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 Rome

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EPICTETUS livedatRome in a little house, whichha

notso muchas a door,Allthe Attendants hehad was an ey
Servantmaid,andallhis housholdstuffan earthenLant
Vincent Obsop:l:3.Anth adEpig:Epictet:
 Rider

281547
EPICTETI

ENCHIRIDION

Made ENGLISH.

IN A

Poetical Paraphraſe.

BY

ELLIS WALKER, M. A.

LONDON,

Printed , for Sam. Keble, at the Turks-

Head, over againſt Fetter- Lane, in
Fleet-ftreet, 1701 .
KO
NI
NK
LI
JK
E
 To my Honoured Unkle

Mr.SamuelWalker

of YORK.

Hen I fled to you for fhelter,

WH at the breaking out of 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 deferves it : You
prais'd his Notions as Great, Noble:
and Sublime, and much exceeding the
pitch of other Thinkers. You may
remember, I then told you, that as
they ſeem'd Such to me, fo I thought
they would very well take a Poetical
Drefs : You faid the attempt was bold,
but withal wifht it well done. I, hur-
ry'd on with zeal for an Author be-
A 3 lov'd
 The Dedication.

lov'd by you,and admired by all,lrave

made the Effay ; a grateful diverfion
to me, though perhaps I may have
pleas'd you better inAdmiring theAu-
thor, than in Tranflating him . How-
ever having attempted it, to whom
fhould I dedicate my Endeavours,but
to you, whofe Goodneſs gave me fo
kind a Reception, whofe Bounty re-
lieved me in anundoneCondition, and
afforded me the leifure and opportu-
nity to fhew my defire of pleafing
Trifle as this can any
you, if fuch a
2
way pretend to pleafe. Epiftles of
this kind are for the moft part Tokens
of Gratitude ; I know no One in the

World,to whom I am fo much oblig'd

as I am to you, and I make it my Re-
queft, that you will accept of This,
as an hearty and thankful Acknow-
ledgment, from

Your moft obedient humble Servant

and Affectionate Nephew,

Ellis Walker.
 In Praise of EPICTETUS.

I..

Reat Epietus, pardon if we praiſe !

G 'Tis not thy Character to raiſe ;

The top ofall 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 fpeaking all that's good of You fhe fhews,

That now and then,how to ſpeak truth fhe knows.

All admire what's truly good,

And thatthey do fo, all would have it underflood ;

There's then a right, which to our felves we do

In Praifing, Reading, and Tranflating you.
II...

Thousands have been efteem'd for having writ,

And in Times Chronicles do juftly live,

With all the applauſe that Letter'd Fame can give.

B 4 But
 But you with brave disdain
Deſpiſe the common road to Fame,
That old ftale trick as known an artifice,

As Pimping for acquiring Greatneſs is,

By a great method of your own,
You by not writing are more Glorious grown,

For every word that from you fell,

Your Hearers have receiv'd as from an Oracle.

And handed down to us, for fo 'twas fit

That your immortal wit,

Should ever live, without your feeking it .
III.

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 refolv'd upon,

What vaft preferments might fuch parts have had?

What offers had not Fortune made ?

But Blind and foolish though the be,

Full well the knew that fhe,

With all her outward gifts could nothing add to

(thee.
You
 You generouſly brave
Ennoble the opprobrious name ofSlave ;
And fhew, a Wife man may be truly great

In each condition, every ftate.

IV.

Thine was intrinfick Greatneſs, real Worth,

No painted Ixion Cloud, no glittering froth,

Not fuch as doth confift in ftore

Of Houses, or of Land, f

The prey,the sport of fire, or of the ftronger hand;

Nor was it varniſht o're

With riches, which proud Churls enſlave,

(Knave,
Which Knaves hoard up, for fome more daring
Nor fuch, 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 Greatnefs juftly grant.

V. Experience
 V.

Experience fhews, how well you have confin'd

All Happineſs, all Greatnefs, to the Mind.

Forhe, that fees the Captive led along
Penfive, amidft the bellowing throng,
With folded Arms, his Grandeur laid afide ;
And then another with mean flattery

Courting the raskal Herd, the fenfel efs Mobile

Stroaking the Beaft, that he intends to ride,

And all to gratifie his boundleſs pride.

He, who in Hiftory runs o're,
The Worthies that have liv'd before,

And fees great Dioclefian quit his Seat,

His princely Palace, for a cool Retreat ;

And fees the fierce Pellean Youth beftride

The conquer'd Globe, and weep diffatisfied :

He muft offorce confefs,

Nothing without can give true Happineſs ;

And all his Hero's of Antiquity

Slaves in an eminent degree :

And only Epictetus truly Great and Free.

t
1
U PON
 UPON

EPICTETUS

His MORALS.

Ind Reader, if thou only art

K Chriftian in Name,and not in Heart,
Or haft an Hope thy felfto approve
Without true Faith, or beav'nly Love,
View in this Book ( and be aſham'd)
An Heathenfarfor vertue Fam'd.
That SAVING NAME He never knew,
Whereof We boast, but nothing do :
Yet ifthe Knowledge, Chriftians have,
Without a working Faith, can't Save,
Who knows, fince hisgoodWork were Free,
And Forc'd his Ignorance, but He,
May be accepted, beingmade
A Law t' himſelf, which he obey'd ?
In Slavery he was confin'd;
But afree Monarch in his Mind,
His Body maim'd ; his Fortune poor ;
But his rich Soul aloft didfear,
And
 And nobly left the Droly ground,
And fpurn'dthe Earth, to which we're bound.
Malice, and Galumny, and Pride,
Could ne'r in him triumphant ride ;
Envy his Bofom re're didftain ;
He never fallly fwore for gain ;
Revengeto him was never fweet,
Nor Fraud, which ev'ry where we meet,
The dazling Rays of Beauty's flame,
And Paffion, which the World dothtame,
Falfe Intereft, Aftræa's Foe,
And Vice, which all too much do know,
Andfond Opinion's gaudyshow ,
All thefe be bravely did Defpife :
On Vertue onlyfix'd his eyes ;
And laugh'd at Fortune's giddy Power ;
Contemn'd ber Sweet,nor fear'd her Sower.
No Bribes, nor Threats could make himstart ;
Nor Lofs, nor Pain afflict bis Heart.
He faw theWorld wasmean and low,
Patrons a Lie ; Friendship a Show;
Preferment Trouble, Grandeur vain ;
Law a Pretence, a Bubble Gain ;
Merit a Flash , a Blaze Efteem ;
Promife a Rush, and Hopea Dream ;
Faith a Difguife, and Truth Deceit ;
Wealth but a Trap, and Health a Cheat ;
Thefe Dangerous Rocks this Pilot knew,
And wifely into Port withdrew,

Let
Let all thefe outward things alone,
To hold what only was his own,
The rightful Empire of the mind ,
Whence all our Acts their rife do find ;
Whence all our Motionsfreely flow,
Our Judgment and our Reafon too,
Whereon our whole Succefs depends
The Laft and Greatest of all Ends ! L
This Doctrine, with fuch Wisdom fraught,
Great EPICTETUS Liv'd and Taught
Chriftian make hafte and learn his Wit :
Ifear, Thou'rt fcarce an Heathen yet.

EMMANUEL Colledgevang worlığ elit M

Cambridge.
Septemb . 28th.1691 , win
10 g. Balato

Tas Jofhua Barnes.

ΑΝΤΑ ΤΟΔΙΚΩΠΑ

mahe sa tripi

МОЧН
Els
b
Εἰς τὸ Ἐνχειρίδιον Ἐπικτήτο Lib.1. 117.
Edit.H.
ἑξ ᾿Ανθολογίας . Steph. 1556.

'Ητιν Επικλήτοιο τεῷ ἐνὶ κάτθεο θυμῷ,

ΜΟφρα κεν εἰσαφίκαιο και Ουρανίας κενεώνας

Ψυγὴν ὑψικέλαθον ἐλαφρίζων ἀπὸ Γαίης,

Εις τὸ αὐτὸ

Ος κεν Ἐπικλήτοιο σορὴν τελέσεις μενοινὴν,

Μεδιάει, βιότοιο γαληνινων ἐνὶ πόνῳ,

Καὶ μετὰ Ναυτιλίην βιολήσιον εἰσαφικάνει

Ουρανίην αψίδα και απερίην Περιωπήν.

ΔΕΩΝΙΔΟΥ εἰς Ἐπίκτητον, Ρ. 289. ib.

ΔόλΘ ἘπίκτητΘ γυόμίω, καὶ Σῶμ' ἀνάπηρ

Καὶ πενίην ΙρΘ, καὶ φίλΘ Αθανάτοις .

UPON
Upon EPICTETUS his Little-
Book, taken out ofthe Greek Epiz
grams.

HE Senfe, which Epictetus doth impart

T Confider well,and treafure in your Heart

That your Soul aloft from Earth may rife,

Afpiring to her Native Seat, the Skies.

Onthe fame.

UE, that Great Epictetus truly knows,

Amid Life's Storms ferene and fmiling goes

Till Nature'sVoyage finifh'd, he at laft

Safe Anchor in the Port of Heav'n doth caft.

Leonidas upon Epictetus.

A Slave I was, of Fortune's favours bare,

In Body maim'd, and yet to Heaven Dear.

b 2 ON
 ON

EPICTE TUS

HIS

ENCHIRIDION,

Tranflated into Engliſh Verſe..

OU bold difputing Atheift , come and fee

Yo7be beauteous Rays of the Divinity.
Shine in a Mortal Breaft , which Scripture
(Light
Did not inform, did not direct i'th' Night
OfIgnorance, which did be cloud the Mind
O'th' Ethnick World, that Truth they could
(not find,
Until the Morning Star, that Brighter Ray
OfHeav'nly Gloryform'd the Gofpel Day.
Yet thofe great leflons, which that ( a) Mafter,
(taught,
ofPatience, Meeknefs, Love, Revenge
(unfought,
Of Temp'rance, Juftice, and of purer
(Thought ,
(a) Fefus Chrift.
of
 OfModeration both in Word and Deed,
Ofprudent Condu& t when we drink or feed ,
Ofcurbing Paffions,quenching luftful Fires,
And fublimating earthly bafe Defires :
Thefe Leffons Epictetus learnt andtaught
By his direction , who infpir'd his Thought ;
From whom all good and perfect Gifts do.
(come,
Which Mortals have from th'Womb into the
( Tomb.
Beholdwhat Vertues in his Soul combine,
Whofe radiant luftre Chriftians does outshine,
Call him no longer Heathen, but Divine.
His dusky glimmers in the Pagan Night,
Did only want the Rays ofGolpel - Light,
To make them hine as glorious , and as bright
As that (b) dark Soul, which,when reflected on
By th'heav'nly Light, fhone brighter than the
(Sun.
Think, think, Atheiſtick Man, bow this can
Without the beamingsof the Deity, (be,
Which Darts its glorious Light upon the Soul,
Which throughout all her Faculties does rowl.
And thou Immoral Chriftian , blush to fee,
→Such Sparks ofGrace, whichſtrangers are to
· Ethee,
Blufh to behold Heathens excel in Fame,
Whom thou,poor Man,only excell ft in Name:

(b) Saul, Act. 9..3..

b 3 The
The Heathen does in gloriousWorks outfhine
Tby graceless Faith, which is an emptyVine.
Go, learn ofEpictetus, then of Christ,
First learn to be a Man,and then thou may'ft
Afcend to Grace, and Glory in the high'ft.
Prepare thy Morals , as a Ring of Gold,
The Gem of Grace, enflrined there, to held.
Learn,wavering Man,to fuffer and to do,?
What Jefus taught and bath commanded you,
From Epictetus, who willteach you too
Thofe Golpel-Leffons which we have forgot,
Whichfrom our hearts and lives are far remote.
The Ancients fay, two Words Bear and For
(bear,
Patience and Love , make up the Character
Of that Great,Wife , Eivine Philofopher ..
Whefe richer Treafure being lock'd up in
(Greek ,
The vulgar Reader wou'd be ftill to feek ,
Had not the Learn'd Expounder made it
Speak
English, and that in pleasant noble Verse,
Which Lawrel gives to's Brow, 'Scutcheons
(to's Herje

M. Bryan, LL. D.
Sept. 17. 1691.
Oxonienfis.

Another
 Another by the fame Hand.

Left Epictetus ! where's thyVirtue gonez

Iread of none likeThee, but only One,
Of all the Heathen , and that's the
Perfect
( One ;
Whom Earth, and Heav'n, and Hell, in vain
Toshakefrom his renown'd Integrity . (did try
Elijah to Elifha left his Robe,
Thou hadst thy Mantle from the uprightJob i
Mirrour of Virtue and Integrity ,
Pattern of Patience and of Conftancy .
But fear'd on Earth, Aſtixa, Job, andYou
Are fled toHeav'n,and carry'dyour Mantle too.
O drop it down to cover naked Sculs, ( Fools,
Calld Chriftians, but indeed poor vicious
Difrob'd ofVirtue,fhiv'ring,colé , and bare,
Glad with thofe dirty Rags You fcorn'd tò
(wear,
Tho' in a Cottage as courfe as wasyourFare
IfHeathens be fo good, O then let me
2
Not a falfe Chriftian, but a Heathen be :
The Devil dwells in him,but GOD in thee..

* Fob chap. I.

Oct. 29. 1691.

M. B.

b4 AN
 ΑΝ

A CROSTICK,

ON THE

Ingenious Tranſlator, Mr. E W.

E ngland and Athens now are join'd in one,

Learn'd Epictetusfings in th'English Tone.
Lay by his rufty Book of crabbed Greek ;
In English Poetry you hear him speak.
So all the dark-tongu'd Oracles of Greece,
(their peace.
When Truth hot forth full Beams, did hold
All you that would Philofophers appear, (bere ;
Learn 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 here, andyou willfind them all outdone.

Ezekiel Brifted , M. A.

ΤΟ
 ΤΟ

Mr. ELLIS WALKER ,

ON HIS

Paraphraftical Tranflation

O F

EPICTETUS

Into English Verle.

