The life, and philosophy, of Epictetus with The embleme of humane life, by Cebes / rendred into English, by John Davies of Kidwelly.
         Vie d'Epictète et sa philosophe. English
         Boileau, Gilles, 1631-1669.
      
       
         
           1670
        
      
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             The life, and philosophy, of Epictetus with The embleme of humane life, by Cebes / rendred into English, by John Davies of Kidwelly.
             Vie d'Epictète et sa philosophe. English
             Boileau, Gilles, 1631-1669.
             Davies, John, 1625-1693.
             Epictetus. Selections. English.
          
           [14], 170, [6] p. : ill.
           
             Printed by T.R. for John Martyn ...,
             London :
             1670.
          
           
             "The tablet of Cebes, or, The embleme of humane life" has special t.p.
             Pages 14-16 are tightly bound with some loss of text in filmed copy. Beginning-page 27 photographed from Bodleian Library copy and inserted at end.
             Translation of La vie dÉpictète et sa philosophe.
             First edition of this translation; based on the 3rd edition of the French version by Gilles Boileau, published in 1667. Cf. pref.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
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         eng
      
       
         
           Epictetus.
        
      
    
     
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           THE
           LIFE
           ,
           AND
           PHILOSOPHY
           ,
           OF
           EPICTETVS
           .
           With
           THE
           EMBLEME
           OF
           Humane
           LIFE
           ,
           By
           CEBES
           .
        
         
           
             Rendred
             into
             English
             ,
             by
          
           JOHN
           DAVIES
           of
           Kidwelly
           .
        
         
           LONDON
           ,
           Printed
           by
           
             T.
             R.
          
           for
           
             John
             Martyn
          
           ,
           and
           are
           to
           be
           Sold
           at
           the
           Sign
           of
           the
           Bell
           without
           
             Temple
             Bar
          
           ,
           1670.
           
        
      
       
         
         
         
           TO
           THE
           Right
           HONOURABLE
           ,
           PHILIP
           HOWARD
           OF
           NORFOLK
           ,
           Lord
           Almoner
           to
           her
           most
           Sacred
           Majesty
           of
           Great
           Brittain
           ,
           &c.
           
        
         
           TO
           prove
           the
           productions
           of
           the
           Ancients
           extraordinary
           and
           transcendent
           in
           their
           kinds
           ,
           it
           would
           be
           hard
           for
           me
           to
           bring
           a
           greater
           Testimony
           ,
           then
           the
           present
           I
           heer
           make
           your
           Lordship
           of
           these
           two
           small
           ,
           yet
           Master-Pieces
           of
           Morality
           .
           The
           veneration
           
           and
           esteem
           wherewith
           they
           have
           been
           entertain'd
           through
           so
           many
           Ages
           sufficiently
           argue
           ,
           that
           Time
           ,
           with
           all
           its
           envy
           ,
           hath
           not
           been
           able
           to
           make
           any
           diminution
           of
           their
           Original
           excellency
           .
        
         
           For
           ,
           who
           can
           reflect
           on
           Epictetus
           ,
           wihtout
           a
           certain
           astonishment
           at
           his
           exemplary
           Constancy
           ?
           Who
           can
           think
           on
           the
           strictness
           of
           his
           Precepts
           ,
           without
           framing
           to
           himself
           an
           Idaea
           of
           that
           noble
           Insensibility
           ,
           which
           the
           Stoicks
           requir'd
           in
           their
           Virtuoso
           ?
           Who
           can
           view
           him
           so
           indifferent
           and
           unconcern'd
           in
           the
           greatest
           emergencies
           ,
           
           and
           not
           be
           convinc'd
           ,
           that
           there
           may
           be
           an
           undistracted
           pursuit
           of
           Vertue
           through
           all
           the
           disgraces
           and
           inconveniences
           of
           humane
           Life
           ?
           Who
           ,
           in
           fine
           ,
           shall
           consider
           him
           laying
           down
           Humility
           for
           the
           Ground-work
           of
           his
           Morals
           ,
           and
           not
           be
           surpriz'd
           at
           the
           strange
           illumination
           of
           a
           Heathen
           Philosopher
           ?
        
         
           These
           ,
           my
           Lord
           ,
           were
           the
           Characters
           which
           endear'd
           Epictetus
           to
           all
           the
           lovers
           of
           vertuous
           action
           ,
           and
           rais'd
           him
           out
           of
           the
           miseries
           of
           Servitude
           into
           a
           familiarity
           with
           Emperours
           .
           From
           which
           considerations
           
           I
           must
           acknowledge
           my self
           encourag'd
           to
           recommend
           him
           ,
           in
           his
           present
           dress
           ,
           to
           your
           Patronage
           ,
           presuming
           that
           ,
           with
           these
           Qualifications
           ,
           he
           must
           be
           kindly
           receiv'd
           by
           a
           Person
           ,
           who
           hath
           prefer'd
           the
           splendor
           arising
           from
           Christian
           Austerities
           and
           Mortifications
           before
           all
           the
           advantages
           of
           Nature
           or
           Fortune
           ;
           and
           with
           him
           the
           sincerity
           and
           submission
           wherewith
           I
           am
           ,
        
         
           
             MY
             Lord
             ,
          
           
             Your
             most
             humbly
             devoted
             Servant
             J.
             DAVIES
             .
          
        
      
       
         
         
           THE
           PREFACE
           .
        
         
           TO
           make
           some
           estimate
           of
           the
           value
           which
           hath
           been
           from
           time
           to
           time
           set
           on
           the
           Dictates
           of
           Epictetus
           ,
           we
           may
           content
           our selves
           with
           this
           remark
           ,
           that
           so
           many
           Learned
           Hands
           have
           been
           employ'd
           either
           in
           the
           rendring
           of
           them
           into
           other
           Languages
           ,
           or
           the
           explication
           of
           them
           in
           his
           own
           .
           In
           the
           Latine
           ,
           there
           are
           many
           Versions
           ,
           of
           all
           which
           it
           is
           not
           our
           design
           here
           to
           give
           any
           
           particular
           account
           .
           In
           English
           ,
           I
           cannot
           find
           that
           it
           hath
           appear'd
           above
           once
           before
           ,
           done
           as
           close
           as
           could
           be
           to
           the
           Original
           ,
           and
           as
           well
           as
           the
           English
           could
           bear
           it
           :
           which
           Edition
           came
           out
           about
           the
           year
           1610.
           entituled
           ,
           
             The
             Manual
             of
             Epictetus
          
           .
        
         
           In
           the
           French
           Tongue
           ,
           several
           eminent
           Persons
           spent
           their
           pains
           about
           it
           ,
           among
           whom
           Monfieur
           Boileau
           is
           the
           last
           ,
           and
           consequently
           the
           most
           exact
           ,
           in
           regard
           he
           had
           consulted
           all
           that
           had
           gone
           before
           him
           on
           this
           subject
           .
           His
           labours
           herein
           prov'd
           so
           acceptable
           ,
           that
           in
           few
           years
           his
           Work
           came
           to
           a
           third
           Impression
           ,
           
           which
           appearing
           abroad
           in
           the
           year
           1667.
           is
           the
           Original
           of
           this
           Translation
           .
           It
           seems
           ,
           in
           the
           precedent
           Editions
           Mons
           .
           Boileau
           had
           intituled
           it
           
             The
             Enchiridion
             of
             Epictetus
          
           ;
           but
           in
           the
           last
           ,
           out
           of
           complyance
           with
           the
           advice
           of
           some
           Friends
           ,
           and
           a
           reflection
           that
           some
           Words
           ,
           as
           they
           are
           not
           so
           easily
           pronounc'd
           ,
           so
           are
           they
           not
           so
           easily
           naturaliz'd
           as
           others
           ,
           he
           put
           out
           that
           Title
           ,
           and
           call'd
           it
           ,
           the
           
             Philosophy
             of
             Epictetus
          
           .
        
         
           Monsieur
           
             Du
             Vair
          
           ,
           who
           some
           years
           since
           translated
           this
           Tract
           ,
           was
           pleas'd
           to
           call
           it
           also
           the
           
             Manual
             of
             Epictetus
          
           .
           But
           our
           Author
           
           declin'd
           that
           name
           too
           ,
           partly
           out
           of
           a
           consideration
           that
           the
           Word
           Manual
           seems
           to
           be
           particularly
           consecrateed
           to
           Works
           of
           Devotion
           and
           Piety
           ,
           and
           partly
           ,
           that
           Enchiridion
           is
           a
           Greek
           Term
           ,
           which
           ,
           in
           this
           place
           ,
           properly
           signifies
           a
           Ponyard
           .
           The
           reason
           alledged
           by
           Simplicius
           ,
           why
           Arrian
           gave
           it
           that
           Title
           ,
           is
           this
           ;
           That
           ,
           as
           Ponyards
           are
           light
           Armes
           ,
           which
           we
           commonly
           carry
           about
           us
           ,
           to
           be
           us'd
           when
           we
           are
           surpriz'd
           by
           our
           Enemies
           :
           So
           should
           we
           always
           have
           this
           little
           Book
           before
           our
           eyes
           ,
           that
           we
           may
           the
           better
           oppose
           the
           assaults
           of
           our
           Passions
           ,
           a
           kind
           of
           domestick
           
           Enemies
           ,
           whereof
           we
           should
           be
           alwaies
           distrustfull
           .
           Had
           our
           Author
           been
           satisfy'd
           with
           this
           fancy
           of
           Simplicius
           ,
           he
           would
           still
           have
           entituled
           his
           Book
           ,
           the
           
             Ponyard
             of
             Epictetus
          
           ;
           but
           somewhat
           improperly
           ,
           inasmuch
           as
           besides
           that
           it
           might
           have
           frighted
           some
           Readers
           ,
           it
           sounded
           not
           well
           to
           attribute
           either
           defensive
           or
           offensive
           Armes
           to
           Epictetus
           ,
           a
           Philosopher
           so
           signall
           for
           his
           Constancy
           and
           Patience
           .
           Vpon
           which
           reflections
           he
           thought
           best
           to
           call
           it
           simply
           the
           Philosophy
           of
           Epictetus
           .
        
         
           Mons
           .
           Boileau
           affirms
           further
           of
           himself
           ,
           that
           ,
           for
           the
           better
           understanding
           
           of
           the
           Original
           Author
           ,
           he
           got
           all
           the
           helps
           he
           could
           out
           of
           the
           Discourses
           of
           Arrian
           and
           the
           Greek
           Commentary
           of
           Simplicius
           ,
           an
           excellent
           Work
           ,
           comprehending
           the
           whole
           Morality
           of
           the
           Stoicks
           .
           He
           saies
           also
           ,
           that
           ,
           among
           the
           many
           Latine
           Versions
           ,
           he
           kept
           most
           closely
           to
           those
           of
           Politian
           and
           Wolfius
           ,
           as
           the
           most
           exactly
           done
           ;
           not
           forgetting
           the
           late
           labour
           of
           Salmasius
           upon
           this
           Piece
           ,
           in
           a
           large
           Commentary
           upon
           that
           of
           Simplicius
           .
        
         
           But
           what
           our
           Authour
           most
           esteems
           in
           this
           Work
           of
           his
           ,
           is
           the
           
             Life
             of
             Epictetus
          
           ,
           which
           had
           
           not
           been
           written
           in
           any
           Language
           before
           ,
           and
           consequently
           must
           require
           the
           greater
           pains
           ,
           since
           it
           was
           to
           be
           collected
           out
           of
           so
           many
           several
           Authors
           .
           Had
           he
           pleas'd
           he
           might
           have
           made
           it
           larger
           ;
           but
           some
           things
           have
           been
           omitted
           ,
           that
           it
           might
           be
           the
           more
           proportion'd
           to
           this
           Abbridgment
           .
        
         
           At
           the
           end
           of
           the
           Philosophy
           follows
           
             Cebes's
             Tablet
          
           ,
           that
           is
           ,
           an
           Embleme
           ,
           or
           Representation
           of
           
             Humane
             Life
          
           ,
           before
           which
           there
           is
           a
           Preface
           giving
           an
           account
           of
           it
           .
           These
           two
           Pieces
           have
           been
           for
           the
           most
           joyned
           together
           ,
           
           partly
           upon
           a
           consideration
           of
           the
           allyance
           of
           the
           Subject
           ,
           and
           partly
           upon
           that
           of
           their
           Antiquity
           .
        
         
           
             J.
             D.
             
          
        
      
       
         
         
         
           
           
           
           
           
        
      
    
     
       
         
         
         
           THE
           LIFE
           OF
           EPICTETUS
           .
        
         
           EPICTETUS
           was
           born
           neer
           the
           end
           of
           Nero's
           Empire
           ,
           
           at
           Hierapolis
           ,
           a
           City
           of
           Phrygia
           .
           Of
           his
           birth
           there
           is
           no
           certaine
           account
           ,
           for
           his
           Father
           and
           Mother
           are
           equally
           unknown
           ,
           All
           the
           certainty
           we
           have
           of
           him
           is
           ,
           that
           he
           was
           a
           b
           Slave
           of
           one
           ,
           named
           Epaphroditus
           ,
           a
           Libertine
           ,
           and
           one
           of
           the
           Captains
           of
           
           Nero's
           Life-Guard
           ,
           a
           person
           recommendable
           upon
           no
           other
           score
           ,
           save
           that
           of
           being
           Master
           to
           so
           illustrious
           a
           Slave
           .
        
         
           Arrian
           relates
           of
           this
           Epaphroditus
           two
           actions
           ,
           among
           others
           ,
           worthy
           certainly
           the
           Genius
           of
           the
           person
           ,
           and
           which
           I
           the
           rather
           take
           notice
           of
           here
           ,
           because
           ,
           I
           conceive
           ,
           they
           perfectly
           expresse
           his
           character
           .
           One
           day
           ,
           this
           Man
           ,
           sold
           to
           another
           Officer
           of
           Nero's
           ,
           one
           of
           his
           Slaves
           ,
           named
           Felicion
           ,
           by
           profession
           a
           Shoo-maker
           ,
           as
           accounting
           him
           no
           expert
           Workman
           .
           That
           Slave
           coming
           afterwards
           ,
           by
           that
           means
           ,
           to
           be
           the
           Emperour's
           Shoo-maker
           ,
           and
           Epaphroditus
           hearing
           of
           it
           ,
           treated
           him
           with
           extraordinary
           civilities
           and
           respects
           ,
           and
           at
           length
           made
           him
           his
           greatest
           Friend
           and
           Confident
           .
        
         
           c
           Another
           time
           ,
           a
           certain
           Man
           casting
           himself
           at
           his
           feet
           ,
           extreamly
           deploring
           the
           crossnesse
           of
           his
           Fortune
           ,
           and
           complaining
           ,
           that
           ,
           of
           all
           his
           estate
           ,
           he
           had
           but
           a
           hundred
           and
           fifty
           thousand
           crowns
           left
           ,
           Epaphroditus
           made
           answer
           ,
           In
           troth
           ,
           Friend
           ,
           I
           much
           wonder
           ,
           that
           you
           have
           had
           the
           patience
           to
           forbear
           speaking
           of
           it
           so
           long
           .
           Which
           he
           sayd
           ,
           not
           by
           way
           of
           ralliery
           ,
           but
           very
           seriously
           ,
           and
           out
           of
           a
           real
           admiration
           .
        
         
         
           It
           was
           under
           the
           verge
           of
           this
           imperious
           Master
           that
           d
           Epictetus
           pass'd
           away
           the
           first
           years
           of
           life
           .
           About
           what
           time
           ,
           or
           how
           he
           obtained
           his
           Liberty
           ,
           is
           not
           known
           ;
           onely
           this
           we
           find
           ,
           that
           under
           the
           reign
           of
           Domitian
           ,
           there
           being
           a
           publick
           Edict
           ,
           for
           the
           departure
           of
           all
           the
           Philosophers
           out
           of
           Rome
           and
           
             Italy
             ,
             Epictetus
          
           was
           oblig'd
           ,
           among
           others
           ,
           to
           retire
           to
           Nicopolis
           ,
           a
           City
           of
           Epirus
           ,
           now
           called
           Preveza
           .
           This
           is
           a
           clear
           argument
           ,
           that
           he
           had
           then
           obtain'd
           liberty
           ,
           since
           he
           was
           forc'd
           ,
           as
           a
           Philosopher
           ,
           leave
           Rome
           .
           Nor
           indeed
           is
           it
           to
           be
           imagin'd
           ,
           that
           a
           person
           of
           his
           merit
           ,
           belov'd
           and
           esteem'd
           by
           the
           Emperours
           of
           his
           time
           ,
           should
           continue
           in
           Slavery
           .
        
         
           It
           is
           generally
           beleeved
           ,
           that
           after
           his
           exile
           ,
           he
           never
           return'd
           to
           Rome
           ,
           and
           that
           his
           constant
           aboad
           was
           at
           Nicopolis
           ,
           †
           for
           Arrian
           affirms
           in
           severall
           places
           ,
           that
           the
           Discourses
           he
           collected
           of
           his
           ,
           were
           held
           by
           him
           at
           Nicopolis
           .
           But
           I
           question
           the
           truth
           of
           this
           conjecture
           ,
           notwithstanding
           the
           Authority
           of
           f
           Salmasius
           .
           For
           g
           Spartian
           writes
           ,
           among
           other
           things
           ,
           that
           the
           Emperour
           Hadrian
           entertain'd
           this
           Philosopher
           with
           much
           familiarity
           .
           Now
           how
           that
           could
           be
           ,
           I
           
           cannot
           imagine
           ,
           if
           Epictetus
           continued
           still
           at
           Nicopolis
           .
           But
           whether
           Epictetus
           liv'd
           in
           that
           City
           or
           not
           ,
           is
           of
           no
           great
           concern
           to
           his
           Life
           .
        
         
           Nor
           do
           I
           know
           whether
           he
           were
           ever
           married
           ;
           but
           as
           I
           affirm
           it
           not
           ,
           so
           do
           I
           neither
           deny
           it
           .
           For
           h
           Arrian
           obferves
           that
           Epictetus
           blam'd
           the
           Epicureans
           for
           their
           speaking
           against
           Marriage
           .
           
           But
           that
           he
           was
           not
           married
           ,
           seems
           deducible
           hence
           ,
           that
           though
           he
           did
           not
           account
           Marriage
           imcompatible
           with
           vertue
           ,
           yet
           he
           thought
           it
           a
           great
           obstacle
           to
           the
           attainment
           of
           perfection
           .
           But
           whether
           he
           were
           married
           or
           not
           ,
           it
           is
           very
           likely
           he
           had
           no
           Children
           ,
           or
           at
           least
           no
           Daughters
           .
           For
           besides
           that
           his
           having
           any
           is
           not
           mentioned
           in
           any
           Author
           ;
           k
           Lucian
           relates
           ,
           that
           one
           day
           Epictetus
           perswading
           Demonax
           to
           take
           a
           Wife
           ,
           Demonax
           jeeringly
           made
           answer
           ,
           
             Well
             ,
             I
             am
             content
             to
             do
             it
             ,
             conditionally
             you
             give
             me
             one
             of
             your
             Daughters
             .
          
        
         
           Moreover
           ,
           1
           Spartian
           affirms
           ,
           that
           Hadrian
           exercis'd
           great
           liberalities
           and
           respects
           towards
           the
           Poets
           ,
           Orators
           ,
           Philosophers
           ,
           Mathematicians
           ,
           and
           all
           Professors
           of
           Science
           .
           But
           whatever
           
           Spartian
           relates
           of
           that
           Prince
           ,
           of
           whom
           it
           may
           be
           sayd
           ,
           that
           never
           any
           man
           took
           such
           pleasure
           in
           abusing
           and
           scoffing
           at
           those
           very
           persons
           ,
           as
           he
           did
           ;
           certain
           it
           is
           ,
           that
           Epictetus
           was
           always
           very
           poor
           ,
           and
           that
           neither
           the
           sayd
           Emperour
           ,
           nor
           his
           Successors
           ,
           who
           so
           highly
           esteemed
           him
           ,
           did
           advance
           him
           much
           ,
           if
           at
           all
           ,
           in
           matter
           of
           wealth
           ;
           and
           possibly
           this
           might
           proceed
           from
           his
           great
           contempt
           thereof
           .
           For
           it
           is
           granted
           ,
           he
           lived
           at
           Rome
           in
           a
           little
           house
           ,
           which
           had
           not
           so
           much
           as
           a
           door
           .
           m
           All
           the
           Attendants
           he
           had
           was
           an
           old
           Servant
           maid
           ,
           and
           all
           his
           Houshould-stuff
           ,
           an
           earthen
           Lamp
           ,
           by
           the
           light
           whereof
           he
           brought
           forth
           those
           noble
           and
           divine
           reflections
           ;
           of
           which
           we
           have
           at
           this
           day
           the
           remainders
           in
           the
           Books
           of
           Arrian
           .
           Whence
           it
           may
           be
           guessed
           how
           poor
           he
           was
           .
        
         
           But
           to
           return
           to
           his
           Sentiments
           and
           Morality
           ;
           Modesty
           was
           his
           darling
           and
           most
           familiar
           Vertue
           .
           Hence
           came
           it
           ,
           that
           he
           affirmed
           ,
           
           
             There
             was
             no
             necessity
             of
             adorning
             houses
             with
             Tapestry
             and
             Pictures
             ;
             but
             that
             they
             were
             to
             be
             furnished
             with
             Modesty
             and
             Temperance
             ;
             for
             those
             were
             the
             ornaments
             that
             last
             alwaies
             ,
             and
             never
             grow
             old
             ,
             or
             are
             
             out
             of
             fashion
             .
          
           He
           had
           so
           far
           renounc'd
           ambition
           and
           ostentation
           ,
           that
           if
           ever
           Philosopher
           did
           things
           out
           of
           humility
           ,
           it
           may
           be
           said
           that
           he
           was
           the
           person
           .
           For
           as
           there
           was
           not
           any
           man
           ,
           in
           his
           time
           ,
           that
           did
           so
           many
           good
           Actions
           as
           he
           ;
           so
           was
           there
           not
           any
           that
           ever
           made
           it
           so
           much
           his
           business
           to
           conceal
           them
           ,
           and
           to
           have
           it
           believ'd
           that
           he
           had
           not
           done
           them
           .
           Whence
           it
           came
           ,
           that
           amongst
           the
           Instructions
           he
           gave
           his
           Disciples
           ,
           these
           were
           the
           chiefest
           :
           
             If
             you
             are
             so
             happy
             as
             to
             have
             learnt
             to
             satisfie
             your
             body
             with
             little
             ,
          
           
           
             make
             no
             ostentation
             of
             it
             .
             If
             you
             have
             brought
             your self
             to
             a
             custom
             of
             drinking
             only
             water
             ,
             forbear
             bragging
             of
             it
             .
             If
             you
             have
             a
             desire
             to
             enter
             upon
             some
             painful
             exercise
             ,
             do
             it
             privately
             .
             Whatever
             may
             come
             of
             it
             ,
             do
             nothing
             out
             of
             a
             design
             to
             be
             observ'd
             ,
             or
             admir'd
             by
             the
             people
             .
             All
             these
             affectations
             are
             vain
             ,
             and
             unbecoming
             a
             Philosopher
             .
          
        
         
           And
           indeed
           Epictetus
           was
           at
           so
           great
           a
           distance
           from
           vanity
           ,
           that
           though
           he
           were
           the
           ablest
           of
           any
           of
           his
           time
           ,
           to
           Write
           ,
           yet
           was
           he
           never
           inclin'd
           to
           do
           it
           ;
           though
           that
           be
           an
           humour
           which
           hath
           been
           predominant
           over
           the
           noblest
           Souls
           .
           For
           if
           his
           Disciple
           Arrian
           had
           
           not
           reduc'd
           to
           writing
           ,
           
           what
           he
           had
           heard
           him
           deliver
           by
           word
           of
           mouth
           ,
           Epictetus
           would
           haply
           have
           been
           a
           name
           unknown
           in
           the
           world
           .
        
         
           He
           was
           of
           opinion
           also
           ,
           
           that
           a
           true
           Philosopher
           ought
           to
           do
           ,
           and
           not
           to
           speak
           .
           He
           accordingly
           affirm'd
           ,
           that
           most
           of
           those
           ,
           who
           took
           upon
           them
           to
           be
           Philosophers
           ,
           were
           only
           such
           as
           to
           the
           denomination
           ;
           but
           not
           such
           in
           effect
           .
           One
           day
           ,
           a
           certain
           person
           being
           displeas'd
           at
           some
           others
           pittying
           of
           him
           ;
           
           Friend
           ,
           said
           Epictetus
           to
           him
           ,
           
             you
             are
             much
             to
             blame
             for
             being
             so
             angry
             .
             For
             upon
             this
             very
             account
             that
             you
             are
             offended
             at
             your
             being
             bemoan'd
             ,
             you
             are
             deservedly
             pittied
             .
          
           Another
           time
           ,
           observing
           a
           Man
           who
           was
           engag'd
           in
           a
           most
           infamous
           Debauch
           ,
           and
           careless
           of
           all
           honour
           and
           reputation
           ,
           falling
           into
           discourse
           of
           Study
           and
           Philosophy
           ,
           he
           cryed
           out
           ;
           
             O
             extravagant
             man
             !
             what
             dost
             thou
             mean
             to
             do
             ?
          
           
           
             Hast
             thou
             consider'd
             whether
             thy
             Vessel
             be
             pure
             and
             clean
             ,
             before
             thou
             pourest
             any
             thing
             into
             it
             ?
             For
             otherwise
             ,
             whatever
             thou
             hast
             put
             into
             it
             ,
             will
             be
             corrupted
             and
             turned
             into
             Vrine
             or
             Vineger
             ,
             or
             something
             worse
             .
          
        
         
           
             A.
             Gellius
          
           ,
           who
           relates
           this
           passage
           ,
           conceives
           there
           could
           not
           be
           any
           thing
           
           more
           judiciously
           ,
           or
           more
           truly
           spoken
           ;
           as
           if
           he
           would
           insinuate
           ,
           that
           when
           Philosophy
           ,
           and
           the
           other
           Sciences
           fall
           into
           a
           sordid
           soul
           ,
           defil'd
           with
           Vice
           ;
           they
           are
           ,
           as
           it
           were
           ,
           in
           a
           foul
           and
           unclean
           Vessel
           ,
           where
           they
           are
           tainted
           ,
           and
           beget
           nothing
           but
           corruption
           .
        
         
           But
           Epictetus
           had
           a
           quality
           ,
           
           which
           I
           esteem
           the
           more
           ,
           in
           that
           it
           is
           a
           rare
           one
           ,
           even
           in
           a
           Philosopher
           .
           He
           was
           an
           extraordinary
           lover
           of
           Neatness
           ;
           and
           would
           say
           sometimes
           ,
           that
           he
           would
           rather
           see
           one
           of
           his
           Disciples
           with
           his
           hair
           well
           comb'd
           ,
           and
           in
           good
           order
           ,
           than
           tangled
           and
           nasty
           .
           But
           though
           he
           were
           so
           great
           a
           lover
           of
           Neatness
           ,
           yet
           was
           it
           not
           ever
           the
           more
           observable
           in
           his
           own
           person
           .
           He
           was
           infirm
           of
           Body
           ,
           and
           lame
           ,
           by
           reason
           of
           a
           defluxion
           fallen
           down
           into
           his
           leg
           .
           He
           does
           ingeniously
           acknowledge
           as
           much
           in
           an
           Epigram
           he
           made
           of
           himself
           ,
           which
           might
           be
           thus
           rendred
           ;
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
             
               Born
               ,
               indispos'd
               of
               Body
               ,
               and
               a
               Slave
               ;
            
             
               Kindness
               ,
               from
               Fortune
               ,
               I
               could
               never
               find
               ;
            
             
               But
               this
               advantage
               from
               the
               Gods
               I
               have
               ,
            
             
               Their
               unexhausted
               Treasures
               fill
               my
               Mind
               .
            
          
        
         
           Planudes
           ,
           
           in
           his
           Collection
           of
           Greek
           Epigrams
           ,
           falsly
           attributes
           this
           to
           Leonidas
           ,
           as
           
             Vincentius
             Obsopaeus
          
           hath
           well
           observ'd
           :
           and
           after
           him
           ,
           Salmasius
           ,
           who
           also
           pretends
           that
           this
           Epigram
           is
           not
           
           Epictetus's
           ,
           and
           that
           it
           was
           added
           to
           
             A.
             Gellius
          
           by
           some
           not-deeply-learnt
           person
           .
           All
           the
           reason
           he
           gives
           of
           it
           ,
           is
           ,
           That
           it
           is
           not
           found
           in
           an
           ancient
           Manuscript
           of
           Aulus
           Gellius's
           :
           I
           am
           apt
           to
           believe
           it
           might
           be
           so
           .
           But
           if
           this
           conjecture
           be
           true
           ;
           it
           must
           be
           also
           granted
           ,
           that
           the
           same
           not-deeply-learned
           person
           had
           got
           it
           added
           to
           Macrobius
           ,
           who
           cites
           it
           ,
           as
           
           Epictetus's
           ,
           in
           the
           first
           Book
           of
           his
           Saturnalia
           ,
           
           and
           brings
           in
           the
           same
           words
           of
           
             Aulus
             Gellius
          
           .
           But
           indeed
           the
           reason
           ,
           arguing
           this
           Epigram
           not
           to
           be
           
           Epictetus's
           ,
           is
           this
           ,
           that
           it
           cannot
           easily
           be
           presum'd
           ,
           a
           Philosopher
           ,
           so
           remarkable
           for
           his
           modesty
           and
           humility
           ,
           as
           he
           was
           ,
           should
           speak
           so
           advantageously
           of
           his
           own
           worth
           .
        
         
           Howere
           it
           might
           be
           ,
           this
           is
           most
           certain
           ,
           
           that
           Fortune
           had
           not
           the
           least
           kindness
           for
           Epictetus
           ;
           yet
           did
           not
           her
           Persecutions
           ever
           oblige
           him
           to
           make
           his
           addresses
           ever
           the
           more
           to
           Great
           Persons
           .
           
             They
             are
             very
             much
             to
             blame
             ,
          
           said
           he
           sometimes
           ,
           
           
             to
             pride
             themselves
             in
             the
             conceit
             that
             so
             many
             court
             them
             with
             their
             respects
             and
             services
             .
             Do
             they
             imagine
             ,
             that
             it
             is
             for
             their
             own
             sakes
             all
             these
             submissions
             are
             made
             ?
             Everyone
             ,
             as
             to
             that
             particular
             minds
             his
             own
             concern
             ,
             which
             taken
             away
             they
             are
             soon
             slighted
             .
             They
             are
             justly
             serv'd
             ,
             as
             Asses
             are
             :
             If
             they
             be
             rubb'd
             or
             curry'd
             ,
             it
             is
             in
             order
             to
             some
             service
             to
             be
             got
             out
             of
             them
             .
             So
             we
             reverence
             those
             men
             ,
             as
             men
             do
             the
             Feaver
             at
          
           Rome
           .
           
             If
             Altars
             be
             erected
             to
             her
             ,
             it
             is
             out
             of
             a
             fear
             of
             the
             hurt
             she
             may
             do
             .
             But
             what
             so
             great
             mischief
             ,
          
           
           continu'd
           he
           ,
           
             are
             we
             afraid
             of
             at
             their
             hands
             ?
             The
             worst
             they
             can
             do
             is
             to
             send
             us
             into
             another
             World.
             What
             matters
             it
             ?
             Must
             we
             not
             alwaies
             expect
             death
             ?
             Are
             not
             all
             the
             waies
             of
             Death
             equal
             ?
             And
             is
             not
             that
             ,
             through
             which
             a
             Tyrant
             sends
             us
             ,
             many
             times
             the
             shortest
             and
             the
             easiest
             ?
             In
             a
             word
             ,
             no
             Tyrant
             was
             ever
             so
             cruel
             as
             to
             be
             above
             six
             months
             in
             torturing
             a
             man
             to
             death
             ,
             Whereas
             a
             Feaver
             is
             sometimes
             above
             a
             year
             ere
             it
             dispatches
             him
             .
          
        
         
           
             When
             he
             met
             with
             any
             of
             those
             Persons
             ,
             
             who
             are
             of
             opinion
             they
             transcend
             others
             ,
             because
             they
             are
             in
             favour
             with
             the
             Prince
             ,
             or
             can
             derive
             their
             Pedigree
             from
             a
             long
             series
             of
             Ancestors
             ;
             he
             treated
             them
             after
             a
             very
             pleasant
             manner
             .
          
           You
           imagine
           ,
           
             said
             he
             to
             them
          
           ,
           because
           your
           Grand-father
           was
           Consul
           ,
           
           your
           Father
           a
           Senator
           ,
           and
           you
           are
           
           Caesar's
           Favourite
           ,
           that
           you
           are
           more
           at
           liberty
           ,
           and
           of
           better
           quality
           than
           another
           .
           Know
           that
           you
           are
           more
           a
           Slave
           ,
           than
           the
           meanest
           Slave
           among
           the
           popular
           ,
           and
           that
           the
           condition
           of
           such
           a
           one
           is
           better
           than
           yours
           .
           For
           if
           he
           be
           ill-treated
           sometimes
           by
           an
           imperious
           Master
           ,
           you
           are
           continually
           domineer'd
           over
           and
           tormented
           by
           Ambition
           ,
           or
           some
           other
           Passion
           .
           The
           only
           advantage
           you
           have
           over
           him
           is
           ,
           that
           he
           is
           but
           a
           Slave
           in
           some
           course-cloath
           ,
           and
           you
           are
           one
           in
           a
           Scarlet-coat
           .
           Besides
           ,
           if
           he
           does
           not
           his
           duty
           ,
           he
           must
           expect
           the
           lash
           or
           some
           such
           punishment
           ;
           whereas
           ,
           if
           you
           do
           not
           yours
           ,
           you
           are
           somewhat
           more
           honourably
           dealt
           withal
           ;
           for
           your
           head
           is
           struck
           off
           ,
           as
           beseems
           a
           Favourite
           of
           
           Caesar's
           .
        
         
           Thus
           were
           Persons
           of
           quality
           treated
           by
           Epictetus
           :
           So
           that
           his
           extream
           poverty
           ,
           aud
           the
           meanness
           of
           his
           extraction
           ,
           could
           not
           check
           him
           out
           of
           the
           humour
           of
           making
           sport
           at
           their
           Wealth
           ,
           
           and
           imaginary
           Grandeurs
           :
           His
           vertue
           had
           exalted
           him
           above
           all
           those
           things
           ,
           And
           though
           Fortune
           alwaies
           wreak'd
           her
           malice
           upon
           him
           ,
           yet
           would
           he
           never
           repine
           ,
           but
           pass'd
           away
           his
           life
           in
           perpetual
           content
           .
        
         
           But
           if
           he
           might
           justly
           complain
           of
           the
           niggardlyness
           of
           Fortune
           towards
           him
           ,
           as
           to
           corporeal
           accommodations
           ;
           he
           was
           on
           the
           other
           side
           to
           acknowledge
           the
           profuseness
           of
           Heaven
           towards
           him
           ,
           as
           to
           the
           advantages
           of
           his
           Mind
           .
           It
           seem'd
           the
           former
           had
           not
           declar'd
           her self
           his
           enemy
           ;
           but
           that
           his
           triumph
           over
           her
           might
           be
           the
           more
           glorious
           .
           Nay
           ,
           I
           dare
           affirm
           ,
           that
           Bondage
           ,
           and
           the
           infirmity
           of
           his
           Body
           were
           the
           necessary
           retinue
           of
           his
           Vertue
           ,
           that
           it
           might
           appear
           with
           greater
           lustre
           to
           posterity
           .
           For
           ,
           without
           flattery
           ,
           never
           did
           any
           person
           force
           up
           constancy
           to
           so
           noble
           a
           height
           .
        
         
           While
           he
           was
           yet
           a
           Slave
           to
           Epaphroditus
           ,
           
           that
           humerous
           Brute
           would
           needs
           one
           time
           ,
           make
           it
           his
           sport
           to
           wrinch
           his
           Leg.
           Epictetus
           ,
           perceiving
           that
           he
           took
           a
           certain
           pleasure
           in
           so
           doing
           ,
           and
           that
           he
           renew'd
           the
           exercise
           with
           greater
           strength
           ,
           said
           to
           him
           smiling
           ,
           and
           
           without
           seeming
           any
           way
           mov'd
           thereat
           ;
           
             If
             you
             continue
             this
             sport
             ,
             you
             will
             certainly
             break
             my
             Leg
             :
          
           Accordingly
           ,
           that
           having
           happen'd
           ,
           as
           he
           had
           foretold
           it
           ;
           all
           he
           said
           to
           him
           was
           ,
           
             Well
             ,
             did
             I
             not
             tell
             you
             that
             you
             would
             break
             my
             Leg
             ?
          
           Was
           there
           ever
           Constancy
           equal
           to
           this
           ?
           Was
           it
           not
           ,
           as
           I
           may
           say
           ,
           an
           out-braving
           of
           Fortune's
           extravagance
           ,
           and
           the
           infirmity
           of
           our
           Nature
           .
           
           Celsus
           transported
           with
           an
           Enthusiasme
           of
           Philosophy
           ,
           makes
           this
           patience
           of
           his
           transcend
           whatever
           might
           pretend
           to
           that
           name
           ,
           so
           far
           as
           to
           be
           guilty
           of
           an
           abhominable
           impiety
           ,
           by
           heightning
           the
           patience
           of
           Epictetus
           above
           that
           of
           our
           Saviour
           
             Jesus
             Christ.
          
           If
           the
           malice
           of
           Time
           had
           not
           depriv'd
           us
           of
           the
           Book
           .
           
           which
           Arrian
           writ
           of
           his
           Life
           and
           Death
           ,
           I
           am
           confident
           ,
           we
           should
           have
           found
           many
           other
           as
           great
           examples
           of
           his
           Patience
           .
           Nor
           is
           it
           to
           be
           doubted
           ,
           but
           that
           a
           man
           ,
           who
           so
           suffer'd
           his
           Leg
           to
           be
           broken
           ,
           had
           before
           made
           discoveries
           of
           his
           Constancy
           upon
           several
           other
           occasions
           .
           And
           indeed
           this
           Vertue
           was
           so
           attendant
           on
           him
           ,
           that
           it
           forsook
           him
           not
           even
           in
           the
           most
           considerable
           actions
           of
           his
           Life
           .
           Thence
           it
           came
           that
           he
           said
           ,
           
           
             If
             your
             Oyle
             be
             spilt
             ,
             or
             your
             Wine
             stollen
             out
             of
             your
             Cellar
             ;
             you
             are
             to
             make
             this
             reflection
             in
             your self
             ,
             That
             by
             such
             casualties
             is
             Constancy
             purchas'd
             .
          
           But
           if
           he
           maintain'd
           these
           Maximes
           with
           much
           earnestness
           ,
           he
           observ'd
           them
           with
           no
           less
           rigour
           .
        
         
           For
           one
           day
           this
           Philosopher
           having
           bought
           an
           Iron-lamp
           ,
           
           which
           he
           thought
           a
           very
           precious
           piece
           of
           Houshold-stuff
           ;
           as
           he
           was
           in
           a
           deep
           meditation
           in
           the
           Chimney-corner
           ,
           a
           Thief
           came
           into
           his
           Room
           ,
           and
           stole
           away
           his
           Lamp
           ,
           without
           his
           perceiving
           of
           him
           .
           So
           that
           a
           while
           after
           ,
           Epictetus
           looking
           about
           ,
           and
           missing
           his
           Lamp
           ,
           fell
           a
           smiling
           ,
           and
           without
           any
           disturbance
           ,
           said
           ,
           
             I
             shall
             deceive
             this
             Thief
             to
             morrow
             ,
             for
             if
             he
             come
             for
             another
             Lamp
             ,
             it
             shall
             be
             but
             an
             Earthen
             one
             .
          
        
         
           True
           it
           is
           ,
           we
           cannot
           affirm
           this
           action
           was
           of
           equal
           gallantry
           with
           the
           former
           ;
           yet
           ,
           in
           my
           judgment
           ,
           it
           is
           no
           less
           remarkable
           .
           There
           is
           not
           ought
           wherein
           the
           Genius
           of
           persons
           is
           so
           discoverable
           ,
           as
           in
           their
           trivial
           things
           inasmuch
           as
           the
           Soul
           appears
           therein
           as
           it
           were
           ▪
           stript
           of
           the
           disguise
           of
           all
           sorts
           of
           Passions
           :
           Whereas
           in
           grea●
           matters
           she
           is
           in
           a
           manner
           alwaies
           disguis'd
           ;
           
           Interest
           ,
           or
           Ambition
           causing
           her
           ,
           most
           commonly
           ,
           to
           act
           contrary
           to
           the
           natural
           bent
           of
           her
           inclination
           .
        
