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ANCIENT PHILOSOPHY; 
 
 OR, 
 
 THE ENCHIRIDION OF EPICTETUS, 
 
 AND 
 
 CHRUSA EPE OF PYTHAGORAS, 
 
 TRANSLATED INTO ENGLISH PEOSE AND TEBSE, 
 
 WITH LABOE AND COPIOUS 2T0TBS, EXPLANATORY OF THE BTF' 
 FBRENT BTBTBMS OF THE QRBGIAN PHILOSOPHY; AND 
 SGRIPTnilAL REFERENCES IN ILLUSTRATION OF 
 . THE MORAL PRECEPTS INCULCATED BY 
 IHESE PHILOSOPHEi«a. 
 
 3T 
 
 THE HON. THOMAS TALBOT. 
 
 tlllNTED AND PUBLISHED BY JOHN LOVELL, ST. NICHOLAS Sf. 
 
 1872. 
 
b«jD4^ 
 
j|dl(ali<rtt* 
 
 TO HIS EXCELLENCY 
 
 COLONEL STEPHEN J. HILL, C.B., 
 
 Governor and CoMMANDER-iN-CeiBf 
 
 IN AND OVER THE 
 
 ISLAND OF NEWFOUNDLAND AND ITS DEPENDENCIES, 
 
 THE FOLLOWING PAGES ARE INSCRIBED, 
 AS A TOKEN OF ESTEEM AND REGARD, 
 BY 
 
 THE AUTHOR. 
 
PREFACE. 
 
 The Enchiridion of Epictetus, as the name itself indicates, 
 (it being derived from the two Greek words, »Sn and cheir**) is 
 a " M&^yiftl" /^J J-^^® Stoic Philosopliy. We have, perhaps, no 
 production of the ancient philosophers which has, at all times, 
 and from all classes of persons, met with more deserved esteem 
 and just admiration than this work of Epictetus ; which, as a 
 Compendium of the Stoic Philosophy, contains the essence of 
 all that was good, useful, and instructive in that system. Zeno, 
 the founder of this sect of philosophers, was a man who en- 
 joyed, in his day, the respect and esteem of all who knew him ; 
 and no man could be more highly valued, or looked up to with 
 a greater degree of reverence and veneration, than was he by 
 his countrymen, the Athenians. He was himself a model and 
 pattern of the practice of every virtue which he taught, and 
 every principle which he inculcated. His life, as well as that 
 of Epictetus, and of all those who walked in the doctrines of 
 the " Porch," was distinguished for strict morality, propriety 
 of demeanour, and a love of civil liberty. 
 
 * Greek character thus, Ey and x«<p« 
 

 6 
 
 PREFACE. 
 
 Jhe doctrines of the Stoius were gathered from the various 
 Bcliools of Philosophy which had preceded them, and embraced 
 a system constituted of the best and purest, soundest and most 
 beautiful portions of the preeepts emanating from the schools 
 of Tholes, Solon, Socrates, Plato, Aristotle, and Antisthenes ; 
 forming a code of moral instruction the fairest, the least 
 exceptionable, and the best of any springing from the foun- 
 tains of heathen antiquity. Hence the work now presented to 
 the public, in a garb entirely new, is unquestionably the best 
 moral production of the ancient schools. 
 
 I shall here take leave to cite one passage from a modern 
 writer, who holds no mean place amongst those who have 
 written upon the subject of the doctrines and morals of the 
 heathen philosophers ; and I do so, in order to give my read- 
 ers an idea of the nature and tendency of the Stoic Philosophy, 
 and of the estimation in which its founder was held by the 
 men of his day : — " It was very true," observes this writer, 
 " that Zeno intended to study the various tenets of other phil- 
 osophers, and from them to form a new system of his own. 
 He now commenced leaching ; and chose for the place of his 
 school the Poecile, or ' Painted Porch,' a portico adorned with 
 paintings, and so much more beautiful than any other portico 
 in Athens that it was called for distinction, Stoa^ 'The Porch.* 
 From this circumstance, his followers were named Stoics, or 
 * Disciples of the Porch.' His school was soon crowded by 
 disciples who excelled in subtle reasoning, at that time very 
 popular ; and in his doctrines he recommended strict morality, 
 of which his life formed so pleasing a picture that he was 
 very much beloved by the Athenians. So highly did they 
 
 <i» 
 
 g8 ;J. ' ..'* g 
 
 mm 
 
PREFACE. 
 
 esteem him, that they deposited the keys of the city in his 
 hands, as if he were the only trusty keeper of their liberties ; 
 they bestowed upon him likewise a golden crown, and 
 erected a brass statue of him." 
 