Ertue has fuch a Shape and Mien

They say, that could the but be feen
The guilty World would ceaſe t'adore
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 Drefs,
Can fcarce conceal her Uglinefs ,
Although
Although the Crowd, whofe Reafon lies
Not in their Judgment, but their Eyes,
Led by appearances away,
Her, as their Sov'raign Power, obey ;
Whilft the more Wife, confid'rate few,
Who Judge not till a fecond view,
Having unrob'd her, foon perceive
Her Dress doth all her Beauty give.
So have I in a Crowd furvey'd
A Beauteous, but an ill dress'd Maid,
And an Old Woman ftanding by
With Jewels and Deformity :
And from the diftance of the place,
Concluded that the Beauteous Face
VVas there,where the beſt Dreffing was:
But foon as e're I nearer drew,
I found my Judgment was untrue,
And curs'd the partial Fates, who gave
To wither'd Age what Youth fhould have.
For though no Artificial Drefs.
Charms like its nat'ral Nakedness ,
Yet fince that Ule prevails fo far,
That every one fome Drefs muſt wear,
The best doth beft become the Fair.
And yet Philofophy till now,
In home fpun Profe was us'd to go,:
Whilft Phoebus, and the Nine, in State,
Did on ill-govern'd Paffions wait,
Till you, more Wife, did kindly teach
Appollo, what he ought to Preach.
You
You from the Dowdy took the Dreſs,
And did it upon Beauty place.
True, Epictetus did difclofe
Th' Angelick Maid at firft in Profe :
He fift the fair Idea faw
By halves, and but by halves did draw :
He dug the Ore firft 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 never yet
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 meaneft Star,
For there the Body's Beauties fhin'd,
But here the Beauties ofthe Mind.

o'me ho domu of an- tha

By
 By the fame Hand.

Has the Divine Lucretius beretofore,

TH
Great Epicurus's Doctrine did restore;
He taught the Ancient Latines firft to know
The caufe of Hail, ofThunder, Ice and Snow :
He Sung of Nature'sWorks ; bis daring Muſe
Didnot her deepest Mysteries refuse,
But ventur'd boldly out, and brav'lyfirst,
At untouch'd Virgin -ftreams did quench her
( thirst,
He clad Philofophy in a taking Dress,
Taught her at once how to inftruct and please:
TheWork Wasgreat,Worth that immortal Fame
Which does, and evershall attend bis Name.
Him you fucceed in time, though your defign
Is nobler far than his , and more divine;
He Sang the Knowledge of Corporeal things.
Your Mufe the Soul and her improvment fings;
By how much Form than Matter better is,
So much your Subject is more worth than his,
Nor is your Author had in lefs efteem
Than that great Man fo much admir'd by him;
Not that we'd add to Epictetus' sFame,
By taking ought from Epicurus's Name
Both justly Immortality do claim:
Beth
 Both wrote in Greek, both their Tranflaters
(Sung,
Their Authors meaning in their Native Tongue;
Both rich in Numbers, both Divinely sweet,
Both feem to write their own,and not Tranflate ;
Both feem alike to merit equal praife,
And both alikefeem to deferve the Bays.
In this alone he isby you out done,
Fet at the Goal asfoon ashic hyou run,
The Prize is greater far for which
you come.

WILLIAM CLARK .

Of Katherine Hall in Cambridge.

C
£1 and TO
 To the AUTHOR .

On his Poetical Verſion of

Epictetus his Manual.

Hileft others into Nature's Secrets pry,

W And as their Miftrefs court Philofophy ,
Whilst therethey ranfack thro' the bidden ſtore,
TofearchforWifdem , as the glittering Ore ;
In vain do they the eager fuit renew,
Thro' various and perplexed Mazes led,
Truth'sstillin darkness undiscovered.
Here difengag'd the Soul is nobly fraught
With Maxims, Which the Wife and Learn'd
(bave taught:
From Fancy and Opinion Whollyfree
She now regains and keeps her Liberty:
Calm and fedate, as freed from Grief or Pain,
She ftillenjoys a peaceful Halcyon Reign ;
Shewing bow few things Happinets do make
And what it is Men call fo by mistake.
Such were thefe Rules, but ' tis toYou we owe,
That they in Numbers andin Measureflow ;
30 Bards and Druids under awful shade
OfReverend Aged Oak, of oldconvey'd
Their
Their facred Verfe to the admiring throng,
And taught 'em Vertue asthey heard their Song,
These wereour Native Prophets ; fuch are you,
Prophet, Philofopher, and Poet too.

Emmanuel Colledge,
Sept. the 28th. 1696.

WILL. PEIRSE.

C 2 THE
 The LIFE of

EPICTETUS.

Pictetus was born about the end of Ne-

Ei ro's Empire, at Hierapolis , a City of
Fhrigia : 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 Philofopher of the Stoick Sect , is un-
certain, only this we find, that he upon
the Edict made in the eighth year ofDo-
mitian's Empire, was forced as a Philo
fopher to quit the City of Rome and Italy,
and amongſt others to retire to Nicapolis
he had far renounced Oftentation and Am-
bition,then reigning Vices amongst all the
Philofophers : For, as Vincentius Obfepaus
witneffeth, his Houle at Rome was with-
out a Door, his Attendance only an old-
Servant Maid , and all his Houthold-ftuff
an earthen Lanip, by the light whereof he
brought forth thofe noble and Divine Re-
flections. This after his Death was fo
much
 The Life of Epictetus.
much valued ( Lucian reporting it ) that
it was fold for three thouſand Drachmas,
or Groats : The Purchaſer thinking that
if by night he conftantly read thereby
he fhould not only attain his Wiſdom, but
grow into equal Admiration. Epictetus
would have all Philofophy to confift in
Conftancy and Continence; whence he
had always thefe words in his Mouth,
'Avexx dτéxs, Bear and Forbear , which
were generally as well Practic'd as taught
by him; for during the time of his fa-
very, his Mafter Epaphroditus would make
it his ordinary paftime to wrinch Epicte
tus, his Slave's Leg ; who fmilingly and
without the leaft paffion told him, that if
he continu'd his fport , he would break
it, which accordingly he did. Did not I
tellyou ( then faid he ) you would break my
Leg. How great a piece of patience was
this, fcarce to be parallel'd, except in this
other of his own, which was , that when
his Iron Lamp he much valu'd, was ftollen ,
all he faid, was, Ishall deceive the Thief to
morrow,for if he come for another, it shallbe
anEarthen one. And he was not only a great
Maintainer ofthis ſingle Vertue, Patience;
but likewife a Practicer as well as Main-
tainer of all the reft in general : For as
there was not any one in his time that
C3 did
 The Life of Epictetus.
did fo many good Actions as he ; fo was
there not any that made it fo much his
bufinefs to conceal them being of O-
pinion, that a true Philofopher ought to
do, and not to fpeak. And what's par
ticularly more obfervable in him, is, that
of all the Philofophers , he had the beſt
Opinion concerning the Deity , and the
greateft infight into our Myfteries. His
Sentiments are fo conformable to Chrifti-
anity, that St. Auguftime, as great an Ene
my as he was to ancient Philofophers,
fpeaks very advantagiously of this Man
nay, fo far as to honour him with the De-
nomination of moft wife. And no doubt
St. Augustine had good reafon to give him
that Character, fince Epictetus was clearly
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 Modefty, 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 Efteem and Friendship of
the greateſt Perfons of his Age, who bore
fo great refpect and veneration , for what
foever came from him, as none oppofed
ir.
 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 ; ince which time this
following Book of his hath continued in
fuch Eftimation, as many Learned Hands
have been employed in the explanation of
it in their own Language, and fome in
the rendring of it into others. Of the
firft Simplicius, our Learned Caufabon, and
feveral others, who have writ their Com-
mentaries thereon . Of the laft , Mon-
fieur Du Vair, and Monfieur Boileau in
French : Mr. Davys, and Mr. Healey in
English ; which now Mr. Walker hath not
only again tranflated, but alſo exceeding
them all, hath adorned with moft Elegant
Verfe.

Some
 Some Books Printed for S. Keble, at the
Turks Head in Fleet-ftreet.

"HE Church of England Man's Pri-

'Tvate Devotions, being a Collection
of Prayers out of the Common Prayer-
Book, for Morning, Noon, and Night,
and other ſpecial Occafions, being in a
different Method from any former. By
the Author of the Weeks Preparation to the
Sacrament, &c. Together with the Holy
Feaft 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 Perfons, with
Directions fuited to moft Particular Ca-
fes, &c. By the Author of the Weeks Pre
paration to the Sacrament, & c.
III. Meditations upon Living Holy and
Dying Happily, with fuitable 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-
ftles Confolatory, writ by Hugo Grotius to
Monfieur du Maurier the French Ambaffa-
dor at the Hague, with the Ambaſſador's
Anſwer : As alſo a Confolatory Epiftle to
Thuanus. Perufed and Recommended to
the world by John Scott, D. D. Rector of
St. Giles's in the Fields.
 I

EPICTETI

ENCHIRIDION

Made ENGLISH,

IN A

Poetical Paraphrafe.

I.

Efpecting Man, things are divided thus :

R Some do not, and fome do belong to us.

Some within compafs ofour power fall,

And theſe are they which we our own may call.

Such an Allegiance all our deeds declare,

Such our Endeavours, Thoughts, Averſions are,
Such our Defires ; but Honour, Greatneſs ,Wealth,

Our Bodies, Life, and Lifes chief comfort, Health,

With all things elfe, of every other kind ,

(That own not a dependence on the mind)

Which Mortals with concern defire or fear,

Are fuch as are not in ouf Pow'r, orSphere.

B IL Thote
 EPICTETI

I I..

Thoſe Actions which are purely ours, are free,

reas
By Nature fuch as cannot hinder'd be,
Abovethe ftroke of Chance, or Deſtiny.

cons
But thoſe o're which our Power bears no fway,

Are poor, another , fervile, and obey

The hind'rance of each rub that ftops the way.
III.

Ifthen you ſhould fuppofe thofe things are free,

Whofe Nature is condemn'd to Slavery ;

Should you fuppofe what is not yours, your own,

Twill coft you many a ſigh, and many a groan ;

Many a difappointment will you find,

Abortive hopes , and a diftracted mind,

And oft accufe, nay curfe, both Gods and Men ,

And lay your own raſh foolish fault on Them.

But if whats truly yours, you truly know ;

Not judging that your own that is not fo,

None fhall compel you, none an hind'rance be,

No Sorrow fhalt thou know, no Enemy ;

None fhall your Body hurt, or Name abuſe ;

Nene fhalt thou blame in anger, none accuſe,

Nor
 ENCHIRIDION.

Nor fhalt thou poorly be oblig'd to do

What thy great Soul doth not conſent unto.

IV.
Ifthen thou doft defire fuch things as theſe,
Ifthou wou'dft tread these flow'ry ways of peace,

Remember that with fervency and care,

2
Not chill'd with cold indifference, you prepare.

Some things must be to your dear felfdeny'd

For a fhort space, fome wholly laid afide.

tops
For, if at once thou dost defire to reign ,

Be rich, and yet true happineſs attain ;

That is, at once, be very wife and vain :

By this impartial Chace, ' tis likely you

Both Games may lofe which you at once purſue ;

Defiring this, you Wealth and Pow'r may lofe ;

True happineſs deftroy purſuing thofe :"

You by one care the other will defeat,

And neither happy bẽ, nor rich, nor great.

When Fancy then with her black Train appears,

Of difficulties, dangers, hardfhips, fears,

B 2 With
4 EPICTETI

With a pale ghaftly face, whofe awful frown

Frights Sleep away, andhardens Beds of Down,

Be ready to fay thus : That which I fee

Is not indeed that which it ſeems to be.

Then frait examine it, and try it by

Thofe Rules you have, but this eſpecially,

Whether it points at things in us or no ;

rees
If not at things which in our pow'r we know,
Tis but a Bugbear-dream, an empty Show,
Ofno concern to thee, I'ke Clouds that fly

In various forms, and vanifh in the Sky.

VI.

With our averfions and defires, doth rife

A fmiling Twin-born hope, whoſe flatteries

Do equally themſelves to each divide,

And with the like kind looks footh either fide.

This, with a promiſe of obtaining, fires

The eager mind, and tickles the defires,

This promiſeth, that fomething we ſhall fhun,

From which we are averfe, from which we run.

Now
 ENCHIRIDION.

Now what Misfortunes, Vulture-like, attend

The poor defeated wretch that fails of's end

And, ah ! What real griefdoth him ſurprize,

Who fuffers that from which with care he flies !

Ifthen you only do fuch things decline

Asare within thy power, by Nature thine,

Nothing fhall ever fruftrate your defign.

But if from Sickness, Want, or Death you fly,

In Sorrow you fhall live, with Terrours die.

VII.

Therefore be fure that your Averſions fath

Only on things which you your own may call i

But for the prefent all defires fufpend,

For if to things not in your pow'r they tend,

Folly and grief you'll find, but lofe your end.

And asfor things even in your pow'r, what's fit,

It may be well prefum'd , you know not yet

What's moft to be eſteem'd, what moft admir'd,

What with moft fervency and zeal defir'd.

Be wary then, as cautious Generals are,

Whenthey for entrance at fome breach prepare,

Where Ambufcade, or burfting Mines they fear.

B3 Do
6 EPICTET I

Do not engage fo foon, till Reaſon feout ,

And firftfurvey 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, ufe, profit, or delight,

Beginning from the meaneft things, that ſhare

Your tender thoughts, confider what they are.

Asthus : Suppofe ſome modiſh new Device

Of Potters Skill in EarthenWare you prize ;

Confider, 'tis but varniſh'd Clay, that's broke
By every light and accidental ftroke :

Thus when the pleafing Toy you broken find,

The puny lofs fhall not difturb your mind.

Thus ifa kind foft Wife, or pratling Boy,

With Beauty charm, and a Paternal Joy,

Confider theſe dear Objects of your Love,.

Which roundyour heart with fo much pleaſure

(move,
Are
 ENCHIRIDION.
7
Are but meer mortal Pots of finer Clay,

Wrought with more Art, more fubje& 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 muft

Crumble to their firft principles of Duft.

Arm'd with theſe thoughts, you never ſhall bewail

The lofs of things fo ruinous and frail.

IX.

In every thing you undertake, ' tis fit

You in true Judgments Scales examine it ;

Weigh ev'ry circumftance , each conſequence ,

And ufual accident arifing thence.

As thus : Suppofe you forthe Eath prepare,

Confider the diforders frequent there ;

One throwing Water in anothers face,

Some railing, others juftl'd from their place ;

This Bully giving, that receiving blows ;

Some picking Pockets, others ftealing Cloaths.