         
           But
           to
           return
           to
           our
           Philosopher
           ;
           it
           may
           be
           truly
           said
           ,
           That
           never
           man
           knew
           better
           how
           to
           suffer
           ,
           than
           he
           did
           .
           It
           was
           a
           Science
           he
           had
           learnt
           even
           from
           his
           tendrest
           age
           ,
           and
           wherein
           he
           improv'd
           himself
           to
           the
           last
           moment
           of
           his
           life
           .
           He
           needed
           not
           Companions
           in
           his
           misfortunes
           ,
           that
           he
           might
           derive
           Consolation
           from
           their
           joynt-suffering
           .
           He
           never
           sought
           any
           but
           in
           himself
           ;
           and
           if
           his
           mind
           were
           sensible
           of
           any
           grief
           ,
           it
           was
           only
           of
           the
           grief
           of
           others
           .
           He
           thought
           it
           the
           greatest
           mark
           of
           the
           malignancy
           of
           a
           corrupt
           nature
           ,
           to
           imagine
           evil
           less
           burthensom
           ,
           when
           several
           other
           persons
           participate
           of
           it
           with
           us
           :
           as
           if
           our
           sufferings
           were
           heightned
           ,
           or
           remitted
           ,
           proportionably
           to
           the
           augmentation
           or
           diminution
           of
           theirs
           .
        
         
           According
           to
           this
           Principle
           was
           it
           ,
           that
           he
           affirmed
           those
           persons
           were
           ridiculous
           ,
           who
           complain'd
           ,
           that
           none
           were
           unjustly
           dealt
           with
           but
           themselves
           .
           How
           ,
           said
           he
           ,
           
             if
             you
             are
             sentenc'd
             to
             have
             your
             head
             struck
             off
             ,
             would
             you
             have
             all
             other
             
             Men
             condemn'd
             to
             the
             same
             punishment
             ;
             and
             can
             you
             find
             no
             Consolation
             ,
             but
             in
             the
             destruction
             of
             Mankind
             ?
          
           Thence
           it
           came
           that
           Epictetus
           so
           highly
           celebrated
           the
           constancy
           ,
           and
           great
           courage
           of
           Lateranus
           .
           For
           Nero
           having
           condemn'd
           him
           to
           have
           his
           head
           struck
           off
           ,
           and
           the
           Execution●●
           having
           but
           slightly
           wounded
           him
           at
           th●
           first
           blow
           ,
           he
           had
           the
           heart
           to
           lift
           up
           his
           head
           ,
           and
           to
           stretch
           forth
           his
           neck
           the
           second
           time
           .
           Nay
           ,
           a
           little
           before
           his
           death
           ,
           Epaphroditus
           making
           some
           Interrogatives
           to
           him
           about
           the
           Conspiracy
           he
           was
           charg'd
           withal
           ,
           he
           undauntedly
           made
           this
           Answer
           ;
           
             If
             I
             had
             any
             thing
             else
             to
             say
             ,
          
           
           
             I
             would
             tell
             it
             thy
             Master
             ,
             and
             not
             Thee
             .
          
        
         
           As
           Epictetus
           was
           the
           most
           resolute
           ,
           and
           the
           most
           constant
           of
           all
           Men
           ;
           so
           were
           the
           judgments
           he
           made
           of
           Resolution
           ,
           and
           Constancy
           ,
           better
           and
           more
           sound
           ,
           than
           those
           of
           any
           other
           .
           For
           though
           he
           were
           most
           intimately
           acquainted
           with
           these
           two
           Vertues
           ,
           as
           being
           his
           first
           and
           most
           ancient
           inclinations
           ,
           yet
           could
           he
           not
           endure
           them
           ,
           if
           they
           had
           the
           least
           blemish
           ,
           that
           rendred
           them
           insupportable
           .
           A●
           he
           would
           not
           have
           a
           Man
           to
           be
           heartless
           and
           cowardly
           ,
           
           so
           would
           he
           neither
           have
           him
           to
           be
           temerarious
           .
           When
           a
           man
           might
           go
           through
           a
           plain
           ,
           or
           some
           easy
           passage
           ,
           he
           would
           not
           have
           advis'd
           him
           ,
           to
           take
           his
           way
           through
           steepy
           and
           rough
           places
           .
           He
           was
           not
           of
           the
           humour
           of
           that
           Philosopher
           ,
           
           who
           would
           rather
           have
           a
           Cart
           pass
           over
           his
           body
           ,
           then
           turn
           out
           of
           his
           way
           to
           avoid
           it
           .
           Epictetus
           behav'd
           himself
           otherwise
           ;
           for
           when
           Epaphroditus
           made
           it
           his
           sport
           to
           break
           his
           legg
           ,
           he
           generously
           endur'd
           it
           ;
           but
           if
           Epaphroditus
           had
           had
           the
           good
           nature
           ,
           to
           have
           forborn
           that
           diversion
           ,
           he
           had
           very
           much
           oblig'd
           him
           .
           He
           thought
           it
           as
           great
           a
           vanity
           and
           shame
           ,
           for
           a
           man
           to
           run
           himself
           into
           danger
           ,
           where
           there
           was
           no
           necessity
           for
           the
           doing
           of
           it
           ,
           as
           there
           was
           honour
           and
           Virtue
           ,
           to
           embrace
           it
           ,
           when
           his
           duty
           oblig'd
           him
           thereto
           .
        
         
           But
           when
           Reason
           requir'd
           a
           man's
           exposing
           of
           himself
           to
           danger
           ,
           he
           would
           then
           have
           him
           think
           of
           no
           delay
           ,
           but
           look
           on
           all
           inconveniencies
           and
           difficulties
           as
           so
           many
           trials
           of
           our
           Virtue
           ,
           and
           occasions
           ,
           contributing
           to
           our
           glory
           .
           Had
           Hercules
           ,
           
           said
           he
           ,
           ever
           been
           Hercules
           ,
           if
           that
           Lyon
           ,
           that
           Hydra
           ,
           that
           wilde
           Boar
           ,
           and
           all
           those
           Monsters
           ,
           whereof
           he
           disburthen'd
           the
           Earth
           ,
           had
           not
           exercis'd
           his
           courage
           ?
           How
           is
           it
           to
           be
           imagin'd
           ,
           he
           should
           come
           to
           the
           height
           he
           attain'd
           ,
           if
           his
           Virtue
           had
           not
           met
           with
           employment
           ?
           What
           advantage
           could
           we
           have
           made
           of
           all
           his
           strength
           ,
           all
           his
           patience
           ,
           and
           all
           his
           courage
           ,
           had
           he
           not
           embrac'd
           the
           occasions
           of
           making
           discoveries
           thereof
           ?
           Not
           that
           it
           is
           to
           be
           inferr'd
           hence
           ,
           that
           he
           would
           have
           a
           man
           wish
           to
           see
           whole
           Provinces
           pester'd
           with
           Lyons
           and
           Hydraes
           ,
           that
           he
           might
           thereby
           signalize
           his
           valour
           :
           but
           he
           only
           maintain'd
           ,
           That
           the
           casuall
           meeting
           with
           these
           Monsters
           had
           made
           a
           fortunate
           discovery
           ,
           what
           kind
           of
           person
           Hercules
           was
           .
        
         
           Epictetus
           said
           further
           ,
           that
           Helvidius
           had
           been
           admirably
           well
           convinc'd
           of
           this
           truth
           ;
           that
           he
           had
           perfectly
           studied
           these
           Maximes
           ,
           and
           that
           never
           any
           man
           had
           been
           more
           indivertible
           from
           his
           Sentiments
           ,
           then
           he
           .
           When
           he
           once
           thought
           it
           his
           devoir
           ,
           and
           conceiv'd
           himself
           oblig'd
           in
           Conscience
           to
           do
           something
           ,
           though
           the
           Emperour
           ,
           the
           Senate
           ,
           and
           the
           People
           should
           
           have
           conspir'd
           together
           ,
           and
           contributed
           their
           joynt
           endeavours
           ,
           to
           obstruct
           what
           he
           was
           resolv'd
           to
           do
           ;
           yet
           was
           not
           all
           that
           combination
           of
           Emperour
           ,
           Senate
           ,
           and
           People
           able
           to
           tempt
           him
           to
           the
           least
           act
           of
           meanness
           .
        
         
           It
           happen'd
           one
           day
           ,
           that
           Vespasian
           was
           desirous
           to
           get
           something
           pass'd
           in
           the
           Senate
           .
           He
           ,
           well
           acquainted
           with
           the
           humour
           of
           Helvidius
           ,
           
           and
           knowing
           he
           would
           be
           sure
           to
           oppose
           it
           ,
           forbad
           him
           to
           come
           that
           day
           into
           the
           Senate
           .
           Helvidius
           having
           receiv'd
           that
           message
           made
           the
           Emperour
           this
           return
           ,
           That
           it
           was
           in
           his
           power
           to
           deprive
           him
           of
           his
           charge
           ;
           but
           that
           while
           he
           continu'd
           a
           Senator
           ,
           he
           could
           not
           exempt
           himself
           from
           doing
           his
           duty
           ,
           and
           coming
           to
           the
           Senate
           .
           Be
           it
           so
           ,
           reply'd
           Vespasian
           ;
           I
           am
           content
           you
           should
           come
           thither
           ,
           conditionally
           you
           say
           nothing
           .
           If
           I
           am
           not
           press'd
           to
           give
           my
           vote
           ,
           answers
           Helvidius
           ,
           I
           promise
           you
           to
           be
           silent
           .
           But
           there
           is
           a
           necessity
           of
           my
           requiring
           your
           advice
           ,
           saies
           the
           Emperour
           .
           There
           is
           in
           like
           manner
           ,
           replies
           Helvidius
           ,
           a
           necessity
           ,
           that
           I
           should
           answer
           
           you
           ,
           and
           that
           I
           should
           speak
           what
           I
           conceive
           just
           and
           reasonable
           .
           If
           you
           do
           so
           ,
           and
           that
           it
           oppose
           what
           I
           would
           have
           done
           ,
           added
           Vespasian
           ,
           I
           shall
           put
           you
           to
           death
           .
           When
           did
           I
           ever
           tell
           you
           ,
           replies
           Helvidius
           ,
           that
           I
           was
           immortall
           ?
           you
           will
           execute
           your
           charge
           ,
           and
           I
           will
           endeavour
           to
           do
           the
           like
           by
           mine
           .
           It
           may
           be
           your
           part
           to
           sentence
           me
           to
           banishment
           ,
           and
           it
           is
           mine
           chearfully
           to
           submit
           thereto
           .
           It
           is
           your
           part
           to
           order
           my
           death
           ,
           and
           mine
           ,
           resolutely
           and
           undauntedly
           to
           receive
           it
           .
        
         
           I
           make
           the
           less
           difficulty
           to
           fall
           into
           these
           little
           Digressions
           ,
           because
           I
           observe
           that
           Plutarch
           is
           no
           enemy
           to
           the
           like
           ,
           and
           that
           they
           are
           not
           the
           meanest
           Ornaments
           of
           the
           Lives
           which
           he
           hath
           written
           .
        
         
           Epictetus
           was
           also
           a
           great
           admirer
           of
           the
           Constancy
           express'd
           by
           Agrippinus
           .
           
           For
           ,
           some
           one
           telling
           him
           ,
           that
           an
           Information
           ,
           which
           concern'd
           his
           life
           was
           put
           in
           against
           him
           in
           the
           Senate
           ,
           he
           made
           answer
           ,
           I
           am
           glad
           of
           it
           ;
           but
           what
           time
           of
           the
           day
           is
           it
           ?
           Being
           told
           ,
           it
           was
           about
           five
           in
           the
           After-noon
           ,
           Come
           ,
           repli'd
           he
           ,
           let
           us
           go
           to
           the
           
           Bath
           ,
           it
           is
           time
           to
           part
           .
           Being
           return'd
           home
           a
           little
           while
           after
           ,
           news
           was
           brought
           him
           ,
           that
           the
           Information
           was
           found
           against
           him
           .
           Well
           ,
           said
           he
           ,
           what
           am
           I
           sentenc'd
           to
           ?
           to
           Death
           ?
           No
           ,
           repli'd
           he
           who
           brought
           him
           the
           tydings
           ,
           you
           are
           only
           condemn'd
           to
           banishment
           .
           Very
           well
           ,
           repli'd
           Agrippinus
           ,
           let
           us
           sup
           to
           night
           at
           Aricia
           .
        
         
           Epictetus
           had
           further
           a
           particular
           veneration
           for
           Pyrrho
           ,
           
           the
           Sceptick
           ,
           upon
           this
           account
           ,
           that
           he
           put
           no
           difference
           between
           Life
           and
           Death
           .
           He
           esteem'd
           above
           all
           the
           reply
           he
           made
           to
           a
           certain
           person
           ,
           who
           thought
           to
           make
           some
           sport
           with
           him
           .
           For
           that
           man
           saying
           to
           him
           ,
           Why
           dost
           thou
           not
           therefore
           dye
           ,
           Pyrrho
           ,
           since
           it
           is
           indifferent
           to
           thee
           ,
           whether
           thou
           livest
           or
           diest
           ?
           That
           is
           the
           very
           reason
           of
           it
           ,
           repli'd
           he
           .
        
         
           In
           a
           word
           ,
           Epictetus
           would
           have
           all
           Philosophy
           to
           consist
           in
           Constancy
           and
           Continence
           .
           Whence
           he
           had
           allwaies
           these
           words
           in
           his
           mouth
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Bear
           and
           Forbear
           ,
           but
           the
           grace
           and
           energy
           of
           the
           saying
           is
           much
           greater
           in
           the
           Greek
           ,
           than
           in
           
           any
           modern
           Languages
           .
           Thence
           it
           came
           ,
           that
           he
           was
           so
           much
           taken
           with
           the
           procedure
           of
           Lycurgus
           towards
           a
           Lacedemonian
           ,
           who
           had
           struck
           out
           one
           of
           his
           Eyes
           .
           For
           the
           people
           having
           deliver'd
           up
           the
           person
           to
           be
           punish'd
           ;
           Lycurgus
           ,
           instead
           of
           revenging
           himself
           upon
           him
           ,
           instructed
           him
           in
           Virtue
           .
           Wherein
           when
           he
           had
           made
           a
           considerable
           proficiency
           ,
           he
           order'd
           him
           to
           be
           brought
           upon
           the
           Theatre
           ,
           to
           the
           great
           astonishment
           of
           the
           People
           ,
           who
           thought
           him
           dead
           long
           before
           ;
           and
           said
           to
           them
           ,
           This
           man
           ,
           whom
           you
           deliver'd
           up
           to
           me
           as
           a
           wicked
           and
           perfidious
           person
           ,
           I
           now
           return
           you
           vertuous
           and
           just
           .
        
         
           The
           more
           we
           look
           on
           Epictetus
           ,
           as
           an
           unbyass'd
           esteemer
           of
           mens
           Actions
           ;
           the
           more
           glorious
           is
           it
           to
           the
           memory
           of
           these
           great
           Persons
           ,
           to
           have
           had
           such
           an
           Approbator
           as
           he
           was
           .
           He
           ,
           all
           his
           life
           ,
           made
           profession
           of
           the
           Stoick
           Philosophy
           ;
           that
           is
           ,
           the
           severest
           and
           most
           austere
           of
           all
           Antiquity
           .
           Never
           was
           there
           any
           person
           who
           knew
           better
           how
           to
           reduce
           to
           practice
           the
           Maximes
           and
           Precepts
           of
           that
           Sect.
           For
           though
           he
           may
           be
           numbred
           among
           the
           last
           
           that
           apply'd
           themselves
           thereto
           ,
           yet
           was
           he
           one
           of
           the
           greatest
           Ornaments
           of
           it
           .
           In
           his
           Discourses
           and
           Actions
           ,
           he
           imitated
           
             Socrates
             ,
             Zeno
          
           ,
           and
           Diogenes
           .
           When
           he
           undertook
           any
           work
           ,
           he
           first
           consider'd
           ,
           what
           they
           would
           have
           done
           ,
           upon
           the
           like
           occasion
           .
           When
           he
           reprov'd
           ,
           or
           instructed
           any
           one
           ,
           he
           alwaies
           entertain'd
           him
           with
           some
           example
           of
           those
           Philosophers
           .
           In
           fine
           ,
           he
           look'd
           on
           them
           as
           persons
           infinitely
           transcending
           all
           others
           .
        
         
           But
           ,
           above
           all
           ,
           he
           had
           a
           particular
           esteem
           for
           Socrates
           ,
           and
           had
           fram'd
           himself
           to
           a
           stile
           like
           his
           .
           In
           his
           Discourses
           ,
           he
           us'd
           comparisons
           so
           familiar
           ,
           and
           so
           pertinent
           ,
           that
           he
           insensibly
           won
           all
           to
           his
           Opinion
           .
           He
           was
           so
           persuasive
           ,
           that
           he
           forc'd
           even
           such
           as
           disputed
           against
           him
           ,
           to
           be
           witnesses
           of
           the
           truth
           he
           spoke
           .
           He
           was
           no
           affector
           of
           polite
           or
           elegant
           expressions
           ;
           but
           if
           his
           Discourse
           were
           intelligible
           ,
           and
           full
           of
           good
           sence
           ,
           after
           the
           example
           of
           that
           of
           Socrates
           ,
           he
           was
           satisfy'd
           .
           In
           a
           word
           ,
           He
           had
           propos'd
           that
           Philosopher
           to
           himself
           ,
           as
           the
           model
           ,
           and
           rule
           of
           all
           his
           actions
           .
        
         
         
           Though
           he
           much
           esteem'd
           Pyrrho
           himself
           ,
           yet
           had
           he
           so
           strange
           a
           contempt
           for
           the
           Pyrrhonians
           ,
           that
           he
           could
           not
           endure
           them
           .
           A
           certain
           Pyrrhonian
           one
           day
           taking
           a
           great
           deal
           of
           pains
           to
           prove
           ,
           that
           the
           Senses
           alwaies
           deceiv'd
           men
           ,
           he
           said
           to
           him
           ,
           
             Who
             of
             your
             Sect
             intending
             to
             go
             to
             the
             Stoves
             ,
             mistook
             his
             way
             ,
             and
             went
             to
             the
             Mill
             ?
          
           It
           was
           also
           an
           ordinary
           saying
           with
           him
           ,
           
           
             Were
             I
             a
             Servant
             to
             some
             of
             these
          
           Pyrrhonians
           ,
           
             I
             should
             take
             a
             pleasure
             in
             tormenting
             them
             .
             When
             they
             said
             to
             me
             ,
          
           Epictetus
           ,
           
             poure
             some
             Oyl
             into
             the
             Bath
             ,
             I
             would
             cast
             some
             Brine
             on
             their
             heads
             .
             When
             they
             call'd
             for
             Water-gruell
             ,
             I
             would
             bring
             them
             Vineger
             .
             And
             if
             they
             complain'd
             of
             that
             usage
             ,
             I
             would
             tell
             them
             their
             senses
             were
             deceiv'd
             ,
             and
             would
             perswade
             them
             that
             Vineger
             and
             Water-gruell
             was
             the
             same
             thing
             ,
             or
             I
             would
             make
             them
             renounce
             their
             own
             sentiments
             .
          
        
         
           
             He
             declar'd
             himself
             a
             perpetuall
             enemy
             of
          
           Opinion
           and
           Fortune
           ,
           
             by
             whom
             yet
             others
             thought
             the
             world
             govern'd
             .
          
           The
           greatest
           part
           ,
           
             said
             he
          
           ,
           of
           those
           things
           which
           we
           admire
           are
           but
           pure
           fantasticall
           humours
           .
           
             For
             instance
          
           ,
           The
           Iliad
           ,
           which
           is
           so
           much
           talk'd
           of
           ,
           is
           it
           not
           
           a
           pure
           humour
           ?
           An
           humour
           came
           into
           Paris's
           head
           ,
           to
           carry
           away
           Helene
           ;
           she
           was
           in
           a
           humour
           to
           follow
           him
           ,
           and
           Menelaus
           must
           needs
           be
           in
           an
           humour
           to
           be
           angry
           at
           it
           .
           And
           this
           speaking
           properly
           ,
           is
           the
           main
           design
           of
           the
           Iliad
           .
           But
           if
           Menelaus
           had
           behav'd
           himself
           like
           a
           prudent
           man
           ,
           and
           had
           imagin'd
           ,
           that
           he
           was
           no
           small
           gainer
           ,
           by
           the
           loss
           of
           such
           a
           Wife
           ,
           what
           had
           become
           of
           the
           Iliad
           ?
           Would
           not
           it
           ,
           and
           the
           Odysses
           ,
           have
           been
           clearly
           lost
           .
        
         
           
             As
             to
             Fortune
          
           ,
           Epictetus
           
             compar'd
             her
             to
             a
             Lady
             of
             Quality
             ,
             who
             prostitutes
             her self
             to
             Servants
             ,
             and
             the
             meanest
             among
             such
             .
             He
             said
          
           that
           the
           Life
           ,
           which
           had
           any
           dependence
           on
           Fortune
           ,
           was
           like
           a
           Torrent
           after
           a
           violent
           shower
           ,
           muddy
           ,
           foule
           ,
           hard
           to
           be
           got
           over
           ,
           impetuous
           ,
           and
           of
           short
           continuance
           .
           
             He
             maintain'd
             ,
             on
             the
             contrary
             ,
          
           that
           a
           minde
           addicted
           to
           Vertue
           was
           like
           an
           unexhausted
           ever-flowing
           Spring
           ,
           whose
           waters
           were
           clear
           ,
           sweet
           and
           pleasant
           to
           drink
           ,
           in
           a
           word
           ,
           not
           chargeable
           with
           any
           manner
           of
           corruption
           .
        
         
           In
           like
           manner
           ,
           it
           was
           his
           highest
           care
           to
           heighten
           himself
           up
           more
           and
           more
           towards
           perfection
           in
           the
           study
           of
           vertue
           .
           He
           had
           renounc'd
           all
           other
           
           pleasures
           ,
           that
           he
           might
           the
           more
           intentively
           prosecute
           those
           of
           the
           mind
           .
           When
           he
           was
           at
           any
           great
           Feast
           ,
           
           he
           minded
           not
           so
           much
           the
           satisfaction
           of
           his
           body
           ,
           as
           that
           of
           his
           mind
           .
           For
           it
           was
           his
           persuasion
           ,
           that
           what
           was
           bestow'd
           on
           the
           body
           perish'd
           ,
           and
           was
           never
           recover'd
           again
           ;
           whereas
           what
           was
           bestow'd
           on
           the
           mind
           continu'd
           and
           was
           never
           lost
           :
           For
           this
           reason
           did
           he
           prefer
           the
           Tranquillity
           and
           indisturbance
           of
           the
           Soul
           ,
           before
           all
           other
           things
           imaginable
           .
           And
           he
           held
           it
           for
           a
           Maxime
           ,
           That
           as
           a
           man
           would
           be
           loath
           to
           be
           cast
           away
           in
           a
           Ship
           ,
           though
           it
           were
           ever
           so
           beautiful
           ,
           and
           loaden
           with
           Treasures
           and
           wealth
           :
           so
           how
           rich
           and
           sumptuous
           soever
           a
           House
           may
           be
           ,
           a
           man
           should
           never
           be
           so
           carefull
           in
           the
           preserving
           of
           it
           ,
           as
           to
           be
           crush'd
           by
           the
           burthen
           of
           excessive
           cares
           and
           disquiets
           .
        
         
           
             This
             was
             also
             another
             saying
             of
             his
             .
          
           If
           Persia
           had
           been
           the
           place
           of
           your
           Nativity
           ,
           
           it
           is
           certain
           you
           would
           have
           had
           no
           inclination
           to
           live
           in
           Greece
           ;
           you
           would
           only
           have
           wish'd
           to
           live
           happily
           in
           your
           own
           Country
           .
           When
           therefore
           a
           man
           is
           born
           in
           Poverty
           ,
           to
           what
           end
           shonld
           he
           have
           the
           
           ambition
           to
           be
           rich
           ?
           Why
           does
           he
           not
           rather
           frame
           himself
           to
           a
           contentedness
           in
           that
           condition
           ,
           and
           endeavour
           to
           live
           happily
           therein
           ?
           As
           it
           were
           better
           for
           a
           man
           never
           to
           lye
           in
           any
           but
           a
           narrow
           Bed
           ,
           and
           to
           have
           his
           health
           ;
           then
           to
           be
           sumptuously
           lodg'd
           ,
           and
           to
           be
           sick
           :
           So
           ought
           it
           to
           be
           a
           mans
           wish
           rather
           to
           preserve
           an
           indisturb'd
           tranquillity
           and
           composure
           of
           mind
           ,
           in
           a
           mean
           condition
           ,
           then
           be
           tormented
           with
           Grief
           and
           Vexation
           ,
           amidst
           a
           greater
           liberality
           of
           Fortune
           .
           We
           must
           not
           imagine
           ,
           that
           our
           unhappiness
           proceeds
           from
           Poverty
           ,
           but
           from
           Ambition
           .
           Nor
           are
           we
           deliver'd
           from
           fear
           ,
           by
           Wealth
           ,
           but
           only
           by
           reason
           .
           Whence
           it
           comes
           ,
           that
           he
           who
           makes
           provision
           of
           Reason
           is
           content
           in
           himself
           ,
           and
           charges
           not
           his
           grievances
           on
           Poverty
           .
           
             These
             were
             the
             reflections
             of
          
           Epictetus
           
             on
             those
             things
             whereof
             men
             make
             so
             great
             account
             .
          
        
         
           He
           could
           not
           endure
           those
           persons
           ,
           who
           sought
           pretences
           to
           conceal
           ,
           or
           justifie
           themselves
           in
           their
           miscarriages
           .
           He
           said
           they
           imitated
           the
           Roman
           Curtezans
           ;
           who
           to
           cover
           their
           shame
           and
           to
           justifie
           their
           Lewdness
           ,
           made
           their
           advantage
           of
           Plato's
           Books
           of
           Common-Wealth
           ;
           inasmuch
           as
           that
           Philosopher
           
           would
           have
           women
           to
           be
           common
           :
           not
           piercing
           into
           the
           sense
           ,
           but
           lewdly
           interpreting
           the
           words
           of
           that
           great
           man.
           For
           he
           does
           not
           hold
           that
           a
           Woman
           married
           to
           one
           man
           should
           afterwards
           prostitute
           her self
           to
           all
           others
           ;
           but
           he
           would
           abrogate
           that
           kind
           of
           Marriage
           between
           one
           Man
           and
           one
           Woman
           ,
           to
           introduce
           another
           .
           For
           this
           reason
           Epictetus
           never
           bethought
           himself
           of
           any
           excuse
           ,
           when
           he
           was
           once
           sensible
           that
           he
           had
           done
           amiss
           :
           on
           the
           contrary
           ,
           he
           was
           never
           better
           pleas'd
           ,
           than
           when
           his
           miscarriages
           were
           discover'd
           to
           him
           .
        
         
           One
           day
           ,
           
           Rufus
           bitterly
           reproving
           him
           ,
           that
           he
           had
           not
           observ'd
           an
           omission
           in
           a
           Syllogisme
           ,
           he
           made
           answer
           .
           I
           have
           not
           committed
           so
           great
           a
           crime
           ,
           as
           if
           I
           had
           set
           the
           Capitol
           on
           fire
           .
           How
           ,
           wretch
           ,
           replies
           Rufus
           ,
           dost
           thou
           think
           there
           is
           no
           other
           crime
           ,
           than
           that
           of
           firing
           the
           Capitol
           ?
           Epictetus
           was
           so
           far
           from
           being
           displeas'd
           at
           so
           sharp
           a
           retort
           ,
           that
           he
           gave
           Rufus
           thanks
           ,
           and
           afterwards
           told
           the
           story
           to
           all
           the
           World.
           
        
         
           Another
           time
           a
           certain
           person
           ,
           who
           
           had
           been
           very
           wealthy
           ,
           but
           then
           was
           fallen
           into
           extream
           Poverty
           ,
           came
           and
           intreated
           him
           to
           write
           on
           his
           behalf
           to
           the
           People
           .
           Epictetus
           ,
           glad
           to
           do
           him
           any
           service
           ,
           writ
           him
           a
           most
           Obliging
           Letter
           ,
           wherein
           he
           represented
           and
           bemoan'd
           his
           misfortune
           ,
           in
           such
           terms
           ,
           as
           might
           have
           excited
           compassion
           in
           Persons
           the
           least
           inclin'd
           to
           any
           .
           But
           when
           the
           other
           had
           read
           it
           ,
           instead
           of
           giving
           him
           thanks
           ,
           he
           return'd
           it
           him
           again
           ,
           alledging
           ,
           that
           his
           addresses
           to
           him
           were
           out
           of
           hopes
           of
           receiving
           some
           assistance
           from
           him
           ,
           and
           not
           of
           being
           bemoan'd
           ,
           which
           he
           needed
           not
           .
           That
           scornfulness
           so
           pleas'd
           Epictetus
           ,
           that
           he
           thought
           himself
           more
           oblig'd
           to
           him
           for
           that
           Answer
           ,
           than
           if
           what
           Worthy
           person
           had
           entertain'd
           him
           kindness
           ,
           with
           the
           most
           insinuating
           Complements
           .
        
         
           But
           above
           all
           things
           ,
           Epictetus
           was
           extreamly
           nice
           in
           point
           of
           Friendship
           ,
           and
           there
           needs
           be
           no
           more
           said
           ,
           than
           that
           he
           was
           a
           Stoick
           ,
           to
           give
           some
           security
           ,
           that
           he
           was
           sincere
           and
           disinteress'd
           .
           He
           would
           not
           have
           a
           man
           think
           of
           consulting
           the
           Oracle
           ,
           when
           he
           was
           concern'd
           in
           the
           vindication
           of
           
           a
           Friend
           .
           
           He
           was
           perswaded
           ,
           that
           it
           ought
           to
           be
           attempted
           even
           with
           the
           hazard
           of
           a
           mans
           Life
           .
           As
           he
           was
           maintaining
           one
           day
           ,
           That
           only
           a
           wise
           man
           was
           capable
           of
           Friendship
           ;
           one
           made
           him
           this
           reply
           ,
           That
           though
           he
           were
           no
           wise
           man
           ,
           yet
           he
           tenderly
           lov'd
           his
           own
           Son.
           
           
             'T
             is
             your
             imagination
          
           ,
           Answers
           Epictetus
           .
           
             Did
             you
             ever
             observe
             little
             whelps
             playing
             together
             ?
             It
             might
             be
             infer'd
             ,
             from
             their
             sporting
             ,
             that
             they
             had
             an
             extream
             kindness
             one
             for
             the
             other
             .
             And
             yet
             cast
             but
             a
             piece
             of
             meat
             betwixt
             them
             ,
             and
             you
             will
             finde
             whether
             they
             effectually
             love
             one
             another
             .
             The
             case
             is
             parallel
             with
             that
             of
             you
             and
             your
             Son.
             Cast
             but
             a
             piece
             of
             Land
             between
             you
             and
             him
             ,
             and
             you
             will
             discover
             whether
             ,
             to
             gain
             that
             ,
             he
             will
             not
             wish
             your
             Death
             ;
             and
             whether
             within
             a
             while
             after
             you
             will
             not
             have
             a
             mortall
             aversion
             against
             him
             .
          
           Eteocles
           and
           Polynices
           ,
           
             Were
             they
             not
             Brothers
             ,
             the
             Children
             of
             the
             same
             Father
             and
             Mother
             ?
             Had
             they
             not
             had
             their
             Education
             together
             ?
             Had
             they
             not
             made
             a
             thousand
             protestations
             of
             inviolable
             Friendship
             ?
             And
             yet
             when
             the
             Kingdom
             fell
             between
             them
             ,
             which
             is
             the
             fatall
             Morsell
             ,
             did
             they
             remember
             ,
             or
             reflect
             on
             their
             promises
             ?
             Was
             not
             the
             
             Friendship
             between
             them
             clearly
             forgotten
             ?
             Did
             there
             not
             happen
             dreadfull
             Wars
             between
             them
             ,
             and
             were
             they
             not
             desirous
             to
             kill
             one
             the
             other
             ?
             Did
             not
          
           Paris
           
             live
             under
             the
             same
             roof
             with
          
           Menelaus
           ?
           
             Did
             they
             not
             lodge
             in
             the
             same
             bed
             ?
             Were
             they
             not
             continually
             together
             ?
             And
             yet
             ,
             did
             not
             the
             imaginary
             beauty
             of
             a
             wretched
             Woman
             make
             an
             irreconcileable
             distance
             between
             them
             ,
             and
             engage
             them
             in
             the
             most
             bloody
             and
             most
             cruel
             War
             that
             ever
             was
             heard
             of
             ?
             When
             it
             would
             be
             discover'd
             ,
          
           continu'd
           he
           ,
           
             whether
             two
             men
             are
             truly
             Friends
             ;
             there
             is
             no
             necessity
             of
             enquiring
             whether
             they
             be
             related
             one
             to
             the
             other
             ,
             or
             have
             had
             a
             joynt
             education
             .
             These
             are
             uncertain
             marks
             ,
             and
             such
             as
             commonly
             do
             but
             trapan
             us
             .
             We
             are
             only
             to
             inform
             our selves
             of
             their
             Opinions
             ,
             and
             their
             Manners
             ;
             and
             if
             we
             finde
             they
             are
             truly
             vertuous
             ,
             and
             well-principled
             ,
             we
             may
             pass
             an
             assured
             Judgement
             of
             them
             that
             they
             are
             perfect
             in
             point
             of
             Friendship
             .
          
        
         
           One
           day
           ,
           
           a
           person
           of
           Quality
           making
           him
           a
           visit
           ,
           he
           very
           civilly
           entertain'd
           him
           ,
           and
           discours'd
           with
           him
           a
           great
           while
           .
           But
           after
           they
           had
           talk'd
           of
           divers
           things
           ,
           Epictetus
           ask'd
           him
           whether
           he
           were
           married
           ?
           I
           am
           
           so
           ,
           said
           the
           other
           to
           my
           great
           sorrow
           .
           What
           cause
           have
           you
           to
           be
           so
           much
           troubled
           ,
           repli'd
           Epictetus
           ,
           For
           methinks
           people
           marry
           only
           in
           order
           to
           a
           more
           happy
           Life
           ?
           I
           am
           so
           miserable
           ,
           replies
           the
           other
           ,
           that
           I
           have
           not
           a
           quiet
           houre
           .
           I
           so
           tenderly
           Love
           my
           Children
           ,
           that
           I
           am
           in
           a
           perpetual
           apprehension
           ,
           that
           some
           accident
           may
           befall
           them
           .
           And
           upon
           the
           least
           thing
           being
           amiss
           with
           them
           ,
           I
           am
           like
           a
           distracted
           person
           ,
           tearing
           the
           hair
           of
           my
           head
           ,
           and
           deploring
           the
           wretchedness
           of
           my
           condition
           .
           Not
           long
           since
           ,
           continu'd
           he
           ,
           news
           being
           brought
           me
           ,
           that
           my
           little
           Daughter
           was
           not
           well
           ,
           I
           was
           so
           smitten
           thereat
           ,
           that
           I
           had
           not
           the
           courage
           to
           see
           her
           ,
           till
           I
           was
           assur'd
           ,
           that
           she
           had
           recover'd
           that
           fit
           ,
           and
           was
           grown
           better
           .
           Certainly
           replies
           Epictetus
           ,
           
             you
             are
             a
             person
             of
             a
             very
             humorous
             Friendship
             ;
             I
             could
             wish
             my
             Enemies
             had
             the
             same
             affection
             for
             me
             ,
             as
             you
             have
             for
             your
             Children
             ,
             and
             that
             they
             would
             Love
             me
             so
             well
             ,
             as
             not
             to
             see
             me
             while
             I
             live
             .
             You
             do
             as
             a
             certain
             Gallant
             sometime
             did
             ,
             who
             ,
             being
             entred
             the
             Lists
             ,
             was
             struck
             with
             such
             a
             fear
             ,
             that
             he
             cast
             his
             Cloak
             over
             his
             Eyes
             ,
             while
             his
             Horse
             
             galloped
             ,
             and
             having
             afterwards
             casually
             got
             the
             prize
             ,
             they
             were
             forc'd
             to
             apply
             Sponges
             to
             him
             ,
             to
             recover
             him
             out
             of
             the
             swound
             he
             was
             fallen
             into
             .
          
        
         
           When
           some
           said
           to
           Epictetus
           ,
           that
           if
           he
           still
           liv'd
           in
           Poverty
           ,
           he
           would
           never
           be
           in
           a
           capacity
           to
           serve
           his
           Friends
           .
           
           
             How
             are
             you
             mistaken
          
           !
           reply'd
           he
           ,
           
             Do
             you
             think
             that
             the
             assisting
             of
             Friends
             consists
             in
             the
             lending
             of
             money
             ?
             No
             ,
             no.
             True
             it
             is
             that
             a
             man
             ought
             to
             do
             what
             lies
             in
             his
             power
             ,
             to
             get
             Wealth
             ,
             that
             he
             may
             therewith
             relieve
             them
             ,
             in
             their
             necessities
             ;
             but
             if
             you
             can
             direct
             me
             how
             it
             may
             be
             gotten
             ,
             in
             the
             age
             we
             live
             in
             ,
             with
             the
             preservation
             of
             V'ertuous
             life
             and
             Integrity
             ,
             I
             promise
             you
             my
             utmost
             endeavours
             to
             do
             it
             .
             And
             if
             you
             also
             expect
             it
             from
             me
             ,
             that
             I
             should
             hazard
             the
             loss
             of
             those
             Goods
             I
             can
             call
             my
             own
             ,
             in
             order
             to
             the
             acquisition
             of
             others
             which
             are
             not
             true
             Goods
             ,
             Consider
             whether
             you
             are
             not
             very
             unjust
             ,
             and
             whether
             you
             ought
             not
             to
             prefer
             a
             faithfull
             Friend
             before
             money
             ?
          
           This
           certainly
           was
           an
           Answer
           beseeming
           a
           true
           Philosopher
           .
        
         
           But
           what
           's
           particularly
           observable
           in
           Epictetus
           ,
           is
           ,
           that
           ,
           of
           all
           the
           ancient
           Philosophers
           ,
           he
           had
           the
           best
           opinions
           
           concerning
           the
           Deity
           ,
           and
           the
           greatest
           insight
           into
           our
           Mysteries
           .
           His
           sentiments
           are
           so
           conformable
           to
           Christianity
           ,
           that
           St.
           Augustine
           ,
           as
           great
           an
           enemy
           as
           he
           was
           to
           the
           ancient
           Philosophers
           ,
           speaks
           very
           advantageously
           of
           this
           Man
           ;
           nay
           so
           far
           ,
           as
           to
           honour
           him
           with
           the
           denomination
           of
           
             Most
             Wise
          
           .
           And
           no
           doubt
           St.
           Augustine
           had
           great
           reason
           to
           give
           him
           that
           Character
           ,
           
           since
           Epictetus
           was
           clearly
           perswaded
           ,
           of
           the
           Immortality
           of
           the
           Soul
           ,
           a
           great
           admirer
           of
           Providence
           ,
           a
           Mortall
           enemy
           to
           Impiety
           and
           Atheisme
           ,
           acknowledg'd
           but
           one
           Divinity
           ,
           and
           made
           Modesty
           ,
           not
           to
           say
           ,
           Humility
           ,
           the
           ground
           of
           his
           Morals
           ,
           as
           we
           have
           already
           observ'd
           .
        
         
           But
           what
           I
           more
           highly
           esteem
           in
           him
           ,
           is
           ,
           that
           having
           been
           Nurs'd
           up
           in
           the
           Principles
           of
           the
           Stoick
           Philosophy
           ,
           he
           suck'd
           nothing
           of
           its
           bitter
           .
           ness
           ,
           And
           that
           he
           had
           wean'd
           his
           mind
           from
           most
           of
           its
           Errours
           and
           false
           Maximes
           .
           
