were not ſo :

' Tis
 ENCHIRIDIO N. 13
' Tis but the Bodies pain , a ſurly ill,
Which may impede the Body, not the Will ;
For all the Actions of th'obſequious mind
Are in your pow'r, to your own choice confin'd .
Thus ſtrength andvigormay yournerves fo fake,
And lameneſs from your feet all motion take,
But can in thee not the leaſt hindrance make.
'Tis in thy pow'r to reſolve not to go ,
Judge if it be an hindrance or no.
You on your feetmayan Embargo lay,
As well as chance, or natural decay: Si .

Conſider thus, in all things elſe you'll find

Nothing can hinder or confine the Mind ;
In ſpite of ev'ry accident you're free, who ?
Thoſe hinder ſomething elſe.. but cannot Tlieea ?
.XIv ‫در‬ :
In ev'ry thing that happens, foarch your min.l,
And try what force, what faculty.you find,
For the encounter of tiie Objeét fit,' ... ????
In the ſame moment when you meet with it :
As if ſome beauteous Feinale you eſpy ,
Wioſe pow ?rful Air detains your wandring Eye,
14 EPICTETI :

Strait ranſacking the Treafares of yourSoul,

You'l find ſtrong Temp'rańcewill that pow'r control,
Whoſe cooidirections preſently aftwage
The keeneſt fires, the Dog.dar Beauties rage..ii
Theſe (if you mean to conquer) foon sifarmecu T
Each foftning Smile and each obliging Charon .
Are any hardfhipsof laboriousweight in
Impos’d, by Fortitude they're conquer'd ſtraight :
Nor rowling Seas , nor an impétuousWind,
Can over-ſetthisBallaft ofthe Mind ; Cynamo

Secure of Storms, you on the Billows ride i icdi

And ſtem the furious Current of the Tide isi
Are you abus'd ? hath any done you wrong
By the baſe Venom ofią railing Tongue ? 91..
Soft l'atience gives an eaſie Remedy, 111
Deadens the force of the Artillery ;
The Poyron ſpreads into the yielding Air,
Unhurt you find it paſs, and vaniſh there is ;
In your own Breaft you'll always find fupply,
Of aid , provide you makethis ſcrutiny :
No entrance of the Foe you need to fear, i in
You'll find th’Avenue guarded every where.
XV . With
 ENCHIRIDIO N. IS
XV.

1 With Men'tis uſual,when depriv'd of ought .

Which with much pleaſure entertain'd the thought,
To ſay, that fuch a thing they've loft. Thyou.
Who the great ſearch of wiſdom do purſue,
To ſay you've loſt, is mean ; fay you're reftor'd
What bounteous God did for a while afford .
Your only Son, your deareft Hope, is dead :
Why do you Beat your breaſt,and thake your head ?
Why Man ? he's but reſtor'd , return'd again
To the kind Owners hand from whence he came.
You've loft your Land by fraud-; à vain miſtake !
How is that loftithat isbuk given back ?
Eut he that thus deceivid me, was not he
A Villain and a Knave ? What's that to thee ?
What is ttothee Is he a Knave or noi 9 :
By whom he fakes, who did the Gift beftow ? 7 .
Was't not his own ? You'll grant'me, I ſuppoſe,
To whomhe would he mightof 'sown diſpofta .
While he allows, uſe what belongs to him,
Not as your own as Travellers their Inn,
17.11.2010
di C2 0 Who
16 EPICTETI ,
Who as at home are treated, while they pay,
But claim no Title longer than they ſtay...
19 XVI. ' n
You wou'd be wiſe, I'll teach you if you pleaſe,
Withdraw your mind from ſuch wild thoughts as

noci
( theke .
If I my wonted diligence forget,
My gainful drudgery , how ſhall I eat ?
I
certainly fall farve for want of Meat.
If I indulge, and not chaftiſe my Boy,
My Lenity his Morals may deſtroy ;
He ſtill will fteer the courſe he hath begun ,
And to the very height of Lewdneſs run :
I tell thee , Mortal, that 'tis better far : ' a
To die with thirft and hunger, free from care ;
With a ſerene and an undaunted mind,
Than live in Wealth, to its dire caresconfin'd.
As for the Roy, 'tis better far that he si
Become a Proyerb for Debauchery ,
>

Tis better he were hang'd * than you ſhou'd ſhare

A moments grjef by your reforming care a
**175 deſire a thar theWife will not be offended at ibis
word,for if it be nomatter, and of no concern,wobeiber
the boy be bend or no, 'tis nomatter, and ofro concern,
arberber the boy be bang'd, for this likewiſe, Tavex es '
juevo Eut
 ENCHIRIDIO N. 17

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 eaſiemade
Fegin by ſmalleft things, a3 I have ſaid :
Suppoſe yourWine ke ftotn , your Oyl be lhed ;
And thus take comfort, Where's the lofs, if I 2130
At ſuch a rate Tranquility can buy?
If Conftancy at ſuch a rate be bought,
And there's not any thing that's gotfor pought
Suppoſe you call yourServantshe's at play,
Or when he's preſent minds not what you ſay :
And is the quiet of your soulperplex'd
At this ? He gets the better ifyou're vex'd :
He grows your Mafter while he can torment ,
Give not ſuch pow'r to the vile negligent.
ca XVII.

Wou'd you be wiſe ? ne're take it ill you're thought

A Fool, becauſe you camely fet at nought
Things not within your pow'r, hut pafs 'em by
Without a wifh , with a regardleſs Eye ;
A fenſeleſs Stock , becauſe no loſs or pain
makes you lament, or childiſhly complain .
C3 Never
18 EPICTETI
Nerer pretend to ſkill, 'nor with to feem
Deep Learn?d, nor courta Popular Efteem in
But if, admir'd by Men , you paſs for wife,
And draw their liftning Ears, and following Eyes,
Rather miftruft and doubt your ſelf from thence ;
They’re oftner fond of Folly than of Senfe , ilha
While they adnire, while you their praiſes hear,
You're nearer to the Foolthan ere you were :

iacu
* Tis very likely ſome grofs Vanity 1:10 :
They fancy in themelves, and loveto fee >>
inaturity ;? ::
Ripendin' youto full maturity
As, Luft ofGlory, or a ffrongdesire
Of Wealth , or Fow'r, or Splendor in Attire.
'Tis altogether vain to think t'adhere
To the firict Principles agreed on here,
While you the courſe quite contrary do fteer,
To things not in your pow's, which if you reach,
You needs muſt quit the Diſcipline we teach.
XVIII.1 ?
If you deſire your Children ,Friends, or Wife, !
Shou'd never dye, but ſhare Immortal Life
With
‫تی‬
 ENCHIRIDIO N. 19
with the bleft Gods, 'tis perfect Lunacy ;
Bedlam hath many a wiſer Man than thee :
A Doctor and dark Room may do thee goud ;
Take Phyfick ; I adviſe thee, and let Blood.
Will nothing but Impoſſibles go down ?
You wiſh that what's not in your pow'r may own
Subje&tion to your will, and wou'd confine
What's in anothers pow'r to be in thine.

hura
Thus if you wiſh your Son may blameleſsbe,
Though he hath rak'd the ſink of Infamy,
Tis a return of your Infirmity,
A ſpice of Madneſs ftill : As well you might
Wilh Vice wereVirtue, with that black were white
Is withing then deny?d ? And muſt our Mind
To the dud preſent only be confin'd ?
No, doubtleſs you may wiſh ; nor need you fear
Defeat, provide you with within your Sphere.
XIX.
Hir, and Him only, we may juftly call
The pow'rful Lord, the Sovereign of all,

Whoſe
20 EPICTET )
Whoſe Power's fuch , thatas he pleaſe he may.ii.
Keep what he will, or give, or take away . "
If then thou would't he free , a Monarch ftill ;
Nor wil , nor thun , what's in another's wm .
Thus what you wou'd you fun, or with you have;
Thus are you free'; if otherwiſe, a Slave . Y
XX .

With the ſame manners which when you're a gueſt

You uſe at ſome rich Neighbours fumptuous Feaf ?
Manage the reſt of your Affairs of tife,
With eaſie Converſation , void of ftrife ;
Void of rude Noiſe : As when ſome Novelty
Is handed round the Table ; iftis nigh , (defty,
Stretch forth your hand , take ſhare with mo ខ្3ញុំ
If it paſs by, do not detain by force,
Nor ſnatch at it, 'cwill ſhew your breeding courſe.
Is it not near you yet, at diſtance plac'd ?
Shew nat your greedineſsby too much hafte ;
Nor, like a hungry. Waiter ftanding by,
Devour it atdiftance with your Eye.
Abftain a while, 'cis but a minutes faſt ,
Take patience, Man , 'cwill ſurely come at laſt.
Now
 ENCHIRIDIO N. 21

Now if the ſame behaviour be your guide

In all the actions of your Life befide,
1 As in reſpect of Children , Wife, Eſtate,
Of being rich, or made a Magiſtrate ;
If modeſtly you takse, and thank kind Heaven
For any of theſe bleſſings to you given ;
Or if depriv'd of ought, you ſtraight reſign
all to his will, nor peeviſhly repine ;
Or if as yet unbleft, you meekly wait
With humble patience the Decrees of Fate,
Not deſperate, nor yet importunate :
Some timeor other, when the Gods think fit,
Bleft with eternal Banquets you ſhall fit
Among th’immortal Pow'rs, and free from care,
Perpetual Joys and Happineſs ſhall ſhare,
But if ſo greatyour Soul, as to abſtain ,
And bravely with a noble ſcorn diſdain
Theſe outward proffers, which Mankind do bleſs,
You're ſure a God, you cannot ſure be leſs :
For what's a God,
gu but a bleft Being freed
From cares, that never dies, or ftands in need ?

You
22 EPICTETI
You ſhall not only be the Gueſt of Heaven ,
But with the foremoſt rank of Godsbe even,
Equal in Power. By methods ſuch as theſe ,
Great Heraclitus, Great Diogenes,
And ſome like them , to deathlefs honours riſe ;
Who with th’Immortal in due Glory ſhine ;
Who, as they well deſerv'd, were call'd Divine.
X X I. - ' .I eisi
When you ſee any one with Tears bemgan
The loſs of Goods, or abſence of a Song
Whom he perhaps thinks drownd at Sea,-beware i
You be not biats'á here, and fondly thate neue
His fooliſh weakneſs , and commiferate
His ruin'd and deplorable Eftate,
While vainty ke in carneft doth bemoan 1.'
Things in anothers power, not in hiſ own a diu
T'avoid this Error therefore keep in thind 1! ...
1

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 ir bisBreaſt :
He by his own Opinion isdiſtrers'doc ६
For
 ENCHIRIDIO N. 23
For could the thing it ſelf afflict him , then
' Twould work the ſame effet in other Men .
But this we ſee difprov'd , ſince fome Men bear
The like Diſaſters without Sigh or Tear.
You may indeed condole as far as Words, ? 5
This pity meer Civility affords :
To tell him he's miltaken , will enrage ?