With fafety thus you the wiſh'd Port may make,
Ifthus you Preface what you undertake :

I'll
 8 EPICTETI

I'll inflantly go wash, refolv'd to do

What Nature and my Will incline me to..
And thus in all things elfe prepare your mind ;

And tho' , perhaps, you fome 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 todo

What Nature and our Will inclin❜d us to ;

This we refolv'd on ; for we needs muſt miſs

Our propos'd end,when vex'd at things like this .

X.

Unjustly Men of Natures Laws complain,

As cauſe of all their miſery and pain :

Nothing in Nature can afflict them ; no,

'Tis their Opinion only breeds their woe ;
Ifwretched, that alone hath made them fo.
Theytheir own Bridewel in their breafts do bear,

And their own Judge and Executioner.

Not Death it felf (how grim foe're it ſeem)
Is truly terrible; or it had been

As dreadfulto great Socrates as Thee,

Ev'n his frong Soul had fhrunk with fear ; but he

Outftar'd
 ENCHIRIDION, a

Outftar'd the prejudice, and ſhew'd ' twas mean,

con
A Notion void of Senſe, a waking Dream ,

Such as from ill- digefted thoughts doth fteam .

A Monſter which you paint with hollow Eyes,
Attended with fad looks, and mournful cries ;

A Scarecrow which thine own Opinion made,

From this you fly, of this you are afraid,

* When then we meet ſome check in ſome deſign,
When at each little hindrance we repine,

Lets lay the fault at our own doors, and blame

mas
The giddy whimfies which our fancies frame,

Thofe ill -fhap'd Centaurs of a cloudy brain.

To blame another for things manag'd ill,
es

Things fubject to thy power, and fovereign will,

Shews want ofThought, Philoſophy, and Skill.

To blame thy ſelf, fhews thou haft but begun

The glorious Race, nor haft it throughly run ;
He that blames neither , only wins the Prize,
Isjuftly crown'd by al', is only wiſe.

Here I join two Chapters together, becauſe in fome

Books Ifindthem fo, and the Sense requires it.

XI. Be
10 EPICTETI

X I.

"Be not tranſported with too great a fenfe

Of any outward Object's excellence :

For fhou'd the pamper'd Courfer which you feed,

Of swifteft heels, and ofthe nobleft breed,

Thro' fenfe ofvigour, ftrength of Oats and Hay,

From his full Manger turn his head, and ſay,

Am I not beautiful, and fleek, and gay ?

'Twere to be born in him, the Speech might fuit

The Parts and Education of the Brute :

But when with too much pleaſure You admire

Your Horfes worth, and vainly boaft his Sire,
Cops

And tire us out with endless idle prate,

About his Creft, his Colour, or his Gate,

'Tis plain you think his Owner fortunate.

You're proud he's yours, and vainly claim as due,

What to the Beaft belongs, and not to You.

Too plainly is your ſelfiſh folly fhewn,

Adding your Horfes Vertues to your own.

Wellthen perhaps you'l ask what's yours ofthefe

Dearoutward things, that ſeem ſo much to pleaſe ?

Why
 ENCHIRIDION. JI

Why, nothing but the ufe. Ifthen you chufe

What's truly good ; what is not ſo, refuſe.

If the well- chofen good you rightly uſe,

As Nature's light informs you, then alone

You may rejoice in ſomething of your own.

XII,

As in a Voyage, when you at Anchor ride,

You go on fhore freſh water to provide,

And perhaps gather what you chance to find;

Shell-fish or roots of palatable kind ;

Yet ftillyou ought to fix your greatest care
Upon your Ship, upon your bus'nefs there :

Still thoughtful, left perhaps the Mafter cal,

which ifhe do, then you must part with all

Thoſe darling trifles that retard your hafte,

Left, bound like ſheep, you by conſtraint are caft

Into the Hold : Thus inyour courſe oflife,

Suppofe you a lovely Son, or beauteous Wife,

Inftead of thoſe foremention'd trinkets, find,

And bless your Stars, and think your Fortune kind ;

Yet ftill be ready, if the Mafter call,
To caft your burden down, and part with all.
Forfake
 12 EPICTET
I
Forfake the beauteous Wife, and lovely Son,

Run to your Ship, without reluctance run ;

Nor look behind ; but if grown old and gray,

Keep always near your Ship, and never ftay

To ftoop for worthless lumber on the way.
Short is the time allow'd to make your Coaft,

Which must not for fuch taftlefs Joy be loft.

Your reverend Play-things will but ill appear ;

Befides, you'll find they'll coft you very dear ;
7327
'Tis well ifAge can its own weakneſs bear.
Unmann'd with dotage, when you're call'd upon,

How will you drag the tirefeme luggage on?

With Tears and Sighs much folly you'll betray,
And crawl with pain undecently away.
XIII.

Wish notthat thing, not in your pow'r may run

As you wou'd have ' em,wifh them as they're done ;

Wiſh them just as they are, juft as you ſee ;

Thus fhall you never diſappointed be:

You ſeem ſome ſharp Diſeaſe to undergo ;
Alas ! ' tis vain to wish it were not ſo :

'Tis
 ENCHIRIDION. 13

'Tis but the Bodies pain, a furly ill,

Which may impede the Body, not the Will;

For all the Actions of th'obfequious mind

Are in your pow'r, to your own choice confin'd .

Thus ftrengthandvigor may your nerves fo fake,

And lameness from your feet all motion take ,

But can in thee not the leaft hindrance make.

'Tis in thy pow'r to refolve not to go,

Judge if it be an hindrance or no.

You on your feet may an Embargo lay,
As well as chance, or natural decay.

Confider thus, in all things elfe you'll find h

Nothing can hinder or, confine the Mind ;

In fpite ofev'ry accident you're freè, Antofi y

Thoſe hinder ſomething else,2 but cannot Thee. !
XIV. i cili inobas

In ev'ry thing that happens, fearch your minil,

And try what force, what faculty you find,

For the encounter of tlie Object fit, ' awe nala

In the fame moment when you meet with it :

As if fome beauteous Female you eſpy,

Whofe pow'rful Air detains your wandring Eye,
C Straight
14 EPICTETIA

Strait ranfacking the Treafures of your Soul,

You'l find ftrong Temp'rance will that pow'r control,

Whoſe cool directions prefèntly raffwage

The keeneft fires, the Dog far Beauties rage..

Theſe (ifyou mean to conquer) foon difarmec

"Each foftning Smile, and each obliging Charim.A

Are any hardships of laborious weight : ins

Impos'd, by Fortitude they're conquer'd feraight :

Nor rowling Seas, nor an impetuous Wind, "1

Can over-fet this Ballaft ofthe Mind ;

Secure ofStorms, you on the Billows/rideļi, weak

And ftem the furious Current ofthe Tide.

Are you abus'd ? hath any done you wrong

By the baſe Venom of a railing Tongue ? stand
Soft l'atience gives an eafie Remedy,
Deadens the force of the Artillery ;

The Poyſon ſpreads into the yielding Air,

Unhurt you find it paſs, and vaniſh there. . : :
In your own Breaft you'll always find fupply

Of aid, provide you make this fcrutiny : Mana

No entrance of the Foe you need to fear,

You'llfind th'Avenue guarded every where.

X V. With
 ENCHIRIDION. 35.

XV.
With Men 'tis ufual, when depriv'd of ought ...

Which with much pleaſure entertain'd the thought,

To fay, that fuch a thing they've loft. Thyou,

Who the great fearch of Wiſdom do purfue,

To ſay you've loft, is mean ; fay you've reftor'd

What bounteous God did for a while afford.

Your only Son, your deareft Hope, is dead :

Why do you beat your breaft,and shake your head ?

Why Man ? he's but reftor'd, return'd again

3 To the kind Owners hand from whence he came.
You've loft your Land by fraud ; a vain mistake !

How is that loft that is but given back ?.

But he that thus deceiv'd me, was not he
A Villain and a Knave? What's that to thee ?
What is't to thee Is he a Knave or not sure .

By whom he takes, who did the Gift beflow? .^

Was't not his own ? You'llgrant me, I fuppofe,

To whom he would he might of's own difpoft.

While he allows, ufe what belongs to him,

Not as your own, as Travellers their Inn ,

T €2 8 Who
16 EPICTETI .

Who as at home are treated, while they pay,

But c'aim no Title longer than they ftay.

XVI.
You wou'd be wife, I'll teach you ifyou pleaſe,

Withdrawyour mind from fuch wild thoughts as

(thefe .
IfI my wonted diligence forget,
My gainful drudgery, how fhall I eat ?
I
certainly fhall farve for want of Meat.
If I indulge, and not chaftife my Boy,

My Lenity his Morals may deftroy ;

He ftill will fteer the courfe he hath begun,

And to the very height of Lewdness run.

I tell thee, Mortal, that 'tis better fara

To die with thirft and hunger, free from care,

With a ferene and an undaunted mind, daya

Than live in Wealth, to its dire cares confin'd.

As forthe Boy, ' tis better far that he sa

Become a Proverb for Debauchery ;

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

A moments grief by yourreforming care.

* its
175 defre a that the Wife willnot be offended at this
word, for ifit be no matter, and of no concern, wobeiber
the boy be lewd or no, ' tis no matter, and ofno concern,
whether the boy be bang'd, for this likewiſe, Tav ex èz'
11-44. Eut
 ENCHIRIDION. 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 eafie made ;

Fegin by fmalleft things, as I have faid :
Suppofe your Wine be fton, your Oyl be fhed ;

And thus take comfort, Where's the loss, if I

At fuch a rate Tranquility can buy ? c ..!
If Conftancy at fuch a rate be bought,

And there's not any thingthat's got for nought ?

Suppofe you call your Servant he's at play,
Or when he's prefent minds not what you ſay :

And is the quiet of your Soul perplex'd

At this ? He gets the better ifyou're yex'd :

He grows your Mafter while he can torment ;

Give not fuch pow'r to the vile negligent.

XVII.

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

A Fool, becauſe you tamely fet at nought

Things not within your pow'r, but pafs ' em by
Without a wish, with axegardleſs Eye ;

A fenfeless Stock, becauſe no lofs or pain

Makes you lament, or childishly complain.

C3 Never
18 EPICTETI

Never pretend to ſkill, nor with to feem

Deep Learn'd, nor courta Popular Efteem :

But if, admir'd by Men, you pafs for Wife,

And drawtheir liftning Ears, and following Eyes,

Rather miferuft and doubt your felf from thence ;

They're oftner fond of Follythamof Senfe y it al

While they admire, while you their praiſes hear,

You're nearer to the Fool than e're you were :

Resou
' Tis very likely fome grofs Vanity on dowli

They fancy in themſelves , and love to fee $2

Ripen'd in you to full maturityui meie k

As, Luft of Glory, or aftrong defire

..
Of Wealth, or Fow'r , or Splendor in Attire.

'Tis altogether vain to think t'adhere

To the frict Principles agreed on here,"

While you the courfe quite contrary do fteer,
Tothings not in your pow'r, which ifyou reach,

You needs maft quit the Difcipline we teach.

XVIII.

Ifyou defire your Children, Friends, or Wife,

Shou'd never dye, but fhare Immortal Life

With
 ENCHIRIDION. 19

With the bleft Gods, ' tis perfect Lunacy ;

Bedlam hath many a wifer Man than thee :

A Doctor and dark Room may do thee good ;

Take Phyfick, I advise thee, and let Blood.

Will nothing but Impoffibles go down ?
You wiſh that what's not in your pow'r may own

Subjection to your will, and wou'd confine

What's in anothers pow'r to be in thine.

Thus if you wish your Son may blameless be,

Though he hath rak'd the fink of Infamy,

'Tis a return of your Infirmity,

A fpice of Madneſs ftill : As well you might

WithVice wereVirtue, wifh that black were white

Is wifhing then deny'd ? And muft our Mind

To the dull preſent only be confin'd ?
No, doubtless you may wifh; nor need you fear
Defeat, provide you with within your Sphere.

XIX.
Him, and Him only, we may juftly call

The pow'rful Lord, the Sovereign of all,

Whofe
20 EPICTET HAA

Whofe Power's fuch, that as he pleaſe he mayar

Keep what he will, or give, or take away.

If then thou would't be free, a Monarch ftill ,
Nor wife, nor fhun, what's in another's Will.

Thus what you wou'd you fhun, or with you have;

Thus are you free ; if otherwiſe, a Slave.or
XX.

With the fame manners which when you're a gueſt

You ufe at fome rich Neighbours fumptuous Feaß

Manage the reft of your Affairs of life,

With eafie Converſation, void of ftrife ;

Void ofrude Noife : As when fome Novelty

Is handed round the Table ; if nigh, (defty,)

if '' tis nigh, (defty,
Stretch forth your hand, take fhare with mo

If it pass by, do not detain by force, 400

Nor fnatch at it, 'twill fhew your breeding courfe.

Is it not near you yet, at diftance plac'd ?

Shew not your greedinefs by too much hafte ;

Nor, like a hungry Waiter ftanding by,

¿?
Devour it at diftance with your Eye.

Abftain a while, ' tis but a minutes faft ,

Take patience, Man, ' twill ſurely come at laft.

Now
 ENCHIRIDION, 21

Now ifthe fame behaviour be your guide

In all the actions of your Life befide,

As in reſpect of Children, Wife, Eſtate,

Of being rich, or made a Magiftrate ;

If modeftly you take, and thank kind Heaven
For any of theſe Eleffings to you given ;

Or if depriv'd of ought, you ftraight refign

All to his Will, nor peevifhly repine ;

cons
Or if as yet unbleft, you meekly wait
With humble patience the Decrees of Fate,

Not defperate, nor yet importunate :

Some time or other, when the Gods think fit,

Bleft with eternal Banquets you fhall fit

Among th'immortal Pow'rs, and free from care,

Perpetual Joys and Happineſs ſhall ſhare.

But if fo great your Soul, as

8. to abftain,
And bravely with a noble fcorn diſdain

Theſe outward proffers , which Mankind do bleſs,

You're fure a God, you cannot fure be leſs :

For what's a God, 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 Gods be even,

Equal in Power. By methods fuch as theſe ,

Great Heraclitus , Great Diogenes, 10

And ſome like them , to deathless honours rife ;

Who with th' Immortal in due Glory ſhine ;

Who, as theywell deferv'd, were call'd Divine.
XXI. le dia

When you fee any one with Tears bemoan

The lofs of Goods, or abfence of a Son,

Whom he perhaps thinks drown'd at Sea, beware

You be not biais'd here, and fondly fharekarel

His fooliſh weakneſs, and commiferate a fun

His ruin'd and deplorable Eftate,

While vainly he in carneft doth bemoan len

Things in anothers power, hot in his own.