           In
           a
           word
           ,
           He
           had
           no
           tincture
           of
           those
           insolent
           Opinions
           ,
           and
           ridiculous
           qualifications
           ,
           which
           the
           Stoicks
           requir'd
           in
           their
           Virtuoso
           ,
           or
           Wise
           Man.
           A
           man
           who
           had
           reduc'd
           
           all
           his
           Philosophy
           to
           Practice
           ,
           and
           one
           ,
           who
           ,
           by
           the
           acknowledgment
           of
           all
           subsequent
           Ages
           since
           his
           time
           ,
           was
           the
           most
           knowing
           and
           the
           most
           humble
           of
           all
           the
           Philosophers
           ,
           such
           a
           man
           ,
           I
           say
           ,
           must
           needs
           be
           far
           from
           any
           imagination
           of
           his
           being
           above
           God.
           So
           that
           if
           Epictetus
           was
           a
           Stoick
           ,
           he
           was
           a
           much
           more
           reform'd
           Stoick
           ,
           than
           any
           of
           the
           rest
           .
           he
           had
           not
           so
           great
           a
           Devotion
           for
           the
           School
           of
           Zeno
           ,
           or
           was
           so
           sworn
           to
           the
           observance
           of
           his
           Morality
           ,
           as
           that
           he
           would
           not
           sometimes
           transgress
           the
           rules
           of
           it
           .
           On
           the
           contrary
           he
           gloried
           in
           opposing
           them
           ,
           when
           he
           thought
           them
           not
           consistent
           with
           good
           Manners
           and
           Prudence
           .
           and
           certainly
           ,
           if
           St.
           Jerome
           made
           it
           no
           difficulty
           to
           place
           a
           Philosopher
           of
           the
           same
           Sect
           in
           the
           Catalogue
           of
           the
           Saints
           ,
           What
           may
           we
           think
           of
           Epictetus
           ?
           For
           ,
           not
           to
           urge
           that
           he
           alwaies
           spoke
           very
           clearly
           of
           the
           immortality
           of
           the
           Soul
           ,
           and
           that
           Seneca
           never
           fully
           express'd
           his
           sentiment
           as
           to
           that
           point
           ,
           he
           hath
           this
           further
           advantage
           over
           him
           ,
           that
           he
           never
           approved
           that
           pernicious
           and
           tragical
           Maxime
           of
           
             Stoicks
             Cloister
          
           ,
           so
           receiv'd
           
           and
           so
           inveterate
           ,
           
           
             That
             it
             was
             lawfull
             for
             a
             man
             to
             be
             his
             own
             Murtherer
             :
          
           Wheras
           Seneca
           alledges
           it
           ,
           and
           maintains
           it
           in
           several
           places
           .
           Which
           is
           a
           consideration
           so
           much
           the
           more
           pressing
           ,
           by
           as
           much
           as
           there
           is
           nothing
           so
           opposite
           to
           the
           Doctrine
           of
           the
           Gospell
           .
        
         
           I
           know
           Wolfius
           is
           not
           of
           this
           opinion
           ,
           
           and
           pretends
           that
           Epictetus
           was
           fallen
           into
           that
           Errour
           ,
           as
           well
           as
           the
           rest
           of
           the
           Stoicks
           .
           but
           I
           know
           also
           ,
           that
           it
           is
           very
           likely
           ,
           Wolfius
           is
           mistaken
           ,
           as
           to
           that
           particular
           .
           For
           the
           only
           Text
           on
           which
           he
           grounds
           that
           Conjecture
           ,
           is
           this
           that
           Epictetus
           affirms
           ,
           in
           
             Arrian
             ,
             That
             when
             a
             man
             is
             weary
             of
             acting
             his
             part
             ,
             he
             is
             to
             remember
             ,
             That
             the
             Door
             is
             open
             .
          
        
         
           But
           when
           he
           saies
           ,
           
             The
             Door
             is
             open
          
           ,
           He
           means
           not
           by
           those
           words
           ,
           That
           
             a
             man
             may
             be
             his
             own
             Murtherer
             .
          
           His
           meaning
           is
           plainly
           this
           ,
           that
           when
           we
           are
           weary
           of
           Life
           ,
           and
           the
           condition
           we
           are
           in
           ,
           it
           concerns
           us
           to
           remember
           ,
           that
           our
           Term
           is
           almost
           expired
           ,
           that
           within
           a
           short
           time
           we
           shall
           be
           delivered
           from
           that
           disquiet
           ,
           and
           that
           infallibly
           we
           shall
           dye
           .
           This
           
           was
           the
           reflection
           of
           Epictetus
           ,
           And
           ,
           to
           be
           assured
           of
           it
           ,
           we
           need
           only
           observe
           ,
           how
           clearly
           he
           expresses
           himself
           to
           the
           same
           purpose
           ,
           in
           another
           passage
           ,
           where
           he
           derides
           those
           ,
           who
           are
           much
           troubled
           for
           the
           morrow
           .
           Thus
           then
           he
           speaks
           to
           them
           .
           
             If
             you
             have
             any
             thing
             to
             eat
             to
             morrow
             ,
          
           
           
             you
             will
             eat
             ,
             if
             you
             have
             nought
             ,
             you
             will
             forbear
             eating
             :
             the
             worst
             that
             can
             befall
             you
             ,
             is
             to
             go
             into
             the
             other
             World
             ,
             The
             Door
             is
             allwaies
             open
             for
             you
             .
          
           This
           passage
           is
           as
           much
           to
           the
           point
           in
           Debate
           ,
           as
           the
           other
           ;
           and
           yet
           no
           understanding
           person
           will
           maintain
           that
           Epictetus
           his
           meaning
           in
           this
           place
           ,
           is
           ,
           
             That
             it
             is
             lawfull
             for
             a
             man
             to
             be
             his
             own
             Executioner
             ,
          
           For
           ,
           two
           or
           three
           lines
           before
           ,
           he
           holds
           ,
           That
           ,
           
           
             When
             we
             are
             persecuted
             by
             Tyrants
             ,
             We
             must
             have
             Patience
             ,
             and
             wait
             Gods
             leasure
             ,
          
           
           
             to
             deliver
             us
             from
             their
             Persecution
             .
             It
             is
             just
             ,
             adds
             he
             ,
             that
             we
             continue
             in
             the
             rank
             wherein
             God
             hath
             placed
             us
             .
             We
             must
             leave
             it
             to
             him
             to
             remove
             us
             out
             of
             it
             ,
             when
             it
             shall
             please
             him
             .
             The
             time
             of
             our
             aboad
             will
             not
             be
             long
             .
             When
             a
             man
             hath
             once
             taken
             this
             resolution
             ,
             there
             is
             no
             Tyrant
             but
             we
             may
             defy
             .
          
           This
           is
           the
           Constant
           opinion
           of
           Epictetus
           ,
           
           which
           is
           clearly
           opposite
           to
           that
           ,
           which
           Wolfius
           would
           impose
           upon
           him
           .
        
         
           But
           to
           return
           to
           his
           Life
           .
           These
           were
           his
           true
           Sentiments
           ;
           that
           admirable
           Modesty
           ,
           that
           profound
           Wisedom
           ;
           and
           ,
           above
           all
           ,
           that
           inflexible
           Integrity
           so
           remarkable
           in
           him
           ,
           were
           the
           recommendations
           which
           gain'd
           him
           the
           Esteem
           and
           Friendship
           of
           the
           greatest
           Persons
           of
           his
           time
           .
           
           There
           was
           an
           intimate
           Friendship
           between
           him
           and
           Favorinus
           ,
           and
           Herod
           the
           Sophist
           ,
           two
           men
           very
           Illustrious
           among
           the
           Ancients
           ,
           and
           whose
           Lives
           are
           written
           by
           Philostratus
           .
           
           Spartian
           ,
           as
           I
           have
           already
           observe'd
           ,
           numbers
           him
           among
           the
           most
           familiar
           Friends
           of
           the
           Emperour
           Hadrtan
           .
           
           Themistius
           ,
           in
           his
           Oration
           to
           the
           Emperour
           sovinian
           ,
           affirmes
           ,
           that
           he
           received
           great
           honours
           from
           the
           two
           
           Antoninus's
           .
           And
           indeed
           ,
           
           
             Marcus
             Aurelius
          
           speaks
           very
           advantageously
           of
           him
           ,
           in
           several
           places
           ;
           so
           far
           as
           to
           parallel
           him
           with
           the
           Zeno's
           ,
           Socrates's
           ,
           and
           
           Crysippus's
           .
           In
           fine
           ,
           he
           was
           in
           so
           great
           reputation
           ,
           
           that
           Lucian
           satyrizes
           on
           an
           Ignorant
           person
           ,
           who
           had
           given
           three
           thousand
           
           Drachmes
           for
           
           Epictetus's
           earthen
           Lampe
           ,
           out
           of
           a
           conceit
           he
           should
           become
           as
           eminent
           for
           Learning
           as
           he
           was
           ,
           by
           the
           light
           of
           his
           Lampe
           .
        
         
           His
           words
           were
           so
           efficacious
           ,
           and
           men
           had
           such
           a
           respect
           and
           Veneration
           for
           what
           ever
           came
           from
           him
           ,
           that
           none
           oppos'd
           it
           .
           One
           day
           Herod
           ,
           
           the
           Sophist
           ,
           met
           with
           a
           young
           man
           who
           profess'd
           the
           Stoick
           ,
           Philosopy
           ,
           but
           had
           such
           an
           humour
           of
           talking
           and
           magnifying
           himself
           ,
           as
           if
           all
           the
           Greeks
           and
           Latines
           had
           been
           ignorant
           persons
           in
           comparison
           of
           him
           .
           The
           Sophist
           having
           patiently
           given
           attention
           to
           all
           he
           thought
           fit
           to
           say
           ,
           sent
           for
           the
           second
           Book
           of
           
           Epictetus's
           Discourses
           ,
           collected
           by
           Arrian
           ,
           whereof
           he
           caus'd
           a
           Chapter
           to
           be
           read
           ,
           treating
           of
           great
           Talkers
           ,
           and
           presumptious
           persons
           ,
           The
           young
           man
           was
           so
           startled
           ,
           and
           out
           of
           countenance
           at
           it
           ,
           that
           he
           had
           not
           a
           word
           to
           say
           for
           himselfe
           .
           From
           this
           instance
           it
           may
           be
           conjectur'd
           ,
           what
           esteeme
           Epictetus
           must
           be
           in
           .
        
         
           Of
           all
           his
           Diciples
           ,
           we
           know
           not
           of
           any
           considerable
           person
           but
           Arrian
           ;
           and
           yet
           the
           making
           of
           this
           one
           Diciple
           
           is
           a
           sufficient
           argument
           of
           the
           greatness
           of
           the
           Master
           .
           
           This
           is
           the
           Arrian
           ,
           who
           was
           afterwards
           Master
           to
           
             Antoninus
             Pius
          
           ,
           and
           had
           the
           Title
           given
           him
           of
           young
           Xenophon
           ,
           upon
           this
           account
           ,
           that
           in
           imitation
           of
           that
           Philosopher
           ,
           he
           had
           reduc'd
           to
           writing
           all
           he
           had
           heard
           his
           Master
           say
           ,
           during
           his
           Life
           ,
           and
           dispos'd
           it
           into
           a
           Volume
           ,
           which
           he
           Entituled
           ,
           
             The
             Discourses
             of
             Epictetus
          
           ,
           or
           his
           Dissertations
           ,
           whereof
           there
           are
           yet
           remaining
           four
           Books
           .
           He
           afterwards
           made
           a
           little
           Treatise
           ,
           which
           he
           called
           Enchiridion
           ,
           
           which
           is
           an
           Abridgment
           of
           all
           the
           Moral
           Philosophy
           of
           Epictetus
           ,
           which
           is
           yet
           extant
           ,
           and
           indisputabl'y
           one
           of
           the
           most
           excellent
           Pieces
           of
           Antiquity
           .
        
         
           But
           what
           I
           am
           extreamly
           astonish'd
           at
           ;
           
           is
           ,
           that
           a
           person
           so
           highly
           learned
           as
           Lipsius
           ,
           whose
           illuminated
           judgment
           sound
           its
           way
           into
           the
           greatest
           obscurities
           of
           the
           Stoick
           .
           Philosophy
           ,
           and
           who
           made
           it
           his
           principal
           study
           ,
           should
           imagine
           that
           Epictetus
           was
           the
           Author
           of
           that
           Enchiridion
           ,
           and
           how
           he
           mist
           observing
           ,
           that
           Simplicius
           expressly
           affirms
           at
           the
           very
           beginning
           of
           his
           Book
           ,
           that
           the
           
           Enchiridion
           was
           compos'd
           by
           Arrian
           ,
           
           and
           that
           it
           was
           an
           extract
           of
           the
           noblest
           and
           most
           considerable
           Maximes
           of
           
           Epictetus's
           Philosophy
           .
           The
           Translator
           of
           Arrians
           Discourses
           into
           French
           ,
           so
           well
           known
           by
           the
           Philarchus
           of
           Monsieur
           de
           Balzac
           ,
           is
           guilty
           of
           the
           same
           Errour
           .
        
         
           Arrian
           had
           also
           written
           another
           very
           large
           Book
           ,
           of
           the
           
             Life
             and
             Death
             of
             Epictetus
          
           ,
           which
           is
           clearly
           lost
           .
           
             Marcus
             Aurclius
          
           speaks
           of
           another
           Book
           ,
           
           intituled
           ,
           
             The
             Commentaries
             of
             Epictetus
          
           ,
           which
           he
           had
           very
           exactly
           read
           over
           .
           But
           ,
           in
           all
           probability
           ,
           these
           Commentaries
           are
           no
           other
           than
           the
           Discourses
           of
           Epictetus
           ,
           whereof
           I
           have
           already
           spoken
           .
           For
           Arrian
           ,
           in
           the
           Preface
           he
           made
           before
           thosse
           Discourses
           ,
           calls
           them
           also
           the
           Commentarie●
           ,
           of
           Epictetus
           .
           
           I
           conceive
           the
           equivocation
           proceeded
           from
           the
           two
           publications
           made
           of
           that
           Book
           ,
           during
           the
           life
           of
           Arrian
           ,
           who
           possbly
           gave
           it
           different
           Titles
           .
        
         
           I
           am
           also
           of
           opinion
           ,
           that
           those
           Discourses
           were
           much
           larger
           than
           we
           now
           find
           them
           ,
           and
           ,
           it
           may
           be
           ,
           that
           ,
           instead
           of
           four
           ,
           there
           were
           five
           or
           six
           Books
           of
           them
           .
           This
           is
           so
           far
           certain
           ,
           that
           
           Gellius
           cites
           a
           passage
           of
           the
           fifth
           Book
           of
           Arrian's
           Discourses
           .
           And
           Stobaeus
           relates
           several
           passages
           of
           the
           same
           Author
           ,
           now
           not
           extant
           elsewhere
           .
           It
           is
           possible
           also
           ,
           that
           Arrian
           left
           out
           several
           things
           at
           the
           second
           publication
           which
           was
           made
           of
           his
           Book
           ,
           and
           reduc'd
           the
           six
           Books
           he
           had
           made
           ,
           to
           four
           .
           However
           it
           be
           ,
           I
           cannot
           allow
           what
           is
           affirm'd
           by
           Suidas
           ,
           
           that
           Epictetus
           writ
           much
           .
           For
           if
           we
           ever
           so
           little
           consult
           what
           hath
           been
           written
           by
           Arrian
           ,
           or
           reflect
           on
           the
           Maximes
           maintain'd
           by
           him
           ,
           we
           shall
           hardly
           be
           induc'd
           to
           any
           imagination
           of
           it
           .
        
         
           There
           are
           also
           certain
           Answers
           ,
           
           which
           some
           pretend
           that
           he
           made
           to
           the
           Emperour
           Hadrian
           .
           But
           there
           needs
           only
           the
           reading
           of
           them
           to
           discover
           their
           being
           supposititious
           ,
           and
           that
           they
           are
           falsely
           attributed
           to
           him
           .
           Wolsius
           put
           us
           sometime
           in
           hopes
           ,
           
           that
           we
           should
           see
           
           Epictetus's
           Letters
           ,
           which
           were
           ,
           as
           he
           was
           told
           ,
           in
           the
           Library
           of
           Florence
           .
           But
           it
           is
           very
           likely
           ,
           that
           he
           ,
           who
           told
           him
           that
           News
           ,
           was
           not
           well
           informed
           of
           the
           truth
           ,
           and
           that
           we
           may
           long
           expect
           the
           publishing
           of
           them
           .
        
         
         
           Of
           what
           Disease
           Epictetus
           died
           ,
           or
           at
           what
           time
           ,
           is
           not
           well
           known
           .
           True
           it
           is
           ,
           that
           Suidas
           affirmes
           he
           died
           under
           the
           reign
           of
           
             Marcus
             Aurelius
          
           .
           But
           I
           much
           question
           the
           truth
           of
           it
           .
           Salmasius
           ,
           who
           hath
           been
           very
           large
           as
           to
           this
           particular
           ,
           brings
           several
           reasons
           to
           make
           it
           appear
           that
           Suidas
           was
           mistaken
           .
        
         
           The
           first
           is
           ,
           that
           the
           same
           Suidas
           affirms
           ,
           
           that
           Epictetus
           was
           a
           slave
           to
           
             Epaphroditus
             ,
             who
             was
             Captain
             of
             the
             Life-Guard
             to
             Nero.
          
           Now
           ,
           from
           the
           death
           of
           Nero
           to
           Marcus
           Aurelius's
           advancement
           to
           the
           Empire
           ,
           
           there
           are
           near
           ninety
           four
           years
           .
           Nay
           before
           Epictetus
           was
           in
           a
           condition
           to
           do
           Epaphroditus
           any
           service
           ,
           and
           to
           come
           from
           Hierapolis
           to
           Rome
           ,
           he
           must
           be
           of
           some
           Age.
           So
           that
           according
           to
           this
           computation
           he
           must
           have
           lived
           near
           a
           hundred
           and
           twenty
           years
           :
           which
           is
           not
           easily
           believ'd
           .
           And
           yet
           there
           may
           be
           somewhat
           in
           the
           conjecture
           ,
           though
           not
           enough
           to
           make
           it
           convictive
           ,
           for
           it
           is
           possible
           ,
           
           as
           Lipsius
           hath
           well
           observ'd
           ,
           that
           he
           did
           not
           serve
           Epaphroditus
           ,
           till
           after
           the
           death
           of
           Nero.
           Yet
           Lipsius
           may
           be
           answer'd
           ,
           
           by
           alledging
           that
           Epaphroditus
           is
           here
           stiled
           Captain
           of
           Nero's
           Life
           Guard
           ;
           
           which
           argues
           that
           Nero
           was
           then
           living
           .
        
         
           
           Salmasius's
           second
           reason
           is
           ,
           that
           
             Marcus
             Aurelius
          
           numbers
           not
           .
           Epictetus
           among
           those
           whom
           he
           had
           heard
           .
           He
           only
           affirms
           ,
           that
           he
           had
           seen
           his
           Commentaries
           ,
           by
           the
           means
           of
           
             Junius
             Rusticus
          
           ,
           who
           sent
           him
           them
           .
           This
           reason
           seems
           to
           me
           much
           weaker
           than
           the
           former
           .
           For
           ,
           besides
           that
           Epictetus
           might
           at
           that
           time
           be
           retir'd
           to
           Nicopolis
           ,
           he
           died
           haply
           at
           the
           beginning
           of
           Marcus
           Aurelius's
           Reign
           .
           And
           Suidas
           affirms
           only
           ,
           that
           he
           came
           to
           the
           time
           of
           that
           Emperour
           .
           And
           so
           though
           Epictetus
           had
           lived
           till
           the
           beginning
           of
           his
           Reign
           ,
           it
           is
           possible
           that
           Emperour
           might
           not
           see
           the
           Commentaries
           of
           Epictetus
           ,
           till
           after
           his
           death
           .
        
         
           The
           third
           reason
           alledged
           by
           Salmasius
           seems
           to
           me
           to
           be
           of
           no
           validity
           at
           all
           .
           He
           saies
           ,
           that
           
           Epictetus's
           Lamp
           was
           sold
           in
           
           Lucian's
           time
           ,
           and
           thence
           he
           infers
           ,
           that
           Epictetus
           was
           then
           dead
           .
           But
           this
           does
           not
           prove
           any
           thing
           .
           For
           there
           are
           very
           high
           probabilities
           ,
           if
           not
           certainty
           ,
           that
           Lucian
           died
           not
           till
           
           after
           
             Marcus
             Aurclius
          
           .
           And
           so
           ,
           that
           Lamp
           might
           have
           been
           sold
           in
           Lucian's
           time
           ,
           though
           Epictetus
           liv'd
           to
           the
           time
           of
           that
           Emperour
           .
           Nay
           it
           is
           possible
           it
           was
           sold
           in
           the
           Life-time
           of
           Epictetus
           ;
           and
           in
           that
           case
           ,
           there
           would
           be
           no
           difficulty
           .
        
         
           The
           fourth
           Reason
           is
           ,
           
           That
           
             A.
             Gellius
          
           ,
           who
           writ
           in
           the
           time
           of
           
             Antoninus
             Pius
          
           ,
           or
           at
           the
           beginning
           of
           
             Marcus
             Aurelias's
          
           Reign
           ,
           affirmes
           of
           Epictetus
           thus
           ,
           
             The
             memory
             of
             Epictetus
             the
             Philosopher
             is
             yet
             fresh
             .
          
           The
           passage
           is
           not
           faithfully
           set
           down
           by
           Salmasius
           .
           For
           it
           is
           precisely
           said
           in
           
             Aulus
             Gellius
             ,
             That
             Epictetus
             also
             was
             a
             slave
             ,
             is
             of
             fresh
             Memory
             .
          
           That
           is
           ,
           it
           was
           of
           fresh
           memory
           that
           Epictetus
           had
           been
           a
           Slave
           ,
           and
           not
           simply
           that
           he
           had
           been
           .
        
         
           To
           conclude
           ,
           The
           last
           Reason
           brought
           by
           Salmasius
           ,
           is
           ,
           that
           
             Aulus
             Gellius
          
           speaks
           in
           another
           place
           ,
           in
           these
           Terms
           ,
           
             I
             have
             heard
             Favorinus
             say
             that
             Epictetus
             said
          
           &c.
           
           So
           that
           ,
           since
           Favorinus
           died
           under
           the
           Emperour
           
             Hadrian
             ,
             Salmasius
          
           ,
           infers
           ,
           that
           Epictetus
           could
           not
           have
           liv'd
           up
           to
           the
           time
           of
           
             Marcus
             Aurelius
          
           .
           This
           reason
           is
           not
           
           convictive
           ,
           because
           Favorinus
           might
           inform
           
             Aulus
             Gellius
          
           ,
           of
           what
           ,
           Epictetus
           said
           ,
           though
           Epictetus
           were
           not
           dead
           .
           Yet
           must
           we
           allow
           it
           some
           ground
           .
           For
           
             Aulus
             Gellius
          
           ,
           who
           writ
           in
           the
           time
           of
           
             Antoninus
             Pius
          
           ,
           the
           Predecessor
           of
           
             Marcus
             Aurelius
          
           ,
           when
           he
           speaks
           of
           Epictetus
           ,
           expresses
           himself
           in
           these
           Terms
           .
           
             Epictetus
             said
             .
             That
             venerable
             Old
             Man
             said
             ,
             I
             have
             been
             inform'd
             by
             such
             a
             one
             ,
             that
             Epictetus
             said
             .
          
           Which
           clearly
           argues
           that
           he
           was
           not
           then
           living
           .
           And
           what
           makes
           me
           the
           more
           inclinable
           to
           this
           opinion
           ,
           is
           ,
           that
           it
           is
           probable
           ,
           that
           Arrian
           had
           not
           made
           any
           collection
           of
           the
           Discourses
           of
           Epictetus
           ,
           till
           after
           the
           death
           of
           that
           Philosopher
           .
           And
           if
           so
           ,
           it
           is
           impossible
           that
           what
           is
           affirmed
           by
           Suidas
           should
           be
           true
           ,
           and
           that
           Epictetus
           liv'd
           up
           to
           the
           time
           of
           
             Marcus
             Aurelius
          
           .
           For
           in
           the
           time
           of
           
             Aulus
             Gellius
          
           ;
           who
           ,
           as
           hath
           been
           observed
           ,
           writ
           under
           
             Antoninus
             Pius
          
           ,
           these
           Discourses
           were
           already
           published
           ,
           and
           generally
           known
           .
           True
           it
           is
           ,
           that
           Arrian
           might
           have
           made
           that
           Book
           in
           the
           Life-time
           of
           Epictetus
           ,
           but
           there
           is
           little
           probability
           ,
           and
           it
           will
           not
           easily
           be
           presum'd
           ,
           that
           the
           Discourses
           ,
           
           and
           memorable
           things
           of
           a
           person
           yet
           living
           should
           be
           published
           .
        
         
           There
           is
           yet
           another
           very
           considerable
           difficulty
           ,
           which
           hath
           not
           been
           observed
           by
           any
           one
           .
           This
           is
           ;
           that
           ,
           from
           Nero's
           death
           ,
           to
           the
           Edict
           set
           forth
           by
           Domitian
           ,
           touching
           the
           Banishment
           of
           the
           Philosophers
           ,
           there
           is
           very
           little
           above
           twenty
           years
           .
           For
           that
           Edict
           was
           published
           in
           the
           eighth
           year
           of
           his
           Reign
           ,
           as
           is
           affirmed
           by
           Eusebius
           .
           Now
           if
           the
           conjecture
           of
           Lipsius
           be
           true
           ,
           and
           that
           Epictetus
           did
           not
           serve
           Epophroditus
           ,
           till
           after
           Neros
           death
           ,
           it
           would
           follow
           ,
           that
           at
           the
           time
           of
           that
           Edict
           ,
           Epictetus
           could
           not
           be
           above
           eighteen
           or
           nineteen
           years
           of
           Age.
           Which
           cannot
           be
           granted
           ,
           For
           then
           he
           had
           obtained
           his
           Liberty
           ,
           and
           was
           even
           at
           that
           very
           time
           in
           great
           reputation
           ;
           inasmuch
           as
           it
           is
           affirmed
           by
           
             Aulus
             Gellius
          
           ;
           that
           ,
           upon
           the
           qualification
           of
           a
           Philolsopher
           ,
           he
           was
           forced
           to
           retire
           to
           Nicopolis
           .
           It
           must
           needs
           be
           allowed
           then
           ,
           that
           he
           was
           at
           that
           time
           about
           thirty
           years
           of
           Age.
           But
           if
           he
           were
           of
           that
           Age
           ,
           at
           the
           time
           of
           that
           Edict
           ,
           it
           must
           necessarily
           follow
           ,
           that
           
           he
           lived
           near
           a
           hundred
           and
           eight
           or
           nine
           years
           ,
           to
           come
           up
           to
           the
           time
           of
           
             Marcus
             Aurelius
          
           .
           Which
           is
           not
           probable
           ;
           since
           Lucian
           ,
           who
           lived
           in
           that
           very
           time
           makes
           no
           mention
           of
           Epictetus
           ,
           in
           his
           Dialogue
           Of
           Long-livers
           .
           True
           it
           is
           ,
           
           that
           Eusebius
           speaks
           also
           of
           a
           second
           Edict
           against
           the
           Philosophers
           ,
           which
           was
           not
           published
           till
           the
           fifteenth
           year
           of
           Domitian's
           Reign
           .
           But
           ,
           not
           to
           take
           notice
           ,
           that
           he
           is
           the
           only
           person
           of
           all
           the
           Chronologers
           and
           Historians
           ,
           who
           makes
           any
           mention
           of
           this
           second
           Edict
           ,
           Scaliger
           precisely
           observes
           ,
           that
           the
           Edict
           ,
           whereof
           
             Aulus
             Gellius
          
           speaks
           ,
           (
           which
           is
           the
           same
           we
           now
           discourse
           of
           )
           was
           the
           first
           which
           was
           publish'd
           in
           the
           eight
           year
           of
           Domitians
           Reign
           .
        
         
           This
           reason
           seems
           to
           me
           so
           strong
           ,
           that
           I
           should
           make
           no
           difficulty
           to
           affirm
           ,
           that
           Suidas
           was
           mistaken
           ,
           if
           I
           had
           not
           met
           with
           a
           passage
           of
           Themistius
           ,
           
           where
           he
           precisely
           saies
           ,
           
             That
             the
             two
          
           Antoninus's
           
             rendred
             great
             honours
             to
             Epictetus
          
           .
           Yet
           might
           it
           be
           answer'd
           ,
           that
           what
           is
           said
           is
           by
           an
           Orator
           ,
           who
           observed
           not
           that
           strictness
           ,
           which
           was
           requisite
           in
           a
           faithfull
           Historian
           .
           Or
           
           haply
           that
           
             Marcus
             Aurelius
          
           was
           a
           great
           honourer
           of
           Epictetus
           ,
           in
           the
           time
           of
           Hadrian
           ,
           and
           
             Antoninus
             Pius
          
           ,
           and
           before
           he
           came
           to
           be
           Emperour
           .
           Or
           rather
           ,
           that
           he
           did
           him
           those
           honours
           after
           his
           death
           .
           As
           indeed
           we
           see
           ,
           by
           the
           Books
           he
           hath
           left
           us
           ,
           that
           he
           had
           a
           particular
           Veneration
           for
           his
           Memory
           .
           In
           fine
           ,
           This
           is
           not
           without
           some
           difficulty
           ,
           and
           I
           should
           be
           loath
           to
           be
           absolutely
           decisive
           in
           the
           point
           .
           I
           therefore
           think
           it
           sufficient
           ,
           that
           I
           have
           simply
           laid
           down
           the
           doubts
           of
           both
           sides
           .
           And
           yet
           ,
           after
           a
           mature
           examination
           of
           these
           things
           ,
           if
           I
           may
           presume
           to
           give
           my
           judgment
           ,
           I
           am
           the
           rather
           inclin'd
           to
           comply
           with
           what
           is
           affirm'd
           by
           Salmasius
           ,
           that
           Epictetus
           reach'd
           not
           the
           Reign
           of
           
             Marcus
             Aurelius
          
           .
           For
           besides
           that
           Suidas
           is
           an
           Author
           who
           hath
           not
           alwaies
           light
           on
           the
           truth
           ,
           it
           was
           a
           most
           undeniable
           mistake
           in
           him
           ,
           when
           he
           affirm'd
           that
           Epicletus
           had
           written
           much
           .
           So
           that
           it
           is
           possible
           he
           may
           also
           be
           mistaken
           in
           his
           computation
           of
           the
           time
           .
           Howere
           it
           be
           ,
           yet
           this
           is
           certain
           ,
           that
           Epictetus
           was
           regretted
           by
           all
           the
           illustrious
           
           Persons
           in
           his
           time
           ,
           and
           that
           his
           memory
           will
           be
           precious
           to
           posterity
           .
           And
           this
           all
           I
           could
           meet
           with
           of
           his
           Life
           ,
           which
           hitherto
           hath
           not
           been
           written
           in
           any
           Language
           ,
           since
           that
           Life
           of
           Epictetus
           ,
           done
           by
           Arrian
           ,
           hath
           been
           lost
           .
        
         
         
           
             
               A
               CHRONOLOGICAL
               TABLE
               ,
               to
               find
               out
               the
               time
               of
               Epictetus's
               death
               .
            
             
               
                 Years
                 from
                 the
                 Foundation
                 of
                 Rome
                 .
              
               
                 Years
                 from
                 Nero.
                 
              
               
                  
              
            
             
               
                 807
              
               
                 1
              
               
                  
              
            
             
               
                 808
              
               
                 2
              
               
                 Nero.
                 
              
            
             
               
                 809
              
               
                 3
              
               
                  
              
            
             
               
                 810
              
               
                 4
              
               
                  
              
            
             
               
                 811
              
               
                 5
              
               
                  
              
            
             
               
                 812
              
               
                 6
              
               
                  
              
            
             
               
                 813
              
               
                 7
              
               
                  
              
            
             
               
                 814
              
               
                 8
              
               
                  
              
            
             
               
                 815
              
               
                 9
              
               
                  
              
            
             
               
                 816
              
               
                 10
              
               
                  
              
            
             
               
                 817
              
               
                 11
              
               
                  
              
            
             
               
                 818
              
               
                 12
              
               
                 Epaphroditus
                 .
              
            
             
               
                 819
              
               
                 13
              
               
                 Epictetus
                 .
              
            
             
               
                 820
              
               
                 14
              
               
                 Galba
                 .
              
            
             
               
                 821
              
               
                 15
              
               
                 Otho
                 .
                 Vitellius
                 .
              
            
             
               
                 822
              
               
                 16
              
               
                  
              
            
             
             
               
                 823
              
               
                 17
              
               
                 Vespasian
                 .
              
            
             
               
                 824
              
               
                 18
              
               
                  
              
            
             
               
                 825
              
               
                 19
              
               
                  
              
            
             
               
                 826
              
               
                 20
              
               
                  
              
            
             
               
                 827
              
               
                 21
              
               
                  
              
            
             
               
                 828
              
               
                 22
              
               
                  
              
            
             
               
                 829
              
               
                 23
              
               
                  
              
            
             
               
                 830
              
               
                 24
              
               
                  
              
            
             
               
                 831
              
               
                 25
              
               
                 Titus
                 Vesp
                 .
              
            
             
               
                 832
              
               
                 26
              
               
                  
              
            
             
               
                 833
              
               
                 27
              
               
                  
              
            
             
               
                 834
              
               
                 28
              
               
                 Domitian
                 .
              
            
             
               
                 835
              
               
                 29
              
               
                  
              
            
             
               
                 836
              
               
                 30
              
               
                  
              
            
             
               
                 837
              
               
                 31
              
               
                  
              
            
             
               
                 838
              
               
                 32
              
               
                  
              
            
             
               
                 839
              
               
                 33
              
               
                  
              
            
             
               
                 840
              
               
                 34
              
               
                 Edict
                 for
                 the
                 banishment
                 of
                 the
                 Philosophers
                 .
              
            
             
               
                 841
              
               
                 35
              
               
                  
              
            
             
               
                 842
              
               
                 36
              
               
                  
              
            
             
               
                 843
              
               
                 37
              
               
                  
              
            
             
               
                 844
              
               
                 38
              
               
                  
              
            
             
               
                 845
              
               
                 39
              
               
                  
              
            
             
               
                 846
              
               
                 40
              
               
                  
              
            
             
               
                 847
              
               
                 41
              
               
                 Nerva
                 .
              
            
             
             
               
                 848
              
               
                 42
              
               
                  
              
            
             
               
                 849
              
               
                 43
              
               
                  
              
            
             
               
                 850
              
               
                 44
              
               
                 Trajan
                 .
              
            
             
               
                 851
              
               
                 45
              
               
                  
              
            
             
               
                 852
              
               
                 46
              
               
                  
              
            
             
               
                 853
              
               
                 47
              
               
                  
              
            
             
               
                 854
              
               
                 48
              
               
                  
              
            
             
               
                 855
              
               
                 49
              
               
                  
              
            
             
               
                 856
              
               
                 50
              
               
                  
              
            
             
               
                 857
              
               
                 51
              
               
                  
              
            
             
               
                 858
              
               
                 52
              
               
                  
              
            
             
               
                 859
              
               
                 53
              
               
                  
              
            
             
               
                 860
              
               
                 54
              
               
                  
              
            
             
               
                 861
              
               
                 55
              
               
                  
              
            
             
               
                 862
              
               
                 56
              
               
                  
              
            
             
               
                 863
              
               
                 57
              
               
                  
              
            
             
               
                 864
              
               
                 58
              
               
                  
              
            
             
               
                 865
              
               
                 59
              
               
                  
              
            
             
               
                 866
              
               
                 60
              
               
                  
              
            
             
               
                 867
              
               
                 61
              
               
                  
              
            
             
               
                 868
              
               
                 62
              
               
                  
              
            
             
               
                 869
              
               
                 63
              
               
                  
              
            
             
               
                 870
              
               
                 64
              
               
                 Hadrian
                 .
              
            
             
               
                 871
              
               
                 65
              
               
                  
              
            
             
               
                 872
              
               
                 66
              
               
                  
              
            
             
             
               
                 873
              
               
                 67
              
               
                  
              
            
             
               
                 874
              
               
                 68
              
               
                  
              
            
             
               
                 875
              
               
                 69
              
               
                  
              
            
             
               
                 876
              
               
                 70
              
               
                  
              
            
             
               
                 877
              
               
                 71
              
               
                  
              
            
             
               
                 878
              
               
                 72
              
               
                  
              
            
             
               
                 879
              
               
                 73
              
               
                  
              
            
             
               
                 880
              
               
                 74
              
               
                  
              
            
             
               
                 881
              
               
                 75
              
               
                  
              
            
             
               
                 882
              
               
                 76
              
               
                  
              
            
             
               
                 883
              
               
                 77
              
               
                  
              
            
             
               
                 884
              
               
                 78
              
               
                  
              
            
             
               
                 885
              
               
                 79
              
               
                  
              
            
             
               
                 886
              
               
                 80
              
               
                  
              
            
             
               
                 887
              
               
                 81
              
               
                 
                 Favorinus's
                 Death
                 .
              
            
             
               
                 888
              
               
                 82
              
               
                  
              
            
             
               
                 889
              
               
                 83
              
               
                 Antoninus
                 Pius
                 .
              
            
             
               
                 890
              
               
                 84
              
               
                  
              
            
             
               
                 891
              
               
                 85
              
               
                  
              
            
             
               
                 892
              
               
                 86
              
               
                  
              
            
             
               
                 893
              
               
                 87
              
               
                  
              
            
             
               
                 894
              
               
                 88
              
               
                  
              
            
             
               
                 895
              
               
                 89
              
               
                  
              
            
             
               
                 896
              
               
                 90
              
               
                  
              
            
             
               
                 897
              
               
                 91
              
               
                  
              
            
             
             
               
                 898
              
               
                 92
              
               
                  
              
            
             
               
                 899
              
               
                 93
              
               
                  
              
            
             
               
                 900
              
               
                 94
              
               
                  
              
            
             
               
                 901
              
               
                 95
              
               
                  
              
            
             
               
                 902
              
               
                 96
              
               
                 
                 Epictetus's
                 Death
                 .
              
            
             
               
                 903
              
               
                 97
              
               
                  
              
            
             
               
                 904
              
               
                 98
              
               
                  
              
            
             
               
                 905
              
               
                 99
              
               
                  
              
            
             
               
                 906
              
               
                 100
              
               
                  
              
            
             
               
                 907
              
               
                 101
              
               
                  
              
            
             
               
                 908
              
               
                 102
              
               
                  
              
            
             
               
                 909
              
               
                 103
              
               
                 Aulus
                 Gellius
                 .
              
            
             
               
                 910
              
               
                 104
              
               
                  
              
            
             
               
                 911
              
               
                 105
              
               
                  
              
            
             
               
                 912
              
               
                 106
              
               
                  
              
            
             
               
                 913
              
               
                 107
              
               
                 Marcus
                 Aurelius
                 .
              
            
             
               
                 914
              
               
                 108
              
               
                  
              
            
             
               
                 915
              
               
                 109
              
               
                  
              
            
             
               
                 916
              
               
                 110
              
               
                  
              
            
             
               
                 917
              
               
                 111
              
               
                  
              
            
             
               
                 918
              
               
                 112
              
               
                  
              
            
             
               
                 919
              
               
                 113
              
               
                  
              
            
             
               
                 920
              
               
                 114
              
               
                  
              
            
             
               
                 921
              
               
                 115
              
               
                  
              
            
             
               
                 922
              
               
                 116
              
               
                  
              
            
             
             
               
                 923
              
               
                 117
              
               
                  
              
            
             
               
                 924
              
               
                 118
              
               
                  
              
            
             
               
                 925
              
               
                 119
              
               
                  
              
            
             
               
                 926
              
               
                 120
              
               
                  
              
            
             
               
                 927
              
               
                 121
              
               
                  
              
            
             
               
                 928
              
               
                 122
              
               
                  
              
            
             
               
                 929
              
               
                 123
              
               
                  
              
            
             
               
                 930
              
               
                 124
              
               
                  
              
            
             
               
                 931
              
               
                 125
              
               
                  
              
            
             
               
                 932
              
               
                 126
              
               
                 Commodus
                 .
              
            
             
               
                 933
              
               
                 127
              
               
                 Lucian's
                 Death
                 .
              
            
          
        
      
       
         
           
           
             THE
             PHILOSOPHY
             OF
             EPICTETUS
             .
          
           
             Honesta
             res
             est
             laeta
             Panpertas
             .
          
           
             Senec.
             Ep.
             2.
             
          
        
         
           
           
           
             THE
             PHILOSOPHY
             OF
             EPICTETUS
             .
          
           
             THere
             are
             some
             things
             which
             have
             their
             dependance
             on
             us
             .
             
             As
             
               Opinion
               ,
               Inclination
               ,
               Desire
               ,
               Aversion
            
             ;
             in
             a
             word
             ,
             all
             our
             Operations
             .
             There
             are
             others
             also
             which
             have
             no
             dependence
             on
             us
             .
             As
             the
             
               Body
               ,
               Wealth
               ,
               Reputation
               ,
               Soveraignty
               ,
            
             and
             whatever
             comes
             not
             within
             the
             Sphear
             of
             our
             Action
             .
          
           
           
             That
             which
             hath
             its
             dependance
             on
             us
             ,
             
             is
             ,
             of
             its
             own
             Nature
             ,
             Free
             ,
             and
             cannot
             be
             obstructed
             ,
             nor
             forbidden
             by
             any
             one
             .
             On
             the
             contrary
             ,
             That
             which
             hath
             not
             its
             dependence
             on
             us
             ,
             is
             weak
             ,
             servile
             ,
             easily
             obstructed
             ,
             and
             subject
             to
             another
             .
          