 Let me now proceed to give some account of the manner in 
 which I have discharged my office of translator of the follow- 
 ing work. I The original of the Enchiridion of Epictetus is 
 divided into small chapters, many of which are merely a contin- 
 uation of the subjects in the preceding onesj I have stepped 
 aside from this arrangement, and cut the work into sections, 
 some of which embrace two or more of these chapters. In 
 making this disposition, I have been influenced solely by the 
 desire of setting the precepts of the Enchiridion in the most 
 agreeable and acceptable shape possible before the English 
 reader, desiring thereby to invest them with the highest degree 
 of attraction of which I have thought them capable. With 
 the same view have I placed, at the commencement of each 
 Section, an analysis of its contents, or, perhaps, I should rather 
 say, a prose version of these, adapted, in train of idea and 
 mode of expression, to the doctrines and phraseology of Chris- 
 tian philosophers. The notes I have inserted in order to 
 illustrate the text, and make it clear and intelligible to readers 
 of every capacity ; and the information upon which such of 
 them as refer to points of antiquity and philosophy are based, 
 has been derived from the best and most authentic sources. 
 With respect to the Scriptural references, at the bottom of 
 the pages, I must observe, what, no doubt, will immediately 
 strike the eye of every reader of the ancient authors of Greece 
 ftnd Rome, whether these authors be clothed in their native 
 
8 
 
 PREFACE. 
 
 attire, or appear in one of the \em Hiiitod vcHtmontH of later 
 times, tiuit these referenecH present a novel aspect in the 
 department of clussieal literatiiro ; for it i« not often we tind 
 an ancient heathen author elucidated by pasHages t"l:on from 
 Holy Writ. For my own part I cannot just now bring to 
 my recollection the having ever seen a single comparison 
 between an ancient author and the Sacred Writings, drawn 
 by any translator or commentator of our times ; while we find 
 abundant paiullels instituted by tliose Oracles, both ancient 
 and modern, between the ancients, drawn from the writings 
 of the ancients themselves. Yet I cannot see why the trans- 
 lator of an old book, or the commentator upon an ancient 
 author, should not apply the doctrines and precepts of the 
 ancient heathens to the touch-stone of the Divine Word ; and 
 thus measure the merit or demerit, the price or worthlessness, 
 in a moral point of view, of those ancient volumes. Surely, 
 the nearer approach any one of those authors makes to the 
 purity of moral, social and natural doctrine which is set forth 
 in God's own Living Volume, the closer must be the approxi- 
 mation he must necessarily make to excellence and perfection, 
 and the more fit must he be to be placed in the hands of 
 enquiring youth, to be by them read and studied. I have 
 appended these references from two motives ; the first was 
 the personal satisfaction which I felt in showing forth the 
 moral beauty of my author; and the second, the sincere desire 
 which I entertain to see classical students employ this test in 
 rating the relative merits of the authors they read in the course 
 of their studies ; thus rendering their study of the ancients 
 and their language auxiliary to a knowledge of, and m intimate 
 
 I 1 
 
PREFACE. 
 
 acquaiiitftnce with the Inspired WritinpH. It is, perhaps, 
 neccHHary to obHerve hero that Korno ot* these references aro 
 made to hooks wiiicli some persons are unwilling to admit 
 within the precincts of the Sacred Scriptures ; such arc the 
 apocalypse of St. John, the epistle to the Hebrews, etc. For 
 such persons, therefore, tliese hooks must only answer as 
 old records of wise and salutary doctrines, and most beautiful 
 precepts; though, for my own part, I must say, with Orotius, 
 — "Neque vero causa idonea fingi potest, cur illos Hbros quis- 
 quam su})posuerit ; cum nihil inde coilir'i »)ossit,quod non aliis 
 indubitatis libris abunde contiueatur." (v rot. Do ver. Chris. 
 Rel. Lib. 3.) All the references are taken from *lio " Latin 
 Vulgate." 
 