T'avoid this Error therefore keep in mind

This Reas'ning, 'tis of mighty ufe you'll find,

What hath befall'n this Man doth not moleft

His Mind, nor plays the Tyrant in his Breaft :

He by his own Opinion is diftrefs'd .

For
 ENCHIRIDION. 23

For could the thing it felf afflict him, then

'Twould work the fame effect in other Men."

But this we fee difprov'd, fince fome Men bear A

The like Diſaſters without Sigh or Tear.

You may indeed condole as far as Words, ? y

This pity meer Civility affords: m
To tell him he's miſtaken, will enrage

His ༡ ལྕམ Grief; to call him Fool will not affwage.

Befide , 'tis rudeness, barbarous cruelty,

T'infult even over fancy'd Mifery, AND DAT

Nay, we'll allow that you may figh with him ;

But then beware, left you perhaps begin

ૐ
To be too fenfiblyconcern'd within.
F XXII.

Whileon this bufie Stage, the World, you flay,

You're as it were the Actor of a Play ;

Of fuch a Part therein as he thinks fit,

To whombelongs the power of giving it.A

Longer or fhorter is your Part, as he,

The Mafter of the Revels, fhall decree...

If he command you act the Eeggar's part,

Do it with all your Skill, with all your Art,

Though
24 EPICTE
TI

Though mean the Character, yet ne're complain ;

Perform it well, as much applaufe you'll gain
As he whofe Princely Grandeur fills the Stage,

And frights all near him in heroick rage.

Sayyou à Cit or Cripple reprefent,
Let eachbe done with the beft management.

'Tis inyour power to perform with Art,

Though not within your pow'r to chuſe the Part.
XXIII.

The direful Ravens, or the Night-Owls Voice,

Frightens the Neighbourhood with boding Noife,

While each believes the knowing Bird portends

Sure Death, or to Himſelf, or to his Friends ;

Though all that the Nocturnal Prophet knows

Is want ofFood,which he by whooting fhews.

But fay this Oracle, with Wings and Beak,

As certain Truths as Delphick Prieſteſs ſpeak,

And that through prejudice you fhould fuppofe

This Boder could Futurity diſcloſe,

Yet be not mov'd; diftinguifh thus, you're free,

Thefe Omens threaten fomething elſe, not Me :

Some
 ENCHIRIDION. 25

Some danger to my Body, Goods , or Name,

My Children, or my Wife, they may proclaim ;

But theſe are but th' Appendixes of Me,

To me thefe Tokens all aufpicious 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 fhew y'a certain and a ready way. ;
You can't be conquer'd, if you never try

In any kind to get the Maftery .

'Tis not within your pow'r to bear away

The Prize, ' tis in your choice not to effay.

( "S 1 X X V.
cans

When any Man of greater Power you fee

Invefted with the Robes of Dignity,

In Honours, gaudieft, gayeft Livery,

Dreaded by all ;
;. whofe Arbitrary Will,

Whoſe verybreath, whofe very look can kill,

Whoſe Power and whofeWealth knows no reftraint

Whofe Greatnefs hardly Flattery can paint :

D Take
 26 EPICTETI

Take care you be not here entangled bygt 1bunch

The too great luftre that beguiles your Eye ;

Eewareyou do not envy his Eftate,

Nor think him happier becauſe he's great.

For iftrue quiet and tranquility we too

Confift in things which in our powerbe, M

What refidence can Emulation find ?

What room hath reſtleſs Envy in theMind ?

Envy and Happiness can ne're refide

In the fame place, nor in one Breaft abide.

Nor doyou wish your felf ( 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 learn you fay,

To which there is bur one, one only way ;

Which is to fcorn with brave and decent Pride

All things that in anothers power refide.

XXVI.

- Not hethat beats thee, or with flandrous Tongue

Gives thee ill language, doth thee any wrong :

Thine
 ENCHIRIDION. 27

Thine own falfe Notions give the injury

Theſe flander, give th'affront, and cudgel thee.

Whenwords traduce, or blows the limbs torment,

Which ' tis not in your power to prevent ;

This prefently you term an Injury,

But give no tolerable reaſon why. //I

You plead your Carcass and good Name are dear,

The wound goes to your Soul, that wounds you

'Tis falfe,'tis but a fcratch ; nor can it find (there.

An entrance thither, or difturb your Mind,

Without your own confent, an Injuryable.

To fomething else without, tis hone to Thies may

Thus when provoke , your own Opinion blame,

'Tis that provokes, and caufeth all the pain ;

Wherefore beware, left Objects fuch as thefendy

Gain your affent too foon, withtoo much eaſe, aur

Left fancy'd harms your Mind with grief affect,

Left fancy'd Blifs fhould gain too much reſpect,

Thus you'll gain leifure, and athinking time, y
Your Notions with due meaſures to confine ;

To add, to prune, to poliſh, and refine. 14.

C 2 XXVII. Let
28 EPICTEΤΙ

XXVII.

Let Death, let Banifhment, and every Ill,"

Which Mortals thoughts with apprehenfion fill,

Which moft they dread, and with averfion flie,

Be always prefent to your Thoughts and Eye ;

But chiefly Death : Thus no mean thought ſhall find

Harbour, or entertainment in your mind :
Thus no bafe fear fhall ever force you from

YourNoble Principles refolv'd upon.

Not Tyrant's frowns, nor Tortures ſhall enflave

Your fearleſs Soul ; but, generouſly brave,

You all their little Malice may defie,

Arm'd only with the thought you once muft die.

Nor can Death truly formidable ſeem

To you, who with it 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 Woe,

The greateft ſpite your Enemy can fhew ;

And yet no more than what the Gout or Stone

With more malicious fury might have done.

Arm
 ENCHIRIDION 29

Arm'd with the thoughts of Death, no fond defire

Of Wealth, nor the deluding foolish fire

Of Power, fhall lead you on with hopes to gain

What Death hath sworn you fhall not long retain

XXVIII.
www biobra way A
Wiſdom, you ſay, is what yo
youum
most defire,

The only charming Bleffing you admire

Therefore be bold, and fit your felfto bear
smooed Boiler woy w
Many a taunt, and patiently to hear

The grinning foolish Rabble laugh aloud,

the Crowd,
At you the sport and paftime of the

While in like jeers they vent their filthy Tpleen,

Whence all this gravity, this careleſs mein ?

bbishni acigeft idon
And whence, of late, is this Pretender confe, ha
soul siduoh subidan od otstouY
This new Proficient, this Mulheroom,
This young Philofopher with half a Beard?:

Ofhim, till now, we have no mention beardany

Whence fadhthis fupercilious pride of late ?
This fluff behaviour , this affected gate dool Lua

This will perhaps be faid ; but be not you

Sullen, nor bend a fupercilious brow , )

Left thus you prove their vile reproaches true,

D 3 Which
30 EPICTETI

Which are but words of courfe, the excrement,

The ufual malice which alike they ventella

Upon the guilty and the innocent.

But firmly ftill to what ſeems beft adhére,

As ifby Heaven's Commands you order'd were
To keep that Poft, not to be driv'n from thence

By force, much lefs a fcurrilous offence ;

Which if you ftill maintain, you ſhall become

Even your Revilers admiration

Forc'd to confefs their faults, they'l court you more

Than they reproach'd or laugh'd at you before.

But if through mockery you tamely yield,

And quit your noble ftation in the Field,

You're to be laugh'd at on a double fcore,

eid !
Firft for attempting, then for giving o're.
XXIX.
Ifto pleaſe others,ftudying to be dear (Sphere*
In their kind thoughts, you move beyond your

And look abroad, refpect and praife to gain,

And the ptor outward trifle, call'd a Name :
You lose the Character you wish to bear,

You lofe your ftation of Philofopher.

Let
 ENCHIRIDION.
31
Let it fuffice, that ſuch your ſelf you know,
No matter whether other men thinkfo.

Let it be to your felf, if wife you'd ſeem ;

And 'tis enough you gain your own efteem .

3
wong do'stu linXXX. I Lasiq so ; mudrau?

Let not thefe thoughts torment you : I, alas. !

In low ignoble Poverty fhall pass ..

My wretched days, and unregarded lie,
Buried alive in dark Obſcurity ; ing docelowo f

No Honour, no Preferment fhall I have,

But 'Scutcheonleſs defcend into the Grave :

This as a wondrous hardſhip you bemoan,

A grievous ill, when really tis none moy nhìnivý

The outward want of Power, Preferment, Place,

Is no more mifery than tis difgrace :

And that ' tis nó difgrace I fhall evince ;

Where's the difgrace you are not made a Prince,

Or that you are not invited to a Feaſt,
'Tis none, by every man of Senfe confeft ;

· For where's the Man in's Wits, that can expect,

That things not in your pow'r you ſhould effect
And
32 EPICT ETIKA

And why of want of power fhould you complain ?

Who can no place, or honour, juftly claim,^ top

; in theſe
Except in things in your own power 30

You maybe great and powerful as you please. La

But then you plead, I thus fhall uſeleſs grow
To thofe I love, nor fhall I kindness fhew,

Nor wealth,nor power on my beft Friends beftow,

Nor by my int'reft cauſe them to become, OTW VM

Free ofeach gainful Priviledge in Rome, la Loinu d

Nor when I pleaſe an Officer to create, sc} cl^
Nor raiſe them to be Utenfils of State. ****

And who'e're told you yet,that theſe things lie!:

Within your power of capacity ?w !!i awovsing A

Or where's the Man, that can to others grant T

That Place, or Honour, he himself doth want ? -

But they're importunate , alas, and crysta

Get it, that we your Friends may gainthereby w

Anſwerthem thus, I'll do ifI can, woy tudo

So I may keep my felf a modeft máng? “non cri

Juft to myfelf, fill innocent and free, ada ma
A Man of Honourand Integrityji 30
 ENCHIRIDION
33
I'll use my beft endeavours ; ifI may
Gain it on theſe conditions, fhew the way ;

But if youthink I'll this true Wealth forgo,

That you mayſomething gain, that is not fo :
See
Pee how unjuft this Self partiality,

And to be plain you are no Friend for me,

Ifyou prefer a baſe penurious end,

Before an honeft, and a modeft Friend ;

Suppofe your choice were fuch,then fhew mehow,

What you fo earneftly defire, to do,

And keep my Principles offreedom too.
But think not I will part with happineſs,

That you fome worthless pleaſure may poffefs.

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 expect

No more, than Phyfick from an Arthitect.
Or
34 EPICTETI

Or that a Shoomaker fhould Armour make,

Or ofyour foot a Smith the meaſure take. 1

For 'tis enough if each perform it's Trade,
The workfor which he feems by Nature made,

If each man mind the way, in which he's plac'd,

The Smith his Anvil, Shoomaker his Laft.

And thus ifyou the height of Wiſdom reach.

And what fo well you know, as well can teach.

Ifby theſe noble methods you profeſs,

You with another honeft man can bless,

The City where you dwell, you give no leſs A-

Than he, who on his Country doth confer

Porches, or Baths, or Amphitheater.m

Well then i'th' City, where I ufeful am,

What Office fhall I have ? Such as you can,

Keeping your Honour, and your Confcience free !

Withſpotless Innocence, and Modeſty o TO

But if while fondly you defire to pleaſe
Your fellow Citizens, you part with theſe to
You labour but in vain, for where's the uſe

Of one grown Impudent and Scandalous ?

XXXI. Is
 ENCHIRIDIO N. 35

Is any one faluted, or embrac'd

With more refpect than you, or higher plac'd

At Table, is he thought more grave and wife,

Ofbetter parts, and abler to adviſe ;

Grudge not but if the fe things be good , rejoice

They're placed fo well, and meet fo good a choice;

And if they're bad, why fhould you take offence,

That you in theſe have not the preference ? ..

1
But how canyou, that neither cringe nor bow,

Nor other Antick Spaniel-tricks do fhew,

Nor flatter, fawn, forfwear, affent, or lye,
Nor ufe that fervile knavifh induftry,

By which bafe fupple Slaves their ends obtain,

The fame refpe&
t , or the fame favour gain ?

And how ſhould you, who ſcorn to condescend

With early morning vifits to attend.

Th' awaking of a rich, proud, pow'rful Friend

Expect to fhare th' advantages that fall

To him that helps to fill his crowded Hall ?

Or, like a Centinel, ftill walks before

His Patrons Houfe , and almoft courts his Door ;

Who,
36 EPICTETI

Who, after long attendance, thinks he's bleft,

23
As much as Perſian bowing to the Eaſt, o mar

When the Sun rifes from his watry Neft,

And fwears the Eaftern God doth not difpence

A kinder, or a gentler influence,

And that each look, each ſmile of his doth bring

Warmth to the Summer, Beauty to the Spring.

Who,when his Lordſhip frowns, admires the grace

And manly fiercenefs, that adorns his face.

Applauds the thunder of his well mouth'd Oaths,

And then the modiſh faſhion of his Clothes,

And vows the Taylor, who the Garments made.

Happy in making them, though never paid.

Theſe are themeans by which he ftands poffefs'd-

Of Favours, by each Fly-blown Fool carefs'd,

At every Feaft an acceptable Gueft.

Thefe ifyou'd purchaſe, and not give the price,

Unjuft, unfatiable's your avarice :

As for familiar inftance, What's the rate

The Gardner holds, and fells his Lettice at ?

Let us fuppofe a farthing, he that buys

Bears off the Purchaſe, but lays down the Price ;

You
 ENCHIRIDION. 37

Your Sallad wants thefe Lettice, you withhold

The finall equivalent, for which they're fold.

Nor is your cafe a jot the worfe for this,

w
For as the Lettice which he bought are his,

So yours, who did not buy, the Farthing is.

Thus if you're not invited out to Dine,

You pay not for his Meat, nor for his Wine, 1
For he(be not deceiv'd) who entertains,

Doth it not Gratis, he too looks for gains.

Right bounteous he feems, but fells bis Meat

And praife expects for every bit you eat,

Each luſcious draught, each pleafing delicate,

Is but a fpecious inare, atempting Bait ;

You the rich Entertainment dearly buy,

By mean, obfequious , fervile Flattery.

Ifthen theſe things, that must be 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 ſet.