His Grief ; to call him Fool willnot affwage.

Beſide, 'tis rudeneſs, barbarous cruelty ,
T'infult even over fancy'd Miſery ,
Nay, we'll allow that you inay figh with him ;
But then beware, left you perhaps begin
To be too fenfibly.concern'd within .
mu XXII ., 5 ‫܊ܐ‬
While on this buſie Stage, the World, you ftay,
You're as it were the Ador ofa Play ;
Of ſuch a Part therein as he thinks fit,
To whom belongs the power of giving it.
Longer or ſhorter is your Part, as he ,
The Mafter of the Revels, fall decree ..
If he command you act the Leggar's parc
Do it with all your Skill, with all your Art ,
Though
24 EPICTETI

Though mean the Character, yet ne're complain ;

Perform it well, as much applauſe you'll gain
As he whoſe Princely Grandeur fills the Stage,
And frights all near him in heroick rage.
Say you a Cit or Cripple repreſent,
Let each be done with the beft management.
?Tis in your power to perform with Art,
Though not within your pow'r to chuſe the Part.
XXIII.

The direfùl Ravens, or the Night-Owls Voice,

Frightens the Neighbourhood with boding Noiſe ,
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 ſay this Oracle, with Wings and Beak ,
As certain Truths as Delphick Prieſteſs ſpeak,
And that through prejudice you ſhould ſuppoſe
This Boder could Fütürity diſcloſe,
Yet be not mov’d ; diſtinguiſh thus, you're free,
Theſe Omens threaten ſomething elſe, not Me:
Some
 ENCHIRIDIO N. 25
Some danger to myBody, Good ", or Name,
My Children, or my Wife, they may proclaim ;
But theſe are but th'Appendixes ofMe,
To me theſe Tokens all auſpicious be,
Since I from outward. Accidents like theſe
May reap much real Profit, if I pleaſe.
XXIV.

If you would be invincible , you may ;

I'll ſhew y'a certain and a ready way. ;
You can't be conquer'd, if you never try
In any kind to get theMaſtery .
' Tis not within your pow'r to bear away
The Prize, 'cis in your choice not to eſſay.
(.. X X V.

When any Man of greater Power you ſee

Inveſted with the Robes of Dignity,
In Honours gaudieft, gayeſt Livery,
Dreaded by all ; whoſe Arbitrary Will,
Whofe very breath , whoſe very look can kill,
Whoſe Power and whoſeWealth knows no reſtraint
Whore Greatneſs hardly Flattery can paint :
D Tak
 26 EPICTETI
Take care you be not here entangled by: ::

The too great luftëe thatbeguiles your Eye '?

Peware you donot envy his Eftate,
Nor think him happier becauſe he's great. Ale
For if true quiet and tranquility li ..! 9.6 "
Conſiſt in things which in our power be, -'15 ***
What reſidence can emulation find ?
What room hath reſtleſs Envy in theMind ? :
Envy and Happineſs can ne're refide
In the ſame place, ' nor in one Breaſt abide.
Nor do you wiſh your ſelf ( if we may gueſs
Your real thoughts by what you do profefs)
To be a Senator or General,
But to be Free, ( that's greater than them all:)
This freedom you would gladly learnyou ſay,
To which there is bur one, one only way ;
Which is to ſcorn with brave and decent Pride
All things that in anothers power reſide.
XXVI 1 1

Not he that beats thee, or with flandrous Tongue

Give thee ill language, doth thee any wrong :
Thine
 ENCHIRIDIO N. 27
Thine own falſe Notions give the injury s
Theſe fander, give th'affront, and cudgel thee.
When wordstraduce, or blows the limbs torment,
Which 'tis not in your power to prevent ;
This préſently you term an Injury,
But give no tolerable reaſon why I
You plead your Carcaſs and good Nameare dear,
The wourd goes to your Soul, thatwoundsyou
'Tis falſe,"tisbut a fcratch ; nor can it find ( there.
An entrance thither, or difturb your Mind,
Il'ithout yourown conſent an Injurya 3.1.4
To ſomething alle without, tiš hora do Ihrer
Thus when provok'da your own Opinion blame, " .
'Tis that provokes, and cauſech all the pain :
Wherefore beware, left:Objects ſuch as theſe
T
Gain your affent gou ſoon , with too much eaſe,
Lelt fancy'd harms your Mind with grief affect,
Leſt fancy d Bliſs ſhould gain too much reſpect,
Thus you'll gain leiſure, anda thinkingtime, any
ខ្ញុំ

Your Notions with due meaſureş;to confine ;

To add, to prune, to polish , and refine. 10
C 2 XXVII. Let
28 EPICTETI

XXVII.
Let Death , let Baniſhment, and every IN ,
Which Mortals thoughts with apprehenſion fitt,
Which moft they'dread , and with averfion iie,
Be always preſent to your Thoughts and Eye ;
But chiefly Death : Thus no mean thought ſhall fint
Harbour, or entertainment in your mind :
Thus nó baſe fear shall ever force you from
Your Noble Principles reſo'v'd upon.
Not Tyrant's frowns, nor Tortures thall enſlave
Your fearleſs Soul ; but, generouſly brave,
You all their little Malice may defie,
Arm'd only with the thought you once muſt die.
Nor can Death truly formidable ſeem
To you , who with ic have familiar been ,
Who every day have the pale Bugbear ſeen.
Yet Death's the worft that you can undergo ,
The utmoft limit, the laft Scene of Woc ,
The greateft fpite pour Enemy can ſhew ;
And yet no more than what the Gout or Stones
With more malicious fury might have done.
Arm , o
 ENCHIRIDION: 29

Arm'd with the thoughts ofDeath, no fond deſire

Of Wealth , nor the delading fooliſh fire
Of Power , ſhall lead you op with hopes to gain ;
What Deathhath Sworn you fall notlong retain .
XXVIII .
Wiſdom , you ſay,is what youmoffdelire, sia
The only charming Blelling you admire 19.10
Therefore be bold , and fit your ſelf to bear
OLY
Many a taunt, and patiently to hear
The grinning fooliſh Rabble faugh aloud,
At you theſport andal timeof
paftime of the Crowa,
-

While in like jeers they vent their filthy ſpleen,

TOLICOM
Whence allthis gravity, this careleſs mein ?
And wherice, of late, is this Pretendercoile, bal.
This new Proficient this Münleroom ,ad oisin
This young Philoſopherwith
with half
halfaa ? n
Beatapla
Ofhim , tidl now, wehave no mention beard
Wheaçe fallthis fupercilious price of late ?
This füff behaviour ; this affectedgate i zool isik
This will perhaps be ſaid ; byt be.11ot, you
Sullen , nor bend a ſupercilious brow , )
Left thus you prove their vile reproaches tryen
D 3 Which
30 EPICTETI

Which are but words of courfe, the excrement;

N
The uſual malicewhichalike they vent --
Upon the guilty and the innocent. ....
But firmly Atill towhat ſeems beft adhére ,
As if by Heaven's Commands you order'd were
To keep that Poft, not tobe driv'n from thence
By force, much leſs a ſcurrilous offence, i
Which if you ſtill maintain, you ſhall become
Even your Revilers admiration :
Forc'd lo confeſs Ctheir
011
they'l court you more
faults,His
Than they reproach'd or laugh'd at you before.
But if through mockery, you tamely,yield ,
1. W'900 : 1?"
And quit your noble ftation in theField ,
2510 311 ;
You're to belaugh'd at on a doubleſcore,
TOJAI eiri ' !
Firft for attempting, then for giving o're.
ci
XX I X.
If to pleafe others,ftudying to bedear (Sphere
In their kind thoughts, you -move beyond your -
And look abroad, reſpect and praiſe to gain,
And the poor outward trifle, call’d a Nime :
You loſe the Character you wiſh to bear,
You loſe your ftation of Philoſophier.
Let
 ENCHIRIDIO N. 31
Let it fuffice, that ſuch your ſelf you know ,
No matter whether other men think ſo .

33 Let it be to your ſelf, if wiſe you'd ſeem ;

And 'tis enough you gain your own efteen .
2013 12 11: X X X.! 1.8,9 ": 31 11cm
Let not theſe thoughts torment you : I, alas !
In low ignoble Poverty ſhall paſs
My wretched days, and unregarded lie ,
Buried alive in dark Obſcurity ;. 209702
No Honour , no Preferment ſhall I have,
But 'Scutcheonleſs defcend into the Grave :
Thisasa wondrous hardſhip you bemoan ,
A grievous ill, when really tis none ; s'il
The botward want of Power , Preferment, Place,
Is no more miſery than 'tis diſgrace :
And that 'tis nó diſgrace I fhall evince ;
Where's the diſgrace youarenotmadea Prince,
Or that you are not invited to a Feaft,
'Tis none, by every man of Senſe confeft ;
Tor where's the Man in's Wits , that can expect,
That things not in your pow'r you ſhould effect.
And
32 ... E P I CT ETI
And why of wantofpower ſhould you complain ?
Who can no place, or honour, juftly claim , iskor

Except in things in your own power z'in theſe :

You may be great and powerful as you pleaſe.lu

FC
But then you plead, I thus fhall uſeleſs grow
To thoſe I love , nor fhall Ikindneſs thew
Nor wealth ,nor power on my bett Friends beftową 1
Nor bymy int'reft cauſe them to become, :IW VITE
Free of each gainful Priviledge in Romney's ou
Nor when I please an Officer to create; HICI
Nor raiſe them to be Utenſils of States riders
And whoe're told youget, that theſe things:lie
Within your power or capacitou li aborsiz A
Orwhere's the Man , that can to others grant T
That Place, or Honour, he himfelf doth want ?
But they're importunate , alasand ery , is
Getit, that we your Priends may gainthersby -a /?
Anſwer them thús ,ol'ü donolf Incang lov tizzo
So I may keep my félf a modeftimányi I
Juſt to my felf, ftin innocent and free, ,! ,

A Man of Honour and Integrity; 10.1 .