           
             Remember
             then
             ,
             
             that
             if
             you
             take
             to
             be
             Free
             ,
             that
             which
             ,
             of
             its
             own
             natures
             is
             Servile
             ;
             and
             if
             you
             consider
             what
             is
             subject
             to
             another
             ,
             as
             a
             thing
             proper
             to
             your self
             ;
             Remember
             ,
             I
             say
             ,
             that
             you
             will
             meet
             with
             great
             obstructions
             ,
             and
             that
             you
             will
             be
             disturbed
             in
             all
             your
             designes
             ,
             that
             you
             will
             be
             expos'd
             to
             a
             thousand
             disquiets
             ,
             and
             in
             fine
             ,
             that
             you
             will
             charge
             your
             misfortunes
             upon
             the
             Gods
             and
             Men.
             But
             ,
             on
             the
             contrary
             ,
             if
             you
             are
             perswaded
             that
             that
             only
             belongs
             to
             you
             which
             really
             does
             so
             ,
             and
             can
             consider
             ,
             as
             alienated
             from
             you
             ,
             that
             which
             in
             effect
             is
             so
             ,
             assure
             your self
             ,
             that
             nothing
             will
             be
             able
             to
             divert
             you
             from
             what
             you
             have
             proposed
             to
             your self
             ,
             that
             you
             will
             not
             attempt
             any
             thing
             with
             a
             kind
             of
             violence
             to
             your self
             ,
             that
             you
             will
             
             not
             blame
             or
             accuse
             any
             one
             ,
             that
             no
             body
             will
             give
             you
             any
             Check
             ,
             that
             you
             will
             have
             no
             enemies
             ;
             and
             in
             fine
             ,
             that
             you
             will
             never
             be
             subject
             to
             the
             least
             regret
             .
          
           
             If
             you
             are
             desirous
             of
             goods
             so
             great
             as
             these
             are
             ,
             
             know
             ,
             it
             is
             not
             sufficient
             ,
             
             for
             the
             attaining
             of
             them
             ,
             that
             they
             be
             in
             some
             measure
             desired
             ;
             but
             it
             is
             also
             requisite
             ,
             that
             you
             be
             readily
             dispos'd
             to
             a
             renunciation
             of
             certain
             thing
             ,
             and
             ,
             for
             a
             time
             ,
             to
             a
             deprivation
             of
             some
             others
             .
             For
             ,
             if
             not
             sati●fy'd
             with
             that
             whereof
             you
             are
             possess'd
             ,
             you
             are
             ambitious
             of
             advancement
             into
             Charges
             ,
             or
             the
             acquisition
             of
             Wealth
             ,
             remember
             ,
             you
             will
             absolutely
             lose
             the
             assured
             means
             ,
             whereby
             Liberty
             and
             Felicity
             are
             acquirable
             ,
             and
             that
             haply
             ,
             after
             all
             ,
             you
             will
             be
             defeated
             of
             what
             you
             courted
             with
             so
             much
             earnestness
             .
          
           
             When
             you
             meet
             with
             any
             displeasing
             occurrence
             ,
             
             accustom
             your self
             to
             this
             reflection
             ,
             that
             it
             is
             not
             such
             as
             it
             seems
             to
             be
             ,
             and
             that
             it
             is
             only
             a
             
             pure
             imagination
             .
             When
             you
             shall
             have
             made
             that
             reflection
             ,
             examine
             what
             it
             may
             be
             ,
             and
             make
             your
             advantage
             of
             the
             rules
             you
             have
             for
             that
             purpose
             .
             Consider
             whether
             it
             be
             any
             of
             those
             things
             which
             have
             their
             dependence
             on
             you
             .
             For
             otherwise
             if
             it
             have
             not
             any
             ,
             be
             immediately
             satisfy'd
             ,
             that
             it
             concerns
             you
             not
             .
          
           
             Know
             ,
             
             that
             the
             End
             of
             Desire
             is
             the
             obtaining
             of
             what
             is
             desired
             ,
             and
             that
             the
             End
             of
             Aversion
             is
             ,
             that
             one
             fall
             not
             into
             that
             which
             he
             would
             eschew
             .
             And
             as
             he
             is
             Unfortunate
             who
             is
             frustrated
             of
             what
             he
             wishes
             ;
             so
             he
             is
             miserable
             who
             falls
             into
             that
             which
             he
             would
             most
             a
             void
             .
             If
             therefore
             you
             have
             an
             aversion
             only
             for
             what
             hath
             its
             dependence
             on
             you
             ,
             as
             for
             false
             Opinions
             ,
             be
             assur'd
             ,
             that
             you
             will
             never
             fall
             into
             that
             which
             you
             hate
             .
             But
             if
             you
             have
             an
             aversion
             for
             that
             which
             depends
             not
             on
             you
             ,
             as
             for
             Diseases
             ,
             Death
             ,
             or
             Poverty
             ,
             question
             not
             but
             you
             will
             become
             Miserable
             ;
             since
             it
             is
             not
             in
             your
             power
             to
             avoid
             them
             ,
             and
             that
             you
             will
             infallibly
             fall
             into
             them
             .
          
           
           
             If
             you
             are
             desirous
             to
             be
             Happy
             ,
             
             never
             have
             any
             repugnance
             for
             that
             which
             hath
             not
             its
             dependence
             on
             you
             ,
             but
             direct
             all
             your
             aversion
             against
             that
             which
             is
             obstructive
             to
             the
             nature
             of
             the
             things
             dependent
             on
             your
             Liberty
             .
             Moreover
             ,
             make
             no
             sudden
             wishes
             of
             any
             thing
             with
             too
             much
             earnestness
             ;
             For
             if
             you
             desire
             things
             not
             dependent
             on
             your self
             ,
             it
             is
             impossible
             but
             you
             must
             be
             frustrated
             thereof
             ;
             and
             if
             you
             desire
             those
             which
             have
             their
             dependance
             on
             your self
             ,
             know
             ,
             that
             you
             are
             not
             sufficiently
             taught
             what
             is
             necessary
             for
             the
             desiring
             of
             them
             out
             of
             a
             vertuous
             regard
             .
             If
             therefore
             you
             would
             do
             well
             ,
             approach
             them
             so
             as
             that
             you
             be
             able
             to
             withdraw
             your self
             from
             them
             ,
             when
             you
             shall
             think
             fit
             .
             But
             let
             all
             this
             be
             done
             with
             discretion
             and
             reservedness
             .
          
           
             The
             true
             expedient
             to
             avoid
             being
             ever
             troubled
             ,
             
             is
             ,
             to
             consider
             all
             the
             things
             that
             are
             for
             our
             pleasure
             ,
             or
             for
             our
             advantage
             ,
             or
             such
             as
             for
             which
             we
             have
             any
             affection
             ,
             as
             they
             are
             in
             themselves
             .
             We
             must
             begin
             
             to
             examine
             even
             to
             the
             least
             important
             .
             
             For
             example
             ,
             when
             you
             remove
             an
             earthen
             vessel
             ,
             bethink
             your self
             that
             it
             is
             an
             earthen
             vessel
             ,
             which
             you
             do
             remove
             ,
             and
             that
             it
             may
             be
             easily
             broken
             .
             For
             having
             made
             this
             reflection
             ,
             if
             it
             chances
             to
             break
             ,
             you
             will
             not
             be
             troubled
             at
             it
             .
             In
             like
             manner
             ,
             if
             you
             love
             your
             Son
             ,
             or
             your
             Wife
             ,
             reflect
             that
             the
             person
             you
             love
             is
             of
             humane
             race
             ;
             for
             by
             that
             means
             ,
             if
             they
             come
             to
             dye
             ,
             you
             will
             not
             be
             surpriz'd
             at
             it
             .
          
           
             Before
             you
             undertake
             any
             work
             ,
             
             examine
             of
             what
             kind
             it
             is
             .
             If
             you
             have
             resolved
             to
             go
             into
             a
             Bath
             ,
             before
             you
             set
             forth
             ,
             represent
             to
             your self
             all
             the
             insolences
             that
             are
             committed
             in
             those
             places
             .
             They
             there
             cast
             water
             at
             one
             ;
             they
             force
             him
             out
             of
             his
             place
             ;
             he
             is
             subject
             to
             affronts
             ;
             he
             may
             lose
             his
             cloaths
             .
             Make
             no
             question
             but
             you
             would
             more
             safely
             execute
             what
             you
             undertake
             ,
             if
             you
             say
             to
             your self
             ;
             I
             will
             go
             into
             the
             Bath
             ,
             but
             I
             will
             also
             keep
             to
             the
             course
             of
             Life
             ,
             which
             I
             have
             propos'd
             to
             my self
             .
             Observe
             this
             Maxime
             in
             
             all
             your
             enterprises
             .
             For
             by
             that
             means
             ,
             if
             any
             obstruction
             or
             disgrace
             happens
             to
             you
             ,
             as
             you
             bath
             your self
             ,
             it
             will
             be
             without
             disturbance
             to
             you
             ,
             and
             you
             will
             presently
             say
             ,
             I
             came
             not
             hither
             only
             to
             bath
             my self
             ,
             but
             I
             came
             also
             with
             a
             resolution
             not
             to
             do
             any
             thing
             contrary
             to
             my
             setled
             course
             of
             life
             ,
             which
             I
             should
             not
             observe
             ,
             if
             I
             endured
             the
             impertinences
             committed
             hear
             with
             any
             kind
             of
             regret
             or
             dissatisfaction
             .
          
           
             The
             disturbances
             which
             men
             are
             in
             
             proceed
             not
             from
             the
             things
             themselves
             ;
             but
             only
             from
             the
             opinions
             they
             conceive
             of
             them
             .
             For
             example
             ,
             to
             speak
             rightly
             of
             it
             ,
             Death
             is
             not
             any
             Evil
             ;
             since
             that
             if
             it
             were
             such
             it
             would
             have
             appear'd
             dreadful
             and
             unpleasing
             to
             Socrates
             ,
             as
             well
             as
             to
             other
             men
             .
             No
             no
             ,
             it
             is
             only
             the
             Opinion
             men
             have
             of
             death
             which
             renders
             it
             dreadful
             .
             When
             therefore
             we
             are
             any
             way
             disturb'd
             ,
             or
             troubled
             ,
             we
             have
             none
             to
             quarrel
             at
             ,
             but
             our selves
             and
             our
             Opinions
             .
          
           
           
             It
             is
             a
             great
             discovery
             of
             ignorance
             and
             a
             brutish
             disposition
             to
             be
             reproaching
             others
             with
             their
             miseries
             .
             
             He
             begins
             to
             enter
             into
             the
             way
             of
             wisdome
             ,
             who
             charges
             only
             himself
             with
             his
             own
             misfortune
             .
             But
             he
             is
             come
             to
             the
             perfection
             of
             wisdom
             ,
             who
             neither
             chargeth
             himself
             nor
             others
             .
          
           
             Never
             make
             any
             ostentation
             of
             the
             excellency
             which
             is
             in
             another
             .
             
             If
             a
             Horse
             could
             say
             ,
             that
             he
             is
             a
             beautifull
             Creature
             ,
             it
             were
             supportable
             in
             his
             mouth
             .
             But
             when
             you
             make
             it
             your
             brag
             that
             you
             have
             an
             excellent
             well-shap'd
             Horse
             can
             you
             tell
             what
             you
             do
             ?
             you
             boast
             of
             what
             belongs
             not
             to
             you
             .
             What
             is
             there
             then
             that
             is
             yours
             ?
             The
             use
             of
             what
             falls
             under
             your
             sight
             .
             
             And
             hence
             it
             comes
             ,
             that
             if
             you
             look
             on
             things
             conformably
             to
             their
             nature
             ,
             and
             make
             such
             judgments
             of
             them
             as
             you
             ought
             ,
             then
             shall
             it
             be
             lawfull
             for
             you
             to
             make
             your
             brags
             thereof
             ;
             inasmuch
             as
             your
             exultation
             is
             for
             a
             good
             ,
             whereof
             you
             are
             effectually
             possess'd
             .
          
           
           
             If
             you
             go
             to
             Sea
             ,
             and
             the
             Ship
             come
             
             to
             Land
             at
             some
             place
             ,
             you
             are
             at
             liberty
             to
             go
             out
             of
             it
             ,
             to
             take
             in
             fresh
             water
             ;
             nay
             if
             you
             have
             a
             mind
             to
             gather
             of
             the
             Shells
             you
             meet
             with
             in
             your
             way
             ,
             no
             body
             will
             hinder
             you
             .
             But
             it
             is
             still
             expected
             that
             your
             thoughts
             should
             be
             upon
             the
             Ship
             ,
             and
             that
             you
             should
             be
             attentive
             to
             the
             masters
             call
             ;
             for
             you
             must
             be
             ready
             to
             leave
             all
             ,
             least
             upon
             your
             neglect
             ,
             he
             might
             order
             you
             to
             be
             cast
             into
             the
             Vessel
             with
             your
             hands
             and
             feet
             bound
             like
             a
             beast
             .
             The
             same
             is
             to
             be
             said
             in
             the
             case
             of
             humane
             Life
             .
             If
             God
             is
             pleas'd
             to
             give
             you
             a
             Wife
             ,
             or
             Children
             ,
             it
             is
             permitted
             you
             to
             take
             them
             ,
             and
             to
             have
             your
             enjoyments
             of
             them
             .
             But
             if
             it
             happen
             that
             God
             calls
             you
             ,
             you
             must
             leave
             them
             without
             any
             further
             thoughts
             of
             them
             ,
             and
             make
             hast
             to
             the
             Vessel
             .
             And
             if
             you
             are
             already
             well
             advanc'd
             in
             age
             ,
             have
             a
             care
             you
             be
             not
             at
             any
             great
             distance
             from
             it
             ,
             out
             of
             a
             fear
             you
             be
             not
             ready
             ,
             when
             you
             shall
             be
             called
             .
          
           
           
             Never
             desire
             that
             things
             should
             happen
             as
             you
             would
             have
             them
             ;
             but
             endeavour
             to
             make
             your
             wishes
             compliant
             with
             the
             emergencies
             .
             By
             this
             means
             ,
             what
             ever
             comes
             to
             pass
             will
             be
             conformable
             to
             your
             wishes
             .
          
           
             Sickness
             is
             an
             impediment
             to
             the
             Body
             ,
             
             but
             not
             so
             to
             the
             Will.
             For
             example
             ,
             when
             a
             man
             is
             Lame
             ,
             it
             is
             an
             obstruction
             to
             his
             feet
             in
             going
             ;
             but
             that
             hinders
             not
             his
             Will
             to
             do
             what
             it
             is
             inclin'd
             to
             ,
             if
             it
             does
             not
             undertake
             any
             thing
             but
             what
             it
             is
             able
             to
             compass
             .
             Make
             the
             same
             consideration
             of
             all
             the
             things
             that
             happen
             ,
             and
             you
             will
             find
             ,
             that
             it
             is
             not
             you
             that
             are
             incommodated
             by
             them
             ,
             and
             that
             it
             is
             alwaies
             some
             other
             .
          
           
             In
             whatever
             shall
             happen
             to
             you
             ,
             
             be
             mindfull
             to
             consider
             ,
             what
             means
             you
             have
             to
             secure
             your self
             against
             it
             .
             If
             ,
             for
             example
             you
             see
             a
             beautiful
             Youth
             ,
             or
             a
             fair
             Virgin
             ,
             bethink
             your self
             ,
             that
             you
             have
             Temperance
             ,
             which
             is
             a
             powerful
             preservative
             against
             Beauty
             .
             If
             you
             are
             oblig'd
             
             to
             undertake
             something
             not
             to
             be
             overcome
             without
             much
             labour
             and
             hardship
             ,
             have
             your
             recourse
             to
             Patience
             .
             If
             you
             have
             receiv'd
             any
             injury
             ,
             arm
             your self
             with
             Constancy
             .
             For
             if
             you
             accustom
             your self
             alwaies
             to
             act
             after
             this
             manner
             ,
             occurrent
             Objects
             will
             have
             no
             prevalence
             over
             you
             .
          
           
             Never
             say
             that
             you
             have
             lost
             any
             thing
             ,
             
             but
             let
             it
             be
             your
             constant
             saying
             ,
             that
             you
             have
             restor'd
             it
             .
             When
             your
             Son
             or
             your
             Wife
             dye
             ,
             say
             not
             that
             you
             have
             lost
             them
             ,
             but
             say
             rather
             that
             you
             have
             restor'd
             them
             to
             him
             who
             had
             bestow'd
             them
             on
             you
             .
             But
             when
             some
             part
             of
             your
             Inheritance
             is
             taken
             away
             from
             you
             ,
             must
             it
             be
             said
             in
             like
             manner
             ,
             that
             you
             have
             restor'd
             it
             ?
             you
             think
             haply
             that
             you
             ought
             not
             to
             use
             that
             kind
             of
             expression
             ,
             because
             he
             is
             some
             wicked
             person
             who
             hath
             depriv'd
             you
             of
             it
             ?
             As
             if
             it
             concern'd
             you
             ,
             by
             whose
             means
             your
             Land
             returnes
             to
             him
             who
             had
             given
             it
             you
             .
             As
             long
             therefore
             as
             you
             shall
             have
             it
             at
             your
             own
             disposal
             ,
             look
             on
             it
             as
             if
             it
             were
             
             anothers
             ,
             and
             part
             with
             it
             ,
             as
             little
             troubled
             ,
             as
             Travellors
             are
             when
             they
             leave
             the
             Innes
             where
             they
             had
             lodg'd
             .
          
           
             If
             you
             are
             desirous
             to
             make
             any
             advancement
             in
             the
             study
             of
             Vertue
             ,
             
             wean
             your
             mind
             from
             those
             sorts
             of
             Imaginations
             .
             
               If
               I
               be
               not
               carefull
               of
               my
               affairs
               ,
               I
               shall
               not
               have
               where
               with
               all
               to
               subsist
               .
               If
               I
               chastize
               not
               my
               Son
               ,
               he
               will
               prove
               undutifull
               .
            
             Learn
             that
             it
             is
             better
             to
             dye
             of
             hunger
             ,
             and
             preserve
             a
             greatness
             of
             courage
             ,
             and
             tranquillity
             of
             mind
             to
             the
             last
             gaspe
             ,
             than
             to
             live
             in
             abundance
             ,
             with
             a
             Soul
             full
             of
             disturbance
             and
             torment
             .
             Learn
             ,
             I
             say
             ,
             that
             you
             ought
             rather
             to
             suffer
             your
             Son
             to
             become
             undutifull
             and
             wicked
             ,
             than
             to
             become
             your self
             unhappy
             .
             In
             a
             word
             you
             must
             prefer
             the
             serenity
             of
             your
             own
             mind
             before
             all
             concerns
             .
             But
             to
             attain
             that
             ,
             it
             is
             precedently
             requisite
             ,
             that
             you
             make
             trial
             of
             your self
             even
             to
             things
             that
             are
             most
             inconsiderable
             .
             For
             example
             ,
             if
             your
             Oyl
             be
             spilt
             ,
             or
             your
             Wine
             stollen
             out
             of
             your
             Cellar
             ,
             make
             this
             reflection
             and
             say
             in
             
             your self
             ;
             At
             this
             rate
             must
             a
             Man
             purchase
             Tranquillity
             and
             Constancy
             .
             And
             indeed
             nothing
             is
             got
             without
             some
             pains
             ,
             and
             it
             is
             necessary
             ,
             that
             what
             we
             have
             should
             cost
             us
             something
             .
             Do
             the
             like
             when
             you
             call
             your
             Servant
             .
             Imagine
             ,
             that
             he
             is
             not
             ready
             ,
             and
             that
             if
             he
             were
             ,
             he
             will
             not
             haply
             do
             any
             thing
             of
             what
             you
             desire
             of
             him
             .
             Howere
             it
             be
             ,
             have
             a
             care
             that
             he
             has
             not
             the
             power
             to
             put
             you
             into
             any
             indignation
             ,
             and
             to
             cause
             any
             disturbance
             in
             your
             mind
             ,
             when
             he
             hath
             an
             humour
             to
             do
             it
             .
          
           
             Never
             be
             troubled
             that
             you
             should
             pass
             for
             an
             extravagant
             person
             in
             the
             Apprehensions
             of
             the
             Multitude
             ,
             
             only
             upon
             their
             observance
             of
             your
             contempt
             of
             external
             things
             .
             Nor
             be
             ever
             desirous
             of
             being
             accounted
             a
             man
             of
             excellent
             endowments
             .
             If
             it
             unexpectedly
             happen
             ,
             that
             people
             make
             any
             account
             of
             you
             ,
             then
             most
             mistrust
             your self
             ;
             in
             as
             much
             as
             it
             is
             extreamly
             hard
             to
             be
             attentive
             to
             what
             is
             external
             ,
             and
             to
             stick
             close
             to
             a
             resolution
             correspondent
             to
             
             Nature
             ,
             and
             the
             course
             of
             Life
             which
             you
             have
             propos'd
             to
             your self
             ;
             and
             it
             must
             needs
             come
             to
             pass
             ,
             that
             following
             the
             one
             you
             will
             be
             forc'd
             to
             relinquish
             the
             other
             .
          
           
             If
             you
             desire
             that
             your
             Wife
             ,
             
             your
             Children
             ,
             and
             your
             Friends
             should
             live
             alwaies
             ,
             you
             are
             at
             a
             loss
             of
             judgment
             ;
             for
             it
             is
             as
             much
             as
             to
             wish
             that
             what
             hath
             not
             any
             dependance
             on
             you
             ,
             should
             be
             absolutely
             dependent
             on
             you
             ,
             and
             that
             what
             is
             anothers
             should
             belong
             to
             you
             .
             In
             like
             manner
             ,
             if
             you
             expect
             that
             your
             Son
             should
             commit
             no
             misdemeanour
             ,
             you
             are
             no
             less
             ridiculous
             .
             For
             it
             is
             as
             much
             as
             to
             wish
             ,
             that
             Vice
             should
             not
             be
             Vice.
             If
             therefore
             you
             would
             never
             be
             frustrated
             of
             your
             desires
             ,
             desire
             only
             those
             things
             which
             are
             dependent
             on
             your self
             .
          
           
             He
             is
             truly
             Master
             of
             all
             things
             ,
             
             in
             whose
             power
             it
             is
             to
             retain
             such
             as
             he
             will
             ,
             and
             to
             reject
             such
             as
             are
             displeasing
             to
             him
             .
             Whoever
             then
             hath
             a
             design
             to
             be
             free
             after
             this
             manner
             ,
             must
             accustom
             himself
             not
             to
             have
             
             any
             desire
             ,
             nor
             any
             aversion
             for
             such
             things
             as
             are
             dependent
             on
             another
             :
             for
             if
             he
             act
             otherwise
             ,
             he
             will
             certainly
             fall
             into
             Servitude
             .
          
           
             Remember
             that
             your
             demeanour
             in
             Life
             must
             be
             such
             ,
             
             as
             if
             you
             were
             at
             a
             great
             Feast
             .
             If
             any
             Dish
             be
             presented
             to
             you
             ,
             you
             may
             decently
             help
             your self
             what
             you
             think
             fit
             of
             it
             .
             If
             it
             be
             design'd
             only
             to
             pass
             by
             you
             ,
             far
             be
             it
             from
             you
             to
             stop
             it
             ,
             and
             to
             put
             your
             hand
             rashly
             into
             it
             .
             Expect
             patiently
             till
             it
             return
             to
             you
             again
             .
             Thus
             ought
             you
             to
             behave
             your self
             towards
             your
             Children
             ,
             towards
             your
             Wife
             ,
             towards
             the
             Magistrates
             ,
             towards
             Riches
             ,
             and
             towards
             all
             other
             things
             of
             that
             nature
             .
             For
             by
             this
             means
             ,
             you
             will
             become
             worthy
             to
             be
             entertain'd
             at
             the
             Table
             of
             the
             Gods.
             But
             if
             you
             are
             so
             generous
             as
             to
             refuse
             even
             that
             which
             is
             presented
             to
             you
             ,
             you
             will
             not
             only
             deserve
             admission
             to
             the
             table
             of
             the
             Gods
             ,
             but
             you
             will
             be
             worthy
             also
             to
             participate
             of
             their
             power
             .
             And
             it
             was
             for
             this
             kind
             of
             demeanour
             that
             Diogenes
             and
             Heraclitus
             were
             reputed
             divine
             
             men
             ,
             as
             indeed
             they
             were
             .
          
           
             When
             you
             shall
             observe
             any
             one
             sighing
             ,
             
             either
             upon
             a
             remembrance
             that
             his
             son
             is
             gone
             abroad
             to
             travel
             ,
             or
             that
             he
             hath
             lost
             what
             he
             was
             possest
             of
             ,
             be
             not
             surpriz'd
             at
             the
             Object
             and
             imagine
             not
             the
             person
             to
             be
             really
             unhappy
             ,
             for
             the
             loss
             of
             things
             not
             within
             his
             disposal
             .
             But
             make
             this
             distinction
             within
             your self
             ,
             and
             presently
             say
             ;
             It
             is
             not
             that
             Accident
             which
             afflicts
             the
             man
             ;
             for
             there
             are
             others
             concern'd
             in
             the
             like
             that
             are
             not
             any
             way
             disturb'd
             thereat
             ;
             it
             is
             the
             opinion
             which
             he
             hath
             conceiv'd
             thereof
             that
             torments
             him
             .
             Then
             use
             your
             utmost
             endeavours
             to
             undeceive
             him
             ,
             and
             to
             recover
             him
             out
             of
             evil
             Opinion
             .
             Nay
             ,
             if
             you
             think
             it
             convenient
             ,
             you
             may
             pretend
             sadness
             ,
             and
             a
             certain
             fellow-feeling
             of
             his
             affliction
             .
             But
             have
             a
             care
             that
             Grief
             do
             not
             effectually
             seize
             your
             heart
             ,
             while
             you
             think
             only
             to
             personate
             it
             .
          
           
             Remember
             your self
             ,
             
             that
             you
             are
             to
             act
             here
             the
             part
             which
             the
             Master
             
             of
             the
             Revels
             hath
             been
             pleas'd
             to
             assign
             you
             .
             If
             your
             part
             be
             short
             ,
             be
             short
             in
             the
             acting
             of
             it
             ;
             if
             it
             be
             long
             ,
             be
             content
             to
             go
             through
             with
             it
             .
             If
             he
             have
             appointed
             you
             to
             do
             that
             of
             a
             poor
             Man
             ,
             endeavour
             to
             acquit
             your self
             in
             the
             action
             as
             well
             and
             as
             naturally
             as
             you
             can
             .
             If
             fine
             ,
             if
             he
             have
             impos'd
             upon
             you
             that
             of
             a
             Prince
             ,
             or
             a
             Lame
             person
             ,
             or
             a
             Tradesman
             ,
             it
             is
             your
             concern
             ,
             to
             act
             according
             to
             what
             is
             assign'd
             you
             ,
             and
             hath
             been
             directed
             by
             another
             .
          
           
             If
             it
             chance
             that
             you
             hear
             a
             Crow
             croaking
             ,
             
             be
             not
             the
             least
             troubled
             at
             it
             .
             But
             let
             this
             be
             your
             immediate
             reflection
             ,
             I
             am
             not
             the
             person
             threatned
             by
             that
             Crow
             ;
             it
             may
             haply
             be
             my
             Body
             ,
             or
             the
             little
             Estate
             I
             am
             possess'd
             of
             ,
             or
             my
             Reputation
             ,
             or
             my
             Children
             ,
             or
             my
             Wife
             ,
             for
             as
             to
             my
             own
             part
             ,
             there
             is
             not
             any
             thing
             but
             presages
             happiness
             to
             me
             ;
             in
             regard
             that
             ,
             of
             whatever
             shall
             happen
             ,
             it
             depends
             only
             on
             my self
             to
             make
             all
             the
             advantage
             I
             can
             .
          
           
           
             You
             may
             be
             invincible
             ,
             
             if
             you
             undertake
             not
             any
             engagement
             ,
             but
             such
             as
             you
             are
             assur'd
             of
             the
             success
             thereof
             ,
             and
             where
             the
             obtaining
             of
             the
             Victory
             depends
             only
             on
             your self
             .
          
           
             If
             you
             observe
             any
             one
             advanc'd
             to
             Dignities
             ,
             
             or
             in
             favour
             and
             credit
             ,
             be
             not
             surpriz'd
             at
             the
             outward
             appearance
             of
             it
             ,
             and
             say
             not
             ,
             that
             he
             is
             therefore
             happy
             .
             For
             since
             the
             true
             tranquillity
             of
             the
             mind
             consists
             in
             our
             wishes
             only
             of
             what
             depends
             on
             our selves
             ,
             the
             lustre
             of
             Grandeurs
             ought
             not
             to
             raise
             any
             envy
             or
             jealousy
             in
             us
             .
             Nor
             should
             you
             entertain
             any
             ambition
             of
             being
             a
             Senator
             ,
             a
             Consul
             ,
             or
             an
             Emperour
             ,
             the
             only
             business
             you
             are
             to
             mind
             ,
             is
             Freedom
             .
             That
             ought
             to
             be
             the
             ultimate
             end
             of
             all
             your
             pretensions
             .
             Now
             to
             attain
             that
             ,
             there
             is
             but
             one
             way
             ,
             which
             is
             ,
             to
             slight
             whatever
             depends
             not
             on
             us
             .
          
           
             Remember
             also
             it
             is
             not
             either
             he
             who
             injuries
             you
             ,
             
             nor
             yet
             he
             who
             smites
             you
             that
             offends
             you
             ,
             but
             it
             is
             
             the
             Opinion
             you
             have
             conceiv'd
             thereof
             .
             When
             therefore
             any
             one
             shall
             occasion
             your
             being
             angry
             ,
             know
             ,
             that
             not
             he
             ,
             but
             your
             own
             Opinion
             hath
             incens'd
             you
             .
             Accordingly
             you
             ought
             to
             be
             very
             carefull
             that
             you
             be
             not
             transported
             by
             your
             passion
             ;
             for
             if
             you
             delay
             it
             for
             ever
             so
             little
             a
             while
             ,
             you
             will
             the
             more
             easily
             overcome
             it
             .
          
           
             Let
             Death
             ,
             
             Banishment
             ,
             and
             all
             those
             other
             things
             ,
             which
             the
             greatest
             part
             of
             Men
             put
             into
             the
             number
             of
             Evils
             ,
             be
             your
             daily
             Meditation
             ;
             but
             let
             your
             thoughts
             be
             particularly
             fixt
             on
             Death
             .
             For
             by
             this
             means
             you
             will
             never
             have
             any
             mean
             and
             servile
             consideraton
             ,
             nor
             ever
             wish
             any
             thing
             with
             passion
             .
          
           
             If
             you
             have
             a
             design
             to
             perfect
             your self
             in
             the
             study
             of
             Philosophy
             ,
             
             prepare
             your self
             ,
             before
             you
             undertake
             any
             thing
             ,
             to
             endure
             the
             derision
             of
             all
             the
             World.
             It
             will
             be
             said
             to
             you
             ,
             How
             are
             you
             become
             a
             Philosopher
             of
             a
             sudden
             ?
             Whence
             came
             you
             by
             that
             severe
             aspect
             ?
             Laugh
             
             at
             all
             that
             ,
             conditionally
             that
             what
             is
             said
             be
             not
             true
             ,
             and
             that
             you
             have
             not
             that
             gravity
             ,
             wherewith
             you
             are
             reproached
             .
             Do
             you
             only
             demean
             your self
             so
             towards
             what
             seems
             best
             to
             you
             ,
             that
             nothing
             be
             able
             to
             divert
             you
             from
             it
             ,
             and
             continue
             constant
             thereto
             ,
             as
             if
             God
             had
             appointed
             you
             to
             do
             so
             .
             If
             you
             persist
             in
             the
             same
             resolution
             ,
             and
             prove
             constant
             in
             the
             same
             estate
             ,
             you
             will
             become
             the
             object
             of
             their
             admiration
             who
             before
             derided
             you
             .
             If
             on
             the
             contrary
             you
             flag
             ,
             and
             if
             once
             you
             give
             way
             to
             any
             change
             of
             resolution
             ,
             all
             you
             have
             done
             will
             only
             occasion
             others
             to
             repeat
             their
             derisions
             of
             you
             .
          
           
             Suffer
             not
             your
             mind
             to
             be
             distracted
             with
             imaginations
             of
             this
             kind
             ,
             
             that
             you
             will
             not
             be
             consider'd
             ,
             and
             that
             you
             will
             not
             be
             respected
             ,
             and
             honoured
             .
             For
             if
             it
             were
             an
             evil
             not
             to
             receive
             honour
             ,
             the
             consequence
             would
             be
             ,
             that
             it
             were
             in
             the
             power
             of
             another
             to
             make
             us
             unhappy
             .
             Which
             cannot
             be
             ,
             in
             regard
             that
             the
             same
             reason
             which
             exempts
             
             us
             from
             being
             involv'd
             in
             Vice
             ,
             by
             the
             act
             of
             another
             ,
             exempts
             us
             also
             from
             being
             involv'd
             in
             evil
             ,
             by
             the
             act
             of
             another
             .
             Is
             it
             a
             thing
             at
             our
             disposal
             to
             be
             advanc'd
             to
             soveraign
             dignities
             ,
             or
             ,
             to
             be
             invited
             to
             great
             Feasts
             ,
             or
             in
             fine
             ,
             to
             be
             possess'd
             of
             all
             the
             other
             goods
             not
             dependent
             on
             us
             ?
             No
             ,
             it
             is
             clearly
             out
             of
             our
             reach
             .
             How
             then
             can
             you
             say
             ,
             that
             you
             shall
             live
             in
             Disesteem
             and
             Ignominy
             ,
             if
             you
             have
             not
             the
             enjoyment
             of
             these
             kinds
             of
             things
             ?
             How
             ,
             I
             say
             ,
             can
             you
             complain
             ,
             that
             you
             shall
             not
             be
             respected
             ,
             when
             you
             are
             to
             confine
             all
             your
             desires
             ,
             and
             all
             your
             pretensions
             ,
             within
             your self
             ,
             and
             what
             depends
             on
             you
             ,
             where
             you
             are
             allow'd
             to
             exalt
             your self
             as
             much
             as
             you
             please
             ?
             You
             will
             haply
             reply
             ,
             if
             I
             live
             so
             ,
             I
             shall
             never
             be
             in
             a
             condition
             to
             serve
             my
             Friends
             .
             Ah!
             How
             are
             you
             mistaken
             !
             How
             do
             you
             imagine
             that
             this
             proposition
             is
             to
             be
             understood
             ,
             a
             man
             is
             oblig'd
             to
             assist
             his
             Friends
             ?
             T
             is
             not
             thereby
             meant
             ,
             that
             he
             is
             to
             supply
             them
             with
             Mony
             ,
             or
             to
             make
             them
             Citizens
             of
             Rome
             ,
             since
             that
             is
             not
             in
             our
             
             power
             ,
             and
             that
             it
             is
             impossible
             for
             one
             to
             bestow
             that
             on
             another
             which
             he
             hath
             not
             himself
             .
             I
             foresee
             the
             answer
             you
             will
             make
             me
             ,
             to
             wit
             ,
             that
             a
             Man
             is
             to
             use
             all
             industry
             to
             raise
             himself
             to
             wealth
             and
             credit
             ,
             that
             he
             may
             be
             able
             to
             relieve
             his
             Friends
             in
             their
             necessities
             .
             But
             if
             you
             can
             shew
             me
             a
             way
             whereby
             they
             may
             be
             attain'd
             without
             hazarding
             the
             loss
             of
             vertuous
             Inclination
             ,
             Sincerity
             ,
             and
             Generosity
             ,
             I
             promise
             you
             that
             I
             will
             attempt
             alwaies
             to
             do
             it
             .
             If
             then
             you
             expect
             from
             me
             that
             I
             should
             hazard
             the
             loss
             of
             my
             own
             goods
             ,
             to
             endeavour
             the
             acquisition
             of
             others
             for
             you
             ,
             which
             are
             not
             true
             goods
             ,
             consider
             whether
             you
             are
             not
             unjust
             and
             unreasonable
             .
             Reflect
             then
             ,
             whether
             you
             ought
             not
             to
             make
             greater
             account
             of
             a
             sincere
             ,
             vertuous
             ,
             and
             faithfull
             Friend
             than
             of
             Mony
             ?
             Do
             therefore
             all
             that
             lies
             in
             your
             power
             to
             preserve
             these
             qualities
             in
             me
             ,
             and
             never
             press
             me
             to
             do
             any
             thing
             which
             may
             reduce
             me
             into
             a
             capacity
             of
             loosing
             them
             .
             You
             may
             yet
             possibly
             make
             this
             further
             reply
             ,
             
             that
             by
             this
             means
             you
             will
             not
             be
             able
             to
             serve
             your
             Country
             .
             But
             what
             do
             you
             mean
             by
             those
             words
             ?
             'T
             is
             true
             ,
             you
             will
             not
             be
             able
             to
             adorn
             it
             with
             Triumphal
             Arches
             or
             publick
             Baths
             .
             They
             are
             not
             Smiths
             who
             furnish
             the
             City
             with
             Shoes
             ,
             nor
             hath
             it
             Arms
             from
             Shoemakers
             .
             'T
             is
             well
             that
             every
             one
             act
             according
             to
             his
             profession
             ?
             What
             do
             you
             imagine
             that
             you
             contribute
             nothing
             of
             advantage
             to
             your
             Country
             ,
             when
             you
             supply
             it
             with
             an
             Inhabitant
             ,
             who
             is
             a
             person
             of
             Worth
             and
             Integrity
             ?
             Know
             ,
             that
             you
             could
             not
             have
             done
             it
             a
             greater
             service
             .
             No
             more
             then
             henceforth
             of
             that
             Discourse
             .
             Say
             not
             that
             you
             are
             of
             no
             account
             in
             your
             City
             .
             It
             matters
             not
             what
             rank
             you
             are
             in
             ,
             provided
             you
             mind
             the
             improvement
             of
             Honour
             and
             Fidelity
             in
             it
             .
             Do
             you
             imagine
             you
             will
             be
             advantageous
             to
             your
             Country
             ,
             if
             you
             quit
             the
             purfuit
             of
             Vertues
             ?
             Imagine
             to
             your self
             what
             benefit
             it
             can
             receive
             from
             you
             ,
             when
             you
             shall
             become
             Impudent
             and
             Perfidious
             .
          
           
           
             Take
             it
             not
             ill
             ,
             
             to
             see
             any
             one
             plac'd
             at
             Table
             above
             you
             ,
             or
             saluted
             before
             you
             ,
             or
             to
             find
             people
             inclin'd
             to
             follow
             his
             advice
             ,
             rather
             than
             yours
             :
             for
             if
             the
             things
             are
             good
             ,
             you
             ought
             to
             be
             glad
             they
             happen
             to
             him
             ;
             if
             on
             the
             contrary
             they
             are
             bad
             ,
             you
             should
             not
             have
             any
             regret
             at
             their
             not
             befalling
             your self
             .
             Besides
             ,
             remember
             ,
             that
             since
             you
             prosess
             not
             to
             do
             ought
             for
             the
             attainment
             of
             external
             things
             ,
             it
             is
             no
             miracle
             if
             they
             happen
             not
             to
             you
             ,
             and
             that
             others
             persons
             ,
             who
             have
             us'd
             their
             utmost
             endeavours
             to
             attain
             them
             ,
             are
             prefer'd
             before
             you
             .
             Nor
             indeed
             is
             it
             just
             ,
             that
             he
             who
             stirs
             not
             out
             of
             his
             House
             should
             be
             of
             equall
             credit
             with
             him
             who
             spends
             most
             of
             his
             time
             in
             Visits
             ,
             and
             is
             perpetually
             at
             the
             gates
             of
             Grandees
             .
             It
             is
             not
             ,
             I
             say
             ,
             reasonable
             ,
             that
             he
             who
             cannot
             he
             induc'd
             to
             commend
             any
             one
             ,
             should
             be
             equally
             consider'd
             with
             him
             ,
             who
             bestows
             excessive
             praises
             on
             the
             most
             inconsiderable
             Actions
             .
             He
             certainly
             must
             be
             an
             unjust
             ,
             and
             withall
             an
             insatiable
             person
             ,
             who
             desires
             to
             have
             these
             sorts
             
             of
             goods
             for
             nothing
             ,
             and
             without
             buying
             them
             ,
             at
             the
             price
             they
             cost
             .
             Be
             it
             suppos'd
             ,
             for
             example
             ,
             that
             Lettices
             are
             to
             be
             sold
             ,
             and
             that
             they
             are
             worth
             a
             half-peny
             ,
             if
             any
             one
             gives
             that
             rate
             ,
             he
             may
             have
             them
             .
             But
             if
             you
             will
             not
             give
             any
             thing
             for
             them
             ,
             you
             shall
             go
             without
             them
             .
             Shall
             this
             render
             your
             condition
             worse
             than
             that
             of
             the
             other
             ?
             By
             no
             means
             ;
             for
             if
             he
             hath
             the
             Lettices
             ,
             you
             have
             your
             Mony.
             The
             case
             is
             the
             same
             as
             to
             those
             we
             speak
             of
             .
             If
             you
             are
             not
             invited
             to
             a
             Feast
             ,
             it
             argues
             you
             have
             not
             paid
             your
             Club.
             The
             Founder
             of
             the
             Feast
             sells
             it
             for
             flatteries
             ,
             for
             compliance
             ,
             and
             for
             submissions
             .
             If
             you
             are
             desirous
             to
             be
             admitted
             thereto
             ,
             resolve
             to
             purchase
             it
             at
             the
             price
             set
             upon
             it
             .
             For
             to
             pretend
             to
             these
             things
             ,
             without
             doing
             what
             is
             necessary
             for
             the
             obtaing
             of
             them
             ,
             argues
             Covetuousness
             and
             want
             of
             Judgement
             .
             Do
             you
             imagine
             also
             ,
             that
             ,
             if
             you
             lose
             that
             Supper
             ,
             you
             have
             nothing
             in
             requital
             ?
             Assure
             your self
             you
             have
             somewhat
             that
             is
             much
             more
             excellent
             .
             You
             have
             not
             prais'd
             him
             
             whom
             you
             had
             no
             mind
             to
             praise
             .
             You
             have
             not
             born
             with
             his
             insolence
             ,
             wherewith
             he
             treats
             such
             as
             come
             to
             his
             Table
             ,
             this
             is
             the
             advantage
             you
             have
             made
             .
          