Thefe, if on eaſier terms you would provide,

And without paying for them be fupply'd,

How can your foolish with be fatisfy'd ?
E Well
 Ι
C TEΤ
38 EPI

Well then, but ſhall I nothing have iuftead

Ofthis dear Feaſt, that ftills run in my Head ?

Yes, if you're not infatiable, you have

Encugh in lieu thereof, you're not a Slave ;"

You have not prais'd him , who's below your hate

You've not admir'd his Dinner, nor his Plate,

Nor paft a Complement againſt your Will,

Nor in low cringes fhewn your aukward Skill,

Nor fed his Dogs, to fhew the vaft refpect,

The Mafter ofthe Favourites may expect.

Nor did y' admire his fumpt'ous Furniture,

Nor all that civil infolence endure,

With which at meeting he informs you how,

Whenyou depart his prefence, you must bow.

Nor have born his Arrogance and Pride,

While he furveys his Board on every fide,
And fancies that he's bountiful and great,
}
And thinks he makes you happy by his Meat.
XXXII.

Nature's Defign, Decrees, and will we read,

In things concerning which we're all agreed,

Which no Difpute, or Controverfie need.
AS,
 ENCHIRIDION. 39

As, fay your Neighbour's Boy hath broke a Glafs,

You're apt to cry, theſe things must come to pass.

So ifyour own be broke, you ought from thence
To learn to bear it with like patience,
As if'twere his ; thence by degrees afcend, s

As thus, fuppofe your Neighbour lofe a Friend,

Bury his Wife, or Son, I know you'll cry,

'Tis not fo ftrange a thing that Mortals dye, me

But ſay the cafe be yours, the lofs you own,

Then what a bowling's there, what pitious moan,

What Tears you fhed ! Ah me ! forlorn ! undone

I've loft, you cry, Eve loft my only Son

The innocent, sweet, beauteous Youth isdead,

He's gone, and allmy Joys are with him fled.ot: T

When all this while you ſhould remember how

Your Neighbour's cafe, like yours, affected you

Without a figh, without a tear, or groan,

You bore his lofs , and ſo ſhould bear your own

· XXXIII. us of whom tont

As no Man fets up marks that he may miſs,

So no fuch real thing as ill there is ;

E 2 For
 40 EPICTETI

For fhould we grant that ought in Nature's ill,

Tould argue cruelty, and want of skill

In the great Artift, who all wife and kind,

Nothing that is not for thy good defign'd,

Nothing to grieve, or to torment thy mind.

Thisyou think wiſely anſwer'd, when you ſay,

Suppofe a Ruffian beat me on the way,

Orforce me pablickly in open Street,

To take a kick from every Slave I meet,

Unjuft the violence, nor can I bear

Such an Affront ; I muſt be angry bére ž

Even you'll acknowledge this to be an ill.

·Thus yon remain in your old Error Atill

.

I thonght that we had clear'd that point before,

Withfuch plain proofthat it requir❜d no more ;

'I fhew'd you 'twas no ill, and bid you blame

Falfe Notions, the baſe iffue of your Brain,

You're angry at the Man who did expofe

Your Body to the injury of Blows,

And yet expofe your mind to grief and pain,

As oft as any Railer's pleas'd to ftain
With vile Reproach, the beauty ofyour Name

Judge
 ENCHIRIDION. 4F

Judge then your ſelf, but judge impartially,

Who's guilty ofthe greater injury,

သော
Since you expofe your Mind, your Body he.

To grieve, be angry, envy, or to hate,

Are ills indeed, but fuch as you create ;

For theſe let not kind Nature be arraign'd,

You, only you, are to be justly blam'd.

Wherefore in every thing you undertake.

Let Judgment fit , and Juft inquiry make

Of all preliminaries leading to
The action , which you have defign'd to do :

Of every confequence and accident,

That probably may wait on the event,

Be fure that you can bear it though it be

Reproach, or Blows, or Death with bravery ;
Which ifyou carelefly neglect to weigh,

Though brisk and vig'rous at the firft effay,

You'l meet ſome ſhameful hind'rance by the way
XXXIV.

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

To reap the Harveft of th' Olympick Duft ;

E. 3 That
42 EPICTETI

That Hiftory may reckon by your Name

From the great Year,when fuch a one o'r came.

Tis brave, and by the Gods I with the fame.
Eut then confider firft what's to be done,

Through what a courfe of Hardſhips you must run

E're you proceed, and what maybe th' event,

And confequence of fuch a great attempt.

With a ftrict courfe of life you muft begin,
Confin'd by methods and tharp difcipline :

According to direction you muft eat

Nothing that's Boil'd, and fuch a kind ofMeat

As is allow'd, then you muft drink no Wine,

Nor yet cold Water, and obferve your time

For Exercife, you muſt your ſelf inure,

The Summers heat, and Winters cold t'indure.

Thefe preparations made, you then muft try,

Ifpoffible, to gain the Victory,

And that not without labour, danger, harm,

Or lofs of Rib , perhaps a Leg or Arm ;

(down
And when whole peck of Duft you've fwallow'd
Been lafht and all things requifite have done,

Tis poffible that you may lofe the Crown.

Thefe
 ENCHIRIDION. 43

Theſe Hazards when you've throughly ſurvey'd,

You ftill inay venture on, nor be diſmay'd,

You'l find theburthenlighter wch you've weigh'd,

Elſe you'l defift, and jade, like wanton Boys,

Who tir'd, and pleas'd, with novelty ofToys,

Scarce warm in one, begin another play,

And for the tedious fport of yefterday ;

Who fometimes Pipers, Wrestlers reprefent,

Or with tough Cudgel try their hardiment ;

Sometimes the Horn, or the fhrill Trumpet found,

A& Tragedies, and kill without a Wound.

Thoughtless as they,onewhileyour hand you'l try

In Wrestling, Fencing next, then Poetry,

In Rhet'rick, nay, perhaps, Philofophy.

But fail in each, and all theſe pains beftow,
Ridiculous as poffible to grow,

And make a wondrous buftle to expreſs

A reverend, and more ferious Childishness ;

Like a grave Ape, whom Nature did create

A Type of you, who can but imitate ;

Who one thing now, another ftraight admire,

Who hurried on with violent defire,
E 4 Plunge
4+ EPICTETI

Plunge over head and ears, before you know,

How deep the filent fimooth fac'd Waters flow,

သာ
Or weigh the Hardſhips you must undergo. !

Thus fome, when any much fam'd man they spy

Admir'd for Wisdom , and for Modefty,

Much liftn'd to, and courted every where,

And then, perhaps fome grave Quotation hear ,

How true ſpeaks Socrates, nor can it be,

That anyfbould difcourfe as well as be.
Are taken with an itch of being Wife ;
They too, forfooth , muft needs Philofophize.
X X X V.

Having confider'd thus, what's to be done,

The Hazards, hardships, and the rifque you run ;

Confider with what ftrength you are endow'd,

What Nature for th' encounter hath allow'd.
26
As ify' affect the Olimpick Exercife,
Examine well your Back,your Shoulders,Thighs,
What Brawn, what Sinews for the Enterprize.

Nor will each fort cf ftrength fuit

CIWeach
1. exploit,
This runs,that leas,this wreftles,throws the Coit ;

Sa.
 ENCHIRIDION. 45

So if the Combat with your felfyoutry,

And by ftrict methods of milofophy,

Your own rebellious Paffions ftriveto tame,

And thus a more illuftrious Conqueft gam

You can't expect t'indulge and gratifie

Your Genius with accuftom'd Luxury.

Nay 'tis a Contradiction, 'tis t'obey

Thofe very Lufts you mean to drive away.

You ſhould confider whether yon can bear

The want offar-fetch'd Dainties, travell❜d Chear ;

You ſhould confider whether you can Dine,

Without a Catalogue of coftly Wine

Whether that ſqueamiſhneſs you can forget,
That makes you keep an Almanack for Meat,
That makes you fweat, and faint, when you behold

A novelty that's more than one day old ;

And to be fhort, and ferious, what you think
OfRoots for Food,and the cold Stream for Drink.

Philoſophy, like fome brave Heroe, bred, 7

With Labours harden'd,and with Hardſhips fed,

Awake, the cries, and let the early Sun

Bluſh that he fees his vligance out-done.

Arife,
 46 EPICTETI

or
Arife, purſue, preſs forward. ive away
With chearful toil, the cedious ling ring day,
Bufinefs thy fport,and Labour be thy play..
You ſhould confider how you can difpence,

With leaving home to gain Experience .,

How you can part with Friends, and Native Air ;

How the Fatigues of Travel you can bear ;
How in a thred- bare Garment old and torn,

You can endure the flights, and faucyfcorn

Of Pages, Grooms, who in proud Livèries dref'd,

Fancy a tatter'd Coat a mighty Jeft. ?
How it will relifh with you to be usd a two . &
Worſe than the bafeft Slaves, to be refus'd

All Honour, Power, Truft, Prefe meat, Place, I

Not to be call'd your Worship,ftyl'd your Grace,

Intheſe examine well your felf, and try

Whether you're willing at fuch rates to buy

လာ

Freedom, a quiet mind , and conſtancy :

Left like the Boys I told you of, you prove

Now a Philofopher, then fall in love

With frothy traſh of Orators, and thence

Straight a Collector of th' Excife commence ;

Then
 ENCHIRIDION. 47

Then tir'd with this, your fond defires dilate,

And wish to be a Minifter of State. 1
Theſe are wide contraries, as oppofite

As Virtue is to Vice, as black to White.

"
You can but make one fingle man,and he

A wife good Man,or fool ifh Knave muſt be :

He the full fway over himſelf must have,
Or be to things not in his power a Slave

Skill'd in theſe inward Arts, or thoſe without,

Be wife, or herd amongst the common rout ;

Or a Philofopher, or Idiot.

XXXVI.

Let your Refpecs and Services agree,

And be proportion'd to the Quality

Of him, to whom thefe Services you pay ;

Is he your Father ? Know you must obey, C

And cherish him, confidering 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 71 you

T ;
All this to Gratitude it ſelf is due.

He
 I
ET
I CT
48 EP

He heard your peevith brawling, ftrove t'allay

Your Childish wrath, and wip'd your Tears away ;

And can't you bear an angry word, or blow,

From one f'indulgent, one that lov'd you fo,

Who gave you Being? Who may well be faid

Twice to have given you Life, in that he led,
ૐ
In that with fo much tenderneſs he bred

Your younger years. Oh but perhaps you'lfay,

He'swicked and fevere, I can't obey.

A lame excufe, let him be what he will,

Morofe, or wicked, He'syour Fatherftill ;

What e're his Morals are, he may expect

From you, at leaft, a filial respect ;

You can't believe that Nature's bound to find

A Parentfor you, fuited to your mind.

Well, but you think your Brother injures you,

You ask me here what Nature bids you de ?

Nature obligeth you to paſs it by,

Bids you neglect the fancy'd injury,

Nor mind what's done by him, but bids you fhew
The hearty love you to your Brother owe,

Which
 ENCHIRIDION. 49

Which can't be hewn by more commodious light,

Than when y' oppofe your goodness to his fpight

And what long fince I told you, think on ftill,

No one can injure yo againft your Will,

The wrong you fuffer doth from fancy grow ;

You then are hurt, when you imagine fo.

Ifby this fteady ballance then, you try

The mutual Duties of Society,

WhichMen toMen,Neighbours toNeighbours owe

Which Souldiers to their Genera's fhould fhew ;

Which Citizens fhould pay their Magiftrate ;

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 fuch Beings really are, that they

Govern the World with jaft and prudent fway,

Tha chearfully you are oblig'd t'obey

All their Commands, well fatisfy'd to reft

On what they do, as order'd for the beft ;

F That
 50 EPICTETI

That whatſoever is by them decreed,

From an all knowing Wiſdom doth proceed.

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 diftinguifh into Good and Ill,

Things not depending on your Power and Will.

Now iftheſe attributes of Bad and Good,

Ofthings within your power be understood ,

You lay the fault at your own Deor, and clear

The Gods ofbeing partial and ſevere.

But if youthink that outward things can be

Some good, fome bad ; with this abfurdity

You wound the goodness of the Deity.
Your God a vile malicious Fiend you make,

Cruel, or weakly, given to miftake ;

mr .
Whom, when you foolishly averfe would fly

Death, or like natural neceffity,

Of
 ENCHIRIDION. 51

Or any thing which you have wish'd for, mifs,

You needs muft hate, and ſay the fault is bis,

To whom, though he hath kindly given you Will

To wifh, or not to wifh, y' impute the ill ;

And, as 'tis nat ral, with like hate reflect

On him , the cruel caufe, as on th' effect.

Infects,andBrutes themſelves,have thus much fenfe,

Alike t'abhor th' Offender and th' Offence ;

Thus a fierce Cur follows and bites the Stone,

Andthen pursues the Man by whom ' twas thrown,

As on the contrary, they love, th' admire,

What ferves their wants, and anſwers their defire :

And none, fure, but a Mad-man can rejoyce

In that which plagues him, ruins, and deſtroys.

Hence 'tis the Father's hated by the Son,

Hence 'tis the grave old Man grows troubleſome ;

The dry Bones keeps him from a large Eſtate,

To which he fears he fhall fucceed too late :

He therefore daily wishes he were dead,

That his kind Heir might flouriſh in his ftead.

Hence that pernicious fatal War aroſe,
Which Thebes to Blood and Ruin did expoſe.

F2 For
52 EPICTETI

For proud Eteocles refolv'd to Reign,

And Polynices would his Right maintain,
For both would tule,and both would be obey'd ,

Each thought his Brother did his Right invade ;

Each thought Dominion was a Soveraign good ;

Each would affert his int'reft with his Blood.

Hence 'tis the Plough man,when tempeftuous 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 curfes, if he fail (Waves :

Of a quick Market, or a gainful Sale :

Hence they,who lofe Children or Wife, complain,

That they, alafs ! have Sacrific'd in vain :

What e're they fuffer, 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 hethat only wifheth things may be

Juft as they are, as the blefs'd Gods decree,
Whofe
 ENCHIRIDION. 53

Whoſe wife averfion only doth decline

Things he hath power to fhun,can ne'r repine,

Nor be provok'd to murmur or blafpheme,

Northrough falſe Notions lay the fault on them ;

He's the true pious Man . But here you'l fay,

If we may only wifh for what we may
Beftow upon our ſelves, pray where's the need

That we raiſe Temples , or that Victims bleed ?

Why fhould we preſents on their Altars lay ?

And why with Incenſe 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 Avarice can crave ?