1411
 ENCHIRIDION 33
I'll uſe my beft endeavours ; if I may
Gain it on theſe conditions, New the way ;
But if youthink I'll this true Wealth forgo,
That you may ſomething gain, that is not fo :
See how unjuft this Self partiality,
And to be plain you are no Friend for me,
If you prefer a baſe penurious end,
Before an honeft, and a modeft Friend ;
Suppoſe your choice were fuch,then ſhew me how ,
What you ſo earneſtly deſire, to do ,
And keep my Principles of freedom too..
honey
But think not I wilt part with happineſs,
That you ſome worthleſs pleaſure may poffeſs.
But thus your Country nothing by your gains :
What's this advantage that your Country 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 ;
Theſe Gifts from you your Country can expe &t
No more, than PhyGck from an Arthitect.
Or
34 EPICTETI
Or that a Shoomaker ſhould Armour make,
Or of your foot á Smith themeafura tåke. ti
For 'tis enough if each perform it's Trade,
The work for which he ſeems by Nature made ,
If each man mind the way, in which he's plac'd ,
The Smith his Anvil, Shoomaker his Laſt.
And thus if you the height of Wiſdom rearh . , ?
And what ſo well you know , as well can teach . ; ,

nes
If by theſe noble methods you profeſs,
You with another honeft man can bleſs,
The City.where you dwell, you give no leſs. Lai
Than he, who on bis Country doth confes 4
Porches, or Baths, or Amphitheater. "
Well then i'th ' City, where I uſeful am ,
WhatOffice ſhall I have ?? Such as you can , ' 1a17
Keeping your Honour; and your Çonſcience freel
With ſpotleſs Innocence, and Modeſty. ‫مد‬
But if while fondly you deſire to pleaſe
Your fellow Citizens, you part with theſe tri
You labour but in vain , for where's the uſe
Of one grown Impudent and Scandalous ? ti
XXXI. IS
 ENCHIRIDIO N. 35
XXXI.
1

fs any one ſaluted, or embrac'd

With more reſpect than you, or higher plac'd
Ac Table, is he thought more grave and wiſe,
Of better parts, and abler to adviſe ; is

Grudge not : but if theſe things be good , rejoice

They're plac'&'fo well, and meet fo good achoice;
And if they're bad, why ſhould you take offences
That you in theſe have not the preference ?
But how can you, that neithercringe nor bow ,
Nor other Antick Spaniet-tricks dofiew ,
Nor flatter, fawn, forfwear, affent, or lye,
Nor uſe that ſervile knavifh induftry,
By which baſe fupple Slaves their ends obtain ,
The fame reſpe &t, or the ſame favour gain ?
And how ſhould you , who ſcorn to condeſcend
With early morning viſits to attend
Th' awaking of a rich, proud, pow'rful Friend
Expect to fiare th' advantages that fall
To him that helps to fill his crowded Hall ?
Or, like a Centinel, ftill walks before
His Patrons Houſe , and almoſt courts his Door ;
who ,
36 EPICTETI
who, after long attendance, thinks he's bleſt,
As much as Perhan bowing to theEaſt,9.7.C
When the Sun riſes from his watry Neft ,
* 117
६
And ſwears the Eaftern God doth not diſpence
A kinder, or a gentler influence ,
And that each look, each ſmileofhis doth bring
Warmth to the Summer, Beauty to the Spring.
Who,when his Lordſhip frowns, admires the grace
And manly fierceneſs, that adorns his face .
Applauds the thunder of his well mouth'd Oaths,
And then the modifhfaſhion of his Clothes ,
And yows the Taylor, who the Garments made.
Happy in making them , though never paid.
Theſe arethe means bywhich he ſtands poſſeſs’u
Of Favours, by each Fly -blown Fool careſs’d ,
At every Feaft an acceptable Gueft.
Theſe ifyou'd purchaſe, and not give the price,
Unjuft, unſatiable's your avarice :
As for familiar inſtance, What's the rate
The Gardner holds, and ſells his Lettice at ?
Let us ſuppoſe a farthing, he that buys
Bears off the Purchaſe, but lays down the Price ;
You
 ENCHIRIDIO N. 37
Your Sallad wants theſe Lettice, you withhold
The finali equivalent, for which they're fold.
Nor is your caſe a jot the worſe for this,
For as the Lettice which he bought are his,
So yours, who did not buy,the Farthing is.
१
Thus if you're not invited out to Dine,
You pay not for bis Meat, nor for his Wine,
2
For he (be not deceiy’d ) who enterrains,
Doth itnot Gratis, be top lopks forgains,
1
Right bounteous be ſeems, but ſells bis Mentor
And praiſeexpects for every bit you eat,
Each luſcious draught, each pleaſing delicate
Is but a ſpecious inare, a tempting Bait ;
3 You the rich Entertainment dearly buy,
By mean, obſequious , ſervile Flattery.
3 Ifthen theſe things, that mustbe purchas'd thus,
Seem uſeful to you , and commodious,
Lay down the value, do not think to get,
Unleſs you give the rate at which they're fet,
Theſe, if oneaſier terms you would provide,
Ant without paying for them be fupply'd ,
Hun can your fsolith with be ſatisfy'd ?
Well
 ETI
38 EPICT
Well then, but ſhall I nothing have juſtead
Ofthis dear Feaſt, that ftills run in my Head ?
Yes, if you're not inſatiable, you have
Encugh in lieu thereof, you'renota-Slave ;" 1 .!!
You have not prai.'d him , who's below your hates
You've not admir'd his Dinner,nör his Plate ,
Nor paſt a Complement:againſt your Will,
1
Nor in low cringes ſhewn your aukward Skill,
Nor fed his Dogs, to ſhew the vaſt reſpect,
The Maſter ofthe Favourites may expect.
Nor did y'admire his ſumpt’ous Furniture ,
Nor all that civil inſolence endure,
With which at meetinghe informs you how ,
When you depart his preſence, you muſt bow.
Nor have born his Arrogance and Pride,
While he ſurveys his Board on every fide,
And fancies that he'sbountiful and great,
And thinks he makes you happy by his Meat.
X X XII.

Nature's Deſign, Decrees, and willwe read,

In things concerning which we're all agreed,
Whick no Diſpute, or Controverſie need.
 ENCHIRIDIO N. 39
.

As, ſay your Neighbour's Boy hath broke a Glaſs ,

You're apt to cry , theſe things muſt coine 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 aſcendy .
As thus, ſuppoſe your Neighbour luſe a Friends
Bury his wife, or Son, I know you'll cry,
'Tis not fo ftrange a thing that.Mortals dyer !!
But ſay the caſe be yours , the loſsgou own , .
Then what a howling's there, whatpitious moan ,
What Tears you thed ! Ah me ! forlorn ! undone !
I've loft, you cry. I've loft my only Son !
The innocent, fweet, beauteous Youth isdeados
He's gone, and allmyJoys are with him fled.o. ':
When all this while you ſhould remember how
Your Neighbour's caſe, like yours, affected yout
Without a figh, without a tear, or groait,
You bore hisloſs, and ſo ſhould bear your owno
LXXXIII.10. ?? ci

As no. Man ſets up marks thathe may miſse

So no ſuch real thing as ill there is .;..

E 2 FOE
 40 EPICTETI

For ſhould we grant élrat oughtin Nature's ill,

Tould argue ctuelty, and want of skill
In the great Artiſt, 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 wiſely anſwer’d, when you ſay,
Soppoſe a Ruffian beat me on the way ,
Or force me pablickly in open Street ,
To take a kick from every Slave I meet,
unjuft the vielence, nor can I bear
Such an Affront; I muft be angry bere ;
Even you'll acknowledge this to be an ill.
· Thus yon remain in your old Error Ailk
1 thonght that we had clear'd that point before ,
With fuck plain proof that it requir'd no more ;
'I few'd you 'twas no ill, and bid you blame
Falſe Notions, the baſe iffue ofyour Brain,
You're angry at the Man who did expoſe
Your Body to the injury of Blows,
And yet expoſe your mind to grief and pain,
As oft as any Railer's pleas'd to Atain
With vile Reproach, the beauty of yourNamemi e
 ENCHIRIDION .

MOR
Judge then your ſelf, but judge impartially,
Who's guilty ofthe greater injury,
Since you expoſe your Mind , your Body he.
To grieve, be angry, envy, or to hate,
1
Are ills indeed , but ſuch as you create ;
For theſe let not kind Nature be arraign'de
You , only you, are to be juſtly blam’d .
Wherefore in every thing you undertake.
Let Judgment ſit , and Juft inquiry make
Of all preliminaries leading to
The action , which you have deſign'd to do :
Of every conſequence 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 careleſly negleat to weigh,
Though brisk and vig'rous at the firſt eſſay;
You'l meet ſome ſhameful hind'rance by the way
XXXIV .

You ſay you'd win the Olive Crown, and luft

To reap the Harveſt of th’Olympick Duſt ;

E 3 That
42 EPICTETI

That Hiftory may reckon by your Name

From the great Year,when ſuch aone o'r came.
Tis brave, and by the Gods I wilh the ſame.
Eut then conſider firft what's to be done,
Through what a courſe of Hardhips you mad run
E're you proceed , and what may be th ' event,
And conſequence of fuch a great attempt.
With a ftriét courſe oflife you muſt begin ,
Confin'd by methods and ſharp diſcipline :
According to direētion you inuft eat
Nothing that's Boil'd, and ſuch a kind ofMeat
As is allow'd, then you muft drink no Wine,
Nor yet cold Water, and obſerve your time
For Exerciſe, you muſt your ſelf inure,
The Summers heat, and Winters cold t'indure .
Theſe preparations made, you then muft try ,
If poffible, to gain the Victory ,
And that not without labour, danger, harm ,
Or loſs of Rib-, perhaps a Leg or Arm ;
( down
And when whole peck of Duſ you've ſwallow'd
Been lafht and all things requir.te have done,
Tis poffible that you may loſe the Crown.
Theſe
 ENCHIRIDIO N. 43

Theſe Hazards when you've throughly ſurvey'd ,

You ftill inay veutureon , nor be diſmay'd ,
You'l findtheburebentighter wch you'veweigh’d ,
Elſe your defift, and fade, like wanton Boys,
Who tir'd , and pleas'd, with novelty of Toys,
Scarce warm in one, begin another play,
Andcornthe tedious ſportof yefterday ;
Who ſometimes Pipers, Wreſtlers repreſent,
Or with tough Cudgel try their hardiment;
Sometimes the Horn , or the ſhrill Trumpet found ,
A & Tragedies, andkill without a Wound.
Thoughtleſs asthey ,onewhileyour hand you'lery
WAG

In Wreſtling, Fencing next, then Poetry,

In Rhet'rick, nay, perhaps, Philoſophy.
But fail in each, and ail theſe pains beſtow,
Ridiculous as poſſible to grow ,
And make a wondrous buſtle to expreſs
A reverend , and more ſerious Childiſhneſs ;
Like a grave Ape, whom Nature did create
A Type of you, who can but imitate ;
Who one thing now , another Araight admire,
Who hurried on with violent deſire,
24 Plunge
4+ EPICTETI
Plunge over head and ears, before you know ,
How deep the filent ſmooth fac'd Waters flow ,
Or weigh the Hardſhips you muft undergo :
Thus fome, when any much fam'd man they ſpy
Admir?d for Wiſdom , and for Modeſty,
Much liftn'd to, and courted every where, .

And then, perhaps ſome grave Quotation hear,

How true fpeaks Socrates; inox can it beg
Thut any ſhould diſcourſe as well as be.
Are taken with an itch of being Wife ;
They too, forſooth , muſt needs Philoſophize.
X X X V.
Having conſider'd thus, what's to be done,
The Hazards, hardſhips, and the riſque you run ;
Confider with what ftrength you are endow'd,
What Nature for th' encounter hath allow'd .