 A^^ to any poetic fame which I may ^e riiought desirous of 
 obtaining from this performance, cmdur obliges me to con- 
 fess that this is with me a mere secondary consideiiih'on. But 
 I am not indifferent as to how it may be received ; upon this 
 point I am, decidedly, most anxious. If I have succeeded in 
 rendering the Precepts of Epictetus attractive to the English 
 reader, thereby causing them to be more generally sought 
 after and studied, I have attained the chief end which I sought 
 by this Translation. Few, indeed, comparatively speaking, 
 read this beautiful work in the original text ; very many even 
 of those who have passed through their classical course in the 
 Seminaries of learning have not read it ; for, strange to say, 
 it is not generally included in the '* Course," while works, not 
 only of inferior merit, but of scarcely any merit at all, are set 
 down as of essential utility- This is the first time that the 
 ^' ^acUiridion" has been put iuto English verse ; at all events, 
 
1 
 
 ii 
 
 V 
 
 10 
 
 PREFACE. 
 
 as far as I am cognizant of the fact. Whether I have achieved 
 the task in a suitable manner it is for the public to judge. I 
 have never read any trj-nslation of this work save a Latin ver- 
 sion by an Oxford scholar, which was published upwards of a 
 century ago, and dedicated to the then Bishop of Bristol. One 
 of the " Daciers" has made a version of it in the French lan- 
 guage, but this I have not read. 
 
 Perhaps, it is necessary that I should, in this place, observe, 
 with respect to the circumstance of my turning a philosophi- 
 cal prose work into verse, that I can plead precedents for it ; 
 although no such justification can, in reason and justice, be 
 necessary ; since it is equally proper to translate prose into 
 poetry, as to compose an original poem out of historical or 
 fictitious records in prose, which is the common practice of 
 our times. Even Gibbon represents the immortal Tasso as 
 having " copied the minutest details of the siege of Jerusalem 
 from the Chronicles ;" and makes this a great point of merit 
 in the poet. With regard to the following version, it only 
 remains for me to say that I have adhered as closely to the 
 text as was necessary in order to convey the exact sense of my 
 author ; without, at the same time, pressing myself up in a 
 corner, and debarring myself from that liberty of poetic dic- 
 tion, as well as turn of expression suited to the necessities of 
 poetry. In one word, I have observed the precept of Horace 
 touching this matter : — 
 
 " Nee verbum verbo curabis reddero, fidus 
 Interpres : nee desilies imitator in arctum 
 XJode pedem referre pudor vetet, aut operis lej;,'' 
 
PREFACE, 
 
 11 
 
 The precepts, beautiful, and sublime ! embraced in the fol- 
 lowing work, are, in an eminent degree, calculated to promote 
 the peace and happiness of social life : they contain the essen- 
 tials of rational liberty, and social happiness : they find an 
 echoln God's own Book ; and the man who reads them and 
 amalgamates them with his thoughts throughout the whole 
 course of his actions, must feel much happiness himself, and 
 be the means of diffusing a peaceful and happy influence 
 around him. Hero we find inculcated in direct terms, as well 
 as induced by a consecutive train of reasoning, the two-fold 
 basis on which all Christian Divines repose the happiness of 
 men, namely, purity of conscience, and contentment with our 
 condition. So apposite to this point are the observations of 
 the author of " Reflexions sur le veritable bonheur," a Chris- 
 tian philosopher, and most accurate reasoner, that I shall take 
 leave of the reader to quote them here. He says, referring 
 to these two conditions of human happiness, " La premiere 
 est, de poss^der une conscience sans reproche, d'esp^rer une 
 heureuse ^ternit^ apres cette vie, et de savoir vivre dans 
 toutes les conditions dans lesquelles on peut se rencontrer. 
 La seconde est, de jouir de toute la prosp6rit6 dont on peut 
 jouir dans la condition oh. Ton est actuellement, soit que cette 
 condition soit celle oil on est n^, soit que e'en soit une autre, 
 ou plus haute ou plus basse. Car il n'importe dans quelle 
 condition Ton soit, il n'importe que Ton monte ou que Ton 
 descende, tout ce que il est permis de souhaiter, c'est d'etre 
 aussi heureux qu'on le peut 6tre dans celle ou I'on se trouve 
 actuellement." And again, — "Ainsi, quand il s'agira d'un 
 bonheur constant et invariable sur la terre, il est certain c[u'il 
 