Methinks they've given enough, in that you live

Under their prudent care, who know to give

Better than you to ask ; who that beftow,
Which moft for your convenience they know.
Let's add to this, (ifthis will not fuffice,

They've made you capable of being wife.

Are these mean reafons why you Sacrifice ? }

F3 Where-
 EPICTETI :
54

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 niggardly, nor with too great expence,

With all devotion, care, and diligence.
XXXVIII.

When you confult the Oracle or thofe,

Who the deep Secrets of the Gods diſcloſe,
Who fill'd with a Divine Prophetick rage,

The Will ofHeaven, and its Decrees prefage,

Tis plain, the dark event you cannot tell,

"Elfe why do you confult the Oracle ?

But ifyou're a Philofopher, ou know

Thusmuch at leaft ofit, before you go ;

That if ofthings not in our power, th' event

Muft be infallibly indifferent,

Nor good,nor bad when therefore you draw nigh

The hollow'd Cavern of the Deity,
The Will, and the Decrees of Fate t'inquire,

Approach without averfion or defire,

Elfe
 ENCHIRIDION. 55

Elfe to the facred Vault you'l trembling come,

Like Men who are arraign'd, to hear their doom,

And know, that whatfoe'r the Fates ordain,

From thence, at leaſt, this benefit you gain,

That rightly uſing this or that Decree,

You make a Vertue of Neceffity ;
And what this benefit doth moft inhaunce,
'Tis fuch as will admit no hinderance :

Therefore with courage to the Gods repair,

To whom you freely may your doubts declare,

As to your Friends in whom you moft confide,

Whofe Prudence and Integrity you've try'd ;

And what they bid you do, let it be done

With the most prudent care, remembring whom

You chofe for Counsellors, whom you neglect,

If their advice youflight, or diſreſpect.

Nor muft you every little doubt propoſe

To their Divinities, but ſuch as thoſe,

Which as wife Socrates was wont to ſay,

Are very dark, abftruce, and out o'th' way ;

Such as are clear'd by their events alone,
Whichby no humane methods can be fhewn.
You
F 4
 TI
56 EPICTE

You must notfuch light Queries kere propound,

Which every Man ofcommon ſenſe may found :

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 thofe aged Sphinxes paſs the Night,

Nor fuch a knot as eafi'y's unty'd,

Nor queftions which by fieve and fhears are try'd.

But fomething difficult and much involv'd,
Fit only by a God to be refolv'd.

Therefore when Reafon fays you're bound t'oppofe

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, Augur, or Aftrologer ?
Nothing but falsehood, or baſe Cowardiſe,
Can make a fcruple of a Cafe like this,
Since Reaſon hath determin'd long ago,

Whether you ought t'expoſe your ſelf or no.

Naylet's fuppofe, that you're refoly❜d to try
This dubious weighty point by.Augury,

And
 ENCHIRIDION 57.

And that by fome unlucky Omen's meant

Death, or the lofs of Limbs, or Banifhment ;

Yet fhould thefe Mifcheifs really enfue,

Which by foreboding tigns do threaten you,

In ſpight of Exile, Wounds, nay Death, you muft

Ee to your Friend, and to your Country Juft ;

And Reafon ftill commands you to redress,

The one in danger, th' other in diftrefs.

Remember how that Mifcreant was us´d,
Who this kind Office to his Friend refus'd,

By the juft Oracle, who drove away

Th' ingrateful Wretch, and thus was heard to fay,

Begone thou baſe Deferter of thy Friend !

Thy prefence doth our Deity offend ;

;
Thou faweft the Murd'rer give the fatal wound,

Thou faw'ft 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 fhrine

( prophane

XXXIX. Frame
 TI
CTE
58 EPI

XXXIX.

Frameto your felf fome forms, fome rules,whereby

To guide your life, on which to keep your eye ;

Which whether to your felf you live reclufe,

Or which in Converſation you may uſe ;

For there are dangers which thewife would fly

Both in Retirement and Society.

For neither can a Ship with fafety ride

Within her Port, ifnot with Cables ty'd ;
Nor can fhe be fecure when under Sail,
Tho' in fair Weather with a profperous Gale,
Unleſs known Rules by long experience try'd,

Her well -fpread Canvas and her Rudder guide.

Not only inthe Main do Tempefts roar ,
They ftrike the Flats, and riot on the ſhoar ;
And skilful Sailers with juft reaſon doubt

Dangers within, as well as thoſe without.

X L.

Let modeft filence be your greateſt care

In humane Converſation , and beware ,

Ofbeing over-talkative, and fhun

That lewd perpetual motion ofthe Tongue,

That
 ENCHIRIDION.
59
That itch of fpeaking much, and be content

That your Difcourfe (tho' ſhort) be pertinent ;

And when occafion ſerves, then ſpeak your ſenſe,

Without an over-weening confidence.

Nor catch at every Bait, nor open at

The common opportunities of Chat :

As, fuch a Fencer play'd his part with skill,

That ſuch a Wreſtler breaks what Rib he will ;

That ſuch a Horfe is of the fleeteft kind,

And that his Dam engender'd with the Wind ;

That a full cry of deep-mouth'd,long - ear'd Hounds

Is the moſt ſweet and raviſhing of Sounds ;
That fuch a Lord with the beft Wines doth treat,

Has the beft Cook, is the beft read in Meat.

Theſe are the thred-bare Themes that pleaſe the

The ignorant,the thoughtleſs,and the proud.(crowd,

But chiefly fhun difcourfe concerning Men,

Nor fondly this Man praiſe, and that condemn,

For all immoderate and too laviſh praiſe
Too great an Expectation's apt to raife:

Forby reviling others you expreſs

Your little Wiſdom , but much bit erneſs.
Nor
 бо EPICTETIA

Nor with abfurd comparifons defam e

One Man, by adding to another's Name :

For thus, by way of foil, the one's disgrace

သ
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 feem to favour of Indecency,

Alter the Subject ; fure you may invent

Some profitable, pleafing argument,
Which, like a gentle Tide, with eafie force

May ftop the current of the firft difcourfe :

But among ftrangers learn to hold your Tongue,

Your good intentions may be conftru'd wrong ;

You may be term'd impertinent or rude,
Wife out of feafon, and be faid t'intrude.
XLII
.

Laughter, if rightly us'd, may be confeft

In ſome fort to diftinguiſh Man from leaft,

While by due management it is allay'd, 1
While the ftrict Rules of Reafon are obey'd ;

But
 ENCHIRIDION. 61

But fhews, if over- loud , or over-long,

Your Head but weak, altho' your Lungs be ftrong.

Forev'n a Smile, not in its proper place,

Toojuft a blemish on your Judgment lays :

But caufelefs Laughter,at each thing you fee,

That grinning of the thoughtless Mobile,

That fenfeless gaping Mirth, that is expreſs'd

Without the provocation ofa Jeft,
That wild, convulfive writhing of the Face,

That quite disfigures it from what it was,

Doth with humanity fo little fuit,
It makes you but a different fort of Brute.

દો XLIII.

Avoid th'engagement of an Oath, or fwear

1.2 leaft forbear

As feldom as you can, at

To bind your felf to what you cannot do,

And only fwear 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 teftifie

That to be Truth you know to be a Lye.

G XLIV
 62 EPICTETI

XLIV..

ffwith Civility you can, decline

All publick Feafts, and learn at home to dine-

With fober Food, at your own Charge content :

Eut if oblig'd, in point ofComplement,

To eat abroad, be it your care to fhun

The vulgar Dregs of Converſation ;

As common vile Diſcourſe, and dirty Jefts,
The nauseous merriment ofgreafie Feafts :

For ifyour Company be lewd , you may

Soon grow as diffolute 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 ifthe Harpy-Sifters had been there.

Thus hurtful Vapours, rifing from the ground , *

Poyfon 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 difeas'd , pali'd Wine,corrupted Fruit,

If mix'd, the healthful, fprightly, found , pollute.

 ENCHIRIDION. 63

XLV.

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

Which chiefly are the Bodies intereft, (reft,

Take this preſcription , you may fafely uſe

Such a proportion as will moft conduce

To the internal welfare ofyour Mind,

And that's as much as Nature hath defign'd.

Take juft as much of each as may fuffice

For Health and ftrengthning of your Faculties

What your Neceffities require , but fly
Whatever tends to Pride or Luxury datotek

The frugal Belly's cafily fupply'dd floril ono monit

With wholfome homely Fare well fatisfy'd coni

Nor hungry, doth abftain from Meat, becauſe

Not dref'd with Art, with fome peculiar Sance,

Nor thirsty do you ftay for choice of Wined al

Nor do rich Delicates your parts refine a roy 7aH

Nay, the Mind forfeits as the Body doth, ) juli

Intemprance hath the fame effect on bọth,, 07 31

Our Ancestors on Roots and Acornsfed,wo Toy Bo

Drank the cookBrook, nor felt anaking Head ,bus

G2 Without
64 EPICTETI

Without Difeafe orrain, they liv'd to fee

A nuin'rous and a well- grown "rogeny,

And were, no doubt, as witty and as wife,

Without the help of ftudy'a Rarities. (warm ,

An home-fpun Suit, tho' comfe, will keep you
And thekeen Winters rigour will difarm ,

Better than coftly Robes of Tyrian Dye,

Eefet with Pearl, or rich Embroidery.

Norneed youfuch 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 ſerve inſtead ofall ;

Since you in one may eat, drink, walk, and fleep.
And why fo many Servants will you keep ?

Where's the neceffity of all this State ?

Is it below you on your felf to wait ? (to do

Have you not Limbs, and Health, and Strength

Thofe 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,
And
 ENCHIRIDION. 65

And therefore when you're pleas'd to take the Air,

By brawny,Slaves y are carry'd in a Chair ;

Therefore you hire a Cook to dress your Meat ;

'Tis much you do not think ' tis meanto Eat.
XLVISOS

Before you're marry'd, ftrive to live as free

As poffibly you can from Venery ; ⠀
Though 'tis a Luft of a rebellious kinds

That owns the leaſt ſubjection to the Mind,ong or

Th'effort of Flesh and Blood, the furious Horfe
That bears against the Bit with headftrong Force

Yet you're oblig'd in Juftice to refrain. Aeon vid

And to preferve your Body without ftain ,uez zadr

For as you think twould leffen your Repufeed f

To marry with a common Profitute, tron

So you're obliged to give your felf entirel 27

To the chat Atasiof her whom you admire's
But if you're born fo forcibly away ng 370070
As not for men and her Rites to ftay, y mov!

Yet ftill your Countries Laws claim juft Respect,

Though you the Rules of Chaſtity neglect.

64 EPICTETI

Without Difeafe or rain, they liv'd to fee

A num'rous and a well- grown " rogeny,

And were, no doubt, as witty and as wife,

Without the help of ftudy'd Rarities. (warm ,

An home-fpun Suit, tho' coufe, will keep you

And thekeen Winters rigour will difarm ,

Better than coftly Robes of Tyrian Dye,

Eefet 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 ſerve inſtead ofall ;

Since you in one may eat, drink, walk, and fleep.

And why fo many Servants will you keep?

Where's the neceffity of all this State ?

Is it below you on your felf to wait ? (to do

Have you not Limbs, and Health, and Strength

Thofe 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 ,
And
 ENCHIRIDION
. 65
%

And therefore when you're pleas'd to take the Air,

By brawny Slaves y are carry'd in a Chair ;

... Therefore you hire a Cook to dress your Meat ;

'Tis much
10 you do not think ' tis mean to Eat .
XLVÍZSINO CI5
cas Orale cotiz

Before you're marry'd, ftrive to live as free

As poffibly you can from Venery ;

Though 'tis a Luft of a rebellious kind, an

That owns the leaft fubjection to the Mind,org

Th'effort of Flesh and Blood, the furious Horfe

That bears against the bit with headstrong Force

Yet you're oblig'd in Juftice to refrain. Aeon dild

And to preferve your Body without ſtainque

For as you think twould Jeffen your Repufood fl

To marry with a common Profitute, topl

So you're oblig'd to give your ſelf entirel

To the chat Arms of her whom you admires T

But if you're born fo forcibly away in 370
As not for men and her Rites to ftay, Y mw !

Yet ftill your Countries Laws claim juſt Reſpect,

Though you the Rules of Chastity neglect .

66 EPICTETI

Though n're fo rampant, fure you may abftain

From what's forbidden, from unlawful Game

As from Adultery ; nor need you wrong

Another, tho" your Lufts be ne're fo ftrong,

Since there are other Liberties allow'd

T'affwage this fcorching Fever of the Blood.

But ifyou're throughly mortify'd , and find …-

No Inclination left for Womankind,

Yet grow not proud upont, nor thofe accuf

Who coure thofe Senfual Pleafares you refufe ;

Nor boaft your Vertue fuch, that you defie

The weak attractions of a pleafing Eye :

That you, forfooth, are cold as Scythian Iqe'; l

For boafting is a moft intemp'rate Vice, my el

Not worſe the wanton Sport that you defpife.

No ; ' tis the Letch'ry of the Mind, for which

There's no excufe of fresh and blood, an itch

Of being prais'd, which rather than you'll want

Even You your felf are your own Sycophant.

XLV II.

When you're inform'd tha any one thro' fpight,

Or an ill-natur'd fcurrilous delight
Of
 ENCHIRIDION. 67

cons
Of railing, flanders you, or doth accufe

Of doing ſomething bafe, or fcandalous,

Difquiet not your felf for an excufe,

Norbluft'ring fwear he wrongs you with a Lye,

But flight 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.

XLVIIM

There's no great need that you fhould oft appear

At Shews, or help to crowd the Theatre :

But if it be expected you should be

Among the reft, at the Solemnity :

OfSacred Sports, when 'tis requir'd that all

Should join to celebrate the Feſtival,

See with indifference, and lay aide

Partiality, and wifh on neither fide ;

And be not more concern'd for what you fee

Thad your own Quiet and Tranquility :

Be theſe your main concern, your greateft care,

And wish that things may be juft as they are,

G4 And
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 niggardly, nor with too great expence,

With all devotion, care, and diligence.

XXXVIII.