           
             We
             may
             understand
             what
             Nature
             desires
             by
             the
             sentiment
             we
             have
             of
             the
             things
             which
             concern
             us
             not
             .
             
             When
             our
             neighbours
             Servant
             break
             a
             Glass
             ,
             we
             presently
             say
             ,
             it
             is
             an
             ordinary
             accident
             .
             You
             should
             demean
             your self
             so
             ,
             when
             your
             own
             is
             broken
             ,
             and
             be
             as
             cold
             and
             indifferent
             ,
             as
             you
             were
             when
             your
             neighbours
             was
             broken
             .
             Apply
             this
             also
             to
             greater
             matters
             .
             When
             your
             neighbours
             Wife
             or
             Child
             dies
             ,
             no
             body
             saies
             there
             is
             any
             thing
             in
             it
             but
             what
             is
             natural
             .
             But
             when
             that
             accident
             happens
             to
             our selves
             ,
             we
             break
             forth
             into
             lamentations
             and
             clamours
             ;
             Ah!
             How
             unhappy
             am
             I
             ,
             Ah!
             What
             a
             wretched
             person
             am
             I
             ?
             And
             yet
             we
             should
             remember
             our selves
             ,
             that
             we
             ought
             to
             be
             such
             upon
             this
             emergency
             as
             we
             are
             when
             the
             same
             thing
             happens
             to
             another
             .
          
           
           
             The
             nature
             of
             Evil
             is
             ,
             in
             the
             World
             ,
             
             as
             a
             Mark
             ,
             which
             is
             set
             there
             to
             direct
             us
             into
             the
             right
             way
             ,
             and
             not
             to
             put
             us
             out
             of
             it
             .
          
           
             If
             any
             one
             should
             deliver
             up
             your
             Body
             to
             the
             first
             person
             he
             met
             ,
             
             that
             he
             might
             do
             what
             he
             pleas'd
             with
             it
             ,
             I
             am
             confident
             you
             would
             not
             take
             it
             well
             ,
             and
             that
             you
             would
             be
             displeas'd
             thereat
             .
             And
             in
             the
             mean
             time
             you
             are
             not
             asham'd
             to
             expose
             your
             Soul
             to
             the
             fantastick
             humour
             of
             all
             the
             World.
             For
             as
             soon
             as
             any
             reviling
             word
             is
             said
             to
             you
             ,
             you
             are
             troubled
             ,
             and
             transported
             with
             grief
             and
             indignation
             .
             Do
             not
             therefore
             undertake
             any
             thing
             ,
             without
             considering
             beforehand
             what
             ought
             to
             precede
             ,
             and
             what
             must
             be
             the
             consequence
             of
             such
             an
             enterprise
             ;
             for
             if
             you
             act
             otherwise
             ,
             it
             will
             come
             to
             pass
             ,
             that
             haply
             your
             design
             will
             prove
             fortunate
             at
             the
             beginning
             ,
             and
             that
             you
             will
             take
             a
             pleasure
             therein
             .
             But
             be
             assured
             ,
             that
             you
             will
             afterwards
             be
             asham'd
             of
             it
             ,
             and
             that
             ,
             sooner
             or
             later
             ,
             you
             will
             have
             occasion
             to
             repent
             you
             of
             it
             .
          
           
           
             No
             doubt
             it
             would
             be
             a
             great
             satisfaction
             to
             you
             to
             gain
             the
             Victory
             at
             the
             Olympick
             Games
             .
             
             I
             assure
             you
             ,
             it
             should
             be
             as
             much
             my
             desire
             as
             yours
             .
             For
             when
             all
             's
             done
             ,
             we
             must
             acknowledge
             that
             it
             is
             a
             very
             gallant
             thing
             .
             But
             if
             you
             have
             that
             design
             ,
             it
             is
             requisite
             ,
             that
             you
             consider
             what
             is
             precedent
             ,
             and
             what
             is
             consequent
             to
             such
             an
             enterprise
             .
             When
             you
             shall
             have
             made
             that
             reflection
             ,
             take
             notice
             of
             what
             you
             ought
             to
             observe
             .
             Accustom
             your self
             to
             keep
             within
             your
             own
             rank
             ;
             Not
             to
             eat
             ,
             but
             upon
             necessity
             ;
             To
             abstain
             from
             all
             sorts
             of
             delicate
             ,
             and
             picquant
             sawces
             ;
             Never
             to
             drink
             out
             of
             humor
             or
             wantonness
             ;
             Nay
             ,
             to
             forbear
             the
             drinking
             of
             Wine
             ,
             if
             you
             are
             not
             commanded
             to
             do
             it
             ;
             To
             do
             your
             exercise
             at
             the
             appointed
             hours
             ,
             in
             hot
             weather
             ,
             in
             cold
             weather
             ,
             not
             suffering
             any
             thing
             to
             divert
             you
             from
             it
             .
             In
             fine
             ,
             You
             must
             resign
             up
             your self
             to
             the
             Master
             of
             the
             Exercises
             ,
             as
             to
             a
             Physitian
             .
             And
             then
             you
             may
             enter
             the
             Lists
             .
             But
             you
             must
             also
             direct
             your
             apprehensions
             to
             all
             the
             things
             which
             may
             happen
             ,
             one
             
             while
             ,
             of
             hurting
             your
             Hands
             ,
             and
             your
             Feet
             ,
             and
             another
             of
             having
             your
             Mouth
             full
             of
             Dust
             ,
             sometimes
             of
             being
             well
             Cudgel'd
             ,
             and
             after
             all
             this
             struggling
             ,
             you
             also
             run
             the
             hazard
             of
             getting
             the
             worst
             .
             Now
             if
             nothing
             of
             all
             this
             startle
             you
             ,
             and
             that
             you
             still
             persist
             in
             your
             former
             design
             ,
             then
             you
             may
             venture
             into
             the
             Ring
             .
             For
             if
             you
             demean
             your self
             otherwise
             ,
             it
             will
             happen
             to
             you
             ,
             as
             to
             those
             little
             Children
             ,
             who
             now
             take
             up
             them
             to
             be
             Wrastlers
             ,
             then
             Pipers
             ,
             then
             Fencers
             ,
             then
             Trumpetters
             ,
             and
             then
             actors
             of
             Tragedies
             ,
             undertaking
             all
             sorts
             of
             Professions
             ,
             though
             they
             are
             incapable
             of
             exercising
             any
             .
             So
             you
             will
             be
             a
             Wrastler
             ,
             a
             Gladiator
             ,
             an
             Orator
             ,
             a
             Philosopher
             ,
             and
             of
             all
             this
             nothing
             .
             You
             will
             imitate
             ,
             like
             an
             Ape
             ,
             whatever
             you
             see
             done
             by
             others
             ,
             and
             you
             will
             slightly
             quit
             one
             thing
             ,
             to
             embrace
             another
             .
             Would
             you
             know
             the
             cause
             of
             it
             ?
             'T
             is
             this
             ,
             that
             you
             undertake
             all
             without
             recollection
             ,
             and
             that
             you
             are
             inconsiderately
             inclin'd
             thereto
             ,
             and
             that
             you
             comply
             only
             with
             the
             sudden
             sallies
             of
             your
             own
             
             fantastick
             humour
             .
             You
             behave
             your self
             like
             those
             who
             have
             an
             itching
             inclination
             to
             be
             Philosophers
             ,
             when
             they
             hear
             some
             one
             say
             ,
             
               Ah
               ,
               how
               excellently
               was
               that
               said
               Socrates
               !
               Who
               could
               raise
               an
               argument
               to
               that
               height
               ,
               and
               press
               it
               with
               so
               much
               vigour
               as
               he
               !
            
          
           
             O
             man
             ,
             
             be
             who
             you
             will
             ,
             if
             you
             are
             desirous
             to
             compass
             your
             designs
             ,
             consider
             beforehand
             what
             you
             would
             do
             ,
             and
             see
             ,
             whether
             that
             which
             you
             undertake
             be
             conformable
             to
             your
             nature
             or
             not
             .
             If
             you
             are
             desirous
             to
             venture
             at
             the
             Exercises
             ,
             as
             Wrastling
             or
             the
             like
             ,
             consider
             whether
             your
             Arms
             are
             strong
             enough
             ,
             and
             whether
             your
             Limbs
             and
             Reins
             are
             fit
             ,
             and
             well-set
             for
             it
             ;
             in
             regard
             that
             this
             man
             is
             naturally
             design'd
             to
             one
             thing
             ,
             and
             that
             ,
             to
             another
             .
             When
             you
             shall
             have
             taken
             a
             resolution
             to
             become
             a
             Philosopher
             ,
             if
             you
             think
             to
             eat
             ,
             and
             drink
             ,
             and
             act
             the
             delicate
             person
             ,
             as
             you
             did
             before
             ,
             you
             will
             be
             extreamly
             mistaken
             .
             You
             must
             resolve
             to
             be
             vigilant
             ,
             to
             be
             industrious
             ,
             to
             forsake
             your
             Friends
             ,
             
             to
             be
             slighted
             ,
             sometimes
             by
             a
             Servant
             ,
             to
             see
             all
             others
             more
             honoured
             ,
             and
             in
             greater
             credit
             than
             you
             with
             eminent
             Persons
             ,
             Magistrates
             ,
             Judges
             ,
             and
             in
             any
             affair
             whatsoever
             .
             Reflect
             then
             on
             all
             these
             difficulties
             ,
             and
             consider
             whether
             you
             had
             not
             rather
             enjoy
             Tranquillity
             of
             Mind
             ,
             Freedom
             ,
             and
             Constancy
             .
             For
             if
             you
             make
             not
             this
             reflection
             ,
             I
             must
             mind
             you
             of
             having
             a
             care
             ,
             that
             you
             follow
             not
             the
             example
             of
             those
             little
             Children
             I
             spoke
             of
             before
             ,
             and
             be
             one
             while
             a
             Philosopher
             ,
             soon
             after
             a
             Receiver
             of
             the
             publick
             Taxes
             ,
             then
             an
             Orator
             ,
             and
             in
             fine
             a
             Lieutenant
             to
             Caesar
             .
             Believe
             me
             ,
             all
             these
             employments
             will
             not
             fadge
             well
             together
             .
             It
             is
             requisite
             you
             take
             it
             into
             your
             consideration
             ,
             that
             you
             are
             but
             one
             Man
             ,
             and
             that
             it
             is
             necessary
             ,
             you
             should
             be
             absolutely
             good
             ,
             or
             absolutely
             bad
             .
             For
             ,
             in
             a
             word
             ,
             you
             must
             either
             only
             prosecute
             the
             cultivation
             of
             your
             Mind
             and
             Reason
             ,
             or
             apply
             your self
             to
             the
             pursuit
             of
             external
             things
             ,
             and
             absolutely
             addict
             your self
             thereto
             .
             For
             it
             is
             impossible
             for
             a
             man
             to
             do
             
             both
             together
             .
             That
             is
             to
             say
             ,
             it
             is
             necessary
             that
             you
             either
             keep
             within
             the
             Sphear
             of
             a
             Philosopher
             ,
             or
             come
             into
             the
             common
             class
             of
             the
             meaner
             sort
             of
             People
             .
          
           
             All
             the
             Devoirs
             and
             Respects
             we
             render
             ought
             to
             be
             suitable
             to
             the
             quality
             of
             the
             persons
             who
             receive
             them
             .
             
             If
             it
             be
             a
             Father
             ,
             our
             Devoir
             obliges
             us
             to
             have
             a
             care
             of
             him
             ,
             and
             to
             comply
             with
             him
             in
             all
             things
             .
             If
             he
             reviles
             you
             ,
             if
             he
             smite
             you
             ,
             all
             must
             be
             supported
             with
             patience
             .
             But
             ,
             will
             you
             haply
             say
             ,
             my
             Father
             is
             a
             wicked
             Man
             ?
             What
             matters
             it
             ?
             That
             excuse
             is
             not
             allowable
             .
             When
             Nature
             gave
             you
             a
             Father
             ,
             she
             was
             not
             engag'd
             to
             give
             you
             a
             good
             one
             .
             In
             like
             manner
             ,
             when
             your
             Brother
             injures
             you
             ,
             be
             not
             over
             intentive
             to
             what
             he
             does
             to
             you
             ,
             but
             consider
             the
             obligations
             of
             your
             own
             duty
             ,
             and
             how
             you
             are
             to
             demean
             your self
             towards
             him
             ,
             that
             so
             you
             may
             do
             nothing
             but
             what
             is
             conformable
             to
             Nature
             .
             Thus
             will
             it
             come
             to
             pass
             ,
             that
             no
             Man
             will
             have
             the
             power
             to
             offend
             you
             ,
             if
             you
             will
             it
             not
             ,
             and
             
             if
             any
             do
             you
             an
             injury
             ,
             it
             proceeds
             only
             from
             this
             ,
             that
             you
             imagine
             it
             done
             to
             you
             .
             Make
             the
             same
             judgment
             of
             all
             the
             rest
             .
             You
             will
             come
             to
             understand
             what
             are
             the
             Devoirs
             of
             a
             Neighbour
             ,
             of
             a
             Citizen
             ,
             of
             a
             Military
             General
             ,
             and
             of
             all
             others
             ,
             if
             you
             accustom
             your self
             to
             consider
             what
             they
             are
             .
          
           
             Know
             ,
             
             that
             the
             principal
             point
             of
             Religion
             consists
             in
             having
             right
             sentiments
             of
             the
             Gods.
             As
             for
             instance
             ,
             to
             believe
             they
             really
             are
             ,
             that
             they
             govern
             the
             World
             ,
             with
             goodness
             and
             justice
             ,
             that
             they
             are
             to
             be
             obey'd
             ,
             that
             men
             ought
             to
             acquiess
             in
             what
             they
             do
             ,
             and
             indisputably
             follow
             their
             Orders
             ,
             as
             proceeding
             from
             a
             most
             excellent
             and
             most
             accomplish'd
             intelligence
             .
             For
             ,
             thus
             principled
             ,
             you
             will
             never
             charge
             them
             with
             ought
             ,
             and
             you
             will
             not
             complain
             that
             they
             have
             deserted
             you
             .
             But
             this
             is
             not
             a
             thing
             to
             be
             attempted
             ,
             if
             you
             do
             not
             slight
             whatever
             is
             not
             dependent
             on
             you
             ,
             and
             if
             you
             do
             not
             place
             all
             Good
             and
             all
             Evil
             ,
             in
             that
             which
             absolutely
             depends
             on
             you
             .
             
             For
             if
             you
             imagine
             ,
             that
             any
             other
             thing
             is
             Good
             or
             Evil
             ,
             it
             must
             needs
             come
             to
             pass
             ,
             that
             you
             will
             be
             often
             frustrated
             of
             what
             you
             wish
             ,
             that
             you
             will
             fall
             into
             what
             you
             endeavour
             to
             shun
             ,
             and
             that
             you
             will
             blame
             and
             have
             an
             aversion
             for
             those
             ,
             who
             have
             caus'd
             you
             that
             misfortune
             .
             Accordingly
             ,
             as
             it
             is
             natural
             for
             all
             Animals
             to
             shun
             what
             is
             hurtful
             to
             them
             ,
             and
             to
             have
             an
             aversion
             for
             all
             such
             as
             are
             able
             to
             do
             them
             any
             mischief
             ;
             So
             have
             they
             the
             same
             propension
             ,
             to
             embrace
             what
             is
             beneficial
             to
             them
             ,
             and
             to
             cherish
             all
             those
             who
             can
             do
             them
             any
             good
             .
             So
             that
             it
             is
             impossible
             ,
             that
             a
             person
             who
             believes
             he
             hath
             receiv'd
             any
             damage
             ,
             should
             admit
             of
             a
             joynt-exultation
             with
             the
             other
             ,
             who
             hath
             done
             it
             him
             ,
             nor
             that
             the
             displeasure
             he
             hath
             receiv'd
             should
             give
             him
             any
             joy
             .
             Thence
             it
             comes
             that
             the
             Son
             sometimes
             reviles
             his
             Father
             ,
             because
             he
             gives
             him
             not
             that
             which
             hath
             the
             denomination
             of
             Good
             amongst
             Men.
             And
             this
             also
             was
             the
             occasion
             of
             the
             War
             between
             Etcocles
             and
             Polynices
             ;
             because
             their
             imagination
             was
             fixt
             on
             
             this
             ,
             that
             Soveraignity
             was
             a
             Good.
             Thence
             it
             comes
             also
             ,
             that
             the
             Husband-man
             ,
             the
             Pilot
             ,
             the
             Merchant
             ,
             and
             those
             who
             loose
             their
             Wives
             ,
             or
             their
             Children
             ,
             speak
             injuriously
             of
             the
             Gods.
             Odinarily
             Piety
             and
             Profit
             meet
             together
             .
             From
             that
             reason
             does
             it
             proceed
             ,
             that
             he
             who
             is
             careful
             not
             to
             wish
             and
             shun
             any
             thing
             ,
             but
             what
             he
             ought
             to
             shun
             ,
             or
             wish
             ,
             makes
             it
             his
             study
             at
             the
             same
             time
             to
             be
             a
             Pious
             and
             a
             Just
             man.
             Besides
             every
             Man
             is
             oblig'd
             to
             make
             his
             Oblations
             and
             Sacrifices
             according
             to
             the
             custom
             of
             the
             Country
             where
             he
             lives
             ,
             with
             much
             Modesty
             ,
             avoiding
             avarice
             and
             prodigality
             ,
             and
             doing
             it
             also
             with
             all
             the
             purity
             ,
             and
             all
             the
             diligence
             requisite
             thereto
             .
          
           
             When
             you
             go
             to
             a
             Foreteller
             of
             things
             to
             come
             ,
             
             no
             doubt
             ,
             but
             you
             are
             ignorant
             of
             what
             is
             to
             happen
             .
             For
             it
             is
             ,
             to
             be
             inform'd
             by
             him
             ,
             that
             you
             consult
             him
             .
             But
             ,
             to
             know
             whether
             that
             which
             shall
             happen
             will
             be
             good
             or
             bad
             ,
             you
             have
             no
             need
             of
             the
             Foreteller
             ,
             because
             you
             know
             
             it
             already
             ,
             if
             you
             are
             a
             Philosopher
             .
             For
             if
             it
             be
             not
             somethìng
             dependent
             on
             your self
             ,
             as
             it
             must
             necessarily
             be
             ,
             since
             you
             are
             not
             ignorant
             of
             the
             success
             of
             it
             ,
             you
             may
             confidently
             affirm
             ,
             that
             it
             is
             neither
             good
             nor
             bad
             .
             When
             therefore
             you
             go
             to
             consult
             the
             Fortune-teller
             ,
             be
             not
             prepossess'd
             with
             either
             Desire
             or
             Aversion
             ;
             otherwise
             you
             will
             never
             approach
             him
             without
             trembling
             .
             Hold
             it
             for
             a
             Maxime
             ,
             that
             every
             Event
             is
             indifferent
             ,
             that
             it
             can
             never
             give
             any
             obstruction
             to
             what
             you
             had
             purposed
             to
             do
             ,
             and
             ,
             whatever
             it
             may
             be
             ,
             that
             it
             is
             always
             in
             your
             power
             to
             apply
             it
             to
             a
             good
             use
             .
             Approach
             the
             Gods
             therefore
             with
             a
             resolute
             and
             assured
             mind
             ,
             and
             look
             on
             them
             as
             such
             as
             are
             able
             to
             give
             you
             good
             counsels
             .
             When
             they
             have
             return'd
             you
             any
             answer
             ,
             follow
             it
             exactly
             .
             Consider
             who
             they
             are
             whom
             you
             have
             consulted
             ,
             and
             that
             you
             cannot
             forbear
             obeying
             them
             without
             a
             contempt
             of
             their
             power
             and
             incurring
             their
             displeasure
             .
             The
             things
             ,
             about
             which
             we
             are
             to
             consult
             the
             Oracle
             ,
             are
             those
             ,
             as
             Socrates
             affirm'd
             ,
             
             the
             whole
             consideration
             whereof
             is
             attributed
             purely
             to
             hazard
             ,
             and
             which
             cannot
             be
             foreseen
             ,
             either
             by
             Reason
             ,
             or
             any
             other
             Art
             whatsoever
             .
             So
             that
             when
             the
             question
             is
             concerning
             the
             defence
             of
             your
             Country
             ,
             or
             of
             your
             Friend
             ,
             there
             is
             no
             necessity
             of
             going
             to
             the
             South-sayer
             ;
             inasmuch
             as
             if
             the
             South-sayer
             tell
             you
             ,
             that
             the
             entrails
             of
             the
             Victime
             presage
             ill
             success
             ,
             it
             is
             an
             infallible
             sign
             ,
             either
             that
             you
             will
             dye
             ,
             or
             that
             you
             will
             be
             crippled
             ,
             or
             that
             you
             will
             be
             banish'd
             ,
             which
             might
             haply
             divert
             you
             from
             the
             design
             you
             were
             engag'd
             in
             .
             In
             the
             mean
             time
             Reason
             advises
             ,
             that
             you
             should
             relieve
             your
             Friend
             and
             Country
             ,
             even
             with
             the
             hazard
             of
             your
             Life
             .
             Make
             your
             applications
             then
             to
             a
             greater
             Oracle
             .
             Go
             to
             the
             Pythian
             Priest
             ,
             who
             drove
             out
             of
             the
             Temple
             a
             Man
             ,
             who
             sometime
             before
             had
             wav'd
             relieving
             one
             of
             his
             Friends
             ,
             then
             ready
             to
             be
             murther'd
             .
          
           
             It
             is
             requisite
             that
             you
             prescribe
             to
             your self
             a
             certain
             course
             of
             Life
             ,
             
             and
             a
             Law
             ,
             to
             be
             inviolably
             observ'd
             by
             
             you
             ,
             wherever
             you
             may
             be
             ;
             whether
             your
             conversation
             be
             amongst
             Men
             ,
             or
             that
             you
             are
             privately
             retir'd
             from
             all
             company
             .
          
           
             Keep
             silence
             ,
             
             as
             much
             as
             you
             can
             .
             Never
             speak
             any
             thing
             but
             what
             is
             absolutely
             necessary
             ,
             and
             to
             do
             that
             ,
             spend
             as
             few
             words
             as
             you
             can
             .
             When
             any
             occasion
             of
             speaking
             shall
             present
             it self
             ,
             amuse
             not
             your self
             in
             discoursing
             either
             of
             the
             Gladiators
             ,
             or
             the
             Circean
             Exercises
             ,
             or
             of
             the
             Olympick
             Games
             ,
             or
             of
             eating
             ,
             or
             of
             drinking
             ,
             or
             of
             any
             of
             all
             those
             impertinencies
             ,
             which
             are
             the
             Subjects
             of
             most
             peoples
             Discourses
             .
             But
             above
             all
             things
             ,
             be
             careful
             ,
             in
             your
             Conversation
             ,
             to
             avoid
             both
             Praise
             and
             Dispraise
             ,
             and
             making
             Comparisons
             between
             any
             .
          
           
             When
             you
             are
             amongst
             your
             Friends
             ,
             
             if
             their
             communication
             be
             of
             any
             thing
             which
             is
             not
             decent
             ,
             use
             all
             the
             endeavours
             you
             can
             to
             bring
             them
             to
             a
             change
             of
             Discourse
             ;
             and
             if
             you
             are
             amongst
             persons
             unacquainted
             with
             you
             ,
             speak
             not
             a
             word
             .
          
           
           
             As
             to
             Laughter
             ,
             
             let
             not
             yours
             be
             either
             too
             long
             ,
             or
             too
             frequent
             ,
             or
             too
             lould
             .
             Never
             swear
             ,
             if
             you
             can
             possibly
             avoid
             it
             ,
             and
             if
             you
             are
             forc'd
             thereto
             ;
             do
             beforehand
             all
             that
             lies
             in
             your
             power
             ,
             to
             be
             dispens'd
             from
             it
             .
          
           
             Avoid
             the
             great
             Treatments
             of
             the
             People
             .
             
             If
             you
             are
             accidentally
             engag'd
             to
             be
             at
             any
             of
             them
             ,
             make
             immediately
             a
             reflection
             on
             your self
             ,
             and
             be
             vigilant
             and
             circumspect
             over
             your
             Actions
             ,
             least
             you
             insensibly
             participate
             of
             the
             demeanour
             of
             the
             People
             .
             For
             you
             are
             to
             know
             ,
             that
             it
             is
             impossible
             ,
             when
             your
             Companion
             is
             defiled
             ,
             but
             that
             you
             must
             be
             defiled
             also
             ,
             if
             you
             rub
             against
             him
             ,
             though
             you
             were
             pure
             and
             clean
             before
             .
          
           
             Of
             all
             accommodations
             relating
             to
             the
             Body
             ,
             
             as
             Meat
             ,
             Drink
             ,
             Cloathing
             ,
             Houses
             ,
             Servants
             ,
             take
             only
             so
             much
             as
             necessity
             requires
             ,
             and
             the
             Mind
             stand
             ;
             in
             need
             of
             ,
             in
             order
             to
             its
             well-being
             ,
             and
             reject
             whatever
             contributes
             to
             Luxury
             and
             Delicacy
             .
          
           
           
             Endeavour
             all
             you
             can
             to
             abstain
             from
             the
             pleasure
             of
             Women
             till
             you
             are
             Married
             .
             
             And
             when
             you
             have
             got
             one
             ,
             use
             her
             honourably
             ,
             and
             as
             the
             Law
             prescribes
             .
             But
             though
             you
             come
             into
             that
             course
             of
             Life
             ,
             think
             not
             you
             have
             any
             cause
             to
             make
             any
             ostentation
             of
             it
             ,
             and
             to
             reprehend
             those
             who
             live
             otherwise
             .
          
           
             If
             it
             be
             told
             you
             ,
             
             that
             some
             body
             hath
             spoken
             evil
             of
             you
             ,
             amuse
             not
             your self
             to
             refute
             what
             he
             hath
             said
             ;
             only
             make
             answer
             ,
             that
             he
             knows
             not
             all
             your
             vices
             ,
             and
             that
             he
             would
             have
             said
             much
             more
             ,
             if
             he
             had
             been
             acquainted
             therewith
             .
          
           
             There
             is
             no
             necessity
             of
             frequenting
             Theaters
             .
             
             But
             when
             occasion
             requires
             your
             going
             thither
             ,
             let
             your
             demeanour
             there
             be
             such
             ,
             as
             may
             discover
             you
             have
             no
             design
             to
             please
             any
             but
             your self
             :
             That
             is
             ,
             that
             you
             wish
             things
             may
             be
             done
             as
             they
             are
             ,
             and
             that
             he
             should
             gain
             the
             Victory
             who
             really
             deserves
             it
             .
             For
             by
             that
             means
             all
             will
             fall
             out
             as
             you
             would
             have
             it
             ,
             and
             you
             will
             not
             be
             mov'd
             
             at
             any
             occurrence
             .
             Above
             all
             things
             ,
             refrain
             from
             the
             clamours
             ,
             satisfactions
             ,
             and
             surprises
             of
             the
             People
             .
             When
             you
             are
             come
             away
             thence
             ,
             amuse
             not
             your self
             in
             discoursing
             of
             what
             had
             pass'd
             there
             .
             Of
             that
             there
             is
             no
             advantage
             ,
             nor
             does
             it
             any
             way
             contribute
             to
             your
             improvement
             .
             If
             you
             do
             otherwise
             ,
             you
             will
             make
             it
             appear
             that
             you
             were
             an
             admirer
             of
             the
             Show
             ,
             and
             that
             you
             are
             fallen
             into
             the
             same
             passions
             ,
             which
             are
             observable
             in
             the
             meaner
             sort
             of
             People
             .
          
           
             Frequent
             not
             the
             Lectures
             of
             Poets
             and
             Orators
             .
             
             When
             your
             presence
             is
             desired
             at
             any
             of
             them
             ,
             do
             all
             you
             can
             ,
             to
             be
             exempted
             .
             But
             when
             you
             are
             there
             ,
             be
             sure
             to
             demean
             your self
             with
             a
             decent
             Gravity
             .
             Let
             there
             be
             a
             certain
             stayedness
             and
             constancy
             in
             your
             actions
             .
             And
             above
             all
             ,
             be
             it
             your
             care
             ,
             to
             avoid
             being
             importunate
             or
             troublesome
             to
             any
             one
             .
          
           
             When
             you
             shall
             have
             ought
             to
             do
             with
             a
             Person
             of
             Quality
             ,
             
             bethink
             
             your self
             ,
             before
             you
             undertaken
             any
             thing
             ,
             what
             Socrates
             or
             Zeno
             would
             have
             done
             ,
             upon
             the
             like
             occasion
             .
             If
             you
             observe
             that
             rule
             ,
             question
             not
             but
             what
             you
             shall
             do
             will
             be
             rational
             .
          
           
             When
             you
             are
             to
             go
             to
             speak
             with
             some
             great
             Lord
             ,
             
             imagine
             to
             your self
             ,
             that
             you
             will
             not
             meet
             with
             him
             at
             home
             ,
             or
             that
             he
             will
             not
             be
             spoken
             withall
             ,
             or
             that
             the
             doors
             will
             not
             be
             open'd
             to
             you
             ,
             or
             that
             he
             will
             slight
             you
             .
             But
             if
             ,
             notwithstanding
             all
             this
             ,
             there
             be
             a
             necessity
             of
             your
             going
             to
             him
             ,
             it
             is
             consequently
             requisite
             ,
             that
             your
             patiently
             endure
             whatever
             will
             happen
             ,
             that
             you
             murmure
             not
             in
             your selfe
             ,
             and
             ,
             in
             fine
             ,
             that
             you
             say
             not
             ,
             
               This
               man
               hath
               the
               carriage
               of
               a
               great
               Lord.
            
             This
             is
             a
             popular
             kind
             of
             expression
             ,
             and
             fit
             only
             for
             Persons
             minding
             only
             external
             things
             .
          
           
             When
             you
             are
             in
             Company
             ,
             
             let
             not
             your
             discourse
             run
             upon
             your
             own
             commendable
             Actions
             ,
             nor
             the
             hazards
             you
             have
             been
             engaged
             in
             
             You
             are
             not
             to
             imagine
             ,
             that
             others
             should
             take
             a
             pleasure
             ,
             in
             hearing
             you
             talk
             ,
             equal
             to
             the
             satisfaction
             you
             conceive
             in
             speaking
             to
             them
             .
          
           
             Never
             make
             it
             your
             business
             to
             find
             others
             occasion
             of
             Laughter
             .
             
             For
             besides
             that
             it
             is
             the
             right
             way
             of
             falling
             into
             popular
             behaviour
             ,
             it
             abates
             much
             of
             the
             esteeme
             and
             respect
             which
             might
             otherwise
             be
             had
             for
             you
             .
          
           
             It
             is
             dangerous
             discoursing
             of
             things
             that
             are
             not
             decent
             .
             
             When
             therefore
             any
             thing
             of
             that
             kind
             is
             advanced
             in
             your
             presence
             ,
             you
             ought
             ,
             if
             you
             think
             it
             convenient
             and
             have
             the
             opportunity
             ,
             to
             reprove
             the
             raiser
             of
             such
             a
             discourse
             ,
             or
             at
             least
             assure
             him
             by
             your
             silence
             or
             the
             blushing
             of
             your
             countenance
             ,
             that
             you
             take
             no
             pleasure
             in
             any
             communication
             of
             that
             nature
             .
          
           
             If
             you
             conceive
             the
             Idaea
             of
             some
             pleasure
             ,
             
             it
             is
             expected
             you
             should
             ,
             upon
             that
             emergency
             ,
             retaine
             the
             same
             moderation
             which
             you
             express
             
             in
             other
             things
             .
             Let
             it
             be
             your
             first
             care
             ,
             that
             you
             be
             not
             carried
             away
             with
             that
             Idaea
             .
             Examine
             it
             in
             your self
             ,
             and
             take
             the
             leisure
             to
             make
             your
             reflections
             on
             it
             .
             Then
             consider
             the
             difference
             there
             is
             between
             the
             time
             ,
             during
             which
             you
             have
             the
             satisfaction
             of
             that
             pleasure
             ,
             and
             that
             wherein
             ,
             after
             you
             satisfaction
             therein
             ,
             you
             will
             repent
             you
             of
             it
             ,
             and
             find
             fault
             with
             your self
             for
             so
             doing
             .
             Oppose
             also
             thereto
             ,
             the
             satisfaction
             it
             will
             be
             to
             you
             ,
             if
             you
             abstain
             from
             it
             .
             But
             though
             you
             might
             enjoy
             these
             sorts
             of
             pleasure
             without
             any
             selfereproach
             ,
             yet
             should
             you
             not
             absolutely
             resigne
             your self
             thereto
             ,
             nor
             suffer
             your self
             to
             be
             overcome
             by
             the
             caresses
             ,
             the
             charms
             ,
             and
             insinuations
             ,
             which
             are
             the
             ordinary
             attendants
             of
             Voluptuousness
             .
             Bethink
             your self
             that
             the
             internal
             joy
             which
             you
             will
             receive
             upon
             the
             gaining
             of
             such
             a
             Victory
             ,
             is
             some
             what
             that
             is
             much
             more
             excellent
             than
             any
             thing
             of
             that
             kind
             .
          
           
             When
             you
             are
             once
             fully
             resolved
             to
             do
             any
             thing
             ,
             
             fear
             not
             to
             be
             seen
             in
             it
             ,
             even
             though
             the
             People
             were
             
             ready
             to
             make
             the
             worst
             constructions
             of
             it
             .
             For
             if
             what
             you
             do
             be
             a
             Good
             ,
             you
             are
             to
             defie
             all
             apprehensions
             ,
             since
             you
             cannot
             be
             reprov'd
             without
             injustice
             .
             But
             ,
             on
             the
             contrary
             ,
             if
             it
             be
             an
             Evil
             ,
             you
             ought
             not
             onely
             to
             avoyd
             begin
             seen
             ,
             but
             you
             are
             also
             obliged
             to
             desist
             from
             your
             enrerprise
             .
          
           
             As
             these
             words
             ,
             
               It
               is
               day
               ,
               It
               is
               nigh●
               ,
            
             
             are
             most
             certain
             and
             true
             ,
             if
             you
             divide
             them
             by
             the
             disjunctive
             particle
             *
             Or
             ;
             and
             are
             absolutely
             false
             ,
             if
             you
             knit
             them
             together
             with
             the
             conjunctive
             particle
             †
             And
             :
             So
             when
             you
             are
             at
             a
             Feast
             ,
             and
             that
             you
             take
             a
             pleasure
             in
             the
             best
             Messes
             that
             are
             brought
             to
             the
             Table
             ,
             if
             you
             particularly
             regard
             your
             body
             ,
             you
             do
             somewhat
             that
             is
             most
             excellent
             for
             your
             body
             .
             If
             you
             also
             consider
             the
             community
             and
             equality
             ,
             which
             ought
             to
             be
             observed
             amongst
             the
             Guests
             ,
             you
             do
             a
             very
             undecent
             action
             .
             When
             therefore
             any
             one
             invites
             you
             to
             Dinner
             ,
             you
             ought
             not
             onely
             to
             regard
             your
             appetite
             ,
             and
             what
             you
             love
             best
             ,
             but
             you
             are
             further
             obliged
             ,
             to
             express
             a
             certain
             
             deference
             and
             respect
             towards
             the
             preson
             by
             whom
             you
             are
             treated
             .
          
           
             If
             you
             undertake
             any
             Employment
             which
             is
             above
             your
             abilities
             ,
             
             besides
             the
             hazard
             of
             your
             coming
             off
             with
             discredit
             ,
             it
             will
             occasion
             your
             negligence
             of
             some
             other
             ,
             whereof
             you
             might
             have
             acquitted
             you
             selfe
             perfectly
             well
             .
          
           
             When
             you
             walk
             ,
             you
             are
             careful
             enough
             to
             avoyd
             treading
             on
             the
             which
             may
             happen
             to
             be
             in
             your
             way
             .
             
             So
             ought
             you
             ,
             in
             Life
             ,
             to
             be
             no
             lesse
             cautious
             ,
             that
             the
             superiour
             part
             of
             your
             soul
             be
             not
             injur'd
             by
             any
             bruitish
             Passions
             ,
             or
             false
             Opinions
             .
             For
             you
             will
             with
             much
             greater
             facility
             compass
             your
             designs
             ,
             if
             you
             observe
             this
             Maxime
             in
             whatever
             you
             undertake
             .
          
           
             The
             body
             ought
             to
             be
             the
             standard
             of
             Wealth
             ,
             as
             the
             Foot
             is
             the
             measure
             of
             the
             Shooe.
             
             Observe
             this
             rule
             well
             ,
             and
             you
             will
             never
             be
             at
             any
             great
             distance
             from
             Mediocrity
             ,
             nor
             the
             limits
             prescrib'd
             thereby
             .
             If
             you
             
             neglect
             it
             ,
             you
             will
             unquestionably
             tumble
             down
             the
             precipice
             .
             For
             as
             ,
             when
             you
             have
             once
             had
             the
             curiosity
             of
             getting
             Shoos
             after
             the
             newest
             fashion
             ,
             and
             such
             as
             exceed
             the
             measure
             of
             your
             Feet
             ,
             you
             will
             afterwards
             be
             of
             an
             humour
             to
             have
             them
             gilt
             ,
             and
             then
             to
             have
             them
             of
             Purple
             ,
             or
             embroider'd
             ,
             with
             much
             cost
             and
             workmanship
             :
             So
             in
             the
             business
             of
             wealth
             ,
             when
             you
             have
             once
             exceeded
             the
             limits
             of
             Mediocrity
             ,
             there
             is
             then
             no
             stinting
             of
             you
             ,
             but
             you
             are
             insensibly
             transported
             into
             all
             manner
             of
             Luxury
             and
             Excess
             .
          
           
             As
             soon
             as
             young
             Mayds
             are
             arrived
             to
             the
             age
             of
             fourteen
             years
             ,
             
             Men
             begin
             to
             call
             them
             their
             Mistresses
             .
             This
             raising
             an
             apprehension
             in
             them
             ,
             that
             Nature
             hath
             disposed
             them
             into
             the
             World
             for
             them
             ,
             and
             that
             it
             must
             be
             their
             endeavour
             to
             humour
             them
             ,
             they
             thereupon
             make
             it
             their
             maine
             business
             to
             dress
             and
             trick
             up
             themselves
             and
             place
             all
             their
             expectations
             in
             their
             ornaments
             .
             It
             is
             therefore
             requisite
             they
             should
             be
             brought
             to
             apprehend
             ,
             that
             these
             honours
             and
             
             civilities
             are
             rendred
             them
             ,
             onely
             upon
             the
             account
             of
             their
             Modesty
             ,
             Discretion
             ,
             and
             respectful
             Carriage
             .
          
           
             To
             be
             over
             much
             addicted
             to
             Corporeal
             things
             is
             ever
             the
             argument
             of
             a
             mean
             Soul.
             
             As
             for
             instance
             ,
             to
             be
             assiduous
             in
             Exercises
             ,
             to
             drink
             and
             eat
             much
             ,
             to
             be
             excessively
             addicted
             to
             Women
             ,
             and
             to
             spend
             too
             much
             time
             in
             the
             other
             functions
             of
             the
             body
             .
             All
             this
             is
             to
             be
             done
             as
             it
             were
             in
             haste
             ,
             and
             without
             any
             great
             attention
             ;
             all
             our
             earnest
             cares
             were
             are
             to
             reserve
             for
             the
             Mind
             .
          