12 
 
 PREFACE, 
 
 . I 
 
 ne faudra le composer que de la premiere partie. La probitSj 
 la consolation de Vesperance^ et la science de St. Paul^ * de 
 savoir ae contenter de Vetat ou Von se trouve ' / c'eat tout ce sur 
 qvoi on puisse /aire fond en ce monde; c^eat tout ce qui ne aau- 
 roit noua etre oti aana notre ctmsentement" 
 
 Thus does this Christian philosopher establish all human 
 happiness upon contentment, and a good conscience. This, 
 too, is the doctrine of St. Paul ; and who that reads the follow- 
 ing pages can fail to observe that such is the doctrine chiefly 
 insisted upon by Epictetus, the heathen philosopher, the fol- 
 lower of Zeno, a disciple of the Stoic school. It is, therefore, 
 a matter of no small consideration that the reading and study 
 of this beautiful autlior should be both facilitated and encour- 
 aged ; for, although every book, and every system of morals 
 must ever fall infinitely short of the Book of Life, and of the 
 system of Ethics therein contained, yet, (as we find it in the 
 book of Ecclesiasticus,) *" the wise man will seek out the 
 wisdom of all the ancients ;" and, " he will keep the sayings 
 of renowned men." 
 
 In conclusion, let me hope that my humble labours, on the 
 present occasion, may be attended with the attainment of the 
 chief object contemplated by them, viz., a more general ac- 
 quaintance with the precepts of the Enchiridion of Epictetus 
 than has hitherto prevailed ; and for any defects which may 
 appear in this performance, I ask the indulgence of the pub- 
 lic in the language of the Latin Translator of this work, in 
 his Dedication to the Bishop of Bristol : — " Dabis autem 
 veniam, Reverende Pater, non mihi tantum, si quid in hoc 
 ppere peccaverim, sed et Epicteto, si quid Ipse forte erraverit ," 
 
THE ENCHIRIDION OF EPICTETUS. 
 
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 SECTION 1, 
 
 CONTAINING THE FIRSTT, SECOND AND THIRD CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 It is extremely unwise to extend our views beyond our pro- 
 per spheres. 
 
 1. 
 How various are those things which claim the care 
 Of restless man in Life's contracted sphere. 
 Some lie within his scope — Ambition's dream, 
 Desire, Love, Hatred, Envy's wasting flame. — 
 Some fly his grasp ; nor can his will control 
 Wealth, Glory, Honour ; — Idols of his soul. 
 Unyielding things, these mock his fond embrace. 
 And those supply and claim the vacant place. 
 
 II. 
 
 Those things within our pow'r by Nature placed 
 Unfettered are, aad by fair Freedom graced : 
 While those without, a sickly servile race. 
 Nor Liberty can boast, nor resting place ; 
 Impotent slaves of never-ceasing toil, 
 The trembling ofispring of a foreign soil. 
 
i. I 
 
 i| 
 
 Sli 
 
 3 
 
 VI 
 
 14 TffH ENCHIRIDION OP EPICTSTttB. 
 
 m. 
 
 Pause then and note nnening Nature's law ; 
 
 'Twixt things opposed a due distinction draw : 
 
 What is a slave by Nature's fix'd decree. 
 
 Mistake not for the chainless and the free. 
 
 (a) All foreign right with thy whole heart disown, 
 
 Nor deem another's privilege thine own : 
 
 (h) Since straying without the limits of thy sphere 
 
 Brings grief of mind and soul-corroding care; 
 
 Ire, discontent, possess thy mind within ; 
 
 And rage employs thy tongue 'gainst God and men. 
 