As if y'affect the Olimpick Exerciſe ,

Examine well your Lack ,your Shoulders, Thighs,
What Brawn, what Sinews for the Enterprize .
Nor will each fort cf ſtrength ſuit each exploit ,
This runs that lea sthis wreſtles,throws the Coit ;

Sa
 ENCHIRIDIO N. 45
So if the Combatewith your ſelf you try ,
And by ftriét methods of iJorophy,
Your own rebellious Paffions Atrive to tame,
And thus a more illuftrious Conqueſt gala .
You can't expect l'indulge and gratifie
Your Genius with accuftoin'd Luxury.
Nay 'tis a Contradi &tion , 'tis t'ojey
Thofe very Lufts you mean to drive away .
You ſhould conſider whether yon can bear :
The want of far-fetch'd Dainties , travel'd Chear ;
You ſhould conſider whether you can Dine,
Without a Catalogue of coftly Wines
Whether that fqueamichaels you can forget,
That makes you keep an Almanack for Meat,
That makes you ſweat, and faint, when you belield
A novelty that's more than one day old ;
And to be ſhort, and ſerious, what you think
Of Roots for Foodand the coldStream for Drink.
Philoſophy, like fome brave Heroe , bred ,
With Labours harden'd ,and with Hardſhips fed,
Awake , he cries, and let the early Sun
Bluſh that he ſees his viliganceout-done.
Ariſe,
 TI
46. E PICTE

an
Ariſe, purſue, preſs forward. 11ve away
With chearful toil, the -edious ling‘ring day,
Buſineſs thy ſport,and Labour be thy play.
You ſhould conſider how you can diſpence ,
With leavinghome to gain Experienee .
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 , ir
You can endure the flights, and ſaucy ſcorn ': :
Of Pages, Grooms, who in proud Liveries dreb’d,
Fancy a tatter'd Coata mighty Jeft.
How it will reliſh with you to be us'diy
Worſe than the baſeft Slaves, to be refus'd
All Hondúr, Power,Traſt, Prefe inent, Place, I
Not to be call'd your Worſhip,ſtyl'd your Grace,
rcon

In theſe examine well your ſelf, and try

Whether you're willing at ſuch rates to buy
Freedom , a quiet mind ;and conſtancy ::
Left like the Boys I told you of, you prove ; ?!!!
Now a Philoſopher, then fall in love
With frothy traſh of Orators, and thence
Straight a Collector of th ’ Exciſe commence ;
Then
 ENCHIRIDION. 47
Then tir'd with this, your fond defires dilate,
And wiſh to be a Miniſter of State. .
Theſe are wide contraries, as oppoſite
As Virtue is to Vice, as black to White.
You can but make one ſingle man,and he
" A wiſe good Man,or fooliſh Knave muſt be :
He the full fway' over himſelf muſt have,,
Of be to things not in his power a Slave;,
Skill'd in theſe inward Arts, or thoſe without,
Be wiſe, or herd amongſt the common rout ;
Or a Philoſopher, or Idiot.
XXXV I.
Let your Reſpe & s and Services agree ,
And be proportion'd to the Quality
Of him , to whom theſe Services you pay ;
Is he your Father ? Know you muſt obey,
And cheriſh him , conſidering 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 ſelf is due.

He
 ETI
48 EPICT
He heard your peevith brawling, frove t'allay
Your Childiſh wrath, and wip'd your Tears away ;
And can't you bear an angry word, or blow,
From one l'indulgent, one that lov'd you ſo ,
Who gave you Being ? Whomay well be faid
Twice tohave given you Life, in that he bed,
In that with fo much tenderneſs hebred
है
Your yoänger years. Oh ! but perhaps you'lſay ,
He's wicked and levere, I can't obey .
A laine excaſe, let him be what he will,
Moroſe , or wicked , He's your Faber fill ;
What e're his Morals are, he may expelt
From you, at leaft, a filial reſpect ;
You can't believe that Nature's bound to find

A Parentfor you, ſuited to your mind .

Well, but you think your Brother injuresyou,
You ask me here what Nature bids you do ?
Nature obligeth you to paſs it by,
Bids you neglect the fancy'a injury,
Nor mind what's done by him, but bids you thew
The hearty love you to your Brother owe,
 ENCHIRIDIO N. 49

Which can'ı be Thewn by more commodious light,

7 Than when y'oppoſe your goodneſs to his ſpiglit ;
And what long ſince I told you think on ftill,
No one can injure you againſt your Will,
The wrong you ſuffer doth from fancy-grow ;
You then are hurt, when you imagine ſo .
If by this ſteady ballance then , you try
The mutual Duties of Society ,
WhichMen toMen,Neighbours toNeighboursowe
Which Souldiers to their Genera's ſhould ſhew ;
Which Citizens ſhould pay their Magiſtrate ; )
You' 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 ſuch Beings really are, that they
Govern the World with jaft and prudent ſway,
Thamchearfplly you are oblig'd t’obey
All their Commands,well ſatisfy'd to reſt ."
On what they do, as order'd for the beſt ;
T
 50 EPICTET I
That whatſoever is by them decreed ,
From an all knowing Wiſdom doth proceeil.
Thus their wife Government you'l fear to blame,
Or, as neglected, peeviſhly complain.
But 'tis not likely you ſhould have this ſenſe,
Theſe reverend Notions of their Providence ,
Nor can you without murmuring reſent,
Their partial and unequal management,
If you diftinguiſh into Good and III,
Things not depending on your Power and will.
Now if theſe attributes of Bad and Good ,
Of things within your power be underſtood ,
You lay the fault at your own Door, and clear
The Gods of being partial and ſevere.
But if you think that outward things can be
Some good, ſome bad ; with this abſurdity
You wound the goodneſs of the Deity.
Your God a vile malicious Fiend you make,
Cruel, or weakly, given to miftake ; mor.
Whom, when you fooliſhly averſe would fly
Death, or like natural neceffity,
 ENCHIRIDIO N. 51
Or any thing which you have with'd for, miſs,
You need; muft hate, and ſay the fault is bis,
To whom, though he hath kindly given you Will
To with , or not to wiſh , y' impute the ill ;
And, as ’tis nat'ral, with like hate reflect
On him, the cruel cauſe, as on th' effect.
Inſects,andBrutes themſelves,have thus much fenre ,
Alike t’abhor th' Offender and th’Offence ;
Thus a fierce Cur follows and bites the Stone,
And then purſues the Man by whom ' twas thrown ,
As on the contrary, they love, th'admire,
What ſerves thetrwants, and anſwers their deſire :
And none, ſure, but a Mad-man can rejoyce
In that which plagues him, ruins, and deſtroys.
Hence 'tis the Father's hited by the Son,
Hence 'tis the grave old Man grows troubleſome ;
The dry Bones keeps him from a large Eftate,
To which he fear; he ſhall ſucceed too late :
He therefore daily wiſhes, he were dead,
that his kind Heir might flourilh in his fteado
Hence that pernicious fatal War aroſe,
Which Thebes to Blood and Ruin did expoſe,
F2 For
52. EPICTETI
For proud Ercocles refolv'd to Reign ,
And Polynices would his Right maintain,
For boch would sule, and both would be obey'd ,
Each thought his Brother did his Right invade ;
Each thought Dominion was a Soveraign geod ;
Each would aſſert his int'reſt with his Blood.
Hence 'tis the Plough man ,when tempeſtuous Rain
Or Draught, have render'd all his Labour vain,
Rails on the Gods : Hence'tis the Sailer raves,
When toft with furious Winds, and threatning
Hence 'tis the Merchant curſes, if he fail (Waves :
Ofa quick Market, or a gainful Sale :
Hence they,who loſe Children or Wife, complain ,
That they,alafs ! bare Sacrific'd in vain :
What e're they ſuffer, vainly wiſh , 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 wiſheth things may be
Juſt as they are , as the bleſs'd Gods decree ,
Wh
 E NCHIRIDIO N. 53

Whoſe wiſe averſion only doth decline

Things he hath power to thun ,can ne'r 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'l ſay ,
If we may only with for what we may
Beſtow upon our felves, pray where's the need
That we raiſe Temples, or that Victims bleed ?
Why ſhould we preſents on their Altars lay ?
And why with Inçenſe court them every day ?
Where's the Reward for this . What's the Return
Of all this Smoke, and the Perfumes we burn ?
Will you not worſhip them , unleſs you have
All that your Luft and Ayarice 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 beftow ,
Which moft for your convenience they know .
}

Let's add to this, (ifthis will not fuffice ,

They've made you capable of being wiſe .
Are theſe mean reaſons why you Sacrifice ?

P3 Wherea
54 EPICTETI
Wherefore your Offerings and Oblations pay
With ufual Rites, after your Countries way .
Let them be given , as what you really owe .
Without th'allay of vanity or fhew ,
Not niggardlý, nor with too great expence;
With all devotion, care , and diligence.
XXXVIII.
When you confult the Oracle of thoſe ,
Who the deep Secrets of the Gods diſcloſe,
Who filld with a Divine Prophetick rage ,
The Wil of Heaven, and its Decrees preſage
Tis plain, the dark event you cannot tell,
' Elſe why do you conſult the Oracle ?
But if you're a Philoſopher, ou know
Thusmuch at least ofit, before you go ;
That if of things not in our power, th'ęyent
Muſt be infallibly indifferent,
Nor good,nor bad ;when therefore you draw nigb
The hollow'd Cavern of the Deity,
The Will, and the Decrees of Fate t'inquire,
Approach without averſion or deſire,
>

Elfe
 ENCHIRIDION . SS

Elſe to the ſacred Vault you'l trembling come ,

Like Men who are arraign'd, to hear their doom ,
And know , that whatſoe'r the Fates ordain ,
From thence, at leaft, this benefit you gain ,
That rightly uſing this or that Decree,
You make a Vertue of Neceflity ;
And what this benefit doth moft inhaunce ,
Tis ſuch as willadmit no hinderance :
Therefore with courage to the Gods repair ,
To whom you freely may your doubts declare,
Asto your Friends in whom you moft confide,
Whoſe Prudence and Integrity you've try'd ;
And what they bid youdo, let it be done
With the moſt prudent care, remembring whom
You choſe for Counſellors, whom you neglea ,
If their advice you flight, or diſreſpect.
Nor muft you every little doubt propoſe
To their Divinities, but ſuch as thoſe ,
Which as wiſe Socrates was wont to ſay,
Are very dark, abftruce, and out o'th ' way ;
Such as are clear'd by their events alone,
Which by nohumane methods can be thewn .
You
 56 EPICTETI
You muft not ſuch light Queries here propound,
Which every Man of common ſenſe may ſound :
As whether Med'cines can reftore the Dead ?

Or Hellebore can purge a Mad-man's Head ?