           
             When
             any
             one
             injures
             you
             by
             word
             or
             deed
             ,
             
             remember
             ,
             that
             he
             would
             not
             have
             done
             so
             ,
             if
             he
             had
             not
             had
             an
             imagination
             that
             he
             ought
             to
             have
             done
             it
             .
             Do
             you
             think
             he
             could
             quit
             his
             own
             sentiment
             to
             follow
             yours
             ?
             If
             he
             does
             not
             make
             a
             sound
             judgment
             of
             things
             ,
             and
             be
             accordingly
             mistaken
             ,
             he
             suffers
             the
             trouble
             and
             prejudice
             arising
             thereby
             .
             When
             a
             man
             judges
             that
             a
             true
             Thing
             is
             false
             ,
             because
             it
             is
             obscure
             and
             immers'd
             in
             
             darkness
             ,
             this
             judgment
             injures
             not
             the
             truth
             .
             He
             who
             makes
             such
             a
             judgment
             injures
             none
             but
             himself
             .
             If
             you
             follow
             this
             Maxime
             ,
             when
             any
             one
             shall
             revile
             you
             ,
             you
             will
             patiently
             endure
             it
             ;
             For
             you
             will
             always
             say
             in
             your selfe
             ,
             this
             Man
             thinks
             that
             what
             he
             does
             it
             well
             done
             .
          
           
             Every
             thing
             hath
             two
             faces
             ,
             whereof
             one
             is
             supportable
             ,
             
             the
             other
             in
             supportable
             .
             For
             example
             ,
             when
             your
             Brother
             injures
             ,
             look
             not
             on
             him
             as
             he
             is
             injurious
             to
             you
             .
             For
             what
             he
             does
             ,
             if
             it
             be
             so
             taken
             ,
             cannot
             be
             indured
             .
             Consider
             him
             rather
             as
             he
             is
             your
             Brother
             ,
             with
             whom
             you
             have
             had
             a
             joynt-education
             .
             And
             so
             you
             will
             take
             it
             after
             another
             manner
             ,
             which
             may
             render
             his
             action
             supportable
             .
          
           
             These
             kinds
             of
             Propositions
             are
             not
             consequent
             one
             to
             the
             other
             ;
             
             
               I
               am
               wealthier
               that
               you
               are
               ,
               therefore
               ,
               I
               am
               the
               honester
               man.
               I
               am
               more
               eloquent
               than
               you
               are
               ,
               therefore
               I
               am
               the
               more
               virtuous
               man.
               But
               these
               Arguments
               are
               good
               :
               I
               am
               wealthier
               than
               
               you
               are
               ,
               therefore
               my
               wealth
               is
               more
               considerable
               than
               yours
               .
               I
               am
               more
               eloquent
               than
               you
               are
               ,
               therefore
               my
               way
               of
               speaking
               is
               more
               excellent
               than
               yours
               .
            
             So
             that
             this
             should
             give
             you
             very
             little
             trouble
             ,
             since
             eloquence
             and
             wealth
             ought
             not
             to
             be
             the
             object
             of
             your
             care
             .
          
           
             If
             you
             meet
             with
             any
             one
             in
             the
             Bath
             ,
             
             who
             hath
             soon
             done
             washing
             himselfe
             ,
             say
             not
             that
             he
             washes
             not
             himselfe
             well
             ,
             but
             say
             that
             he
             makes
             much
             hast
             to
             wash
             himselfe
             .
             In
             like
             manner
             ,
             if
             any
             one
             drink
             much
             ,
             say
             not
             that
             he
             does
             ill
             in
             drinking
             at
             that
             rate
             ,
             but
             say
             simply
             ,
             that
             he
             drinks
             much
             .
             For
             ,
             how
             came
             you
             to
             understand
             that
             he
             did
             ill
             ,
             that
             you
             should
             pass
             such
             a
             Judgment
             of
             him
             ?
             If
             you
             are
             thus
             reserv'd
             in
             your
             sentiments
             you
             shall
             penetrate
             into
             the
             thoughts
             of
             another
             ,
             and
             your
             thoughts
             shall
             be
             conformable
             to
             those
             of
             others
             .
          
           
             What
             place
             or
             company
             soever
             you
             are
             in
             ,
             
             never
             say
             that
             you
             are
             a
             Philosopher
             ,
             and
             amuse
             not
             your selfe
             in
             declaring
             before
             Ignorant
             
             Persons
             what
             Maximes
             you
             follow
             .
             Do
             you
             only
             performe
             what
             they
             enjoyne
             you
             .
             When
             a
             man
             is
             at
             a
             Feast
             ,
             it
             is
             not
             seasonable
             to
             talk
             of
             the
             Manner
             of
             eating
             decently
             .
             He
             must
             eat
             decently
             without
             speaking
             of
             it
             .
             Socrates
             was
             a
             person
             ,
             who
             was
             never
             guilty
             of
             any
             Ostentation
             .
             Nor
             ever
             was
             there
             any
             person
             that
             supported
             it
             from
             others
             with
             so
             much
             constancy
             .
             When
             some
             out
             of
             meer
             contempt
             of
             him
             and
             his
             doctrine
             ,
             came
             and
             intreated
             him
             to
             conduct
             them
             to
             some
             other
             Philosophers
             ,
             and
             to
             give
             them
             his
             recommendation
             to
             them
             ;
             so
             far
             was
             he
             from
             giving
             them
             any
             repulse
             ,
             that
             ,
             with
             much
             civility
             ,
             he
             went
             along
             with
             them
             to
             those
             other
             Philosophers
             .
             So
             little
             was
             he
             troubled
             ,
             that
             the
             Doctrine
             of
             others
             should
             be
             prefer'd
             before
             his
             own
             .
             If
             it
             happen
             then
             that
             any
             one
             speak
             of
             some
             Axiome
             of
             Philosophy
             before
             ignorant
             persons
             ,
             be
             you
             silent
             as
             long
             as
             you
             can
             ,
             in
             regard
             it
             is
             somewhat
             to
             he
             fear'd
             ,
             that
             you
             may
             cast
             up
             what
             you
             have
             not
             yet
             well
             digested
             .
             If
             any
             one
             reproach
             you
             with
             Ignorance
             ,
             and
             you
             are
             not
             any
             way
             mov'd
             
             at
             it
             ,
             know
             that
             you
             have
             already
             attain'd
             some
             part
             of
             what
             your
             precepts
             enjoyn
             you
             .
             Sheep
             do
             not
             vomit
             up
             the
             Food
             or
             Grass
             they
             have
             eaten
             ,
             but
             ,
             in
             requital
             ,
             are
             thereby
             fatted
             up
             ,
             and
             supply
             their
             Owners
             with
             Milk
             and
             Wooll
             .
             In
             like
             manner
             ought
             not
             you
             to
             amuse
             your self
             in
             entertaining
             ignorant
             persons
             with
             your
             Precepts
             ,
             because
             it
             is
             a
             sign
             you
             have
             not
             well
             digested
             them
             .
             They
             are
             rather
             to
             be
             instructed
             by
             your
             Actions
             .
          
           
             If
             you
             have
             learnt
             to
             satisfie
             your
             body
             with
             little
             ,
             
             forbear
             making
             any
             ostentation
             of
             it
             .
             If
             you
             have
             brought
             your selfe
             to
             a
             custome
             of
             drinking
             onely
             water
             ,
             
             think
             not
             that
             you
             are
             to
             boast
             of
             it
             .
             And
             if
             you
             would
             sometimes
             exercise
             your selfe
             in
             a
             thing
             requiring
             much
             pains
             and
             labour
             ,
             do
             it
             privately
             ,
             and
             be
             not
             desirous
             that
             others
             should
             see
             you
             ,
             in
             imitation
             of
             those
             ,
             who
             being
             persecuted
             by
             persons
             of
             authority
             ,
             run
             and
             imbrace
             Statues
             ,
             
             to
             get
             the
             people
             together
             ,
             and
             in
             that
             posture
             cry
             out
             ,
             that
             they
             have
             suffered
             violence
             .
             Whoever
             seeks
             glory
             by
             such
             means
             seeks
             onely
             the
             outside
             of
             it
             ,
             and
             looses
             the
             fruit
             both
             of
             Patience
             and
             Frugality
             ;
             inasmuch
             as
             he
             places
             the
             end
             of
             these
             excellent
             vertues
             in
             the
             opinion
             of
             the
             multitude
             .
             Certainly
             ,
             all
             Affectation
             in
             this
             particular
             is
             frivolous
             and
             of
             no
             advantage
             .
             If
             you
             would
             accustome
             your selfe
             to
             Patience
             ,
             take
             fair
             water
             into
             your
             mouth
             ,
             when
             you
             are
             extreamly
             thirsty
             ,
             and
             having
             spurted
             it
             out
             immediately
             ,
             without
             swallowing
             so
             much
             as
             one
             drop
             ,
             tell
             not
             any
             body
             of
             it
             .
          
           
             It
             argues
             a
             meanness
             of
             spirit
             and
             ignorance
             in
             any
             man
             ,
             
             never
             to
             expect
             Good
             or
             Evill
             from
             himself
             ;
             but
             to
             expect
             is
             always
             from
             some
             thing
             not
             dependent
             on
             him
             .
             On
             the
             contrary
             ,
             it
             is
             the
             characteristick
             of
             a
             Philosopher
             ,
             not
             to
             expect
             his
             Good
             or
             Evil
             ,
             but
             from
             himself
             .
          
           
             The
             signs
             whereby
             it
             may
             be
             known
             whether
             a
             man
             makes
             any
             proficiency
             
             
             in
             study
             and
             vertue
             ,
             are
             these
             ,
             Not
             to
             reprove
             ,
             not
             to
             commend
             ,
             not
             to
             blame
             ,
             and
             not
             to
             accuse
             any
             one
             ,
             not
             to
             boast
             of
             what
             he
             is
             ,
             or
             what
             he
             knows
             ;
             to
             be
             his
             owne
             accuser
             ,
             when
             he
             is
             hindred
             or
             forbidden
             to
             do
             something
             ,
             to
             laugh
             in
             his
             sleeve
             at
             those
             persons
             who
             commend
             him
             ;
             not
             to
             be
             angry
             when
             any
             find
             fault
             with
             him
             ;
             but
             to
             imitate
             those
             ,
             who
             having
             not
             perfectly
             recover'd
             their
             health
             ,
             walk
             gently
             for
             fear
             of
             stirring
             the
             humours
             ;
             to
             have
             an
             absolute
             power
             over
             his
             desires
             ;
             not
             to
             have
             any
             aversion
             but
             for
             what
             is
             repugnant
             to
             the
             nature
             of
             those
             things
             which
             depend
             on
             him
             ;
             not
             to
             wish
             any
             thing
             passionately
             ;
             not
             to
             be
             concern'd
             whether
             he
             be
             accounted
             an
             Ignorant
             or
             a
             Knowing
             person
             ;
             in
             fine
             ,
             to
             be
             distrustful
             of
             himselfe
             ,
             as
             of
             a
             domestick
             Enemy
             ,
             whose
             ambushes
             he
             is
             always
             afraid
             of
             .
          
           
             When
             any
             one
             makes
             it
             his
             brag
             ,
             
             that
             he
             can
             explicate
             the
             Books
             of
             Chrysippus
             ,
             let
             this
             be
             your
             reflection
             ,
             that
             it
             Chrysippus
             had
             not
             written
             obscurely
             ,
             this
             other
             person
             had
             had
             nothing
             
             to
             brag
             of
             .
             Yet
             is
             not
             this
             that
             which
             I
             seek
             after
             ,
             my
             designe
             is
             to
             study
             Nature
             ,
             and
             to
             follow
             Her.
             When
             I
             am
             told
             then
             ,
             that
             Chrysippus
             is
             her
             interpreter
             ,
             my
             recourse
             is
             to
             him
             ,
             and
             if
             I
             understand
             him
             not
             ,
             I
             seek
             out
             some
             other
             body
             that
             can
             explicate
             him
             to
             me
             .
             Hitherto
             have
             I
             not
             done
             anything
             that
             is
             excellent
             or
             commendable
             .
             For
             ,
             when
             I
             shall
             have
             met
             with
             any
             one
             that
             is
             able
             to
             explicate
             that
             Philosopher
             to
             me
             ;
             yet
             the
             main
             thing
             is
             yet
             unpress'd
             ,
             which
             is
             ,
             the
             putting
             of
             his
             Precepts
             into
             practice
             .
             If
             I
             make
             no
             further
             progress
             than
             to
             admire
             the
             explication
             of
             Chrysippus
             ,
             all
             amounts
             only
             to
             this
             ,
             that
             where
             I
             was
             a
             Philosopher
             before
             ,
             I
             am
             now
             become
             a
             Grammarian
             .
             All
             the
             difference
             is
             ,
             that
             instead
             of
             Homer
             ,
             I
             explicate
             Chrysippus
             .
             And
             thence
             it
             must
             come
             ,
             that
             I
             am
             much
             more
             asham'd
             I
             cannot
             do
             actions
             suitable
             to
             his
             Precepts
             ,
             then
             I
             am
             at
             my
             not
             understanding
             of
             him
             .
          
           
             OBSERVE
             what
             we
             have
             deliver'd
             as
             inviolable
             Lawes
             ,
             
             which
             you
             cannot
             
             not
             trangress
             without
             impiety
             and
             trouble
             not
             your selfe
             ,
             concerning
             all
             that
             might
             have
             been
             said
             ;
             since
             that
             depends
             not
             on
             you
             .
          
           
             How
             long
             will
             you
             defferre
             applying
             your self
             to
             such
             excellent
             things
             ,
             
             and
             putting
             in
             practice
             such
             important
             instructions
             ?
             When
             will
             you
             give
             over
             violating
             the
             Lawes
             of
             right
             reason
             ?
             you
             have
             heard
             the
             Precepts
             which
             you
             ought
             to
             embrace
             ,
             and
             I
             am
             inclin'd
             to
             believe
             ,
             that
             you
             have
             already
             embraced
             them
             ;
             but
             give
             others
             some
             assurance
             of
             it
             .
             What
             other
             Master
             do
             you
             yet
             expect
             ,
             till
             whose
             coming
             you
             deferre
             your
             reformation
             ?
             Bethink
             your selfe
             ,
             that
             your
             youth
             is
             past
             ,
             and
             that
             you
             are
             come
             to
             the
             age
             of
             a
             man.
             If
             you
             neglect
             these
             Precepts
             ,
             and
             if
             you
             make
             them
             not
             your
             Directories
             of
             your
             Manners
             ,
             you
             will
             put
             it
             off
             from
             day
             to
             day
             ,
             and
             from
             time
             to
             time
             make
             additional
             and
             reiterated
             resolutions
             ,
             and
             so
             your
             life
             will
             slide
             away
             so
             insensibly
             as
             that
             it
             will
             not
             be
             perceivable
             ,
             whether
             you
             have
             made
             any
             progress
             in
             the
             study
             
             of
             Vertue
             or
             not
             .
             In
             fine
             ,
             your
             life
             and
             your
             death
             will
             not
             be
             distinguishable
             from
             that
             of
             the
             meanest
             person
             among
             the
             Populace
             .
             Now
             therefore
             ,
             without
             any
             further
             delay
             ,
             embrace
             the
             life
             of
             a
             man
             aiming
             at
             proficiency
             and
             perfection
             .
             Look
             upon
             whatever
             seems
             best
             to
             you
             ,
             as
             an
             intrangressible
             Law.
             If
             any
             thing
             laborious
             ,
             if
             any
             thing
             delightful
             ,
             if
             any
             thing
             glorious
             ,
             if
             any
             thing
             disgraseful
             presents
             it selfe
             ,
             remember
             it
             is
             time
             to
             enter
             the
             lists
             in
             order
             to
             an
             engagement
             ,
             that
             the
             Olimpick
             Exercises
             are
             come
             ,
             and
             that
             there
             is
             no
             thinking
             of
             any
             retreat
             .
             Bethink
             your selfe
             ,
             that
             your
             Establishment
             is
             concern'd
             in
             either
             the
             loosing
             or
             gaining
             of
             the
             Victory
             .
             By
             this
             meanes
             was
             it
             that
             Socrates
             came
             to
             that
             point
             of
             Wisdome
             which
             was
             justly
             attributed
             to
             him
             ,
             by
             presenting
             himself
             to
             all
             occasions
             ,
             and
             not
             harkning
             to
             any
             advice
             but
             that
             of
             Reason
             .
             For
             your
             part
             then
             who
             are
             not
             yet
             a
             Socrates
             ,
             you
             ought
             to
             live
             as
             a
             man
             desirous
             of
             becoming
             as
             wise
             as
             Socrates
             .
          
           
           
             The
             chiefest
             and
             most
             necessary
             part
             of
             Philosophy
             is
             that
             which
             treats
             of
             the
             use
             of
             the
             Precepts
             ,
             
             for
             example
             ,
             
               Not
               to
               lye
            
             .
             The
             second
             ,
             that
             which
             treats
             of
             Demonstration
             ;
             for
             example
             ,
             
               Of
               the
               reason
               why
               men
               ought
               not
               to
               lye
               .
            
             And
             the
             third
             is
             that
             which
             confirmes
             and
             examines
             the
             two
             other
             parts
             ;
             for
             example
             ,
             it
             shews
             ,
             why
             such
             a
             thing
             is
             Demonstration
             .
             It
             teaches
             also
             ,
             what
             Demonstration
             .
             is
             ,
             what
             ,
             Consequence
             ,
             Dispute
             ,
             Verity
             ,
             Falsity
             ,
             and
             all
             the
             rest
             .
             The
             third
             part
             is
             necessary
             for
             the
             second
             ,
             and
             the
             second
             is
             so
             for
             the
             First
             .
             But
             the
             First
             ,
             as
             I
             have
             already
             said
             ,
             is
             the
             most
             necessary
             of
             all
             ,
             and
             therefore
             that
             is
             the
             part
             whereunto
             a
             man
             is
             particularly
             to
             apply
             himselfe
             .
             And
             yet
             our
             course
             is
             quite
             otherwise
             .
             We
             only
             stick
             to
             the
             third
             part
             ,
             we
             spend
             all
             our
             Study
             and
             Time
             therein
             ,
             and
             we
             absolutely
             neglect
             the
             First
             .
             Thence
             it
             comes
             that
             we
             fall
             short
             ,
             when
             we
             are
             to
             prove
             by
             sound
             Demonstrations
             ,
             that
             men
             ought
             not
             to
             lie
             ;
             and
             yet
             we
             cannot
             forbeare
             lying
             dayly
             and
             hourely
             .
          
           
           
             At
             the
             beginning
             of
             all
             your
             enterprises
             have
             these
             words
             always
             in
             your
             mouth
             ?
             
          
           
             Guid
             me
             ,
             great
             love
             ,
             to
             th'
             period
             of
             my
             Eatè
             ;
          
           
             That
             cursed
             crue
             I
             will
             not
             imitate
             ,
          
           
             Whose
             Vanity
             and
             Insolence
             defy
          
           
             Thy
             sacred
             Lawes
             and
             shy
             Authority
             .
          
           
             But
             their
             seluc'd
             presumtion
             fruitless
             growes
             ,
          
           
             Thy
             soveraign
             Power
             nothing
             can
             oppose
             :
          
           
             A
             sudden
             check
             of
             Dest'ny
             undermines
          
           
             The
             Impious
             man
             ,
             and
             all
             his
             lewd
             designes
             .
          
           
             You
             will
             sometimes
             also
             have
             occasion
             to
             say
             these
             words
             .
             
          
           
             Who
             can
             ,
             with
             what
             's
             not
             to
             be
             shun'd
             comply
             ,
          
           
             Surveies
             the
             secrets
             of
             the
             Deity
             .
          
           
             But
             ,
             above
             all
             ,
             be
             mindful
             of
             these
             excellent
             and
             admirable
             words
             ,
             
             spoken
             by
             Socrates
             to
             his
             Friend
             Crito
             ,
             during
             his
             imprisonment
             .
          
           
             If
             the
             Great
             Gods
             ,
             dear
             Friend
             ,
             have
             minuted
          
           
             The
             dreadful
             Tempest
             which
             hangs
             ore
             my
             head
             ,
          
           
             If
             ,
             of
             my
             Death
             ,
             the
             dire
             Decree
             be
             l'
             gn'd
             ,
          
           
             I
             acquiesce
             ,
             with
             a
             submissive
             mind
             .
          
           
             I
             ,
             of
             my
             Life
             ,
             would
             not
             prolong
             the
             date
             ,
          
           
           
             Beyond
             the
             stinted
             limits
             of
             my
             Fate
             :
          
           
             Of
             my
             few
             dayes
             ,
             
             my
             Enemies
             dispose
             ,
          
           
             'T
             is
             in
             their
             Power
             their
             hasty
             course
             to
             close
             :
          
           
             To
             that
             my
             Body
             ,
             mortal
             ,
             needs
             must
             bend
             ,
          
           
             But
             still
             my
             mind
             their
             malice
             does
             transcend
             :
          
           
             And
             though
             I
             ,
             to
             their
             Rage
             ,
             a
             Victim
             fall
             ,
          
           
             My
             Faith
             and
             Virtue
             know
             no
             Euneral
             .
          
           
             FINIS
             .
          
        
      
       
         
           
           
             THE
             TABLET
             OF
             CEBES
             OR
             ,
             THE
             EMBLEME
             OF
             HUMANE
             LIFE
             .
          
           
             Juv.
             Sat.
             I.
             
          
           
             
               Quicquid
               agunt
               Homines
               ,
               Votum
               ,
               Timor
               ,
               Ira
               ,
               Voluptas
               ,
            
             
               Gaudia
               ,
               Discursus
               ,
               nostri
               est
               farrago
               Libelli
               .
            
          
        
         
           
           
           
             ADVERTISEMENT
             .
          
           
             TO
             This
             little
             Abbridgment
             of
             the
             Philosophy
             of
             Epictetus
             ,
             I
             have
             added
             the
             Tablet
             ,
             or
             Embleme
             of
             
               Humane
               Life
            
             ,
             attributed
             to
             Cebes
             ,
             in
             regard
             they
             are
             two
             Master-pieces
             of
             Antiquity
             ,
             which
             custome
             hath
             rendred
             in
             a
             manner
             inseparable
             .
             This
             latter
             is
             an
             excellent
             draught
             of
             Humane
             Life
             ,
             done
             by
             one
             of
             the
             most
             expert
             Masters
             that
             ever
             were
             .
             This
             Philosopher
             liv'd
             four
             hundred
             and
             sixty
             years
             ,
             or
             thereabouts
             before
             the
             Birth
             of
             our
             Saviour
             .
             He
             was
             born
             
             at
             Thebes
             ,
             in
             Beotia
             ,
             and
             the
             Disciple
             of
             
               Socrates
               .
               Diogenes
               Laertius
            
             affirms
             ,
             that
             he
             writ
             three
             Dialogues
             ,
             two
             whereof
             are
             lost
             .
             So
             that
             we
             have
             remaining
             but
             only
             this
             ,
             which
             he
             entituled
             the
             Tablet
             or
             Representation
             of
             Humane
             Life
             .
             Yet
             are
             there
             some
             Criticks
             ,
             as
             Wolfius
             ,
             who
             affirm
             it
             is
             not
             his
             ,
             because
             there
             is
             mention
             made
             in
             it
             of
             Plato
             ,
             who
             liv'd
             at
             the
             same
             time
             .
             But
             this
             conjecture
             is
             groundless
             ,
             inasmuch
             as
             it
             would
             follow
             by
             the
             same
             reason
             ,
             that
             Plato
             must
             not
             have
             made
             the
             Dialogue
             of
             the
             
               Immortality
               of
               the
               Soul
            
             ,
             since
             mention
             is
             made
             
             there
             of
             Cebes
             .
             Howere
             it
             be
             ,
             thus
             far
             we
             are
             certain
             ,
             that
             this
             is
             a
             most
             excellent
             and
             most
             ancient
             Piece
             .
             For
             Tertullian
             observes
             ,
             that
             Tertullian
             the
             Lawyer
             his
             Kinsman
             ,
             publish'd
             an
             explication
             of
             it
             .
             The
             general
             reputation
             it
             hath
             continu'd
             in
             ,
             for
             the
             space
             of
             twenty
             Ages
             ,
             that
             it
             hath
             been
             in
             the
             World
             ,
             hath
             been
             so
             extraordinary
             ,
             that
             it
             hath
             been
             translated
             into
             most
             Languages
             .
             It
             hath
             been
             my
             fortune
             to
             have
             met
             with
             fifteen
             different
             Versions
             in
             the
             Latine
             tongue
             .
             
               Velsius
               ,
               Odaxius
               ,
               Wolfius
            
             and
             Caselius
             ,
             have
             taken
             most
             pains
             about
             this
             Work
             ,
             
             but
             particularly
             Velsius
             .
             For
             he
             hath
             writ
             a
             large
             Commentary
             upon
             this
             Tablet
             ,
             containing
             in
             a
             manner
             all
             the
             Moral
             Philosophy
             of
             the
             
               Platonists
               .
               Mascardi
            
             rendred
             it
             into
             the
             Italian
             ,
             and
             Salmasius
             hath
             some
             time
             since
             given
             us
             an
             ancient
             Arabian
             Paraphrase
             of
             it
             ,
             and
             a
             Latine
             Version
             of
             
               John
               Elichman
            
             ,
             one
             of
             the
             most
             knowing
             Persons
             of
             his
             Age
             in
             the
             Oriental
             Tongues
             .
             But
             the
             Author
             of
             that
             Paraphrase
             hath
             committed
             a
             strange
             fault
             ,
             and
             such
             as
             I
             think
             considerable
             enough
             not
             to
             be
             omitted
             here
             .
             He
             imagin'd
             ,
             that
             the
             Ancient
             man
             ,
             who
             makes
             
             an
             explication
             of
             this
             Tablet
             or
             Representation
             ,
             was
             called
             Hercules
             ;
             upon
             no
             other
             ground
             ,
             than
             that
             Cebes
             ,
             cries
             out
             in
             some
             places
             ,
             
               O
               Hercules
            
             ;
             which
             is
             only
             an
             exclamation
             ordinary
             amongst
             the
             Greeks
             and
             Latines
             ,
             when
             they
             were
             surpriz'd
             at
             any
             thing
             .
             Nothing
             more
             common
             in
             our
             Books
             .
          
           
             For
             the
             better
             direction
             of
             the
             Reader
             ,
             and
             greater
             ease
             of
             his
             Memory
             ,
             there
             is
             at
             the
             end
             of
             this
             little
             Book
             ,
             a
             piece
             of
             Sculpture
             ,
             exhibiting
             the
             Embleme
             it self
             ,
             and
             a
             short
             Explication
             ,
             by
             way
             of
             Figures
             ,
             
             in
             the
             Cut
             ,
             answerable
             to
             others
             in
             the
             Leaf
             next
             adjoyning
             thereto
             ,
             
               that
               the
               Description
               of
               it
               might
               be
               the
               more
               familiar
               .
            
          
           
             
               
               
               THE
               EXPLICATION
               Of
               the
               TABLE
               .
            
             
               1
               THE
               Gate
               of
               the
               Inclosure
               of
               Humane
               Life
               .
            
             
               2
               Genius
               .
            
             
               3
               Imposture
               .
            
             
               4
               Opinions
               ,
               Appetites
               and
               Pleasures
               .
            
             
               5
               Fortune
               .
            
             
               6
               The
               Inconsiderate
               .
            
             
               7
               Incontinence
               ,
               Luxury
               ,
               Rapine
               ,
               and
               Flattery
               .
            
             
               8
               Laboriousness
               .
            
             
               9
               Sadness
               .
            
             
               10
               Misery
               .
            
             
               11
               Mourning
               .
            
             
               12
               Rage
               .
            
             
               13
               The
               House
               of
               Misfortune
               .
            
             
               14
               Repentance
               .
            
             
               15
               True
               Opinion
               .
            
             
               16
               False
               Opinion
               .
            
             
               17
               False
               Doctrine
               .
            
             
               18
               Poets
               ,
               Orators
               ,
               Geometritians
               ,
               &c.
               
            
             
               19
               Incontinence
               ,
               Luxury
               ,
               and
               Opinion
               .
            
             
               20
               The
               way
               to
               true
               Doctrine
               .
            
             
               21
               Continence
               and
               Patience
               .
            
             
               22
               True
               Doctrine
               .
            
             
               23
               Truth
               and
               Persuasion
               .
            
             
               24
               Science
               and
               the
               Vertues
               .
            
             
               25
               Felicity
               .
            
             
               26
               The
               first
               pleasure
               of
               the
               Wise
               Man.
               
            
             
               27
               The
               Cowardly
               ,
               who
               have
               lost
               courage
            
          
        
         
           
           
             CEBES'S
             TABLET
             ,
             OR
             ,
             THE
             EMBLEME
             OF
             HUMANE
             LIFE
             .
          
           
             AS
             we
             were
             walking
             in
             the
             Temple
             of
             Saturn
             ,
             and
             viewing
             the
             several
             Presents
             which
             had
             been
             offer'd
             there
             ,
             among
             other
             things
             ,
             we
             took
             particular
             notice
             ,
             at
             the
             entrance
             of
             it
             ,
             of
             a
             certain
             Draught
             ,
             or
             Picture
             ,
             very
             remarkable
             ,
             
             as
             well
             for
             the
             Manner
             of
             it
             ,
             as
             the
             Subject
             .
             We
             could
             not
             imagine
             what
             it
             might
             be
             ,
             nor
             of
             what
             Antiquity
             .
             For
             though
             what
             was
             represented
             therein
             had
             in
             some
             measure
             the
             resemblance
             of
             a
             City
             ,
             or
             a
             Camp
             ,
             yet
             was
             it
             not
             indeed
             either
             of
             the
             two
             .
             It
             was
             a
             great
             Enclosure
             ,
             within
             which
             there
             were
             two
             other
             Enclosures
             ,
             whereof
             one
             was
             larger
             than
             the
             other
             .
             Near
             the
             Gate
             leading
             into
             the
             first
             ,
             there
             were
             several
             Persons
             drawn
             ,
             and
             within
             it
             might
             be
             observ'd
             an
             assembly
             of
             Women
             .
             But
             at
             the
             entrance
             might
             be
             seen
             an
             ancient
             Man
             standing
             ,
             drawn
             in
             the
             posture
             of
             one
             ,
             who
             seem'd
             to
             have
             some
             directions
             to
             give
             those
             who
             entred
             into
             the
             Enclosure
             .
          
           
             After
             we
             had
             a
             long
             time
             taken
             a
             prospect
             of
             that
             Emblematical
             Representation
             ,
             and
             were
             at
             a
             loss
             ,
             what
             to
             think
             of
             it
             ,
             there
             happen'd
             to
             be
             standing
             by
             us
             a
             very
             ancient
             Man
             ,
             whose
             curiosity
             had
             engag'd
             him
             upon
             the
             Survey
             of
             that
             Piece
             ,
             as
             ours
             had
             us
             .
             This
             good
             Man
             had
             
             well
             observ'd
             all
             our
             Actions
             ,
             and
             thereupon
             address'd
             himself
             to
             us
             in
             this
             Discourse
             .
          
           
             It
             is
             no
             wonder
             ,
             my
             Friends
             ,
             if
             you
             find
             it
             so
             hard
             a
             matter
             to
             guess
             at
             the
             explication
             of
             that
             Picture
             .
             There
             are
             few
             persons
             ,
             even
             of
             this
             Country
             ,
             who
             know
             the
             meaning
             of
             it
             .
             This
             Present
             was
             not
             made
             by
             any
             of
             the
             Inhabitants
             of
             this
             City
             A
             stranger
             ,
             came
             heretofore
             into
             this
             Country
             ,
             a
             person
             no
             less
             recommendable
             for
             the
             excellency
             of
             his
             Apprehension
             ,
             than
             for
             his
             deep
             Wisdome
             .
             That
             man
             ,
             in
             all
             his
             words
             and
             in
             all
             his
             actions
             imitated
             the
             course
             of
             life
             of
             Pythagoras
             and
             Parmenides
             .
             He
             it
             was
             who
             dedicated
             this
             Temple
             ,
             and
             that
             Emblematical
             Picture
             to
             Saturn
             .
          
           
             I
             ask'd
             him
             ,
             whether
             he
             had
             any
             acquaintance
             with
             that
             Person
             .
             Yea
             ,
             said
             he
             ,
             I
             have
             been
             an
             admirer
             of
             him
             a
             long
             time
             .
             For
             though
             he
             were
             but
             a
             young
             Man
             ,
             yet
             could
             he
             discourse
             of
             all
             things
             very
             pertinently
             .
             I
             have
             heard
             him
             oftentimes
             
             discoursing
             upon
             the
             subject
             of
             this
             Picture
             .
             I
             intreat
             you
             ,
             as
             you
             love
             the
             immortal
             Gods
             ,
             Cry'd
             I
             ,
             to
             give
             us
             an
             explication
             of
             it
             ,
             if
             your
             convenience
             will
             permit
             it
             .
             You
             will
             infinitely
             oblige
             us
             ,
             for
             we
             are
             extreamly
             desirous
             to
             know
             what
             it
             signifies
             .
             With
             all
             my
             heart
             said
             he
             .
             But
             it
             is
             necessary
             ,
             that
             I
             give
             you
             an
             Advertisement
             before-hand
             ,
             of
             the
             danger
             whereto
             you
             expose
             your selves
             .
             For
             if
             ,
             when
             I
             shall
             have
             related
             these
             things
             to
             you
             ,
             you
             perfectly
             comprehend
             them
             ,
             you
             will
             become
             Wise
             and
             Happy
             ;
             if
             not
             ,
             you
             will
             be
             ignorant
             and
             stupid
             ,
             and
             you
             will
             lead
             a
             wicked
             and
             a
             wretched
             Life
             .
             This
             Embleme
             hath
             some
             correspondence
             with
             that
             which
             was
             proposed
             by
             *
             Sphinx
             ;
             whoever
             could
             not
             explicate
             what
             she
             said
             was
             by
             her
             put
             to
             death
             :
             On
             the
             contrary
             ,
             she
             sav'd
             his
             life
             ,
             who
             found
             out
             the
             explication
             of
             it
             .
             The
             same
             thing
             is
             to
             be
             affirm'd
             of
             this
             Picture
             .
             For
             Extravagance
             is
             like
             a
             Sphinx
             among
             Men
             ,
             obscurely
             proposing
             what
             is
             good
             ,
             bad
             ,
             and
             indifferent
             .
             If
             any
             one
             be
             not
             able
             
             to
             discern
             them
             ,
             she
             kills
             him
             not
             immediately
             at
             a
             blow
             ,
             as
             the
             Sphinx
             did
             ;
             but
             she
             treats
             him
             with
             greater
             cruelty
             .
             For
             she
             puts
             him
             to
             death
             by
             degrees
             ,
             as
             those
             who
             are
             put
             upon
             the
             Rack
             .
             In
             like
             manner
             ,
             if
             any
             one
             attains
             the
             knowledg
             of
             these
             things
             ,
             besides
             his
             clearing
             himself
             from
             that
             misfortune
             ,
             Extravagance
             vanishes
             ,
             and
             he
             is
             perfectly
             happy
             all
             the
             rest
             of
             his
             days
             .
             I
             conjure
             you
             therefore
             ,
             said
             he
             ,
             by
             the
             Love
             you
             bear
             your selves
             ,
             to
             give
             your
             greatest
             attention
             to
             what
             I
             am
             going
             to
             relate
             to
             you
             .
             Just
             Gods
             !
             cry'd
             I
             ,
             what
             impatience
             have
             you
             rais'd
             in
             us
             ,
             to
             be
             inform'd
             of
             these
             things
             ,
             if
             they
             are
             such
             as
             you
             represent
             them
             !
             Make
             no
             question
             of
             it
             ,
             replies
             he
             .
             I
             intreat
             you
             then
             ,
             said
             I
             to
             him
             ,
             to
             deliver
             us
             out
             of
             this
             impatience
             ,
             and
             to
             be
             assur'd
             ,
             that
             we
             too
             much
             fear
             the
             danger
             wherewith
             you
             threaten
             us
             ,
             and
             that
             we
             have
             also
             too
             high
             an
             esteem
             for
             so
             noble
             a
             reward
             ,
             to
             suffer
             the
             least
             of
             your
             words
             to
             escape
             our
             attention
             .
          
           
           
             Having
             thereupon
             taken
             a
             little
             walking-stick
             in
             his
             hand
             ,
             and
             directing
             it
             to
             the
             Embleme
             ,
             do
             you
             see
             ,
             said
             he
             ,
             that
             large
             Enclosure
             ?
             Yes
             ,
             we
             do
             see
             it
             ,
             said
             We.
             
          
           
             It
             is
             necessary
             ,
             said
             he
             ,
             that
             you
             first
             know
             ,
             that
             that
             Place
             is
             called
             Life
             ,
             and
             that
             the
             persons
             whom
             you
             see
             standing
             there
             neer
             the
             Gate
             ,
             are
             such
             as
             are
             to
             enter
             into
             it
             .
             As
             to
             the
             Old
             Man
             ,
             whom
             you
             see
             rais'd
             above
             all
             the
             others
             ,
             holding
             a
             Paper
             in
             one
             hand
             ,
             and
             making
             a
             sign
             with
             the
             other
             ,
             he
             is
             called
             Genius
             .
             He
             gives
             directions
             to
             those
             who
             enter
             ,
             what
             they
             ought
             to
             do
             ,
             when
             they
             shall
             come
             into
             Life
             ,
             and
             shews
             them
             the
             Way
             they
             are
             to
             take
             ,
             in
             order
             to
             their
             happy
             being
             therein
             .
             I
             pray
             tell
             me
             ,
             said
             I
             ,
             where
             is
             that
             Way
             ,
             and
             what
             is
             to
             be
             done
             to
             come
             into
             it
             .
             Do
             you
             not
             perceive
             ,
             said
             he
             ,
             that
             ,
             towards
             the
             Gate
             ,
             through
             which
             all
             those
             persons
             pass
             ,
             there
             is
             a
             Throne
             ,
             on
             which
             there
             sits
             a
             Woman
             ,
             who
             is
             painted
             and
             seems
             to
             have
             many
             attractions
             to
             
             perswade
             ?
             What
             you
             say
             is
             true
             ,
             said
             I
             ;
             she
             hath
             also
             a
             Cup
             in
             her
             hand
             .
             How
             do
             you
             call
             her
             ?
          
           
             She
             is
             called
             Imposture
             ,
             reply'd
             he
             ,
             because
             she
             generally
             deceives
             all
             Men.
             What
             is
             her
             employment
             ?
             It
             is
             ,
             reply'd
             he
             ,
             to
             present
             all
             those
             who
             enter
             into
             Life
             with
             a
             certain
             Drink
             ,
             whereby
             she
             inebriates
             them
             With
             Errour
             and
             Ignorance
             .
          
           
             What
             happens
             afterwards
             ?
             As
             soon
             as
             they
             have
             taken
             of
             that
             Drink
             ,
             they
             enter
             into
             Life
             ,
             said
             he
             .
          
           
             Can
             none
             be
             exempted
             from
             taking
             of
             it
             ?
             None
             .
             Only
             some
             drink
             more
             of
             it
             ,
             others
             ,
             less
             .
             Do
             you
             not
             see
             further
             ,
             that
             ,
             within
             the
             Gate
             ,
             added
             the
             Old
             Man
             ,
             there
             are
             certain
             Women
             ,
             who
             seem
             to
             be
             highly
             engag'd
             in
             a
             mad
             debauch
             ?
             If
             you
             observe
             them
             well
             ,
             you
             will
             find
             they
             are
             in
             postures
             much
             different
             one
             from
             another
             .
             Those
             are
             
               Opinions
               ,
               Concupiscences
            
             ,
             and
             Voluptuousness
             .
             
             Now
             when
             those
             Persons
             of
             whom
             I
             have
             spoken
             ,
             come
             to
             enter
             into
             Life
             ,
             those
             Women
             are
             transported
             with
             joy
             ,
             they
             embrace
             them
             with
             the
             greatest
             kindness
             imaginable
             ,
             and
             prevail
             so
             far
             as
             to
             draw
             them
             to
             them
             .
             And
             whether
             do
             they
             conduct
             them
             ?
             They
             conduct
             Some
             to
             the
             Port
             of
             safety
             ,
             and
             others
             ,
             to
             Precipices
             .
             Which
             Fate
             attends
             them
             ,
             because
             they
             were
             poison'd
             by
             Imposture
             .
          
           
             That
             is
             a
             very
             strange
             Drink
             that
             you
             tell
             us
             of
             ,
             reply'd
             I.
             That
             is
             not
             all
             ,
             added
             he
             .
             For
             though
             they
             promise
             all
             ,
             that
             they
             will
             conduct
             them
             to
             happy
             Life
             ,
             and
             furnish
             them
             with
             the
             means
             of
             attaining
             it
             ,
             yet
             many
             suffer
             themselves
             to
             be
             missed
             out
             of
             the
             right
             way
             ,
             and
             inconsiderately
             run
             of
             all
             sides
             ,
             by
             reason
             of
             the
             Errour
             and
             Ignorance
             ,
             they
             have
             taken
             ,
             at
             their
             entrance
             into
             Life
             ,
          
           
             Inform
             me
             ,
             I
             pray
             ,
             who
             is
             that
             Woman
             exalted
             upon
             a
             Ball
             ?
             she
             seems
             to
             be
             blind
             ,
             and
             distracted
             .
             