 Who knows another's rights, and knows his own, 
 
 And bounds his wishes by just claims alone ; — 
 
 Who grants to all what things to them belong, 
 
 Thro' Life's rough way moves peacefully along. 
 
 Act thus : — thou need'st not outward violence fear ; — 
 
 Serene and peaceful shall be thy career. 
 
 For thee no foe in ambuscade shall lie, 
 
 To watch thy footsteps with a treach'rous eye. 
 
 In legal conflicts, broils, and party rage 
 
 Thy will shall never lead thee to engage. 
 
 None at thy hands shall injury receive ; 
 
 And none shall cause thy honest heart to grieve. 
 
 (a) I speak not as it were for want. For I have learned, 
 in whatsoever state I am, to be content therewith. Philippians, 
 4 chap., 11 ver. 
 
 (&) Strive not in a matter which doth not concern thee, 
 and sit not in judgment with sinners. Ecclesiasticus, 11 chap<, 
 9 ver. Vide etiam, I Tim., 6 chap., 9 ver. 
 
THE ENCHIRIDION OF EPICTETU8. 
 
 15 
 
 SECTION 2, 
 
 CONTAINING THE FOURTH, FIFTH AND SIXTH CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 We should never give the certain for the 'incertain, nor 
 grasp at those things placed 'without our reach. Imaginary 
 ills contain more poignancy than real evils. 
 
 IV. 
 
 Sure, bliss like this the human heart must please : — 
 Then eager thou the proflFered blessing seize. 
 Give o'er all other aims, at least awhile ; 
 (a) And let Contentment glad thee with her smile. 
 Yet should thy thoughts to other objects stray, 
 And wealth, and power, before thy vision play. 
 Take heed thou lose not, thro' thy zeal for gain. 
 Both what thou hast, and what thou would'st attain; 
 Wealth, Power, are bubbles placed without thy scope. 
 Which bring but grief and disappointed hope. 
 For them is paid that which alone (vast fee !) 
 Might make thee happy and might make thee free. 
 
 (a) All the days of the poor are evil : a secure mind is like 
 a continual feast. Better is a little with the fear of the Lord, 
 than great treasures without content. Proverbs, 16 chap.) 
 16-16 ver. 
 
i^ 
 
 ■\ 
 
 » 
 
 Should eome bright image ;„!;„.. . 
 . And stand attractive to «. ,- "'' "^• 
 
 Thus ponder .w.;;!";;^^'""*™*-? eyes, 
 
 ^'.ht fleeting .aponXL?: t " ^f"^"^' ''""^. 
 A gaudy phantom, iUtterin ? .! "^ ' ^'"S -• 
 ^'-Mng.hstJnr.!:!! ""'• 
 
 "Of -hat class tw!"';^:'^ ""■'--''-•« ten- 
 " Of things Within o'ur 1: "'"'' '''''' "•« •'o-K 
 Tl-e latter ?-dri.e L v t' "' ""'"^^ ''"''»«•" 
 'Way from fTT '*" ^^^ '=«-eer 
 
 oy trom thy breast, nor give it „* , 
 
 give It refuge there. 
 
 A-«Wndeed. (A JJ't "''"*'"'''■ 
 
 ^.■"'^'•"•nfa-ngatthefatter^frr'''- 
 Gi^'es double point an,J . "''' 
 
 Thy care shoJditol IT'" ''•^ ''»'•> 
 NoroovetanJ ""'^'^«»'^«». 
 
 ^»f- C::r^''''^''«'-«^•■-.• 
 A°<^guard•glttt T'"""'''''"''' 
 
 _ S^-nst those alone thou canst avoid. 
 
 («) Seek not fJio *!,• 
 
 -^^-onrions. ^.ITZ^^TZ^ZT' 
 
TEE ENCEIRIDION OF EPICTETUS. 17 
 
 Disease, Death, Famine fall to man's estate ;— 
 Fear not those ill's the human race await. 
 From helpless fears the deepest sorrov/ flows, 
 And blind illusions heighten all our woes. 
 
1 
 
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 f 'I 
 
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 18 
 
 TBS JSNCBIRJDION OF EPICTETU8. 
 