No Riddles here, in which old Wives delight,
With which thoſe aged Sphinxes paſs the Night,
Nor ſuch a knot as eafi'y's unty'd ,
Nor queftions which by fieve and ſhears are try'd .
But ſomething difficult and much involv'd ,
Fit only by a God to be reſolv'd .
Therefore when Reaſon ſays you're bound t'oppoſes
Tho' hazarding your life, your Countries Foes,
And with heroick danger to defend
Him you think worthy to be call'd your Friend ,
What need of Heavenly information here,
Of Prophet, Augor, or Aftrologer ?
Nothing but falſehood, or baſe Cowardire,
Can make a ſcruple of a Caſe like this ,
Since Reaſon hath determin'd long ago ,
Whether you ought t'expoſe your ſelf or no .
Nay let's ſuppoſe, that you're reſoly'd to try
This dubious weighty point by.Augury ,
And
 ENCHIRIDIO N. 57
And that by ſome unlucky Omen's meant
Death, or the loſs of Limbs, or Baniſhment ;
Yet fhould thefe Miſcheifs really enſue,
Which by foreboding tigns do threaten you,
In ſpight of Exile, Wounds, nay Death, you muft
Pe to your Friend, and to your Country Juſt ;
Andl Reaſon ſtill commands you to redreſs,
The one in danger, th' other in diftreſs.
Remember how that Miſcreant was usd, ..
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 ,
Bögone thoù baſe Deſerter of thy Friend !
Tby preſence doth our Deity offend ;
Thou ſaweſt the Murd'rer give the fatal wound,
Thou ſaw'f thy Friend lie weltring on the ground,
Without concern thou did'ft behold him bleed ,
And not relieving did'ft approve the Deed :
Depart, for thou, even thou , thy Friend haft flain ,
Hence thou abandon'd Wretch ,thou doft our ſhrine
( prophane

X X XIX . Frame
 C TET
58 EPI
Χ Χ Χ Ι Χ.

Frame to your ſelf ſome forms, ſome rules,whereby

To guide your life, on which to keep your eye ;
Which whether to your ſelf you live recluſe,
Or which in Converſation you may uſe ;
For there are dargers which the wiſe would fly
Both in Retirement and Society.
For neither can a Ship with ſafety ride
Within her Port, if not with Cables tyd ;
Nor can ſhe be ſecure when under Sail,
Tho' in fair Weather with a proſperous Gale,
Unleſs known Rules by long experience try'd,
Her well-ſpread Canvas and her Rudder guide.
Not only in the Main do Tempeſts roar,
They ſtrike the Flats, and riot on the ſhoar
And skilful Sailers with juſt reaſon doubt
Dangers within, as well as thoſe without.
XL .

Let modeft ſilence be your greateſt care

In humane Converſation , and beware ,
Ofbeing over -talkative, and ſhun
That lewd perpetual motion of the Tongue,
That
 ENCHIRIDIO N.
59
That itch of fpeaking much , and be content
That your Diſcourſe ( thoº ſhort) be pertinent ;
And when occaſion ſerves, then ſpeak your ſenſe,
Without an over-weening confidence.
Nor catch at every Bait, nor open at
The common opportunities of Chat :
As, ſuch a Fencer play'd his part with skill,
That ſuch a Wreſtler breaks what Rib he will ;
That ſuch a Horſe is of the fleeteft kind,
And that his Dam engender'd with the Wind ;
That a full cry ofdeep -mouth'd long-ear'a Hounds
Is the moſt ſweet and raviſhing ofSounds;
That ſuch a Lord with the beſt Wines doth treat,
Has the beſt Cook, is the beſt read in Meat.
Theſe are the thred - bare Themes that pleaſe the
The ignorant,the thoughtleſs and the proud .(crowd,
But chiefly fhun diſcourſe concerning Men ,
Nor fondly this Man praiſe, and that condemn ,
For all immoderate and too laviſh praiſe
Too great an Expectation's apt to raiſe :
For by reviling others you expreſs
Your little Wiſdom , but much bit erneſs.
Nor
 60 EPICTETI

Nor with abfurd compariſoas defam e

One Man , by adding to another's Name :

con
For thus, by way of foil, the one's diſgrace
Sets off the Character you mean to raiſe ;
With Hemlock this you crown and that withBays.
XLI.

Among your friends with whom you may be free,

If vain or frivolous their Converſe be,
Or ſeem to favour of Indecency ,
Alter the Subject ; ſure you may invent
Sume profitable, pleaſing argument,
Which , like a gentle Tide, with eaſie force
May ſtop the current of the firft 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,
Wiſe out of ſeaſon, and be ſaid t'intrude.
XLII.
Laughter , if rightly us’d, may be confeft
In ſome fort to diſtinguiſh Man from Beaſt,
While by due management it is allay'd ,'
While the ſtrict Rules of Reaſon are obey'd ;
 ENCHIRIDION . 61

But ſhews, it over.loud; or over- long,

Your Head but weak, altho’your Lungs be ſtrong .
2 Forev'n a Smile, not in its proper place,
Toojuſt a blemiſh on your Judgment lays :
But cauſeleſsLaughter at each thing you ſee,
That grinning of the thoughtleſs Mobile,
That ſenſeleſs gaping Mirth , that is expreſs'd
Without the provocation of a Jeft,
That wild, convulſive writhing of the Face,
That quite disfigures it from what it was,
Doth with humanity ſo little fuit,
It makes you but a different fort of Brute.
XLIII .
Avoid th'engagement of an Oath, or ſwear
As ſeldom as you can, at leaſt forbear
To bind your ſelf 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' Poft, to teſtifie
That to be Truth you know to be a Lye.
 62 EPICTETI

XLIV .

ff with Civility you cap, decline

An publick Feafts, and learn at home to dine
With rober Food , at your own Charge content :
Eut if oblig'd, in point of Complement,
To eat abroad , be it your care to fhun
The vulgar Dregs of Converſation ;
As common vile Diſcourſe, and dirty Jefts,
The nauſeous merriment of greafie Feafts:
For if yourCompany be lewd , you may
Coon grow as diſſolute and lewd as they,
For there's Contagion in each Word they ſpeak,
Each Simile they make, each Jeft they break ;
Their very Breath invenoms all the Cheer,
As if the Harpy -Siſters had been there.
Thus hurtful Vapours, riſing from the ground ,
Poyſon whate're they meet, leave nothing found .
Thus a blear’d weeping Eye is apt to make
!
Th'infected Eyes of the beholders ake.
Thus Sheep diſeas’d, pali'd Wine,corrupted Fruit,
If mix'd, the healthful, fprightly, lvund, pollute .
 ENCHIRIDIO N. 63
XL V.

For Meat,Drink,Cloaths,Houſe,Servants,and the

Vihich chiefly are the Bodies intereſt, ( reft,
Take this preſcription , you may ſafely uſe
Such a proportion as will most conçluce
To the internal welfare of your Mind ,
And that's as much as Nature hath delign'd.
Take juſt as much of each as may fuffice
For Health and Itrengthning ofyour Faculties :
What your Neceſſities require , but fiy
Whatever tends to Pride or Luxury AW077
The fpugalBelly's eaſily ſupply dwa sposoni?
With wholſome homely Fare well fatisfy'd :
Nor hungry, doth abſtain from Meat, becauſe ,,,
Not d reli'd with Art, with ſome peculiar $ ances >
Nor thirſty do you ſtay for choice ofWinessd sich
Nor do rich Delicates your parts refine a OYOTCH
Nay, the Mind furfeits as the Body doth , jut"
Intemprance hath the ſame effeet on both, < ?
Our Anceſtors on Roots and Acgrasfedwo 760V
Drank the coolBrook , mox fely an'aking Headiebui's
.. 3) , 7 , 21 2 ,10 :" d : ';
Without
64 EPICTETI

Without Diſeaſe or lain , they liv'd to ſee

A num'rous and a well-grown frogeny,
And were , no doubt, as witty and as wiſe,
Without the help of ſtudya Rarities. (warm,
An home-spun Suit, tho' courſe, will keep you
And the keen Winters rigour will diſarır ,
Better t'han cofly Robes of Tyrian Dye,
Eeſet with Pearl, or rich Embroidery.
Nor need you fuch a ftately Houſe, as may
Afford a different Room for every day
Thro' the whole year, with a large ſpacious Hall,
Since one ſmall Room may ferve inſtead of all ;
Since you in one may eat, drink,walk, and ſleep.
And why ſo many Servants will you keep ?
Where's the neceſſity of all this State ?
Is it below you on your ſelf to wait ? í (to do

Have you not Limbs, and Health , and Strength

Thore Offices which they perform for you ?
But you , perhaps, believe 'tis baſe and mean
On your own ftrength , on your own legs to lean ,
And vainly think ' tis granted and allow'd ,...
That to be generous, is to be proud ,
A
 ENCHIRIDION
And therefore when you'rę,pleas?d, to take theAir;,
By brawny,Slaves y are carryidin aChair ; ;.
Therefore you hire a Cook to dreſs your Meat ;
'Tis much youdo not think 'tis.mgan to Eat.
im XLVI. S OT ???
Beforeyou're marry’d, ſtrive to liveasfreesia I
As poſſibly you can from Venery ; vojni
Though 'cis a Luft of a rebellious kinds
That owns theleaſt ſubjection to theMind,ony ??
Th'effort of Fleſh and Blood , the furious Horſe vi
That bears against the bit with headftrong Force
Yet you're obligid in Juftice,to refrainau.co.id
And topreferve your Besty,without ftaing!!!
For as you think twould Jeffen your Repuce.c !,
To marry with a common Proftitute ; ';
So you're obligʻd to give yöur ſelfencire ; - ' *
To the cliat Arms ofher who you admire's T
But if you're born fo forcibly aways into 2017
As not for men and her Rites to ſtay, no m .
Yet ftill your Countries Laws claim juft Reſpect ,
Though you the Rules of Chaſtity neglette
G323 Dato 'Though
66 EPICTETI

Though n're ſo'rampant, ſure you may abftain

From what's forbidden from unlawful Game ,
As from Adultery , nor need you wrong
Another; tho” your Lufśbe ne're ſo ftrong, " whe
Since there are other Liberties allow'd
T'affwage this ſcorching Fever of the Blood ."
But if you're throughly mortify'd , and find
No Inclination left for Womankind,
Yet grow not proud fpon't, nor thoſe accufo :
Who court tröteSenfual Picafares you refuſe ;;
Nor boaft your Vertue fikch , that you defe
The weak attractions of a plcaling Eye :
That you , forſooth , are cold as Sybian Ice
w

For boafting is a moft intemprate Vice, " ?

Not worſe the wanton Sport that you defpife,
No ; 'tis the Letch'ry of the Mind , for which
There's no excuſe of fleſh and blood , an itch
Of being prais’d ,which father than you'll wanty :
Even You your felf are your own Sycopbane.
XLVII.