Whenyou confult the orthofe,

Who the deep Secre

Who fill'd with a Div

The Will of Heaven, and

Tis plain, the d-

Elfe why do yo

But if you're a Phi

Thus much at least ofit,

That if ofthings not in o

Must be infallibly indiffere

Nor good,nor bad ;when th

The hollow'd Cavern ofthe

The Will, and the Decrees ol

Approach without averfion or

 ENCHIRIDION. SS

Elfe to the facred Vault you'l trembling come,

Like Men who are arraign'd, to hear their doom,

And know, that whatfoe'r the Fates ordain,

From thence, at leaft, this benefit you gain,

That rightly uſing this or that Decree,

You make a Vertue of Neceffity ;

And what this benefit doth moft inhaunce,
'Tis fuch as will admit no hinderance :

Gods repair,
oubts declare,

t confide,

ry'd ;

om
68 EPICTETI

And that the Victory may fall to him

Who gains the Day, who doth the Garland win :

For while to neither, to your felf you're kind,

Nor can you any disappointment find, who

Be not tranfported, do not laugh aloud,

Nor roar in Confort with the bellowing Crowd.
When the Shew's over,when from thence you come,

Difpute not much concerning what was done ;

As, who's the tallest fellow of his hands,

Who beft the Lance,who beft the Sword commands ;

Or whether fuch an one was fairly flain :

This is to act th Encounter o're again.

But fay y'out-talk'd the other, win the Prize,

Are you a jot the better, or more wife ? home .

You only fhew that you admire the Sport,

When there's no tollerable reafon for't :

And why fo great a wonder is it made,

That a Man's quick, or dextrous at his Trade PA

That one of greater ftrength, or greaterskill

Should get the beter ? that a word will kill ?

XLIX. Avoid,
 ENCHIRIDION. 69

XLIX.

Avoid, if poffible, th'Impertinence

Of thofe who p oftitute their Eloquence,

Who with a long Harangue, from Desk or Stage,

Both the rich-Mobi'e and poor engage :

For what advantage are you like to gain ,

1. Ey hearingfome one a whole hour declaim,
While Alexander's Juftice he commends ,

For murd'ring all his beft and truftieft Friends ?

How are you better'd by a tun'd Difcourfe

Of Phaleri's Bull , or Sinon's Horse ?

Or a Deſcription that's defign'd to ſhow

The various Colours ofthe heav'nly Bow,

In a Diſcourſe almoft 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 ifin Manners you're oblig'd t'attend,

Becauſe, perhaps, the Author is your Friend ;

Or
70 EPICTETI

Or ifthat Tyrant, Cufon , bring you there,

Be Grave, but not morofe, nor too ſevere,

Nor play the Critick, nor be apt to Jeer ;

Nor by detraction feek Inglorious praife ;

Norfeem to weep,when he your Joy would raife ;

Nor grin, nor fwear, when fome fad paffion trics

To draw the brinifh humour from your Eyes,

Nor to the Company difturbance caufe,

By finding fault, or clamorous applaufe ;

Be fober and fedate, nor give offence ,

Or to your felf, or to the Audience,

L.

When you have ought to do, or are to treat

With Perfons whofe Authority is great,

Let Socrates and Zeno fhew you how,

And what their prud . nce' would think fit to do,

Were they to manage this affair for you.

With what a temper ; how ferene and brave ,

In fuch a cafe, would they themselves behave ?

For neither would they crouch,nor yeild thro' fear,"

Nor would they rude, or infolent appear ;

Nor
 ENCHIRIDION. 71

Nor would they any thing unfeemly fay ,

Nor yet through flatt'ry give the caufe away.

By theſe great Paterns act , you cannot fail,

Wiſdom and Courage joyn'd muft needs prevail.

LI..

Theſe things before hand to your felfpropofe,

When you're about to viſit one of thoſe

Who are call'd great ; perhaps he's not within,

Or likely he's retir'd , not to be ſeen :

Perhaps his Porter, fome rough fturdy Boor,

Amongst the Beggars thruft you from the Door,

Or when, at lenght, you have admittance gọt,
His Honour's bufie , or he minds you not.

But if in fpight of each Impediment,

In fpight of Slights, Affronts, you fill are bent

To make this Vifit, know you muft difpence

With fuch finall accidents, nor take offence

When you're deſpis'd, nor with the vulgar cry,..

'Tis not fo great a matter, what care I
In whom you through the Vizard may difcern

( Howe're they frive to hide it ) a concern,

Who
 72: EPIC
TETI

Who like the Fox in fop, feem to fet

Thofe 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 rùn,

How firft at fuch a Siege of fuch 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 flaughter'd Foes about you lay :

For while your Actions you your felf relate,

You from your real merits derogate.

With your own breath you blow away your praiſe,

And overthrowthofe Trophies you would raiſe ;

You talk away thofe Honours you have got,

While fome defpife you, fome believe you not

Nor is't as pleaſant, or agreeable

To them to hear, as ' tis to you totell ;

What is't to them what Lawrels you have gain'd?

What dangers you've efcap'd, what wounds fu-

(ftain'd?
Perhaps they fancy all that you have faid
Doth but their Sloth, or Cow.rdice upbraid,

And
 ENCHIRIDION. 73

And vex'd, or tir'd, they wish you all the fame

Dangers, and Wounds, and Hardships o're again .
LIII.

'Tis but a forry fort of praiſe to be

ADroll, the Jefter of each Company,

A raifer ofloud Laughter, a Buffoon,

The ſport, and the Diverfion of the Town :

For he that ftrains to pleaſe, and humour all,

Into the Common ſhore of talk muſt fall.

He, that would make each Merry, must of force

With every folly temper his difcourfe ;

Sometimes talk down-right Bawdry, then defiè

The Gods, and laugh at dull Morality.
From fuch behaviour, what can you expect

But to be laught at, and to loſe reſpect.

You think you're much admir'd,tho' much deceiv'd,

You're neither lov'd, refpected, nor believ'd.

For who wou'd truft, love, honour, or commends

The Wretch, who for a Jeft betrays his Friend : .

To whom there's naught fo dear inHeaven orEarth,
Ee would not make the Subject of his Mirth.

H LIV. You
 74 EPICTETI

LIV.

You make you ſelf contemptible and mean,

A Member ofthe Rabble, ifobscene

In Converſation, wherefore when you find
Some one to lewd diſcourſe too much inclin❜d,
Lecture him foundly for it, ifthere be

A fit, convenient, opportunity.

Tell him he vents much filth, but little wit,

And only gains th' applaufe of Fools by it.

Tell him ' tis fuch as fome muft needs refent,

Befides 'tis needlefs and impertinent.

But ifby Wine, or Company engag❜d,

He by your good advice may be enrag'd,

By filence, frowns, or blufhes, fhew that you,

That naufeous Converfation difallow.

t LV.

When fome Idea, that excites defire ,

Courts you in all its beft and gay attire ;

As when your fancy lays you on a Bed

Of Roſes, and twines myrtle round your Head, a

Near am'rous fhady Groves and purling Springs,

While hovering Cupids fan you with their Wings,

While
 ENCHIRIDION. 75
E
While you in the dear Fetters are confin'd,

Ofſome ſoft Beauties Arms, that's fair as kind,

Take heed leaft here fo far you do pursue

That fancy'd pleaſure, as to wifh it true :

You're juft upon the precipices brink,

Pauſe then a little, and take time to think ;

Examine well the Object, and compare

Th' unequal periods, which allotted are

To weeping Penitence, and fhort liv'd blifs,

How long the one , how fhort the other is : ‫ةلم‬

Joy in a nimble moment ends its race,
And rueful, pale Repentance takes it place,
And moves with a fad fullen heavy pace,

Attended all the way with groans and cries,

Self Accufations, Sighs, and wat'ry Eyes.

Thinkthen 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 fafe, agreeable, convenient,

As that you'l have no reaſon to repent ::
H. 2 Take
76 EPICTETI

Take heed you be not by its fweets fubdu'd,

Drag'd by its fimiling force to Servitude :

And think you much ' tis better to be free,

The Conqu❜rour of fuch powerful charms to be,

And triumph in fo great a Victory.

LVI,

When you refolve to do what's right, and fit ,

Why should you fhun being feen in doing it ;

Why fhould you fneak, or why avoid the light,

Like confcious Bats, that only fly by night.

What though the vulgar, who all fence difclaim,
That many- headed Monfter without brain,

Your Actions through grofs ignorance condemn ?

You're likely in the right, when blam'd bythem ,

But ifthe Action's bad, you ought to fhun
Th' attempting it, for 'tis not to be done. C

Ifgood ; what caufe have you to dread, or fly

Their falfe reproaches, and rude calumny.

LVII.
"
As we ſpeakfence, and cannot but be right,
When weaffirm ' tis either day or night,

But
 ENCHIRIDION. 77

Bnt rave, and talk rank nonſence, when we fay,

At the fame inftant, ' tis both night and day ;

So'tis a contradiction.at a Feaft,

To take the largeft fhare, to cut the beft,

And be a fair and fociable Gueft .

You may, 'tis true,your Appetite appeafe,

But not your Company, nor Treater pleaſe,

Wherefore ofthis abfurdity beware,

And take a modeft, and an equal fhare,

Nor think each fav'ry bit that's there your duc,

Nor let your Entertainment bluſh for you,
You may as well fay ' tis both day and night,

As ftrive, at once, t'indulge your Appetite ,

And pleafe the reft, and him that doth invite..

LVIII.

If you affume too great a Character,

Such as your feeble Shoulders cannot bear,
You must at beft, ridiculous appear..
Clad in a Lions Skin, you only bray,

The Ears ftick out, and the dull Afs betray,,

Befides you foolishly neglect the part,

In which you might have fhewn muchSkill andArt..

H3 BY A
 ET
I CT
78 EP

LIX.

As walking you tread warily, for fear

You ftrain your Leg, or leaft fome Nail ſhould tear

Your Feet : Let the like caution be your Guide

In all the A &

tions ofyour Life betide.

Fear to offend your Judgment, fear to flight

Reason,th' unbyaft Rule of wrong and right,

Under whofe conduct we more fafely may

Follow, where her Diſcretion leads the way.

LX.

As the Shoo's made to ferve and fit the Foot,

As the Leg gives the meaſure to the Boot,

So our Poffeffion fhould be meaſured by
The Body's ufe, and its necefity.

Ifhere you ftop, content with what you need,

With what will keep you warm, your Body feed ;

Within the bounds of Temperance you live... ?

But if the Reins you to your Wishes give ;-

If Natures limits you but once tranfgrefs,

You tumble down a headlong Precipice

Into a boundleſs Gulph : This we may fee,

Ifwe purfue our former fimilie :
For
 ENCHIRIDION. 79

For let's fuppofe, your Shoo made tight and fit,

Strong, warm, and eafie, as ' tis requifite, Y

What more can be defired from a Shoo,

Tis all that Hide, and Thread, and Wax can do ,

But ifyou 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 fet with pearls, from fartheft Indies brought,

Then with Embroidery, and Purple fhine,

No matter if 'tis ufelefs, fo'tis fine.

So there's no farther ftay, no farther bound,

By thoſe wh' 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 Miftreffes, and now they find,

That they for Man's diverfion are defign'd,d **

To which they're not averfe, perceiving then

That their Preferment lies in pleafing Men,
+
In being made Companions of their Beds,
They ftraight begin to curl , t' adorn their Heads ;

H 4 To
 80 EPICTETI

To Comb, Perfume, and to confult the Glass,

To ftudy what attire commends a Face,

To practice Smiles , and a beguiling Air ; J

Each thinks fhe is as happy as he's fair,

As fhe can pleafe, as fhe can conquer Heart ,

In theſe, and thouſand other ſuch like Arts,

They place their only hopes, on theſe depend ;

And earnestly expects the wifht for end.-s mod

Wherefore ' tis fit that they be taught to know,

That thefe Refpects , and Honours, that we fhew

To them on this account are only due ;

That as they're fair, fo they are modeft too ;
That they are ſpotless, grave, referv'd and wife,

That theſe ingaging Vertues are the tyes, o

That more oblige , than Arts, or Amoroufies .

LXI I. modgomadeo wol

In outward Actions, to fpend too much times

Is of ftupidity too fure a fign,

As long to exercif , and long to eat,
To fpend whole days, at leaft, to cram down Meat
>
To try what Drink your Belly will contain,
售
To be difgorg'd, to be pift out again,
- Than
 ENCHIRIDION 81

Than half an hour, like a dull grinning Fool,

To make wry Faces over a Clofe-ftool ;

Or like a brutish Swine, in fenfual ftrife.

To wallow out whole hours with your dull Wife.
When all this precious time fhould be affign'd

For brave endeavours to improve your mind.

LXIII.

Doth any ftrive to wrong you or defign

To ftain your Reputation with a Crime ;

Confider, he believes this wrong your due,

That he doth only what he ought to do;

For 'tis a thing impoffible that he

Should fo in Sentiments with you agree,

As not to follow his own bent of mind,

And that to which his Judgment is inclin'd

Now ifthrough carelessnefs he judge amifs,

He fuffers moft, and all the harm is his.

He trulyfuffers moft, whofe 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 falfhood truth be-

Then
82 EPICTETI

Then why ſhould his miſtakes your Soul torment?

His own miftakes, are his own puniſhment,

He wrongs his Judgment,not the truth or you ;

You ftill are guiltlefs, ftill what's truth is true.
Still 'tis a certain truth (what e're he ſay)

That whenfoe're the Sun appears ' tis day.

And thus prepar'd, you patiently may bear

His rudeness, and unmov'd his flanders hear,

And calmly anſwer, that fuch things to him

Fit to be done, fit to be faid, may feem.
LXIV.

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

That to each thing, two handles are affign'd.

One not to be endur'd, that will admit
No touch, there's none alas, can manage it,

The other tractable, which every hand

With moderate Skill,and Prudence may command.

If then your Brother injures you, through Pride,

Or Fraud, lay hold upon the fafer fide ;

And do not ftraight examine his Offence,

Toucht with too deep, and too grievous a fenfe

of
 ENCHIRIDION. 83

Of the wrong offer'd, leaft you difcompofe

Your mind, and wrath to injury oppofe,

Leaft in a Tempeft you your felf 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,whichNatures hand hath ty'd;

Remember all the happy years you ſpent

Under one Roof, and the fame management ;

Remembring this, you'l foon forget the ill

Your Brother did you, he's your Brother ftill.

LX V.

If I ſhould boaft I wealthier am than you,

It follows not that I am better too.

If I should fay 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 Fags the better are.

My Tongue is better hung , my Phraſe more neat,

Therefore my Language is the more compleat.

Your
 EPICTET
84 I

Your Bags and fluent Speech,have fome 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,

Cenfure him not, nor fay 'tis not well done,

Say only, he drinks much, or waſheth ſoon.