             You
             are
             in
             the
             right
             ,
             reply'd
             he
             .
             Her
             name
             is
             Fortune
             ,
             she
             is
             not
             only
             blind
             ,
             but
             she
             is
             also
             deaf
             ,
             and
             mad
             .
             She
             runs
             up
             and
             down
             ,
             takes
             away
             from
             one
             ,
             gives
             to
             another
             ,
             And
             it
             will
             not
             be
             long
             after
             she
             hath
             bestow'd
             something
             on
             this
             Man
             ,
             ere
             she
             gets
             it
             away
             again
             ,
             and
             disposes
             it
             into
             other
             hands
             .
             Whatever
             she
             does
             discovers
             her
             temerity
             and
             inconstancy
             .
             Accordingly
             ,
             her
             humour
             is
             extreamly
             well
             represented
             to
             us
             by
             the
             posture
             she
             is
             in
             .
             For
             if
             she
             be
             plac'd
             upon
             a
             Ball
             ,
             it
             is
             to
             shew
             ,
             that
             there
             is
             not
             any
             assurance
             in
             the
             presents
             she
             makes
             us
             ,
             and
             that
             there
             needs
             but
             a
             small
             matter
             to
             ruine
             him
             ,
             who
             puts
             any
             confidence
             in
             her
             .
          
           
             Those
             whom
             you
             see
             standing
             by
             her
             ,
             and
             endeavouring
             to
             catch
             what
             she
             casts
             away
             ,
             are
             called
             the
             Inconsiderate
             .
             Why
             ,
             said
             I
             ,
             are
             they
             so
             different
             one
             from
             another
             ?
             some
             of
             them
             ,
             seem
             to
             be
             transported
             with
             gladness
             ,
             and
             others
             ,
             to
             be
             in
             a
             dreadful
             despair
             ?
          
           
           
             Those
             ,
             said
             he
             ,
             whom
             you
             see
             so
             jocund
             ,
             are
             the
             Persons
             ,
             who
             have
             received
             some
             favour
             from
             Fortune
             ,
             and
             thence
             it
             comes
             ,
             that
             they
             honour
             her
             with
             the
             name
             of
             
               Good
               Fortune
            
             .
             Those
             ,
             on
             the
             contrary
             ,
             who
             are
             so
             dejected
             ,
             and
             stretch
             out
             their
             Arms
             ,
             represent
             the
             Persons
             from
             whom
             she
             hath
             taken
             away
             what
             she
             had
             given
             them
             ,
             and
             accordingly
             they
             call
             her
             
               Ill
               Fortune
            
             .
             What
             presents
             ,
             reply'd
             I
             ,
             can
             she
             make
             them
             ,
             that
             they
             should
             be
             so
             jocund
             ,
             after
             the
             receipt
             thereof
             ,
             and
             what
             can
             she
             take
             away
             from
             the
             others
             ,
             that
             should
             put
             them
             into
             so
             great
             a
             Consternation
             ?
             It
             is
             that
             ,
             reply'd
             he
             ,
             which
             we
             ordinarily
             imagine
             to
             be
             the
             true
             Goods
             ,
             as
             
               Wealth
               ,
               Reputation
               ,
               Nobility
               ,
               Children
               ,
               Soveraignty
               ,
               Kingdoms
               ,
            
             and
             all
             the
             other
             things
             of
             that
             nature
             .
             But
             we
             shall
             have
             occasion
             to
             speak
             of
             them
             elsewhere
             .
             Let
             us
             now
             go
             on
             with
             the
             explication
             of
             our
             Picture
             .
          
           
             Do
             you
             not
             observe
             ,
             that
             when
             some
             have
             past
             that
             Gate
             ,
             there
             is
             above
             
             it
             another
             Enclosure
             beyond
             which
             there
             are
             certain
             Women
             ,
             who
             may
             be
             noted
             by
             their
             dresses
             to
             be
             of
             ill
             demeanour
             ?
             I
             observe
             them
             very
             well
             ,
             reply'd
             I.
             
          
           
             Those
             ,
             said
             he
             ,
             are
             named
             
               Incontinence
               ,
               Luxury
               ,
               Rapine
            
             ,
             and
             Flattery
             .
             They
             are
             there
             set
             ,
             as
             it
             were
             Sentinels
             ,
             to
             take
             notice
             of
             those
             who
             have
             received
             any
             favour
             from
             Fortune
             ,
             and
             when
             they
             can
             meet
             with
             any
             one
             ,
             they
             are
             extreamly
             glad
             .
             They
             embrace
             him
             ,
             and
             treat
             him
             with
             great
             kindness
             ;
             they
             promise
             him
             a
             pleasant
             Life
             ,
             and
             exempted
             from
             all
             kind
             of
             trouble
             and
             crosses
             .
             In
             fine
             ,
             if
             they
             can
             persuade
             him
             ,
             and
             if
             he
             once
             resigns
             himself
             up
             to
             pleasures
             ,
             that
             Life
             is
             indeed
             delightfull
             to
             him
             for
             a
             time
             ;
             but
             it
             will
             not
             be
             long
             after
             he
             hath
             tasted
             of
             its
             enjoyments
             ,
             ere
             he
             will
             be
             of
             a
             contrary
             Opinion
             ,
             and
             find
             nothing
             but
             bitterness
             in
             it
             ,
             and
             when
             he
             begins
             to
             come
             to
             himself
             ,
             he
             is
             too
             late
             convinc'd
             ,
             that
             he
             hath
             not
             enjoy'd
             any
             true
             pleasure
             ,
             that
             he
             hath
             
             ruin'd
             himself
             ,
             and
             that
             people
             laugh
             at
             him
             .
             For
             when
             he
             hath
             squander'd
             away
             all
             that
             Fortune
             had
             bestow'd
             on
             him
             ,
             he
             becomes
             a
             Slave
             to
             those
             Strumpets
             ,
             and
             is
             reduc'd
             to
             a
             necessity
             of
             undertaking
             all
             sorts
             of
             wicked
             actions
             ,
             even
             to
             those
             that
             are
             most
             prejudicial
             to
             himself
             ,
             and
             such
             as
             hurry
             him
             to
             the
             precipice
             of
             destruction
             .
             As
             for
             example
             ,
             to
             Steal
             ,
             to
             commit
             Sacriledge
             by
             the
             robbing
             of
             Temples
             ,
             to
             betray
             his
             best
             Friends
             ,
             in
             a
             word
             ,
             to
             commit
             all
             sorts
             of
             crimes
             and
             unrighteous
             Acts.
             In
             fine
             ,
             when
             he
             is
             come
             to
             the
             height
             of
             his
             wickedness
             ,
             he
             is
             deliver'd
             up
             into
             the
             hands
             of
             Punishment
             .
             Who
             is
             that
             Woman
             you
             speak
             of
             ?
             Do
             you
             not
             perceive
             behind
             there
             ,
             a
             little
             Door
             ,
             and
             a
             narrow
             and
             very
             obscure
             Dungeon
             ,
             at
             which
             may
             be
             seen
             the
             glimpse
             of
             certain
             Women
             that
             are
             nasty
             ,
             and
             cover'd
             only
             with
             dirty
             rags
             and
             tatters
             ?
             Yea
             ,
             reply'd
             I
             ,
             I
             do
             see
             them
             very
             well
             .
             She
             who
             hath
             a
             whip
             in
             her
             hand
             ,
             saies
             the
             Old
             man
             ,
             is
             called
             Punishment
             .
             She
             who
             hath
             her
             head
             bending
             
             down
             towards
             her
             knees
             ,
             is
             Sadness
             .
             And
             the
             other
             ,
             that
             tares
             her
             hair
             ,
             is
             called
             Misery
             .
             And
             for
             the
             deformed
             and
             dreadful-look'd-man
             ,
             who
             stands
             neer
             those
             Women
             ,
             and
             who
             is
             lean
             and
             stark-naked
             ,
             he
             is
             called
             Mourning
             .
             That
             other
             Woman
             ,
             who
             is
             behind
             him
             ,
             is
             his
             Sister
             ,
             named
             Rage
             ,
             or
             Despaire
             .
             To
             these
             horrid
             Monsters
             is
             this
             miserable
             man
             first
             deliver'd
             ,
             that
             he
             may
             lead
             a
             Life
             with
             them
             ,
             in
             Punishments
             and
             Torments
             .
             A
             while
             after
             ,
             he
             is
             dragg'd
             into
             another
             House
             ,
             which
             is
             no
             less
             terrible
             than
             the
             former
             .
             It
             is
             that
             of
             Misfortune
             .
             There
             must
             he
             spend
             the
             remainder
             of
             his
             days
             ,
             in
             perpetual
             calamities
             .
             What
             becomes
             of
             him
             at
             last
             ,
             said
             I
             ?
             If
             it
             happen
             ,
             reply'd
             he
             ,
             that
             he
             makes
             his
             applications
             to
             Repentance
             ,
             she
             recovers
             him
             out
             of
             that
             unhappy
             condition
             ,
             she
             works
             a
             change
             in
             his
             opinion
             and
             will
             ,
             and
             re-excites
             in
             him
             a
             desire
             of
             applying
             himself
             to
             
               True
               Doctrine
            
             ;
             though
             Opinion
             may
             afterwards
             conduct
             him
             sometimes
             to
             
               False
               Doctrine
            
             .
             So
             that
             if
             he
             follow
             
             the
             Opinion
             which
             guides
             him
             to
             
               True
               Doctrine
            
             ,
             she
             cleanses
             him
             of
             his
             former
             errors
             ,
             and
             he
             becomes
             happy
             for
             the
             remainder
             of
             his
             days
             .
             But
             if
             on
             the
             contrary
             he
             be
             still
             seduc'd
             by
             
               False
               Doctrine
            
             ,
             he
             will
             run
             the
             hazard
             of
             a
             relapse
             into
             his
             former
             sentiments
             ,
             and
             return
             into
             the
             same
             condition
             ,
             wherein
             he
             was
             before
             .
          
           
             But
             who
             is
             that
             
               False
               Doctrine
            
             you
             speak
             of
             ,
             said
             I
             ?
             Do
             you
             not
             perceive
             that
             other
             Enclosure
             said
             he
             ?
             I
             do
             ,
             said
             I.
             On
             the
             outside
             of
             it
             ,
             said
             he
             ,
             towards
             the
             Gate
             there
             stands
             a
             Woman
             advantageously
             dress'd
             ,
             yet
             seems
             to
             betray
             something
             of
             modesty
             .
             She
             it
             is
             whom
             the
             greatest
             part
             of
             Men
             ,
             and
             particularly
             those
             who
             are
             excellent
             for
             their
             internal
             Endowments
             ,
             call
             Doctrine
             ,
             though
             she
             never
             was
             such
             ,
             and
             that
             that
             name
             is
             falsely
             attributed
             to
             her
             .
             And
             yet
             those
             who
             are
             desirous
             to
             be
             happy
             ,
             and
             come
             to
             
               True
               Doctrine
            
             ,
             do
             first
             take
             their
             way
             to
             her
             .
             Not
             but
             that
             there
             is
             another
             Way
             ,
             but
             that
             
             this
             is
             the
             more
             ordinary
             .
             As
             to
             the
             Men
             ,
             whom
             you
             see
             walking
             in
             that
             Enclosure
             ,
             they
             are
             the
             followers
             of
             that
             
               False
               Doctrine
            
             ,
             who
             are
             seduced
             and
             deceived
             with
             an
             imagination
             of
             her
             being
             the
             
               True
               Doctrine
            
             .
             They
             are
             known
             by
             the
             names
             of
             
               Poets
               ,
               Orators
               ,
               Logicians
               ,
               Musicians
               ,
               Arithmeticians
               ,
               Geometricians
               ,
               Astrologers
               ,
               Epicureans
               ,
               Peripateticks
               ,
               Criticks
               ,
            
             and
             all
             the
             others
             ,
             of
             that
             qualification
             .
          
           
             Who
             are
             those
             Women
             ,
             who
             seem
             to
             run
             to
             and
             fro
             ,
             and
             with
             whom
             you
             said
             a
             while
             since
             that
             Incontinence
             was
             ?
             How
             come
             they
             within
             that
             second
             Enclosure
             ?
             you
             are
             not
             mistaken
             ,
             reply'd
             he
             ;
             they
             are
             indeed
             the
             very
             same
             .
             They
             sometimes
             advance
             so
             farr
             .
             But
             they
             come
             not
             thither
             so
             oft
             as
             they
             do
             within
             the
             first
             Enclosure
             .
             Nay
             sometimes
             Opinions
             get
             in
             there
             .
             For
             those
             whom
             you
             see
             there
             have
             still
             within
             them
             some
             remainders
             of
             the
             Drink
             which
             Imposture
             had
             presented
             them
             withall
             .
             They
             are
             still
             attended
             by
             Ignorance
             and
             Extravagance
             ,
             
             and
             they
             will
             never
             quit
             those
             inconsiderate
             Opinions
             ,
             and
             will
             not
             be
             disengag'd
             from
             those
             other
             vicious
             inclinations
             ,
             till
             such
             time
             as
             having
             forsaken
             that
             
               False
               Doctrine
            
             ,
             they
             enter
             into
             the
             way
             of
             
               True
               Science
            
             ,
             to
             take
             an
             Antidote
             ,
             for
             the
             disburthening
             themselves
             of
             all
             their
             evil
             Opinions
             ,
             and
             the
             dispelling
             of
             their
             Ignorance
             ,
             and
             the
             other
             vices
             wherewith
             they
             are
             infected
             .
             For
             as
             long
             as
             they
             shall
             continue
             in
             false
             Opinion
             ,
             they
             will
             never
             be
             able
             to
             recover
             their
             Liberty
             ,
             nor
             oppose
             the
             least
             evil
             ,
             by
             the
             means
             of
             those
             sorts
             of
             Sciences
             .
             I
             pray
             tell
             me
             ,
             where
             is
             the
             Way
             which
             conducts
             men
             to
             
               True
               Doctrine
            
             .
             Do
             you
             perceive
             ,
             said
             he
             ,
             at
             the
             top
             of
             the
             Mount
             ,
             a
             certain
             place
             ,
             which
             is
             desert
             ,
             and
             not
             inhabited
             .
             Very
             well
             answer'd
             I.
             You
             see
             also
             ,
             continu'd
             he
             ,
             a
             little
             Gate
             ,
             before
             which
             there
             is
             a
             Way
             ,
             wherein
             there
             are
             few
             persons
             to
             be
             met
             ,
             because
             it
             seems
             to
             be
             inaccessible
             ,
             by
             reason
             of
             its
             cragginess
             and
             difficulty
             of
             ascent
             ?
             I
             see
             all
             that
             ,
             said
             I
             ;
             you
             are
             much
             in
             the
             right
             .
             
             when
             you
             say
             that
             way
             is
             very
             hardly
             passable
             .
             If
             you
             look
             very
             narrowly
             ,
             a
             litle
             beyond
             it
             ,
             there
             is
             an
             extraordinay
             high
             Hill
             ,
             whereof
             the
             way
             is
             very
             narrow
             ,
             and
             come
             pass'd
             of
             all
             sides
             with
             precipices
             ?
             Very
             true
             .
          
           
             You
             are
             to
             know
             ,
             that
             that
             is
             the
             Way
             which
             conducts
             to
             
               True
               Doctrine
            
             ,
             and
             is
             ,
             as
             you
             may
             observe
             ,
             very
             hard
             to
             be
             discover'd
             .
             But
             do
             you
             consider
             also
             ,
             that
             ,
             upon
             that
             Hill
             ,
             there
             is
             a
             great
             and
             high
             Rock
             ,
             very
             steepy
             all
             about
             ,
             on
             which
             there
             are
             two
             Women
             ,
             strong
             and
             robust
             ,
             which
             stretch
             out
             their
             Arms
             to
             all
             ?
             I
             see
             them
             very
             well
             ,
             how
             are
             they
             called
             ?
             One
             is
             called
             Continence
             ;
             the
             other
             ,
             Patience
             .
             They
             are
             Sisters
             .
             The
             reason
             of
             their
             stretching
             forth
             their
             hands
             so
             willingly
             to
             such
             persons
             as
             present
             themselves
             ,
             is
             to
             exhort
             those
             who
             are
             in
             their
             Way
             to
             take
             heart
             ,
             and
             not
             to
             put
             a
             check
             to
             their
             progress
             ,
             out
             of
             any
             discouragement
             ;
             and
             it
             is
             also
             to
             advertise
             them
             ,
             that
             they
             have
             not
             long
             to
             suffer
             ,
             
             ere
             they
             come
             into
             the
             right
             way
             .
          
           
             I
             would
             fain
             know
             ,
             when
             with
             much
             difficulty
             they
             have
             got
             to
             that
             Rock
             ,
             how
             they
             will
             be
             able
             to
             ascend
             any
             higher
             ;
             for
             I
             can
             perceive
             no
             path
             ,
             nor
             tract
             in
             which
             they
             may
             go
             ?
             Those
             two
             Women
             ,
             reply'd
             he
             ,
             come
             down
             from
             the
             top
             of
             the
             Rock
             towards
             them
             ,
             and
             draw
             them
             up
             ,
             where
             they
             give
             them
             the
             convenience
             to
             rest
             themselves
             ,
             and
             take
             their
             breath
             .
             Then
             they
             give
             them
             courage
             and
             new
             strength
             ,
             and
             promise
             them
             that
             they
             will
             be
             their
             guides
             to
             bring
             them
             to
             
               True
               Doctrine
            
             .
             In
             fine
             they
             shew
             them
             ,
             that
             the
             way
             to
             her
             is
             pleasant
             ,
             easy
             ,
             and
             free
             from
             all
             misfortune
             .
          
           
             But
             ,
             added
             he
             ,
             do
             you
             perceive
             ,
             near
             that
             little
             Copse
             of
             Wood
             ,
             a
             Place
             ,
             which
             is
             no
             less
             divertive
             ,
             as
             well
             by
             reason
             of
             the
             great
             lightsomeness
             of
             it
             ,
             as
             for
             that
             it
             represents
             a
             delightful
             Meadow
             ?
             You
             see
             also
             in
             the
             middle
             ,
             another
             
             Enclosure
             ,
             and
             another
             Gate
             ?
             It
             is
             very
             right
             ,
             reply'd
             I.
             That
             place
             is
             called
             the
             Seat
             and
             Mansion
             of
             the
             Blessed
             .
             It
             is
             there
             the
             Vertues
             and
             Felicity
             have
             established
             their
             Throne
             .
          
           
             O
             how
             pleasant
             does
             that
             place
             seem
             to
             be
             !
             cry'd
             I.
             Do
             you
             not
             farther
             observe
             ,
             said
             he
             ,
             that
             towards
             the
             Gate
             ,
             there
             is
             a
             Woman
             very
             modestly
             clad
             ,
             of
             a
             grave
             look
             ,
             and
             who
             yet
             is
             extreamly
             beautiful
             ,
             though
             she
             be
             well
             advanc'd
             in
             years
             ?
             she
             is
             not
             made
             standing
             on
             a
             Ball
             ,
             as
             Fortune
             is
             ;
             on
             the
             contrary
             ,
             she
             sitss
             down
             upon
             a
             square
             stone
             ,
             which
             is
             firm
             and
             immoveable
             .
             On
             both
             sides
             of
             her
             are
             two
             Women
             ,
             who
             in
             likelyhood
             are
             her
             Daughters
             .
             What
             you
             say
             is
             true
             .
             She
             in
             the
             midst
             ,
             reply'd
             he
             ,
             is
             
               True
               Doctrine
            
             ,
             and
             the
             two
             others
             are
             named
             Truth
             and
             Persuasion
             .
             She
             is
             seated
             on
             a
             square
             stone
             ,
             to
             shew
             Travellers
             ,
             that
             the
             way
             which
             leads
             to
             her
             is
             firm
             ,
             and
             secure
             ,
             and
             to
             raise
             in
             those
             ,
             who
             receive
             any
             presents
             from
             her
             hands
             ,
             
             an
             apprehension
             that
             her
             gifts
             are
             as
             certain
             as
             those
             of
             Fortune
             are
             unconstant
             ,
             and
             that
             they
             shall
             never
             be
             disturbed
             in
             the
             enjoyment
             of
             their
             Goods
             .
             What
             is
             she
             able
             to
             give
             ?
             Assurance
             and
             quiet
             in
             their
             possessions
             reply'd
             he
             .
             But
             what
             is
             the
             excellency
             of
             those
             presents
             ?
             They
             have
             the
             virtue
             of
             assuring
             Men
             ,
             that
             there
             shall
             not
             happen
             to
             them
             the
             least
             dissatisfaction
             in
             Life
             .
             O
             ye
             just
             Gods
             !
             what
             attractive
             gifts
             are
             these
             ?
             But
             how
             comes
             it
             ,
             said
             I
             ,
             that
             
               True
               Doctrine
            
             is
             set
             without
             the
             Enclosure
             ?
             It
             is
             to
             cure
             those
             who
             come
             to
             her
             ,
             and
             to
             administer
             to
             them
             a
             certain
             Medicine
             ,
             to
             the
             end
             that
             ,
             being
             purged
             ,
             she
             may
             conduct
             them
             to
             the
             Vertues
             .
             How
             can
             that
             be
             done
             reply'd
             I
             ?
             I
             do
             not
             comprehend
             what
             you
             say
             .
             You
             will
             comprehend
             it
             within
             a
             short
             time
             ,
             reply'd
             he
             .
             The
             case
             here
             is
             the
             same
             as
             with
             a
             man
             cast
             down
             by
             a
             great
             sickness
             ,
             whom
             they
             are
             conducting
             to
             a
             Physician
             .
             First
             of
             all
             the
             Physitian
             makes
             use
             of
             Purgatives
             ,
             Whereby
             all
             the
             ill
             humours
             he
             hath
             in
             the
             Body
             may
             be
             dislog'd
             ;
             
             then
             he
             restores
             him
             by
             degrees
             to
             his
             strength
             ,
             and
             in
             fine
             recovers
             him
             to
             his
             former
             health
             .
             But
             if
             the
             sick
             person
             will
             not
             obey
             him
             ,
             no
             wonder
             if
             he
             relapse
             into
             the
             violence
             of
             his
             Disease
             .
          
           
             'T
             is
             enough
             ,
             answer'd
             I
             ,
             what
             your
             meaning
             is
             ,
             I
             now
             fully
             understand
             .
             In
             like
             manner
             ,
             continu'd
             he
             ;
             if
             any
             one
             put
             himself
             into
             the
             hands
             of
             
               True
               Doctrine
            
             ;
             she
             treats
             him
             ,
             and
             gives
             him
             of
             a
             drink
             ,
             whereby
             she
             communicates
             her
             vertue
             to
             him
             ,
             that
             ,
             being
             purged
             ,
             and
             having
             disburthen'd
             himself
             of
             all
             that
             was
             evil
             ,
             as
             for
             instance
             ,
             the
             Ignorance
             and
             Errour
             he
             had
             taken
             of
             Imposture
             ,
             and
             all
             other
             Vices
             ,
             wherewith
             he
             had
             been
             fill'd
             in
             the
             first
             Enclosure
             ,
             as
             
               Arrogance
               ,
               Avarice
               ,
               Wrath
               ,
               Covetuousness
               ,
            
             and
             Incontinence
             ,
             she
             may
             bring
             him
             to
             Science
             ,
             and
             the
             other
             Vertues
             .
             Who
             are
             those
             Women
             ,
             said
             I
             ?
          
           
           
             What
             ,
             said
             he
             ,
             do
             you
             not
             see
             ,
             reply'd
             he
             ,
             that
             within
             that
             Gate
             ,
             there
             is
             a
             company
             of
             fair
             Ladies
             ,
             very
             plainly
             cloath'd
             ,
             and
             yet
             have
             all
             the
             attractions
             and
             all
             the
             modesty
             could
             be
             wish'd
             in
             them
             ?
             I
             see
             them
             very
             well
             ,
             reply'd
             I
             ;
             but
             I
             pray
             tell
             me
             their
             names
             .
             The
             chiefest
             of
             them
             is
             Science
             ;
             her
             other
             Sisters
             are
             
               Fortitude
               ,
               Justice
               ,
               Integrity
               ,
               Temperance
               ,
               Modesty
               ,
               Liberality
               ,
               Continence
               ,
            
             and
             Meekness
             ,
             beautiful
             Ladies
             indeed
             !
             cry'd
             I.
             What
             hopes
             ought
             we
             not
             now
             to
             conceive
             ?
             You
             may
             hope
             any
             thing
             ,
             added
             he
             ,
             if
             ,
             perfectly
             comprehending
             what
             I
             have
             said
             ,
             you
             confirm
             it
             by
             your
             practise
             .
          
           
             We
             shall
             endeavour
             it
             to
             the
             utmost
             of
             our
             power
             ,
             reply'd
             I.
             Which
             if
             you
             do
             ,
             answer'd
             he
             ,
             you
             will
             be
             assuredly
             happy
             .
          
           
             But
             when
             they
             have
             taken
             this
             man
             into
             their
             protection
             ,
             what
             becomes
             of
             him
             ?
             Whither
             do
             they
             dispose
             of
             him
             ?
             They
             conduct
             him
             to
             their
             Mother
             ,
             who
             is
             named
             Felicity
             .
             
             Do
             you
             observe
             the
             Way
             leading
             up
             to
             the
             Mountain
             ,
             which
             is
             as
             it
             were
             a
             Cittadel
             in
             the
             midst
             of
             the
             other
             Enclosures
             ?
             Do
             you
             also
             take
             notice
             ,
             that
             at
             the
             entrance
             of
             it
             there
             is
             a
             very
             beautiful
             Woman
             ,
             seated
             on
             a
             Throne
             ,
             very
             neatly
             clad
             ,
             yet
             without
             affectation
             ,
             and
             Crown'd
             with
             Flowers
             ?
             I
             see
             her
             .
             Know
             then
             that
             she
             represents
             Felicity
             ,
             reply'd
             he
             ?
             Now
             when
             any
             one
             comes
             up
             to
             the
             place
             of
             her
             aboad
             ,
             she
             and
             all
             the
             other
             Vertues
             Crown
             him
             ,
             as
             they
             do
             those
             who
             have
             gain'd
             great
             Victories
             .
             What
             Battailes
             hath
             he
             gain'd
             for
             that
             ,
             said
             I
             ?
             Very
             great
             ones
             ,
             reply'd
             he
             .
             He
             hath
             surmounted
             ,
             and
             quell'd
             the
             dreadful
             Monsters
             ,
             which
             did
             him
             a
             thousand
             mischiefs
             ,
             and
             brought
             him
             into
             slavery
             .
             But
             those
             noble
             Victories
             have
             made
             him
             Master
             of
             himself
             ,
             and
             those
             very
             Monsters
             ,
             whom
             he
             obey'd
             before
             ,
             are
             now
             become
             his
             slaves
             .
             What
             Monsters
             ,
             are
             those
             ?
             First
             ,
             Errour
             and
             Ignorance
             .
             What
             do
             you
             not
             think
             that
             they
             are
             Monsters
             ?
             I
             do
             ,
             reply'd
             I
             ,
             and
             very
             dreadful
             
             ones
             .
             Next
             ,
             reply'd
             he
             ,
             there
             are
             
               Grief
               ,
               Sadness
               ,
               Avarice
               ,
               Incontinence
               ,
            
             and
             all
             the
             other
             Vices
             of
             that
             kind
             .
             Then
             hath
             he
             an
             absolute
             power
             over
             them
             ,
             and
             does
             not
             obey
             them
             ,
             as
             he
             did
             before
             .
             O
             illustrious
             Actions
             !
             O
             remarkable
             Victory
             !
             But
             ,
             I
             pray
             ,
             tell
             me
             ,
             what
             Vertue
             hath
             that
             Crown
             wherewith
             he
             is
             adorn'd
             ?
             O
             my
             dear
             Friend
             ,
             replies
             the
             Old
             Man
             ,
             how
             powerful
             is
             that
             Crown
             ?
             He
             who
             is
             once
             adorn'd
             therewith
             becomes
             perfectly
             happy
             ,
             and
             grounds
             not
             his
             hopes
             upon
             the
             happiness
             of
             another
             .
             They
             are
             setled
             in
             himself
             .
             O
             the
             noble
             way
             of
             conquering
             ,
             cry'd
             I
             !
             But
             when
             he
             is
             Crown'd
             ,
             what
             does
             he
             ?
             or
             whether
             goes
             he
             ?
          
           
             The
             Vertues
             bring
             him
             back
             to
             the
             place
             whence
             he
             came
             ,
             and
             make
             him
             see
             ,
             how
             unhappy
             and
             miserable
             they
             are
             who
             continue
             in
             it
             ,
             what
             miscarriages
             they
             fall
             into
             in
             Life
             ,
             how
             far
             they
             are
             out
             of
             the
             way
             to
             Felicity
             ,
             and
             how
             they
             are
             led
             away
             Captives
             by
             their
             enemies
             ;
             some
             ,
             by
             Incontinence
             ;
             others
             ,
             by
             
             Avarice
             ;
             others
             ;
             by
             Vanity
             ;
             and
             by
             all
             the
             other
             Vices
             ,
             wherein
             they
             are
             so
             entangled
             ,
             that
             it
             is
             impossible
             for
             them
             to
             get
             out
             of
             them
             .
             So
             that
             ,
             for
             the
             remainder
             of
             their
             days
             ,
             they
             are
             in
             perpetual
             distractions
             ,
             not
             able
             to
             find
             out
             the
             way
             ,
             which
             conducts
             them
             to
             
               True
               Doctrine
            
             ;
             because
             they
             have
             forgot
             the
             percepts
             and
             directions
             ,
             which
             the
             Genius
             had
             given
             them
             ,
             at
             their
             first
             entrance
             into
             Life
             .
             What
             you
             say
             seems
             to
             me
             to
             be
             very
             true
             ,
             but
             I
             have
             yet
             one
             difficulty
             to
             propose
             .
             Why
             do
             the
             Vertues
             shew
             him
             the
             place
             whence
             he
             came
             ?
             It
             is
             ,
             reply'd
             he
             ,
             because
             he
             had
             no
             certain
             and
             real
             knowledg
             of
             what
             passes
             there
             ;
             and
             that
             ,
             by
             reason
             of
             the
             Errour
             and
             Ignorance
             ,
             which
             he
             had
             been
             presented
             with
             ,
             by
             Imposture
             ;
             he
             was
             mistaken
             in
             the
             discerning
             of
             Good
             and
             Evil.
             Whence
             it
             came
             to
             pass
             ,
             that
             he
             led
             an
             unhappy
             Life
             ,
             and
             like
             that
             of
             those
             who
             had
             continu'd
             in
             it
             .
             But
             having
             acquired
             the
             true
             Science
             of
             things
             ,
             he
             hath
             this
             happiness
             ,
             and
             this
             advantage
             ,
             that
             he
             may
             ,
             at
             
             his
             own
             ease
             ,
             consider
             the
             miseries
             of
             others
             ,
             without
             the
             least
             apprehension
             of
             being
             expos'd
             thereto
             himself
             .
          
           
             When
             he
             hath
             excercis'd
             his
             contemplation
             upon
             all
             that
             ,
             what
             becomes
             of
             him
             ?
             He
             goes
             up
             and
             down
             ,
             which
             way
             he
             pleases
             .
             There
             is
             no
             place
             ,
             where
             he
             is
             not
             in
             safety
             ,
             as
             much
             as
             if
             he
             were
             in
             the
             *
             
               Corycian
               Cave
            
             .
             For
             whither
             soever
             he
             goes
             ,
             he
             is
             assur'd
             ,
             that
             he
             shall
             always
             live
             irreproachably
             ,
             that
             all
             people
             will
             entertain
             him
             ,
             and
             that
             with
             such
             pleasure
             and
             satisfaction
             ,
             as
             a
             sick
             person
             does
             his
             Physician
             .
             How
             ,
             said
             I
             ,
             is
             he
             no
             longer
             afraid
             of
             those
             Women
             whom
             you
             call
             Monsters
             ,
             since
             he
             is
             excepted
             from
             all
             those
             Evils
             ,
             which
             men
             are
             subject
             to
             through
             their
             means
             ?
          
           
             He
             absolutely
             defies
             them
             ,
             reply'd
             he
             .
             He
             shall
             be
             no
             longer
             tormented
             ,
             either
             by
             Grief
             ,
             or
             Vexation
             ,
             or
             Incontinence
             ,
             or
             Avarice
             ,
             or
             Indigence
             ,
             or
             any
             other
             Monster
             ;
             
             because
             he
             hath
             an
             absolute
             power
             over
             them
             ,
             nay
             hath
             a
             certain
             Soverainty
             over
             the
             Evils
             ,
             whereby
             he
             was
             persecuted
             before
             .
             And
             as
             those
             who
             have
             been
             once
             stung
             by
             a
             Viper
             ,
             ordinarily
             carry
             about
             them
             a
             Preservative
             ,
             to
             secure
             themselves
             against
             the
             Venome
             of
             all
             other
             Serpents
             ;
             so
             is
             it
             not
             in
             the
             power
             of
             any
             thing
             to
             hurt
             him
             any
             more
             ;
             because
             he
             always
             hath
             the
             remedy
             about
             him
             .
          
           
             What
             you
             say
             is
             admirable
             ,
             but
             ;
             I
             pray
             ,
             inform
             me
             ,
             who
             they
             are
             ,
             whom
             I
             perceive
             coming
             down
             from
             the
             Hill
             ;
             some
             are
             Crown'd
             ,
             and
             betray
             their
             joy
             in
             their
             very
             countenances
             ;
             others
             ,
             on
             the
             contrary
             ,
             have
             their
             heads
             and
             hips
             all
             bruis'd
             ,
             and
             are
             detain'd
             Prisoners
             by
             those
             Women
             ?
             They
             who
             are
             Crown'd
             ,
             reply'd
             he
             ,
             are
             such
             as
             have
             been
             preserv'd
             by
             
               True
               Doctrine
            
             ,
             therefore
             do
             they
             discover
             their
             alacrity
             ,
             and
             joy
             .
             As
             for
             the
             others
             ,
             who
             have
             no
             Crowns
             ;
             some
             of
             them
             having
             been
             rejected
             by
             
               True
               Doctrine
            
             return
             from
             her
             ,
             
             Miserable
             and
             Unhappy
             ;
             and
             the
             others
             having
             spent
             all
             their
             courage
             ,
             after
             they
             had
             got
             up
             as
             far
             as
             Patience
             ,
             take
             their
             way
             back
             again
             ,
             and
             inconsiderately
             wander
             up
             and
             down
             through
             desolate
             places
             .
             The
             Women
             ,
             who
             follow
             them
             ,
             are
             
               Affliction
               ,
               Despair
               ,
               Ignominy
            
             ,
             and
             Ignorance
             .
             If
             it
             be
             as
             you
             say
             ,
             there
             are
             no
             Evils
             whereby
             they
             are
             not
             persecuted
             .
          
           
             That
             is
             also
             true
             ,
             reply'd
             he
             ;
             but
             there
             is
             yet
             more
             in
             it
             :
             when
             they
             are
             come
             back
             within
             the
             first
             Enclosure
             ,
             towards
             Voluptuousness
             and
             Incontinence
             ,
             they
             do
             not
             accuse
             themselves
             of
             having
             done
             amiss
             ,
             nay
             ,
             on
             the
             contrary
             ,
             they
             raile
             at
             
               True
               Doctrine
            
             ,
             they
             look
             on
             all
             that
             follow
             her
             ,
             as
             unfortunate
             and
             miserable
             persons
             ,
             who
             are
             got
             out
             of
             the
             way
             which
             ought
             to
             be
             follow'd
             ,
             and
             who
             have
             lost
             the
             Goods
             ,
             whereof
             they
             imagin'd
             themselves
             possess'd
             .
             What
             may
             those
             Goods
             be
             ?
             said
             I.
             To
             tell
             you
             in
             a
             word
             ,
             reply'd
             he
             ,
             it
             is
             Debauchedness
             and
             Incontinence
             .
             For
             
             they
             place
             the
             chief
             Good
             ,
             in
             eating
             and
             drinking
             ,
             as
             Beasts
             ,
             do
             .
          
           
             I
             pray
             ,
             tell
             me
             ,
             how
             you
             call
             those
             Women
             ,
             who
             are
             so
             chearful
             and
             so
             jocund
             in
             their
             return
             ?
             They
             are
             Opinions
             ,
             who
             ,
             having
             conducted
             ,
             to
             
               True
               Doctrine
            
             ,
             those
             who
             are
             now
             among
             the
             Vertues
             ,
             are
             returning
             back
             to
             bring
             others
             thither
             ,
             and
             to
             give
             others
             an
             assurance
             ,
             that
             such
             as
             they
             have
             conducted
             thither
             are
             perfectly
             happy
             .
          
           
             Do
             they
             go
             quite
             to
             the
             Vertues
             ,
             said
             I
             ?
             No
             ,
             for
             Opinion
             is
             not
             permitted
             to
             come
             up
             to
             Science
             they
             do
             not
             conduct
             any
             further
             than
             to
             
               True
               Doctrine
            
             ,
             and
             as
             soon
             as
             they
             have
             recommended
             any
             one
             into
             her
             hands
             ,
             they
             immediately
             return
             ,
             to
             find
             out
             others
             .
             Wherein
             they
             may
             be
             compar'd
             to
             those
             Vessels
             ,
             which
             are
             fill'd
             with
             other
             Merchandizes
             ,
             as
             soon
             as
             they
             are
             unloaden
             of
             what
             they
             had
             before
             .
             It
             must
             be
             confess'd
             ,
             that
             
             you
             make
             what
             you
             say
             very
             comprehensible
             ,
             said
             he
             ;
             but
             you
             have
             not
             yet
             explicated
             to
             me
             what
             directions
             the
             Genius
             gives
             those
             who
             enter
             into
             Life
             .
             Only
             this
             ;
             said
             he
             ,
             that
             they
             be
             courageous
             .
             Do
             you
             therefore
             ,
             my
             Friends
             ,
             take
             courage
             .
             For
             I
             will
             give
             you
             satisfaction
             even
             to
             the
             least
             particulars
             ,
             so
             that
             nothing
             shall
             escape
             your
             knowledg
             .
             Certainly
             ,
             said
             I
             ,
             we
             are
             extreamly
             oblig'd
             to
             you
             .
          
           
             Whereupon
             directing
             his
             hand
             again
             towards
             the
             Picture
             .
             Do
             you
             see
             ,
             said
             he
             ,
             that
             Woman
             who
             is
             blind
             ,
             and
             who
             stands
             upon
             the
             Ball
             ,
             whom
             erewhile
             we
             called
             Fortune
             ?
             We
             see
             her
             very
             well
             .
             The
             Genius
             ,
             reply'd
             he
             ,
             gives
             them
             this
             advertisement
             ,
             that
             no
             credit
             is
             to
             be
             given
             to
             what
             she
             saies
             ,
             and
             absolutely
             charges
             them
             ,
             not
             to
             consider
             what
             proceeds
             from
             her
             ,
             as
             any
             thing
             certain
             and
             stable
             ;
             since
             that
             ,
             in
             fine
             ,
             nothing
             hinders
             her
             depriving
             us
             of
             what
             she
             gives
             us
             ,
             to
             dispose
             it
             into
             other
             hands
             ,
             since
             
             it
             is
             one
             of
             her
             ordinary
             pranks
             .
             For
             that
             reason
             is
             it
             also
             ,
             that
             he
             advises
             them
             ,
             not
             to
             be
             overcome
             by
             her
             Presents
             ,
             not
             to
             betray
             any
             extraordinary
             joy
             ,
             when
             they
             happen
             to
             us
             ,
             and
             ,
             in
             like
             manner
             ,
             not
             to
             be
             dejected
             ,
             when
             they
             are
             taken
             away
             from
             us
             ;
             not
             to
             afford
             them
             our
             praise
             ,
             or
             dispraise
             ,
             and
             to
             have
             this
             conceit
             of
             her
             ,
             that
             she
             does
             not
             any
             thing
             by
             the
             dictate
             of
             reason
             ;
             but
             always
             inconsiderately
             ,
             and
             by
             chance
             .
             Thence
             he
             also
             advises
             us
             not
             to
             admire
             any
             thing
             she
             does
             ,
             and
             not
             to
             imitate
             those
             deceitful
             Bankiers
             ,
             who
             having
             received
             other
             mens
             Mony
             ,
             are
             as
             glad
             ,
             as
             if
             it
             were
             their
             own
             ,
             and
             are
             angry
             when
             it
             is
             called
             for
             in
             from
             them
             ,
             as
             if
             some
             great
             injury
             were
             done
             them
             :
             not
             remembring
             that
             it
             was
             put
             into
             their
             hands
             ,
             only
             for
             the
             Creditors
             convenience
             to
             take
             it
             in
             ,
             when
             he
             pleas'd
             .
             Thus
             doth
             the
             Genius
             direct
             us
             to
             look
             on
             the
             Favours
             of
             Fortune
             ,
             and
             to
             be
             always
             mindful
             ,
             that
             it
             is
             her
             custom
             ,
             to
             take
             away
             again
             whatever
             she
             gives
             ,
             to
             restore
             sometimes
             
             more
             than
             she
             had
             ever
             bestow'd
             ,
             and
             to
             carry
             away
             ;
             after
             all
             that
             ,
             not
             only
             what
             she
             had
             lately
             given
             ,
             but
             all
             a
             man
             was
             posses'd
             of
             before
             .
             Hence
             is
             it
             ,
             that
             he
             advises
             them
             ,
             to
             accept
             of
             the
             Goods
             she
             gives
             ,
             and
             immediately
             to
             make
             their
             recourse
             to
             
               True
               Doctrine
            
             ,
             who
             will
             absolutely
             secure
             the
             possession
             thereof
             ,
             if
             they
             can
             be
             but
             preserv'd
             ,
             till
             they
             have
             come
             up
             quite
             to
             her
             .
             For
             this
             Doctrine
             is
             nothing
             else
             but
             the
             true
             Science
             of
             such
             things
             as
             are
             beneficial
             ,
             and
             the
             assured
             and
             clear
             possession
             thereof
             .
             Hence
             is
             it
             ,
             that
             he
             minds
             them
             of
             making
             their
             applications
             as
             soon
             as
             they
             can
             to
             her
             .
             And
             if
             it
             happen
             ,
             that
             they
             meet
             with
             Incontinence
             or
             Voluptuousness
             ,
             he
             Councils
             them
             to
             get
             out
             of
             their
             company
             with
             the
             soonest
             ,
             and
             not
             to
             credit
             what
             they
             say
             ,
             till
             they
             come
             to
             
               False
               Doctrine
            
             .
             For
             he
             enjoyns
             them
             to
             continue
             there
             a
             while
             ,
             and
             to
             take
             of
             her
             what
             she
             pleases
             ,
             as
             it
             were
             by
             the
             way
             ,
             and
             without
             making
             any
             halt
             ,
             that
             they
             may
             hasten
             thence
             towards
             
               True
               
               Doctrine
            
             .
             And
             these
             are
             the
             Instructions
             which
             the
             Genius
             gives
             ;
             if
             any
             one
             slights
             them
             ,
             or
             comprehends
             them
             not
             as
             he
             ought
             to
             do
             ,
             he
             becomes
             a
             wicked
             person
             ,
             and
             perishes
             miserably
             .
          