When you're inform’d tha “ any one thro' fpigha ,

Or an ill-natur'd fcurrilous delight
 ENCHIRIDIO N. 67

toas
of railing, flanders you , or doth accuſe
Of doing ſomething bafe, or ſcandalous,
Diſquiet not your ſelf for an excufe,
Norbluft'ring ſwear he wrongs you with a Lye,

Cena
But ſlight th’abuſe , and make this calm reply : -
Alas ! he's ignorant; for 'had he known
My other faults and follies, he had ſhewn
Theſe too, nor had he ſpoke of This alone.
$ XLVIII . '

i There's no great need that you ſhould oft appear

At Shews, or help to crowd the Theatre :
But if it be expected you ſhould be
Among the reſt, at the Solemnity
OfSacred Sports, when 'tis requir'd that all
Shoal jain to celebrate the Feſtival,
See with indifference, and lay aide
Partiality, and wiſh on neither ſide ;
And be not more concern’d for whar you ſee
Thad your own Quiet and Tranquility :
Be theſe your main concern , your greateſt care ,
And with that things may be juſt as they are,

And
54 EPICTET I
Wherefore your Offerings and Oblations pay
With ufualRites, after your Countriesway .
Let them be given , as what you really owe,
Without th'allay of vanity or fhew ,
Not niggardly, nor with too great expence ,
With all devotion , care , and diligence .
XXXVIII.
When you confult the of thofe ,
Who the deep Secre
Who filld with a Div .
The Will of Heaven , and
Tis plain, the d
* Elſe why do yo
But if you're a Phi
Thusmuch at least ofit,
That if of things not in oi
Muſt be infallibly indiffere
Nor good,nor bad ; when th
The hollow'd Cavern of the
The Will, and the Decrees o
Approach without averſion or
 ENCHIRIDIO N. SS
Elfe to the facred Vault you'l trembling come,
Like Men who are arraign'd, to hear their doom ,
And know , that whatſoe'r the Fates ordain,
From thence, at leaſt, this benefit you gain,
That rightly uſing this or that Decree, 9.
You make a Vertue of Neceflity ;
And what this benefit doth moft inhaunce,
Tis ſuch as will admit no hinderance :
Gods repair ,
oubts declare,
At confide,
ry'd ;

om

mm
68 EPICTETI ,
And that the Vi& ory may fall to him
Who gains the Day ,who doth the Garland win
For while to neither, to your ſelf you're kind,
Nor can you any diſappointment find ,i 2 min
Be not tranſported, do not laugh aloud 21.1
Nor roar in Confort with the bellowing Crowd.:
When the Shew's over ,when from thence you come ,
Diſpute not much concerning what was done .
As, who's the talleſt.fellow / of his hands,
Who beſt the Lurce ,who beft the Sword commands ;
Or whether fuch an one was fairly flain :
This is to act th Encounter o're again .
But ſay y'out-talk'd the other , win the Prize , con
Are you a jot the better, or more wife:??:12 .
You only ſhew that you adinire the Sport,
When there's no tollerable reaſon for’t :::
And why ſo great a wonder is it made, ... ?
That a Man's quick, ior dext'rolu at hisTrade ?
That one of greater ftrength , or greater skills IT
Should get the bę ter ? & hat a word will kill ? }
Bi63
XLIX . Avoid,
 ENCHIRIDIO N. 67
XLIX.

Avoid, if poſſible, th’Impertin: nce

Of thoſe who p oſtitute their Eloquence,
Who with a long Harangue, from Desk or Stage,
Both che rich-Mobile and poor engage :
For what advantage are you like to gain ,
a Ey hearing fome one a uhole hour declaim ,
Wirile Alexander's Juftice he commends,
For murd'ring all his beſt and truſtieft Friends ?
How are you better'd by a tun'd Diſcourſe
Of Pbalers's Bull , or Sinon's Horſe ?

Or a Deſcription that's defign'd to ſhow

The various Colours of the heav'nly Bow ,
In a Diſcourſe almoſt as long as it,
Which the vile trifling Scribler takes forWit ?
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 ;

O
70 EPICTETI

Or ifthat Tyrant, Culon, bring you there,

Be Grave, but not moroſe, nor too ſevere,
Nor play the Critick, nor be apt to Jeer ;
Nor by detraction ſeek Inglorious praife ';
Norſeem to weep, when he your Joy would raiſe ;
Nor grin, nor ſwear, when ſome ſad paſſion trics
To draw the briniſh humour from your Eyes ,
Nor to the Company diAurbance cauſe,
By finding fault, or clamorous applauſe ;
Be ſober and fedate, nor give offence,
Or to your ſelf, or to the Audience,
L.

When you have ought to do, or are to treat ::

With Per fons whoſe Authority is great,
Let Socrates and Zeno ſhew you how,
And what their prudince would think fit to do,
Were they to manage this affair for you.
with what a temper ; how ſerene and brave,
In ſuch a caſe, would'they themſelves behave ?
For neither would they crouch,nor yeild thro' fear,
Nor would they rude, or inſolent appear ;

Nor
 ENCHIRIDION .
71

Nor would they any thing unſeemly ſay ,

Nor yet through Hatt'ry give the cauie away.
By theſe great Paterns act, you cannot fail,
Wiſdom and Courrage joyn’d muſt needs prevail.
LI.
Theſe things before hand to your ſelf propoſe ,
When you're about to viſit one of thoſe
Who are callid great ; perhaps he's not within ,
Or likely he's retir'd , not to be ſeen :
Per haps his Porter, ſome rough ſturdy Boor, "
Amongſt the Beggars thruft you from the Door,
Or when, at lenght, you have admittance got,
His Honour's buſie , or he minds you not.
But if in ſpight of each Impediment,
In ſpight of Slights, Affronts, you fțill are bent
To make this Viſit, know you muſt diſpence
With ſuch finall accidents, nor take offence
When you're deſpis'd ,nor with the vulgar cry,..
' Jis not ſo great a matter, what care I
In whom you through the Vizard may diſcern
( Howe're they Arive to hide it ) a concern ,
 72 : EPICTET I

Who like the Fox in Alop, ſeem to ſet

Thoſe Grapes at nought,as fowre, they cannot get,
LII.

Boaft not in Company of what you've done,

What battles you have fought, what hazards run,
How firſt at ſuch a Siege of ſuch a Town,
You Scal'd the Walls and won the mural Crown ;
And how your Skill and Conduct gain'd the day ,
While Hofts of laughter'd Foes about you lay :
For while your Actions you your ſelf relate,
You from your real merits derogate.
With your own breath you blow away your praiſe ,
And overthrow thoſe Trophies you would raiſe ;
You talk away thoſe Honours you have got,
While ſome deſpiſe you, ſome believe you not ;
Nor is't as pleaſant, or agreeable
To them to hear, as 'tis to you to tell ;
What is't to them what Lawrels you bave gain'd?
What dangers you've eſcap'd, what wounds ſu .
( ftain'u ?
Perhaps they fancy all that you have ſaid
Doth but their Sloth, or Cow.sdice vpbraid,
 ENCHIRIDIO N. 73
And vex’d, or tir’d, they wiſh you all the ſame
t Dangers, and Wounds, and Hardfhips o’re again .
LIII .
'Tis but a forry fort of praiſe to be
A Droll, the Jefter of each company,
5,
A raiſer of loud Laughter, a Buffoon,
The ſport, and the Diverſion of the Town :
For he that ftrains to pleaſe, and humour all,
Into the Common ſhore of talk muſt fall.
He, that would make each Merry, mult of force
With every folly temper his diſcourſe ;
Sometimes talk down-right Bawdry, then defis
The Gods, and laugh at dull Morality.
From ſuch behaviour, what can you expect.
But to be laught at, and to loſe reſpecte
You think you're much admir'd ,tho' much deceiv'd ,
You're neither lov'd, reſpected, nor believ'da
For who wou'd truft, love, honour, or commend
The Wretch, who for a Jeſt betrays his Friend ;
To whom there's naught ſo dear int'eaven or Earth
Ee would not make the Subject of his Mirth .

H L
 74 EP-ICTET I
LIV .
You make you ſelf contemptible and mean ,
A Member of the Rabble, if obſcene
In Converſation, wherefore when you find
Some one to lewd diſcourſe too much inclin'd,
Lecture him ſoundly for it, if there be
A fit, convenient, opportunity.
Tell him he vents much filth, but little wit,
And only gains th' applauſe of Fools by it.
Tell him 'tis ſuch as ſome muſt needs reſent,
Beſides 'tis needleſs and impertinent.
But if by Wine, or Company engagéd,
He byyour good advice may be enrag'd,
By filence , frowns or bluſhes, ſhew that you,
That nauſeous Converſation difallow .
4 LV.

When ſome Idea, that excites deſire ,

Courts you in all its beſt and gay attire ;
As when your fancy lays you on a Bed
Of Roſes, and twines myrtle round your Head ,
Near am'rous fhady Groyesand purling Springs,
While hovering Cupids fan you with their Wings,
While
 ENCHIRIDIO N. 75

While you in the dear Fetters are confin'd ,

Of ſome ſoft Beauties Arms, that's fair as kind ,
Take heed leaſt here fo far you do purſue
That fancy'd pleaſure, as to wiſh it true :
You're juſt upon the precipices brink,
l'auſe then a little , and take time to think ;
Examine well the Object , and compare
Th' umequal periods, which allotted are
To weeping Penitence, and ſhort liv'd bliſs,
How long the one , how ſport the other is :
Joy in a nimble moment ends its race,
And rueful, pale Repentance takes it place,
And moves with a ſad ſullen heavy pace ,
Attended all the way with groans and cries,
Self Accuſations, Sighs, and wat'ry Eyes.
Think then what joy and pleaſure you will find ,
That is what peace, and quiet in your mind,
How you will praiſe your ſelf, and bleſs your care;
When you eſcape the dang’rous pleaſing ſnare .
But if you think the pleaſure may content ;
So ſafe , agreeable, convenient,
As that you'l have no reaſon to repent ::
IT
76 EPICTETI

Take leed you be not by its ſweets ſubdu'd ,

Drag'd by its ſmiling force to Servitude :
And think you much'tis better to be free,
The Conqu’rour of ſuch powerful charms to be,
And triumph in ſo great a Victory.
LVI ,
When you reſolve to do what's right, and fit ,
Why ſhould you ſhun being ſeen in doing it ;
Why ſhould you ſneak, or why avoid the light,
Like conſcious Bats, that only fly by night.
What though the vulgar, who all ſence diſclaim ,
That many -headed Monfter without brain ,
Your Adions through groſs ignorance condemn ?
You're likely in the right, when blam'd bythem ,
But if the Action's bad, you ought to ſun
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.
LVII .

As we ſpeak ſence, and cannot but be right ,

When we affirm 'tis either day or night,

But
 E N C HIRIDIO N. 77
Bnt rave, and talk rank nonſence, when we ſay,
At the ſame inſtant, 'tis both night and day ;
So'tis a contradiction.at a Feaſt,
To take the largeft ſhare, to cut the beſt,
And be a fair and ſociable Guelt .
You may, 'tis true, your Appetite appeare,
But not your Company, nor Treater pleafe ,
Wherefore of this abſurdity beware,
And take a modeſt, and an equal fháre,
Nor think each ſav'ry.bit that's there your diic;
Nor let your Entertainment bluſh for you,
You may as well ſay 'tis both day and night,
?
As ftrive, at once, t'indulge your Appetite ,
5 And pleaſe the reſt, andhim thatdeth invite .
LVIII.