For why fhould 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 ſobriety may think,

In him perhaps 'tis tempèrance to drink.

Perhaps his Conftitution may require

More Wine, his Lamp more Oyl to feed its Fire.

Firft 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
 ENCHIRIDION.
85
LXVII.
When you in ev'ry place your felf profels
A deep Philofopher, you but exprefs

Much vanity, much ſelf-conceit betray,

And fhew you are not truly what you ſay.

Amongst rude, ignorant, unthinking Tools,

To talk of Precepts, Maxims, and ofRules,

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 ?

Act as your Precepts teach, as at a Feaft,

Eat as ' tis fit, ' tis vain to teach the reft

How they ſhould eat, who come but to enjoy

The prefent Chear, to fwallow and deftroy,

Who cometo Gormandize, and not to hear

The fober Precepts ofa Lecturer .

Let Socrates inftruct you to deſpiſe

The fond defire of being counted wife ,

Who being ask'd by fome , (who had deſign'd

T'affront him with a Jeft ) to be fo kind,

As
86 EPICTETI

As to inftruct them how to find, and where

There dwelt fome Grave profound Philofopher .

Although the impudent requeſt imply'd

That he was none : Without concern, or pride,

Or the leaft fhew of Anger, led them thence

To thofe who fold Philofophy for pence,

Who publickly profeft it as a Trade,

And a good handfome Incomb by it made.
LXVIII.

When Men of fhallow head themſelves advance

Above their uſual pitch of ignorance,

To talk ofMaxims, and of Rules ; forbear

To interpofe your fenfe, or meddle there ;

Why fhould you laughat this, or that confute,

For what are you concern'd in the dispute ?

What reafon , or what obligation lies

On you, to hinder them from ſeeming wife ?

Befides to be too much inclin'd to speak,

Shews your minds Conftitution to be weak,

Your very love of talking doth declare

How ill your Principles digefted are,

And
 ENCHIRIDION. 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 fay

That you know nothing : Well fuppofe they do,

If patiently you bear it, know that you

Have the great work begun, you now begin

To feel your Precepts ftrengthen you within.

'Tis your behaviour that can beft expreſs

The well digefted Maxims you profefs :

Thus well fed Sheep do not caft up their meat

To fatisfie their Shepheard what they eat,

But what they eat, and inwardly digeſt

By Fatnefs, Fleece, and Milk they manifeft.
LXIX.

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

To feed on Roots, and Lupines, be not proud.

Since every beggar may be prais'd for that,

He eats as little, is as temperate :

So if you drink cold water, and abftain Shil

From all fuch Liquors as affect the Brain, brt.

1.2 Why
 88 EPICTETI

Why should you feek occafions to declare

How moderate, how abftemious you are ?

For what advantage by it can you gain,

Ifin your fober cups you ftill are vain ?

Would you inure your felfto undergo

The wrath of Winter, play with Froft and Snow ?

Let it not be in publick, nor embrace

Cold Marble-Statues in the Market-place,

But would you to the very hight afpire

Of bearing much ? Firft bridle your defire

Of being prais'd ; take Water in your mouth

When your parchtVitals almoft crack with drought,

And in the very pangs of thirft reftrain,
And without boafting fpit it out again.
LXX .

The hopes and fears of a Plebians mind,

To outward Objects only are confin'd ;

Riches and Pleafures are his cheif delight,

The prizes which engage his appetite,

Theſe he thinks make him fortunate, if won,

And if he fail , he's ruin'd and undone,

Nor
 ENCHIRIDION. 89

Nor has the fordid, thoughtleſs thing, a fenfe

Of a more noble inward excellence,

But the Philofopher's exalted Soul..

No little outward trifles can controul,

No promis'd Joy, nor fear his mind affects,

His good, and ill, he from himfelf expects,

Secure within himſelf, he can defpife

The gayeties, that charm the vulgar eyes,

And accidents, which weaker minds ſurpriſe.
LXXI.

Such, and fo differing is the Character

Of the Plebian and Philofopher.

Now the Proficient, he that labours on

Towards perfection, by thefe figns is known

He no Man blames, he no Man doth condemn,

He praiſeth not himſelf, nor other Men,

Boafts not the greatneſs of his parts, nor fhews

On every light occafion all he knows ;
Or iffome rub or hinderance he find

In any enterprize, he had deſign'd,

He blames himſelf, ifprais'd he can deſpiſe

Thefullome dauber, and his flatteries

Ia
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

Leaft they relapfe, and venture not too far,

Till they be perfectly reſtor'd, ſo he ihn.

Declines the making an Apology,

Leaft he ſhould be too eagerly concern'd,

Before his ftrength of mind be well confirm'd,

All his defires, and his averfions fall

Cnly on things, which he his own can call,

And asto things in his own choice and will

His appetite he rules, with caution ftill.

What the World judge h him, he values not,

Whether Philofopher 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 Knave , or Enemy.

LXXII

Doth any Man look big, and boaſt that he

Doth underſtand Chrifippus thoroughly,

That he hath dig'd the Mine, and found the Gold,

That he, his darkeft Precepts can unfold,
Say
 ENCHIRIDION. 91

Say thus within your felf, why what pretence

Would this Man have to merit , if the fenfe

Of what Chrifippus writ were plain, but I

Would ftudy Nature, and my thoughts apply
To follow her, but who fhall lead me on,

And fhew the way, 'tis time that I were gone.

Having made this enquiry, when I hear

Chrifippus is the beft Interpreter,

I the dark Author ftraightway take in hand,

But his hard Writings do not underſtand ,

I find him difficult, abftruce, profound ,

I fome one feek, who his vaft depth can found,

After much fearch I find him , but as yet,

I have accompliſht nothing, that is great,

Till I begin to practice, what I fought,

What he explains, what great Chrifippus taught.

Then, and then only, is the Garland won,

For practice is the prize, for which we run.

Ifknowledge be the bound of my defire.
Iflearning him be all that I admire,

If I applaud my ſelf, becauſe I can

Explain Chrifippus, a Grammarian
Inftea
 92 EPICTETI

Inftead of a Philofopher I grow,

For what I fhould have done, I only know,

Here's all the difference between him and me,

Chrifippus I expound , and Homer he.

All that I have atcheiv'd is to explain

What great Chrifippus writ, and bluſh for ſhame

That knowing what he taught, I ftill am vain.

LXXIII
•
To theſe great Rules with conftancy adhere,. I
With noble Refolutions, pious fear,
Fear to recede from thefe, as you would dread
To tear the facred 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 rankFogs away,

Whofe calumnies you can no more prevent,

Than chain thoſe Roarers ofthe Element,

When with their airy Wings they beat the Plain

And buffet the green Surges of the Main.

LXXIV. Awake
 ENCHIRIDION 93

LXXIV.

Awake, awake, how long will you decline

The happineſs propos'd, and wafte your time ?

How long through floth will you perfift to flight,

What Reafon hath inform'd you to be right ?

You have receiv'd the Precepts , ſuch as may

Guid you the fafeft, and the fureft way,

To which you ought to have , and have agreed ;

What other Teacher feem you now to need ?

Do you expect that fome defcending God ,

Should leave his bleft, and Heavenly abode

To finiſh what your Reafon hath begun,

To teach you what e're this you might have done ?

Your giddy years offrolick Youth are fled ,

Manhood, that ſhould be wife, reigns in its flead ;

Your vigorous Reafon now hath reach'd its prime,
But from its full Miridian muft decline,

If lazily you sleep away your noon,

The night fteals on you, and finds nothing done :

Ifftill irrefolute you love delay,

And ſpend whole years in fixing on a day,

And
94 EPICTET
I

And when'tis come, new Refolutions make,

Which your neglect refolves but to forfake,

You ftrive to grow more foolish than you are,

And for gray dotage by degrees prepare,

A 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 lofopher,

And let what Reafon 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 to think, and know ;

For this alone we Life may juftly term,

Tolive with eaſe of mind without concern.

An hundred years in Grief and Anguiſh ſpent,

Are not long Life, but a long puniſhment,

(Breath
For Sighs,Complaints,and Groans , and Murmuring
Are but the gafps of a more ling'ring death.
Therefore when e're you any Object meet,
(Sweet,
Whofe Force is pow'rful, and whofe Charms are
When you encounter Hardships, Danger, Pain,
Immortal Ignominy, Deathless Fame,

Remember
 ENCHIRIDION. 95

Remember that th' Olympicks now are come ,

That you no longer may the Combat fhun,

On this one Tryal doth your Doom depend,

You in one moment fail, or gain your end,

You either Conquer, or are Conquer'd foon ,

And lofe, or wear, the Honours of the Crown.

Thus Socrates advanc'd his lafting Name,

Thus he the wondrous Socrates became.

Him nothing but right reafon e're could ſway,

Which he believ'd ' twas glorious to obey.
He all delay, in what feem'd beft , thought bafe,

Not only real lofs, but vile difgrace.

And you ( though yet you have not the fuccefs

To reach the Wiſdom of great Socrates')

Should ftrive to live, as if you meant to be

As Wife, as Happy, and as Great as he.

LXXV.

Philofophy's moſt uſeful part is this,

Which fhews us what a wife Man's Duty is,

Which teacheth, what we ſhould purſue or fly,

As for example, that we ſhould not LIE.

The
 96 EPICTETI

The next is Demonftration, that which ſhows

By Argument, which from right Reaſon flows ,

Why we, who ftudy Nature, ought to fhun
The bafeneſs of a falfe, deceitful Tongue?

The Third is what confirms,gives force, and light,

And proves the Demonftration to be right,

Shews where the Contradiction lies in ſenſe,

What is , what is not a true Confequence,

Of Truth and Falfhood gives clear evidence.

This laft is uſeful for the fecond, that

By reafon puts an end to all debate

Touching the firft ; but that's the part that claims

(As being the moft uſeful) the moft pains ;

On which we fafely may rely, and reft

Secure of Happiness, intirely Bleft :

But we, O bafe neglect ! the means purſue

Ofdoing well, but ftill forget to do ;

We dwell on the difpute, our time is ſpent

Only in framing of the Argument,
Hence ' tis we lie, and with much Art and Skill,

Act, what we can demonftrate, to be i

LX XV I. In
 EPICTETT ‫دو‬
LXXVI.

In every Action, which you undertake

With great Cleanthes, this Petition make,

Lead me, O fove, and thou, O powerful Fate,

In every Enterprize, in every State,

As ye determine, for I muſt obey

The wife injunctions, which you on me lay,

For fhould I at your dread decrees repine,

And ftrive yourfacred orders to decline ;

I fhould but labour wickedly in vain,

And ftruggle with an ever'afting chain ,

And after all, be drag'd along with pain.
LXXVII.

Think on this faying of Euripides,

He that fubmits to Destiny's decrees,

Is juftly counted wife by Men, and knows

The due refpects , which to the Gods he owes.

LXXVIII.

And this, O Socrates, till aged time

Shall be no more, till Stars fhall ceafe to fhine,

Shall never be forgotten ; for 'tis thine.

K O Cuito
98 ENCHIRDION.

O Crlto, if it pleaſe the Gods, that I,

To pleaſe the rage of Enemies, muft die,

Let it be fo, the falſe Anytus may,

With falfe Melitus, take my Life away,

But cannot hurt me, or my Soul difmay.

FINIS.
 A TABLE of the chief things con-
tained in the Book.

THings dependent or not dependent on us, Page 2.

Opinion the cause of Misfortunes, p. 8, 39, 40.
Oftentationfoolish, P. 20, 72, &c.
Things foon to be parted with, not to be doted on, p.12.
Remedies against all Accidents, P. 13.
Temperance, ibid. p. 78.
Patience , p. 16, 17.
Conftancy, ibid . p. 18.
Our wishes are to be reſtrained, P. 13, 19.
True freedom, P. 20.
Life compared to a Banquet, ibid.
Modefty and Contentment, P. 22.
Man, though he cannot choofe his part in this life, yet
maychoose to perform it well, P. 23.
How tobe fecure against ill Omens, P. 24.
How to be invincible, P. 25.
Injury, P. 26.
The usefulness offrequent thoughts ofdeath, P. 28
Wisdom laugh'd at by the Multitude, P. 29.
Better to be Wife, than feem to be fo, P. 30.
ofPower and Preferment, P. 31 , 32, 33, 34.
The Preferment and Refpect of others not to be envied;
where offlattery, P. 35, 36, 37.
Thefame reflections we make upon the Accidents that
befal our Neighbours, to be applied to our felves in
the like cafe,
P. 38.
'Tis the part of a wife Man to examine the means ofaat-
taining the end,that he be not foiled in his enterprize,
or Better is the end of a thing than the begin-
ning thereof, Eccl. ch. 7. v. 8. P. 41 , 42, 43:
A true Philofopher deſcribed, P. 44, 45, 46.
Duty
 A TABLE.
Duty of Children to Parents, p. 47.
Religion confifts in right fentiments of God, p. 49,&c.
Our Life to be governed by certain Rules, P. 58.
Silence, ibid.
Oaths to be used very feldom and cautiously, P. 61.
Bad Company to be fhunn'd, P. 62
Superfluities to be abandoned, Nature being content
with little, P. 634
Continency, P, 65
Impertinent Eloquence not worth the bearing, p. 69.
The usefulness of Wife Mens Refolutions in difficult
matters, P. 70%
The inconvenience of being a Buffoon, P. 73.
ofour behaviour at a Feast, P. 74.
We must not affect to be more than what we are, p. 77.
Life compared to a walk, P. 78,
Women affect vain and empty ways to pleafe Men.p.79.
Their true Ornament, P. o.
The improvement of the Mind to be preferr ' d 10 bodily
Exercifes and Pleaſures, ibid .
A Motive to Patience, P. 81 .
Every thing bath two handles, P. 82 .
Goodness confifts neither in being Rich nor Eloquen
p. 83.
Refervednafs injudging others, P. 84 .
Philofophy fhould appear rather in the Actions than in
the Tongue, p. 85.
The difference between a Philofopher and another man,
P 86.
The Character of a true Philofopher, p. 88.
Knowledge vain without practice, P. 99.
Exhortation to live well , P. 92.
The usefulness of Philofophy, P. 95.
God's direction tobe implored in everyftate, P: 97
His willtobefubmitted to, ibid.

FINI S.
 41
P.19,86.
P.5b8it
i

P
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p. 69.

$1.
82.

85 .
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$6.