           
             This
             is
             the
             Riddle
             ,
             my
             Friends
             ,
             which
             you
             see
             represented
             in
             that
             Embleme
             .
             If
             now
             you
             are
             desirous
             to
             put
             any
             question
             to
             me
             ,
             for
             the
             better
             understanding
             of
             every
             thing
             in
             particular
             ,
             I
             am
             as
             willing
             to
             give
             you
             all
             the
             satisfaction
             I
             can
             ,
             and
             not
             to
             conceal
             any
             thing
             from
             you
             .
          
           
             You
             say
             very
             well
             ,
             reply'd
             I
             ;
             but
             if
             you
             are
             so
             pleas'd
             ,
             tell
             us
             ,
             what
             the
             Genius
             enjoynes
             them
             to
             receive
             from
             
               False
               Doctrine
            
             ?
             Those
             things
             ,
             reply'd
             he
             ,
             which
             seem
             necessary
             to
             Life
             ,
             as
             Learning
             ,
             and
             other
             things
             relating
             to
             Study
             ,
             which
             Plato
             affirmed
             had
             certain
             curbs
             to
             prevent
             young
             people
             from
             being
             inclin'd
             otherwise
             .
             Not
             that
             they
             are
             absolutely
             necessary
             in
             order
             to
             an
             arrival
             to
             
               True
               
               Doctrine
            
             ;
             for
             we
             are
             not
             meliorated
             thereby
             .
             Without
             them
             ,
             we
             may
             come
             to
             the
             perfection
             of
             Vertue
             ,
             but
             they
             facilitate
             our
             acquest
             of
             it
             ,
             and
             are
             not
             without
             some
             advantage
             .
             We
             may
             ,
             indeed
             ,
             acquire
             the
             knowledg
             of
             what
             is
             unknown
             to
             us
             ,
             by
             the
             means
             of
             an
             Interpreter
             ,
             explicating
             to
             us
             what
             we
             understand
             not
             :
             yet
             is
             it
             better
             to
             be
             acquainted
             with
             the
             Language
             ,
             and
             not
             to
             stand
             in
             need
             of
             an
             Interpreter
             .
             So
             ,
             without
             these
             Sciences
             ,
             nothing
             obstructs
             our
             attaining
             of
             Vertue
             .
             'T
             is
             true
             ,
             they
             are
             Ornaments
             ,
             and
             excellent
             Directories
             ,
             whereby
             we
             are
             illuminated
             in
             the
             pursuit
             of
             it
             ;
             but
             it
             follows
             not
             ,
             that
             they
             ,
             who
             are
             endued
             therewith
             ,
             are
             in
             a
             better
             condition
             ,
             or
             have
             a
             greater
             bent
             to
             goodness
             ,
             since
             they
             are
             deceiv'd
             ,
             as
             well
             as
             others
             ,
             in
             the
             knowledg
             of
             Good
             and
             Evil
             ,
             and
             ,
             many
             times
             ,
             defiled
             with
             all
             manner
             of
             Vices
             and
             Misdemeanours
             .
             No
             ,
             no
             ,
             continu'd
             he
             ;
             nothing
             hinders
             ,
             but
             that
             he
             ;
             who
             is
             come
             to
             Learning
             
             by
             Study
             ,
             and
             hath
             attain'd
             all
             the
             Sciences
             ,
             may
             be
             as
             much
             inclin'd
             to
             Debauchery
             ,
             Avarice
             ,
             Incontinence
             ,
             Injustice
             ,
             Unfaithfulness
             ,
             and
             Extravagance
             ,
             as
             another
             .
             This
             we
             are
             convinc'd
             of
             ,
             by
             daily
             experience
             .
             Why
             then
             should
             they
             assume
             any
             advantage
             to
             themselves
             above
             others
             ,
             in
             order
             to
             their
             melioration
             ,
             upon
             the
             account
             of
             those
             Sciences
             ?
             I
             think
             we
             have
             already
             sufficiently
             shewn
             ,
             by
             what
             we
             have
             said
             ,
             that
             there
             is
             no
             likelyhood
             of
             any
             such
             thing
             .
             It
             may
             be
             ,
             those
             persons
             imagine
             they
             are
             in
             a
             better
             condition
             than
             others
             ,
             because
             they
             are
             within
             the
             second
             Enclosure
             ,
             and
             consequently
             at
             a
             less
             distance
             from
             
               True
               Doctrine
            
             .
             But
             what
             advantage
             is
             it
             to
             them
             ,
             that
             they
             are
             not
             at
             so
             great
             a
             distance
             from
             her
             ,
             as
             the
             others
             ,
             since
             we
             sometimes
             find
             those
             persons
             ,
             who
             were
             with
             Incontinence
             ,
             come
             up
             ,
             from
             the
             first
             Enclosure
             ,
             to
             the
             third
             ,
             and
             ascend
             even
             to
             
               True
               Doctrine
            
             ,
             leaving
             those
             Learned
             
             men
             behind
             them
             .
             How
             then
             can
             it
             be
             imagin'd
             ,
             that
             they
             should
             have
             any
             Prerogative
             ,
             since
             that
             ,
             many
             times
             ,
             with
             all
             their
             Sciences
             ,
             they
             are
             longer
             than
             the
             others
             ,
             ere
             they
             take
             into
             the
             right
             Way
             ,
             and
             discover
             more
             difficulty
             in
             Learning
             what
             they
             ought
             to
             know
             ,
             in
             order
             to
             their
             arrival
             thereto
             .
             For
             they
             ,
             who
             are
             in
             the
             second
             Enclosure
             ,
             though
             there
             were
             nothing
             else
             to
             be
             objected
             against
             them
             ,
             profess
             a
             knowledg
             of
             what
             they
             know
             not
             :
             and
             while
             they
             continue
             in
             that
             sentiment
             ,
             it
             is
             impossible
             they
             should
             ever
             come
             to
             
               True
               Doctrine
            
             .
             I
             believe
             ,
             you
             also
             perceive
             ,
             that
             the
             Opinions
             come
             from
             the
             first
             Enclosure
             towards
             them
             .
             Thence
             comes
             it
             ,
             that
             they
             are
             no
             better
             than
             the
             others
             ,
             if
             Repentance
             do
             not
             accompany
             them
             ,
             and
             if
             they
             admit
             not
             a
             persuasion
             of
             their
             not
             having
             
               True
               Science
            
             ,
             but
             that
             they
             are
             still
             seduced
             by
             
               False
               Doctrine
            
             .
             For
             while
             they
             remain
             in
             that
             condition
             ,
             it
             is
             impossible
             they
             should
             ever
             become
             happy
             .
             
             Therefore
             ,
             my
             Friends
             ,
             you
             are
             seriously
             to
             endeavour
             the
             practise
             of
             these
             Instructions
             ,
             and
             to
             reflect
             on
             them
             ,
             till
             you
             have
             converted
             them
             into
             a
             habit
             .
             Let
             them
             be
             the
             subject
             of
             your
             most
             earnest
             meditation
             ,
             assuring
             your selves
             ,
             that
             your
             thoughts
             cannot
             be
             too
             much
             fixt
             upon
             them
             ,
             All
             the
             rest
             is
             ,
             in
             comparison
             ,
             nothing
             considerable
             ,
             nay
             it
             is
             rather
             to
             be
             look'd
             on
             as
             of
             no
             advantage
             ,
             and
             superfluous
             .
             Be
             mindful
             then
             to
             do
             what
             I
             tell
             you
             ;
             for
             otherwise
             ,
             all
             you
             have
             already
             understood
             will
             not
             be
             any
             way
             beneficial
             to
             you
             .
          
           
             We
             shall
             not
             be
             negligent
             in
             the
             doing
             of
             it
             ,
             said
             I
             to
             him
             :
             yet
             give
             us
             this
             further
             explication
             ,
             why
             you
             put
             not
             into
             the
             number
             of
             Goods
             ,
             those
             things
             which
             men
             receive
             from
             Fortune
             ,
             as
             
               Life
               ,
               Health
               ,
               Wealth
               ,
               Reputation
               ,
               Children
               ,
               Victory
               ,
            
             and
             all
             other
             concerns
             of
             that
             kind
             ?
             Tell
             us
             also
             ,
             why
             you
             put
             not
             into
             the
             number
             of
             
             Evils
             ,
             those
             things
             which
             are
             contrary
             thereto
             ?
             To
             be
             free
             with
             you
             ,
             all
             you
             have
             told
             us
             ,
             as
             to
             that
             particular
             ,
             seems
             to
             us
             a
             Paradox
             .
             I
             beseech
             you
             ,
             take
             the
             pains
             to
             tell
             us
             what
             you
             think
             of
             it
             .
             With
             all
             my
             heart
             ,
             reply'd
             the
             Old
             Man.
             Do
             you
             think
             ,
             said
             he
             ,
             that
             Life
             is
             a
             Good
             ,
             in
             him
             ,
             that
             does
             not
             live
             Well
             ?
             No
             ,
             reply'd
             I
             ;
             on
             the
             contrary
             ,
             I
             hold
             it
             to
             be
             an
             Evil
             for
             him
             .
             But
             as
             Life
             seems
             to
             me
             to
             be
             an
             Evil
             ,
             in
             those
             who
             live
             Ill
             ;
             so
             do
             I
             imagine
             it
             to
             be
             a
             Good
             ,
             in
             those
             who
             live
             Well
             .
          
           
             That
             cannot
             be
             ,
             reply'd
             he
             ,
             for
             it
             is
             impossible
             ,
             that
             the
             same
             thing
             should
             be
             both
             good
             and
             bad
             ,
             inasmuch
             as
             it
             would
             be
             ,
             by
             that
             means
             ,
             beneficial
             and
             hurtful
             ,
             the
             object
             of
             desire
             and
             aversion
             ,
             at
             the
             same
             time
             ;
             which
             is
             a
             contradiction
             .
             But
             let
             us
             say
             more
             ,
             let
             us
             acknowledg
             ,
             that
             there
             is
             a
             great
             difference
             between
             living
             ,
             and
             
               living
               ill
            
             .
             The
             wicked
             Life
             is
             always
             an
             Evil
             ,
             and
             Life
             ,
             indefinitely
             speaking
             ,
             cannot
             
             be
             such
             .
             Is
             not
             that
             your
             meaning
             ?
             It
             is
             so
             ,
             reply'd
             I.
             The
             consequence
             then
             will
             be
             ,
             reply'd
             he
             ,
             that
             Life
             is
             never
             an
             Evil
             ,
             since
             that
             ,
             if
             it
             were
             such
             ,
             it
             would
             follow
             ,
             that
             there
             must
             be
             somewhat
             of
             Evil
             in
             those
             who
             live
             Well
             ,
             since
             they
             would
             have
             Life
             ,
             which
             were
             an
             Evil
             ;
             a
             position
             not
             maintainable
             .
             As
             therefore
             Life
             is
             common
             to
             both
             Good
             and
             Bad
             ,
             it
             must
             be
             necessarily
             inferr'd
             ,
             that
             ,
             of
             it self
             ,
             it
             is
             neither
             good
             nor
             bad
             .
             It
             may
             be
             compar'd
             to
             Causticks
             and
             Incisions
             ,
             which
             may
             be
             beneficial
             to
             the
             indispos'd
             ,
             and
             hurtful
             to
             those
             who
             are
             in
             health
             .
             But
             that
             you
             may
             the
             better
             comprehend
             this
             truth
             ,
             consider
             in
             your self
             ,
             whether
             you
             would
             not
             prefer
             a
             noble
             and
             a
             generous
             Death
             ,
             before
             a
             wicked
             ,
             and
             an
             infamous
             Life
             ?
             I
             am
             confident
             you
             would
             not
             make
             any
             pause
             at
             it
             ,
             and
             that
             you
             would
             embrace
             Death
             .
             No
             question
             of
             it
             ,
             reply'd
             I.
             Then
             by
             consequence
             ,
             said
             he
             ,
             Death
             is
             no
             Evil
             ,
             since
             it
             is
             sometimes
             more
             advantageous
             to
             dye
             than
             to
             live
             .
             The
             same
             thing
             is
             
             to
             be
             said
             concerning
             sickness
             and
             health
             .
             There
             are
             certain
             times
             ,
             and
             certain
             occurrences
             ,
             wherein
             health
             would
             be
             prejudicial
             to
             us
             .
             And
             to
             make
             it
             appear
             that
             it
             is
             so
             ,
             let
             us
             make
             the
             same
             consideration
             of
             Wealth
             .
             Do
             we
             not
             daily
             see
             ,
             that
             some
             very
             rich
             men
             live
             a
             lewd
             and
             miserable
             Life
             ?
             No
             ,
             no
             ,
             continu'd
             he
             ,
             Wealth
             contributes
             nothing
             to
             happy
             Life
             ;
             but
             ,
             on
             the
             contrary
             ,
             the
             wealthiest
             ,
             for
             the
             most
             part
             ,
             are
             the
             most
             unhappy
             .
             Let
             us
             then
             conclude
             ,
             that
             it
             is
             not
             Wealth
             ,
             but
             
               True
               Doctrine
            
             that
             begets
             an
             inclination
             to
             goodness
             .
             And
             thence
             it
             justly
             follows
             ,
             that
             Riches
             are
             not
             to
             be
             numbred
             among
             Goods
             ,
             inasmuch
             as
             they
             do
             not
             make
             men
             better
             ,
             or
             more
             happy
             .
             So
             that
             ,
             as
             they
             are
             hurtful
             to
             those
             who
             cannot
             tell
             how
             to
             use
             them
             ,
             so
             can
             they
             not
             be
             accounted
             Goods
             ,
             since
             it
             is
             sometimes
             advantageous
             to
             be
             without
             them
             .
             If
             therefore
             there
             be
             any
             one
             that
             knows
             how
             to
             make
             good
             use
             of
             them
             ,
             he
             shall
             live
             happy
             ;
             if
             not
             ,
             he
             shall
             be
             miserable
             .
          
           
           
             In
             fine
             ,
             to
             sum
             up
             all
             in
             a
             word
             ,
             that
             which
             creates
             disorder
             and
             confusion
             in
             the
             minds
             of
             men
             ,
             is
             ,
             the
             Opinion
             they
             have
             ,
             of
             these
             kinds
             of
             things
             .
             Some
             shun
             them
             ,
             as
             the
             source
             of
             all
             Evils
             ,
             and
             others
             seek
             after
             them
             ,
             as
             true
             Goods
             ,
             imagining
             that
             by
             their
             means
             only
             they
             may
             become
             happy
             .
             Nay
             they
             are
             so
             fixt
             in
             this
             persuasion
             ,
             that
             to
             attain
             these
             ,
             they
             make
             no
             difficulty
             of
             committing
             the
             greatest
             enormities
             ,
             and
             most
             detestable
             actions
             .
             Which
             happens
             to
             them
             ,
             because
             they
             know
             not
             the
             nature
             of
             true
             Good.
             *
             They
             know
             not
             ,
             that
             ,
             from
             Evil
             ,
             there
             never
             proceeds
             any
             good
             .
             They
             consider
             not
             that
             most
             men
             have
             acquired
             their
             wealth
             and
             possessions
             ,
             by
             the
             means
             of
             their
             Crimes
             ,
             as
             by
             Perfidiousness
             ,
             Robberies
             ,
             Murthers
             ,
             Rapine
             ,
             and
             other
             enormous
             actions
             .
             If
             therefore
             it
             be
             true
             ,
             that
             no
             Good
             proceeds
             from
             Evil
             ,
             and
             yet
             that
             Riches
             are
             many
             times
             the
             production
             of
             Crimes
             ,
             it
             inevitably
             follows
             ,
             that
             Riches
             cannot
             be
             called
             Goods
             .
             Again
             ,
             Good
             and
             Evil
             are
             incompatible
             ;
             
             and
             as
             it
             is
             impossible
             to
             acquire
             Wisdome
             and
             Justice
             by
             bad
             actions
             ,
             so
             will
             it
             not
             ever
             be
             granted
             ,
             that
             Extravagance
             and
             Injustice
             can
             proceed
             from
             any
             good
             cause
             .
             Since
             therefore
             it
             is
             true
             ,
             that
             nothing
             hinders
             but
             that
             Riches
             ,
             Glory
             ,
             Victory
             ,
             and
             other
             things
             of
             that
             kind
             ,
             may
             happen
             to
             us
             by
             lawful
             ways
             ,
             let
             us
             make
             this
             conclusion
             ,
             that
             ,
             of
             themselves
             ,
             they
             are
             neither
             good
             nor
             evil
             ,
             and
             that
             ,
             properly
             speaking
             ,
             not
             any
             thing
             but
             Wisdome
             ,
             is
             a
             Good
             ,
             and
             nothing
             but
             Folly
             that
             is
             Evil.
             
          
        
      
    
     
       
         
         
           A
           TABLE
           OF
           What
           things
           are
           most
           remarkable
           in
           this
           TREATISE
           .
        
         
           
             A
             Grippinus
             .
             pag.
             20.
             
          
           
             Ambition
             the
             cause
             of
             all
             Misfortunes
             .
             p.
             27.
             
          
           
             Arrian
             .
             p.
             2
             ,
             3
             ,
             4
             ,
             &c.
             reduc'd
             Epictetus
             '
             s
             Philosophy
             to
             writing
             .
             p.
             7.
             
             Is
             master
             to
             Antoninus
             Pins
             .
             40.
             
          
           
             Aversion
             .
             p.
             62.
             
          
           
             St.
             Augustines
             Character
             of
             Epictetus
             .
             p.
             34.
             
          
           
             Aulus
             Gellius
             .
             p.
             3
             ▪
             7
             ,
             8
             ,
             9.
             38
             ,
             39
             ,
             46.
             
          
           
             Arabick
             Paraphrase
             of
             Cebes
             '
             s
             Tablet
             .
             p.
             124.
             
          
           
             Cebes
             '
             s
             Tablet
             ,
             a
             Representation
             of
             Humane
             Life
             .
             p.
             122.
             
          
           
             Caselius
             .
             p.
             123.
             
          
           
             Celsus
             .
             p.
             13.
             
          
           
             Duty
             of
             Children
             .
             p.
             90.
             
          
           
             Commentaries
             of
             Epictetus
             .
             p.
             41.
             
          
           
             Constancy
             .
             p.
             69.
             71.
             
          
           
             
             Demonax
             .
             p.
             4.
             
          
           
             Desire
             .
             p.
             62.
             
          
           
             Diogenes
             .
             p.
             74.
             
          
           
             Diog.
             Laertius
             .
             p.
             17.
             110.
             
          
           
             Dion
             Chrysostome
             .
             p.
             3.
             
          
           
             Edict
             against
             the
             Philosophers
             .
             p.
             3.
             43.
             
          
           
             Elichman
             .
             p.
             126.
             
          
           
             Epaphroditus
             Captain
             of
             Nero
             '
             s
             Life-guard
             .
             p.
             1.
             
             Breaks
             Epictetus
             '
             s
             Leg.
             p.
             17.
             
          
           
             Epictetus
             born
             at
             Hierapolis
             .
             p.
             1.
             a
             Slave
             to
             Epaphroditus
             .
             p.
             2.
             
             Obtains
             his
             liberty
             .
             p.
             4.
             
             Was
             not
             married
             .
             ibid.
             Always
             poor
             .
             p.
             5.
             
             His
             Modesty
             .
             ibid.
             Humility
             .
             p.
             6.
             
             Wrote
             nothing
             .
             ibid.
             Is
             a
             Lover
             of
             neatness
             .
             8.
             
             A
             Cripple
             .
             9.
             
             His
             contempt
             of
             great
             Persons
             .
             11.
             
             His
             admirable
             Constancy
             .
             13.
             
             Is
             a
             Stoick
             .
             p.
             22.
             
             An
             imitator
             of
             Socrates
             ,
             Zeno
             ,
             and
             Diogenes
             .
             23.
             
             An
             enemy
             to
             the
             Pyrrhonians
             .
             24.
             
             Is
             nice
             in
             point
             of
             Friendship
             .
             p.
             29.
             
             His
             sentiments
             concerning
             the
             Deity
             ,
             and
             the
             immortality
             of
             the
             Soul.
             34
             ,
             35.
             
             Wherein
             he
             dissented
             from
             the
             Stoicks
             .
             His
             friendship
             with
             Favorinus
             and
             Herod
             the
             Sophist
             .
             38.
             
             Of
             his
             death
             .
             p.
             43.
             
          
           
             Epictetus
             '
             s
             life
             and
             death
             written
             by
             Arrian
             .
             p.
             41.
             
          
           
             
             Epictetus
             '
             s
             stile
             like
             that
             of
             Socrates
             .
             p.
             23.
             
          
           
             Epicureans
             blamed
             .
             p.
             4.
             
          
           
             Epictetus
             '
             s
             Lamp.
             p.
             38.
             
          
           
             Errour
             .
             p.
             135.
             
          
           
             Eteocles
             and
             Polynices
             .
             p.
             30.
             
          
           
             Eusebius
             .
             p.
             3.
             47
             ,
             48.
             
          
           
             Favourites
             .
             p.
             11.
             
          
           
             Friendship
             wherein
             it
             consists
             .
             p.
             31.
             
          
           
             Genebrard
             .
             p.
             40.
             
          
           
             Genius
             .
             p.
             134.
             
          
           
             Hadrian
             .
             p.
             4.
             
          
           
             Helene
             .
             p.
             25.
             
          
           
             Helvidius
             commended
             by
             Epictetus
             .
             p.
             18
             ,
             19.
             
          
           
             Hercules
             .
             p.
             18.
             
          
           
             Hierapolis
             .
             p.
             1.
             
          
           
             Humility
             .
             p.
             6.
             
          
           
             St.
             Jerome
             .
             p.
             35.
             
          
           
             Of
             the
             Iliad
             .
             p.
             25.
             
          
           
             Ignorance
             .
             p.
             135.
             
          
           
             Imposture
             .
             p.
             135
             ,
             153.
             
          
           
             Lateranus
             commended
             by
             Epictetus
             .
             p.
             16.
             
          
           
             Laughter
             .
             p.
             101.
             
          
           
             Leonidas
             .
             p.
             9.
             
          
           
             
             Life
             compar'd
             to
             a
             Banquet
             .
             p.
             73.
             
          
           
             Life
             compar'd
             to
             a
             Walk
             .
             p.
             104.
             
          
           
             Lipsius
             .
             p.
             40.
             
          
           
             Lucian
             .
             4.
             38.
             
          
           
             Lycurgus
             .
             p.
             22.
             
          
           
             Macrobius
             .
             p.
             9.
             
          
           
             Marcus
             Aurelius
             .
             p.
             38.
             41.
             
          
           
             Marks
             of
             a
             wise
             man.
             p.
             111.
             
          
           
             Marriage
             not
             consistent
             with
             the
             state
             of
             perfection
             .
             p.
             4.
             
          
           
             Mascardi
             .
             p.
             124.
             
          
           
             Menelaus
             .
             p.
             25
             ,
             31.
             
          
           
             Of
             Opinion
             and
             Fortune
             .
             p.
             24.
             
          
           
             Opinions
             the
             cause
             of
             our
             misfortunes
             .
             p.
             64
             ,
             74.
             
          
           
             Origen
             .
             p.
             12.
             
          
           
             Ostentation
             .
             p.
             66.
             
          
           
             Paris
             .
             25
             ,
             31.
             
          
           
             Patience
             .
             p.
             69.
             
          
           
             Philarchus
             .
             p.
             41.
             
          
           
             Planudes
             .
             p.
             9.
             
          
           
             Plato
             .
             p.
             27.
             
          
           
             Plutarch
             .
             p.
             20.
             
          
           
             Pomponius
             Mela.
             p.
             154.
             
          
           
             Politian
             .
             p.
             61.
             
          
           
             Prayer
             .
             p.
             117.
             
          
           
             
             Pyrrho
             .
             p.
             21.
             
          
           
             Religion
             .
             p.
             91
             ,
             &c.
             
          
           
             Remedies
             against
             all
             accidents
             .
             p.
             68.
             
          
           
             Reservedness
             in
             judging
             others
             .
             108.
             
          
           
             Resolution
             .
             p.
             102.
             
          
           
             Rufus
             .
             p.
             28.
             
          
           
             Salmasius
             .
             p.
             43
             ,
             &c.
             
             126.
             
          
           
             Self-distrust
             .
             p.
             71.
             
          
           
             Seneca
             .
             p.
             36.
             
          
           
             Sickness
             .
             p.
             68.
             
          
           
             Silence
             .
             p.
             96.
             
          
           
             Simplicius
             .
             13
             ,
             40
             ,
             64
             ,
             110.
             
          
           
             The
             saying
             of
             Socrates
             to
             Crica
             .
             p.
             117.
             
          
           
             South-sayers
             .
             p.
             93.
             
          
           
             Spartian
             .
             p.
             34
             ,
             40.
             
          
           
             Sphinx
             .
             p.
             132.
             
          
           
             Stobaeus
             .
             p.
             42.
             
          
           
             Suetonius
             .
             p.
             3.
             
          
           
             Suidas
             .
             p.
             42.
             
          
           
             Temperance
             .
             p.
             68.
             
          
           
             Tertullian
             .
             p.
             123.
             
          
           
             Themistius
             .
             p.
             38.
             
          
           
             Theatres
             .
             p.
             98.
             
          
           
             Things
             dependent
             or
             not
             dependent
             on
             us
             .
             p.
             59
             ,
             60.
             
          
           
             
             Vertue
             p.
             70.
             
             Exhortation
             thereto
             .
             p.
             114.
             
          
           
             Vespasian
             .
             p.
             19.
             
          
           
             Vincentius
             Obsopaeus
             .
             p.
             9.
             
          
           
             Vulgar
             apprehensions
             .
             p.
             78.
             
          
           
             Wolsius
             .
             p.
             36
             ,
             42
             ,
             61
             ,
             122.
             
          
        
      
       
         
           Errata
           .
        
         
           PAge
           11.
           
           Line
           12.
           r.
           Populace
           .
           p.
           39.
           l.
           21.
           r.
           presumptuous
           .
           p.
           50.
           l.
           3.
           r.
           this
           is
           .
           p.
           65.
           l.
           11.
           heer
           .
           p.
           80.
           l.
           14.
           r.
           all
           ways
           .
           p.
           87.
           l.
           13.
           r.
           upon
           them
           .
           p.
           97.
           l.
           3.
           r.
           loud
           .
           p.
           104.
           l.
           12.
           r.
           Nails
           which
           .
           p.
           107.
           l.
           12.
           r.
           injures
           you
           .
           p.
           143.
           l.
           5.
           r.
           com
           -
           p.
           144.
           l.
           7
           :
           r.
           track
           .
           p
           158.
           l.
           2.
           r.
           said
           1.
           
        
         
           FINIS
           .
        
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A38503-e940
           
             Suid.
             
               in
               Epist.
            
             
          
           
             b
             Arrian
             .
             Diss
             .
             l.
             1.
             c.
             9.
             
          
           
             c
             Arrian
             .
             
               Diss
               .
               l.
               1.
               c.
            
             26.
             
          
           
             d
             Aul.
             Gel.
             
               Noct.
               Att.
               l.
               12.
               c.
            
             11.
             
             Suet.
             
               in
               Domit.
               Philost
            
             .
             l.
             7.
             
             Dion
             .
             Chrysost
             .
             
               de
               Exil
            
             .
             Euseb
             .
             in
             Chron.
             
          
           
             †
             l.
             2.
             c.
             6.
             
          
           
             f
             In
             Not
             ,
             ad
             Epist.
             &
             Sim.
             P.
             4.
             
          
           
             g
             
               In
               Vit.
            
             Hadr.
             p.
             8.
             
          
           
             h
             l.
             3.
             c.
             7.
             
          
           
             Arr.
             Diss
             .
             l.
             3.
             c.
             22.
             
          
           
             k
             In
             Dem.
             
          
           
             1
             In
             Vit.
             Hadr.
             
          
           
             m
             Vincent
             .
             Obsop
             .
             l.
             3.
             
             
               Anth.
               a●
               Epig.
            
             Epictet
             .
          
           
             Strob.
             Ser.
             38.
             
          
           
             Enchir.
             Epict
             .
          
           
             Aul.
             Gell.
             
               Noct.
               Att.
               l.
               17.
               c.
               9.
               
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Arr.
             
               Diss
               .
               l.
               4.
               c.
               5.
               
            
          
           
             A.
             Gell.
             
               Noct.
               Att.
               l.
               17.
               c.
               19.
               
            
          
           
             Arr.
             l.
             4.
             
             
               Dissert
               .
               c.
               12.
            
             
          
           
             A
             Gell.
             
               Noct.
               Att.
               l.
            
             2.
             c.
             18.
             
          
           
             In
             Antholog
             .
             
               Lib.
               γ.
               cap.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c.
             11.
             
          
           
             Arr.
             
               Diss
               .
               l.
            
             1.
             c.
             19.
             
          
           
             Arr.
             
               Diss
               .
               l
               2
               c.
            
             6.
             
          
           
             Arr.
             
               Diss
               .
               l.
            
             4.
             c.
             1.
             
          
           
             Origen
             .
             l.
             7.
             cont
             .
             Cels
             .
          
           
             Celsus
             
               affirm'd
               the
               patience
               of
            
             Epictetus
             ,
             
               to
               be
               greater
               then
               that
               of
            
             Jesus
             Christ
             .
          
           
             
               Simpl.
               in
               Ench.
            
             Epict
             .
             init
             .
          
           
             Arr.
             
               Diss
               .
               l.
               2.
               c.
            
             6.
             
          
           
             Arr
             Dis
             .
             l.
             1.
             c.
             2.
             
          
           
             Diog.
             
               Laert
               .
               in
               vita
            
             Pyrrh
             .
          
           
             Arr.
             
               Diss
               .
               l.
               1.
               c.
            
             2.
             
          
           
             Arr
             l.
             r.
             c.
             2.
             
          
           
             A
             Town
             about
             two
             Leagues
             from
             Rome
             .
          
           
             Arr.
             
               Diss
               .
               l
               2.
               c.
            
             20.
             
          
           
             Stob.
             Ser.
             1.
             
          
           
             Stob.
             Ser.
             38.
             
          
           
             Arr.
             Diss
             .
             l.
             1.
             6.
             7.
             
          
           
             Enchir.
             Epict
             .
          
           
             Arr.
             Diss
             .
             l.
             2.
             c.
             22.
             
          
           
             Arr.
             Diss
             .
             l.
             1.
             c.
             11.
             
          
           
             Enchir.
             Epict
             .
          
           
             Arr.
             Diss
             .
             l.
             1.
             c.
             9.
             l.
             2.
             c.
             14.
             
          
           
             The
             Stoicks
             exalted
             their
             Wise
             Man
             above
             God.
             
          
           
             Arr.
             Diss
             .
             l.
             1.
             c.
             9.
             
          
           
             Annot.
             in
             Diss
             .
             Arrian
             .
             l.
             1.
             c.
             24.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Arr.
             l.
             1.
             
             C.
             9.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
          
           
             A.
             Cell
             .
             l.
             17.
             c.
             10
             
               part
               l.
            
             1.
             c.
             8.
             
          
           
             
               In
               Vit.
            
             Hadr.
             
          
           
             Them.
             O.
             rat
             .
             12.
             
          
           
             
               Mar.
               Anton
            
             .
             l.
             17.
             
             Sect.
             16.
             l.
             11.
             
             S.
             28.
             &c.
             
          
           
             Ad
             Iudoct
             .
          
           
             A.
             Gell.
             
               Noct.
               Att.
               l.
            
             1.
             c.
             2.
             
          
           
             Genebr
             .
             l.
             3
             Chron.
             
          
           
             Simpl.
             
               in
               Pro●●m
            
             .
             Enchir.
             
          
           
             Lips
             .
             in
             〈◊〉
             .
             
               ad
               Sancto
            
             .
             Phil.
             l.
             c
             19.
             
             Epicteti
             
               scripta
               pa●●●a
               extaut
            
             Enchiridion
             
               ●●●●gregium
               ,
               &c.
            
             
          
           
             
               In
               Prooem
            
             ,
             Enchir.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               See
               his
               Preface
               on
               the
               Discourses
               of
            
             Epictetus
             .
          
           
             Mar.
             Ant.
             
               de
               is
               qua
               ad
               se
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Arrian
             in
             Pras
             .
             ad
             Gell.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             Suid.
             in
             .
             Epict.
             
          
           
             Altercat
             .
             Hadr.
             &
             Epict.
             
          
           
             In
             praef
             .
             ad
             Atlercat
             .
             Hadr.
             
          
           
             Suid.
             in
             Epict.
             
          
           
             Salm.
             
               in
               Not.
               ad
            
             Epic.
             &
             simpl
             .
          
           
             Lips
             .
             in
             Manud
             .
             
               ad
               St.
            
             Phil.
             l.
             1.
             c.
             19.
             
          
           
             Suid.
             in
             Epict.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ant.
             
               de
               his
               quae
               ad
               se
            
             .
          
           
             A.
             Gell.
             l.
             11.
             c.
             19.
             
             Ita
             Salmas
             .
             
               resulit
               locum
            
             Gellii
             
               in
               Not.
               ad
            
             Simpl
             De
             Epict.
             autem
             Philosopho
             recention
             est
             memoria
             .
             Itae
             Gell.
             De
             Epict
             autem
             Philosopho
             ,
             quod
             is
             quoq
             servus
             fuerit
             ,
             recentior
             est
             memoria
             .
          
           
             Fuseb
             .
             
               in
               Chron.
            
             
          
           
             Them.
             
               in
               Orat.
               ad
            
             Jovin
             .
          
        
         
           Notes for div A38503-e12740
           
             Sect.
             1.
             
          
           
             Sect.
             2.
             
          
           
             Sect.
             3.
             
          
           
             Sect.
             4.
             
          
           
             With
             Politan
             and
             Wolfius
             
               I
               put
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               out
               of
               the
               Text
               in
               this
               passage
               .
            
          
           
             Sect.
             5.
             
          
           
             Sect.
             6.
             
          
           
             Sect.
             7.
             
          
           
             Sect.
             8.
             
          
           
             
               I
               hear
               follow
            
             Simplicius
             ,
             
               who
               instead
               of
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             puts
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Sect.
             9.
             
          
           
             Sect.
             10.
             
          
           
             Sect.
             11.
             
          
           
             Sect.
             12.
             
          
           
             A
             Sentiment
             somewhat
             hard
             .
          
           
             Sect.
             13.
             
          
           
             Sect.
             15.
             
          
           
             Sect.
             16.
             
          
           
             Sect.
             17.
             
          
           
             Sect.
             18.
             
          
           
             Sect.
             19.
             
          
           
             Sect.
             20.
             
          
           
             Sect.
             21.
             
          
           
             Sect.
             22.
             
          
           
             Sect.
             23.
             
          
           
             Sect.
             24.
             
          
           
             Sect.
             25.
             
          
           
             Sect.
             26.
             
          
           
             Sect.
             27.
             
          
           
             Sect.
             28.
             
          
           
             Sect.
             29.
             
          
           
             Sect.
             30.
             
          
           
             Sect.
             31.
             
          
           
             Sect.
             32.
             
          
           
             Sect.
             33.
             
          
           
             Sect.
             34.
             
          
           
             Sect.
             35.
             
          
           
             Sect.
             36.
             
          
           
             Sect.
             37.
             
          
           
             Sect.
             38.
             
          
           
             Sect.
             39.
             
          
           
             Sect.
             40.
             
          
           
             Sect.
             41.
             
          
           
             Sect.
             42.
             
          
           
             Sect.
             43.
             
          
           
             Sect.
             44.
             
          
           
             Sect.
             45.
             
          
           
             Sect.
             46.
             
          
           
             Sect.
             47.
             
          
           
             Sect.
             48.
             
          
           
             Sect.
             49.
             
          
           
             Sect.
             50.
             
          
           
             Sect.
             51.
             
          
           
             Sect.
             52.
             
          
           
             Sect.
             53.
             
          
           
             Sect.
             54.
             
          
           
             Sect.
             55.
             
          
           
             Sect.
             56.
             
          
           
             Sect.
             57.
             
          
           
             Sect.
             58.
             
          
           
             *
             As
             ,
             it
             is
             day
             ,
             or
             it
             is
             night
             .
          
           
             †
             
               it
               is
               day
            
             ,
             and
             
               it
               is
               night
               .
               This
               place
               is
               a
               Rock
               ,
               from
               which
               I
               have
               got
               off
               as
               well
               as
               I
               could
               .
               I
               must
               confess
               ,
               this
               Comparison
               is
               some
               what
               strange
               ;
               but
               it
               is
               to
               be
               lmputed
               to
            
             Epictetus
             .
          
           
             Sect.
             59.
             
          
           
             Sect.
             60.
             
          
           
             Sect.
             61.
             
          
           
             Sect.
             62.
             
          
           
             Sect.
             63.
             
          
           
             Sect.
             64.
             
          
           
             Sect.
             65.
             
          
           
             Sect.
             66.
             
          
           
             Sect.
             67.
             
          
           
             Sect.
             68.
             
          
           
             Sect.
             69.
             
          
           
             I
             here
             follow
             the
             sense
             of
             Simplicius
             ,
             yet
             doubt
             whether
             it
             be
             that
             of
             Epictetus
             .
             I
             think
             Epictetus
             would
             only
             say
             ,
             
               That
               a
               man
               should
               not
               amuse
               himselfe
               to
               go
               and
               imbrace
               Statues
               in
               the
               midst
               of
               W●nter
               ,
               to
               be
               admired
               by
               the
               People
               ,
            
             as
             Diogenis
             the
             Cynick
             did
             ,
             as
             Laertius
             affirms
             .
          
           
             Sect.
             70.
             
          
           
             Sect.
             71.
             
          
           
             Sect.
             72.
             
          
           
             Sect.
             73.
             
          
           
             Sect.
             74.
             
          
           
             Sect.
             75.
             
          
           
             Sect.
             76.
             
          
           
             Sect.
             77.
             
          
           
             Sect.
             78.
             
          
           
             Anitus
             and
             Melitus
             .
          
        
         
           Notes for div A38503-e15240
           
             *
             A
             Sorceriss
             who
             had
             the
             face
             of
             a
             young
             Maid
             ,
             and
             in
             the
             rest
             of
             her
             body
             resembled
             a
             Lyon.
             
          
           
             *
             
               The
               entrance
               of
               it
               was
               so
               difficult
               that
               it
               seem'd
               habitable
               only
               by
               the
               Gods.
               See
            
             Pomp.
             Mela
             de
             sit
             .
             Orb.
             
          
           
             *
             This
             I
             take
             out
             of
             the
             Latius
             Version
             of
             Odaxius
             .