If you aſſume too great a Character;

Such as your feeble Shoulders cannot bear ,
You muft at beft , ridiculous appear.
Clad in a Lions Skin, you only bray,
The Ears ſtick out, andthe dullAls betray ,
Beſides you fooliſhly neglect the part,
In which you might bave ſhewn machSkill andAct ..
 E
78 EPICT II
L IX.

As walking you tread warily , for fear

You ftrain your Leg, or leaſt fome Nail ſhould tear
Your Feet : Let the like caution be your Guide ,
In all the A & ions of your Life betide .
Fear to offend your Judgment , fear to fight
Reaſon ,th'unbyaſt Rule of wrong and right,
Under whoſe conduct we more ſafely máy
Follow , where her Diſcretion leads the way.
L X.

As the Shoo's made to lerve andfit the Foot,

As the Leg givesthe meaſure to the Boot,
So our Pofleſhon ſhould be meaſured by
The Body's uſe, and its neceffaty.
Ifhere you fton, content with what you need ,
With what will keep you warm ,your Body feedź
Within the bounds of Temperance you live... ?
But if the Reins you to jour Wiffes give ;
If Natures limits you bat once tranſgreſs ,
You tumble down a headlong Precipice
Into a boundleſs Gulph : This we may fec, ",
If we purſue our former fimilie :
F
 ENCHIRIDIO N. 79
For let's ſuppoſe, your Shoo made tight and fit,
Strong, warm, and eaſie , as 'tis requiſite,
What more can be deſired from a Shoo ,
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 ,pinkt,and wrought,
Then ſet with pearls, from farthest Indies brought,
Then with Embroidery , and Purple ſhine,
No matter if 'tis uſeleſs, fo 'cis fine.
So there's no farther ſtay, no farther bound ,
By thoſewh' exceed-juft meaſures, to be found . ”
LXI .
Women, when once arriv'd at dear fourteen ,
Begin to be admir'd, and gain efteem ,
They are call d Miftreſſes, and now they find ,
That they for Man's diverſion are defign'd ,
To which they're notaverſe, perceiving theo
11
That their Preferment lies in pleaſing Meng
In being made Companions of their Beds,
They Atraight begin to carl, t'adorn their Heads ;
 80 EPICTETI
To Comb, Perfume, and to conſult the Glaſs,
To ftudy whatattire commends a Face,
To practice Smiles, and a beguiling Air 3

Each thinks ſhe is as happy as the 's fair ,

As ſhe can pleafe, as ſhie can conquer Heart ,
In theſe, and thouſand other ſuch like Arts,:103
They place their only hopes,on theſe depend;
And earnestly expects the wiſht for endo si
Wherefore 'tis fit that they betaught to know ,
That theſe Respects, and Honours, that we ſhew
To thim on this account are only due ;
That as they're fair, ſo they are modeft too ;
That they areſpotleſs, grave, reſery'd and wiſe ,
, ,
That theſe ingaging Vertues are the tyes,
That more oblige, than Arts, or Amorouſies.
LXII. mirusilni post
In outward Actions, to ſpend too much times
Is of ftupidity too ſure a fign,
As long to exerciſ', and long to eat,
To ſpend whole days, at leaſt, to cram down Meat
To try what Drink your Belly will contain , >

To be diſgorg'd, to be piſt out again ,

T
 ENCHIRIDIO N. 81

Than half an hour, like a dull ge'nning Frol,

To make wry Faces over a Cloſe- ftool ;
Orlike a brutiſh Swine, in ſenſual Arife,
To wallow out whole hours with your dull Wife .
When all this precious time hould be aſſign'd
For brave endeavours to improve yo . r mind .
LXIII.

Doth any ſtrive to wrong you or deſign

To ftain your Reputation with a Crime ;
Conſider, he believes this wrong your due ,
That he doth only what he ought to do;
For 'tis a thing impoſſible that he
Should ro in Sentiments with you agree ,
As not to follow his own bent of mind,
And that to which his Judgment is inclin'd .
Now if through car eleſsneſs he judge amifs,
He ſuffers moft ,and all the harm ishis.
He truly ſuffers moft, whoſe Reaſon's light,
Is clouded o're ,whom Error doth benight :
He th’Affront to his own Reaſon gives, ( l'eves.
Who thinks wrong right, who fallhood truth be

Then
82 EPICTETI

Then why ſhould his miſtakes your Soul torment?

His own miſtakes, are his own puniſhment,
He wrongs his Judgment,not the truth or you ;
You ſtill are g uiltleſs, ftill what's truth is true.
Still’tis a certain truth ( what e're he ſay )
That whenſoe're the Sun appears 'tis day.
And thus prepar'd, you patiently may bear
His rudeneſs, and unmov'd his Nanders hear ,
And calmly anſwer, that ſuch things to him
Fit to be done, fit to be faid, may ſeem .
L XI V.

If you a ftri &enquiry make, you'l find

That to each thing, two handles are allign'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 moderate Skilland Prudencemaycommand.
If then your Brother injures you, through Pride,
Or Fraud, lay hold upon the ſafer ſide ;
And do not ftraight examine his Offence,
Toucht with too deep, and too grievous a fenfe

of
 ENCHIRIDIO N.
83
Of the wrong offer’d , leaſt you diſcompoſe
Your mind , and wrath to injury oppoſe ,
Leaft in a Tempeft you your ſelf engage ,
Which only ſerves to blow , t’inflame his rage.
But rather think how near you are ally'd ,
That ſuch Offences ought not to divide,
And break the knot,which Natures hand hath ty'd;
Remember all the happy years you ſpent
Under one Roof, and the ſame management ;
Remembring this, you'l foon forget the ill
Your Brother did you , he's your Brother ftill.
LXV .

If I ſhould boaſt 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 Pag: the better are,.
My Tongue is better hung, my Phraſe more neat;
Therefore my Language is the more compleat.

Your
84 EPICT
ETI
Your Bags and fluent Speech ,have ſome pretence
Tobeing better, to more Excellence,
But you are neither Wealth , nor Eloquence.
LXVI.
Doth any one bath earlier than the time
That's uſually obſerv'd , or drink much Wine,
Cenſure him not, nor ſay 'tis not well done,
Say only , he drinks much , or waſheth 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.
What e're your grave fobriety may think,
In him perhaps 'tis temperance to drink.
Perhaps his Conſtitution may require
More Wine, his Lamp more Oyl to feed its Fire.
Firſt know the Reaſons, than you may proceed
With fafety to diſpraiſe, or praiſe the Deed,
Thus will you never any Action blame,
And then on ſecond thought commend the ſame.

LHVII . When
 E NCHIRIDIO N. 85
LXVII .
When you in ev'ry place your felf profeſs
A cleep Philoſopher, you but expreſs
Much vanity, much ſelf -conceit betray,
And ſhew you are not truly what you ſay.
Amongſt rude, ignorant, unthinking Tools,
To talk of Precepts, Maxims, and of Rules,
Is to be laught 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 ?
Alt as your Precepts teach, as at a Feaſt,
Eat as 'tis fit, 'tis vain to teach the reſt
How they ſhould eat, who come but to enjoy
The preſent Chear, to ſwallow and deſtroy,
Who come to Gormandize, and not to hear
The fober Precepts of a Lecturer.
Let Socrates inſtruct you to deſpiſe
The fond deſire of being counted wiſe,
Who being ask'd by ſome, (who had deſignd
T'affront him with a Jeft ) to be ſo kind,
AS
86 EPICTET I

As to inftru &t them how to find , and where

There dwelt ſome Grave profound Philoſopher.
Although the impudent requeſt imply'd
That he was none : Without concern , or pride,
Or the leaſt fhew of Anger, led them thence
To thoſe who fold Philofophy for pence,
Who publickly profeft it as a Trade,
And a good handſome Incomb by it made.
LXVIII.

When Men of ſhallow head themſelves advance

Above their uſual pitch ofignorance,
To talk ofMaxims,and of Rules ; forbear
To interpoſe your ſenſe, 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 ſeeming wiſe ?
Beſides to be too much inclin'd to ſpeak,
Shews your minds Conſtitution to be weak ,
Your very love of talking doth declare
How ill your Principles digeſted are,
And
 ENCHIRIDIO N. 82
And that you do not practice what you know ,
As vomiting doth a weak Stomach fhew .
Oh ! but perhaps you fancy that they may
Conftrue your filence, ignorance, and ſay
That you know nothing : Well ſuppoſe they do,
If patiently you bear it, know that you
Have the great work begun, you now begin
To feel your Precepts ſtrengthen you within.
'Tis your behaviour that can beft expreſs
The well digeſted Maxims you profeſs:
Thus well fed Sheep ço nor caft up their meat
To ſatisfie their Shepheard what they eats
But what they eat, and inwardly digeſt
Ey Fatneſs, Fleece, and Milk they manifeft.
LXIX.

If you have learn't to live on homely Food ,

To feed on Roots, and Lupines, be not prouda
Since every beggar may be prais’d for that,
He eats as little, is as temperate : ‫را‬
So if you drink cold water, and abſtain ..
From all ſuch Liquors as affect the Brailr, :
 88 EPICTETI

Why ſhould you ſeek occaſionsto declare

How moderate, how abſtemious you are ?
For what advantage by it can you gain ,
If in your ſober cups you ſtill are vain ?
Would you inure your ſelf to undergo
The wrath ofWinter , play with Froſt and now ?
Let it not be in publick, nor embrace
Cold Marble -Statues in the Market-place,
But would you to the very height afpire
Of bearing much ? Firft bridle your deſire
Of being prais'd ; take Water in your mouth
When your parchtVitals almoft crack with drought,
And in the very pangs of thirſt reftrain ,
And without boafting ſpit it out again.
LXX .
The hopes and fears of a Plebians mind,
To outward Objects only are confin’d ;
» . Riches and Pleaſures are his cheifdelight,
The prizes which engage his appetite,
Theſe he thinks make him fortunate, if won ,
And if he fail, he's ruin'd and undone,
 ENCHIRIDIO N. 89

Nor has the ſordid , thoughtleſs thing, a ſenſe

Of a more noble inward excellence,
But the Philoſopher's exalted Soul..
No little outward trifles can controul,
No promis’d Joy, nor fear his mind affects,
His good , and ill, he from himfelfexpects ;
Secure within himſelf, he can deſpiſe
The gayeties, that charm the vulgar eyes,
And accidents, which weaker minds ſurpriſe.
LXXI.

Such, and ſo differing is the Character

Ofthe Plebian and Philoſopher. ' . .
5
Now the Proficient, he that labours on
Towards perfection, by theſe figns 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 ſhews:
On every light occafion all he knows ;
Or if ſome rub or hinderance he find
In any enterprize, he had deſign d ,
He blames himſelf, if prais’d he can deſpiſe:
Ihe fullome dauber, and his flatteries &
13 f
90 EPICTETI
Ifblam'd he doth not ftudy a defence ,
Leaft he be carried on with vehemence,

As Men, who have been lately Sick ,take care

Leaſt they relapfe, and venture not too far ,
Till they be perfectly reftør’d, ſo he 1 .
Declines the making an Apology,
Leaft he ſhould be too eagerly concernd,
Before hiş ftrength of mind be well confirm die
All his deſires, and his averfions fall
Cnly on things, which he his own can call,
Aød as to things in his own choice and will
His appetite he rules, with caution ftill.
What the World judge h him , he values not,
Whether Philoſopher or Idiot,
In fhort he o’re himſelf is as a ſpie,
He o're his Actions keeps a watchful eye, ?
As he would watch a Knare, or Enemy.
LXXIT.

Doth any Man look big, and boaſt that he

Doth underſtand Chrifppus thoroughly ,
That he hath dig'd the Mine, and found the Gold,
That he, his-darkeſt Precepts can unfold ,
Say
 ENCHIRIDIO N. 91

Say thus within your felf, why what pretence

Would this Man have to merit , if the fepſe
Of what Chriſippus writ were plain, but I
Would ftudy Nature , and my thoughts apply )

To follow her, but who ſhall lead me on,

And Thew the way, 'tis time that I were gone .
Having made this enquiry, when I hear
Cbrifippus is the beft Interpreter,
I the dark Author Araightway take in hand,
But his hard Writings do not underftand,
I find him difficult, abftruce, profound,
I fome one ſeek, who his vaſt depth can ſuund ,
After much ſearch I find him , but as yet ,
I have accompliſht nothing, that is great,
Till I begin to practice, what I ſought,
What he explains, what great Chriſippus 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 deſire .
If learning him be all that I admire,
If I applaud my ſelf, becauſe I can
UP

Explain Cbrifippus, a Grammarian.

Taltea
 92 EPICTETI
Inftead of a Philoſopher I grow ,
For what I ſhould have done, I only know,
Here's all the difference between him and me,

Cbrifppws I expound, and Homer he.

All that I have' atcheiv'd isto explain
What great Chrilippus writ, and bluſh for ſhame
That knowing what he taught, I ftillam vain .
LXXIII

To theſe great Rules with conſtancy adhere, I

With noble Reſolutions, pious fear,
Fear to recede from theſe, as you would dread
To tear the ſacred Garland from the head

Ofawful Fove, or wickedly deny

To pay your Vows made to the Deity ,
And mind not what the thoughtleſs Vulgar ſay,
Whoſe words the winds blow with rank Fogsaway,
Whoſe 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
 ENCHIRIDIO N. 93
LXX IV.

Awake, awake, how long will you decline

The happineſs propos'd, and waſte your time ?
How tong through floth will you perlift to flight,
WhatReaſon hath inform’d you to be right ?
You have receiv'd the Precepts, ſuch as may
Guid you the ſafeſt, and the ſureft way,
To which you ought to have , and have agreed ;
What other Teacher ſeem you now to need ?
Do you expect that ſome deſcending God,
Should leave hisbleft, and Heavenly abode
To finiſh what your Reafon hath begun,
To teach you whate're this you might have done ?
Your giddy years of frolick Youth are fled ,
Manhood, that ſhould be wiſe, reigns in its ftead ;
Your vigorous Reafon now hath reach'd its prime,
But from its full Miridian muſt decline,
If lazily you deep away your noon,
The nightfeals on you, and finds nothing done : -
If ſtill irreſolute you love delay,
And ſpend whole years in fixing on a day,
94 EPICTETI

And when’tis come, new Reſolutions makes

Which your neglect reſolves but to forſake,
You ſtrive to grow more fooliſh than you are,
And for gray dotage by degrees prepare,
A meer Plebian to the Grave you go,
Laden with Age, with Follies, and with Woe :
Wherefore begin , let no delays defer
The peaceful Life of a Ph loſopher,
And let what Reaſon tells you to be beft,
Be as a Law, that may not be tranſgreft.
Begin to live , let your behaviour ſhow
What an advantage 'tis tothink, and know ;
For this alone we Life may juftly term ,
To live with eaſe of mind without concern .
An hundred years in Grief and Anguilh ſpent,
Are not long Life, but a long puniſhment,
( Breath
For Sighs, Complaints and Groans,and Murmuring
Are but the gaſps of a more ling'ring death.
Therefore when e're you any Object meet,
( ſweet,
Whoſe Force is pow'rful, and whoſe Charms are
When you encounter Hardſhips, Danger, Pain ,
Immortal Ignominy , Deathleſs Fame,
 ENCHIRIDIO N. 95

Remember that th’Olympicks now are come,

That you no longer may the Combat ſhun ,
On this one Tryal doth your Doom depend,
You in one moment fail, or gain your end,
You either Conquer, or are Conquer'd ſoon ,
And loſe , or wear, the Honours of the Crown.
Thus Socrates advanc'd his lafting Name,
Thus he the wond'rous Socrates became.
Him nothing but right reaſon e're could ſway,
Which he believ'd 'twas glorious to obey.
He all delay, in what ſeem'd beſt , thought baſe,
Not only real loſs, but vile diſgrace.
And you ( though yet you have not the ſucceſs
To reach the Wiſdom of great Socrates )
Słould ſtrive to live, as if you meant to be
As Wiſe, as Happy, and as Great as he .
LXXV.

Philoſophy's moſt uſeful part is this,

Which ſhews us what a wiſe Man's Duty is,
Which teacheth, what we ſhould purſue or fly,
As for example, thatwe ſhould not LIE.

The
 I
96 EPICTET
The next is Demonſtration , that which ſhows
By Argument, which from right Reaſon flows,
Why we, who ſtudy Nature, ought to ſhun
The baſeneſs of a falſe , deceitful Tongue ?
The Third is what confirms,gives force, and light,
And proves the Demonſtration to be right,
Shews where the Contradi&tion lies in ſenſe,
What is , what is not a true Conſequence,
Of Truth and Fallhood gives clear evidence.
This laſt is uſeful for the ſecond, that
By reaſon puts an end to all debate w
Touching the firſt; but that's the part that claims
( As being the moſt uſeful) the moſt pains ;
On which we ſafely may rely, and reſt
Secure ofHappineſs , intirely Bleft :
But we, O baſe neglect ! the means purſue
Ofdoing well, but ſtill forget to do ;
We dwell on the diſpute, our time is ſpent
Only in framing of the Argument,
Hence 'tis we lie, and with much Art and Skill,
Act, what we can demonftrate, to be illo

LXXV I. In
 EP I C ** T E TI
LXXVI .
In every Action, which you undertake
With great Cleanthes, this Petition make,
Lead me, Fove, and thou, O powerful Fate ,
In every Enterprize, in every State,
| As ye determine, for I muft obey
The wiſe injunctions, which you on me lay,
1 For ſhould I at your dread decrees repine,
> And ſtrive your ſacred orders to decline ;
I ſhould but labour wickedly in vain ,
And ſtruggle with an ever'afting chain ,
And after all, be drag'd along with pain.
LXXVII.
Think on this ſaying of Euripides,
He that ſubmits to Defiiny's decrees,
Is juftly counted wiſe by Men, and knows
The due reſpects, which to the Gods he owesa
LXXVIII.
And this, Socrates, till aged time
Shall be no more , till Stars ſhall ceaſe to ſhine,
Shall never be forgotten ; for 'tis thine.
K O Cuito
98 ENCHIRDION
Crlto, if it pleaſe the Gods, that I,
To pleaſe the rage of Enemies, muft die,
Let it be ſo , the falſe Anytus may,
With falſe Melitus, take my Life away,
But cannot hurt me, or my Soul diſmay.

FINI S.
 A TABLE of the chief things con
tained in the Book .

THings dependent or not dependent on us, Page 2.

Misfort
Opinion the cauſe of unes, p. 8, 39, 40.
Oſtentation fooliſh, P. 20, 72 , & c.
Thingsſoon to beparted with, not to be doted on, p.12.
Remedies againſt all Accidents, p. 13 .
Tempe rance , ibid . p . 78 .
Patience , P. 16, 17.1
Conſtancy, ibid. p. 18.
Our wiſhes are to be reſtrained, p. 13 , 19 .
True freedom , p. 20.
Life compared to a Banquet, ibid
Modeſty and Contentment, p. 22 ,
Man, though he cannot chooſe bis part in this life, yet
may chooſe to perform it well, P. 23 .
How to be ſecure againſt ill Omens, p. 24.
How to be invincible, p. 25 .
Injury , P. 26.
The uſefulneſs of frequentthoughts of death , P. 28.
Wiſdom laugbd at by the Multitude , p. 29.
Better to bewiſe,than ſeem to beso, P. 30 .
of Power and Preferment, P: 31, 32, 33 , 34.
The Preferment and Reſpect of others wot to be envied ;
where of flattery, P. 35 , 36, 37.
Thesamereflections we make upon the Accidents that
befalour Neighbours, to be applied to our ſelves in
the like care , p. 38.
' Tis thepartof a wiſe Man to examine the means of at
taining the end,that he be notfoiled in bis enterprize,
or Better is the end of a thing than the begin
ning thereof, Eccl. ch.7. v. 8. p . 41 , 42, 43;
Arrue Philoſopher deſcribed, P. 44, 45 , 46.
Duty
 A TABLE.
Dutyof Children to Parents, p . 47.
Religion conſiſts in right ſentiments of God, p. 49,& c.
Our Life to begoverned by certain Rules, P. 58.
Silence, ibid.
Oaths tobe uſed very feldom and cautiouſly , p. 61 ,
Bad Company to be founn'd, P. 620
Superfluities to be abandoned , Nature being content
with little , P. 634
Continency , P, 651
Impertinent Eloquence not worth tbe bearing, p.69.
The uſefulneſs of Wiſe Mens Refolutions in difficult
matters, P: 700
The inconvenience of being a Buffoon, P : 73 ..
of our behaviour at a Feaft, p . 74 .
We must not affect to be more than what we are, p. 77.
Life compared to a walk, P. 78 ,
Women affe&t vain and empty ways to pleaſe Men,p.79.
Their true Ornament, P. o.
The improvement of the Mind to be preferr ? d 10bodily
Exerciſes and Pleaſures, ibid.
A Morive to Patience, P. 81 .
Everything bath two handles, P. 82 .
Goodneſs conſists neither inbeing Rich nor Eloquen ,
p. 83
Reſerved»(s in jud,ing others, P. 84 .
Philoſophy ſhould appeur rarker in the Actions than in
the Tongue, P : 85 .
The differencebetween a ſkiloſopher and another man,
P 86 ,
The Character of a true Philoſopher , p . 88.
Knowledge vain without practice, p.9 .
Exhortation to live well , p . 92.
The uſefulne's of Philosophy, P. 95.
God's direčtion to be implored in every ſtate, P : 97
His will to be ſubmitted to, ibid ,

FINI S.
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