 SECTION 3, 
 
 OONTAININO THE SEVENTH, EIGHTH AND NINTH CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 It is a folly to be over solicitous even about those things 
 which are placed within our power, since all things terrestrial 
 contain within them the essence of decay. We should be 
 always prepared for reverses. 
 
 VII. 
 
 (a) Then pant not for, nor view with restless soul 
 
 Those accidents that mock at man's control ; 
 
 Nor be o'er anxious still, nor strive amain. 
 
 To grasp e en things within thy own domain. 
 
 f Restrain Desire, this moment call thine own, — 
 
 He meets defeat who takes his aim too soon. 
 
 Or near, or distant, should the object lie 
 
 Which wings thy thought and strains thy longing eye ; 
 
 Be prudent still, guard well thy balanced mind, — 
 
 From Passion free, to Reason e'er inclined. 
 
 (a) Therefore I say to you, be not solicitous for your life 
 what you shall eat, nor for your body what you shall put on. 
 Is not the life more than the meat ; and the body more than 
 the raiment ? Matthew, 6 chap., 26 ver, 
 
 t See note A. 
 
 '■ ■I ii ,j.j ir . i u l' ,iU ! t. . .ijtn,ii^ 
 
TJS£ ENCHXRIDION OF EPICTETUS. 
 
 VIII. 
 
 Some things there be which yield thee true delight, 
 Of beauteous shape and witching to the sight ; 
 Some bring thee joy ; from some advantage flows ; 
 And love of some to highest rapture grows ; 
 Yet give not thou to these thy yielding soul, 
 But bow thy will to Reason's wise control ; 
 Mark well their nature, view in them decay — 
 Vain, frail, light, glittering bubbles of a day. 
 The painted vase, the children we admire, 
 The faithful wife whose charms may never tire, 
 (a) Are fading all ; and all shall pass away ; 
 Since all were made to wither and decay. 
 So let not sorrow wring thy acliing heart 
 When things once valued founder and depart. 
 
 19 
 
 IX. 
 
 When to some task thou dost thy mind apply, 
 
 First cast o'er all its part&a searching eye ; 
 
 Thus — ^to the Bath should thou, perchance, repair, 
 
 Now pause and think what ills may meet thee there ; — 
 
 Malicious duckings, thefts, and high-toned strife, 
 
 Upbraidings vile, and stale abuse are rife 
 
 Where flows the Bath ; mark, then ; thy mind prepare 
 
 The lights and shades with soul resigned to share. 
 
 (a) All things have their season, and in their [times [all 
 thingB pass onder heaven. Ecclesiastious, 3 chap., 1 ver. 
 
f\ 
 
 f 
 
 ) !, 
 
 20 
 
 TlIE ENCHIRIDION OF EPICTETUS. 
 
 ** I seek the Bath," — thus be thy thoughts inclined ; 
 (a) For haps prepared with an unshrinking mind, 
 And hence, whate'er the work thou dost begin, 
 Unruffled peace shall crown thy heart within. 
 Let haps befall thee, growing ills betide. 
 Yet from thy fixed resolve ne'er turn aside ; 
 f To Nature's voice unerring still adhere, — 
 Firm be thy mind, and peaceful thy career. 
 
 (a) Be steadfast in the way of the Lord, and in the truth 
 of thy judgment, and in knowledge, and let the word of peace 
 and justice keep with thee. Ecclesiasticus, 5 chap., 12 ver. 
 
 t See note B. 
 
 ■ssssss^^^ 
 
 ,«<^ « 
 
THE ENCniRIDION OF EPICTETU8, 
 
 21 
 
 SECTION 4, 
 
 CONTAININO THE TENTH AND ELEVENTH CITAPTERfl. 
 ANALYTICAL ILLUSTRATION. 
 
 The ills of human life are ofttimes more imaginary than 
 real ; and men, while they call up those fantasies of a dis- 
 ordered mind, are ever more prone to place them, as real evils, 
 at the door of others, than to acknowledge them as the eflfect 
 of their own vicious conduct, or the offspring of their infatu- 
 ated minds. 
 
 True greatness consists in virtue alone. Heal merit, and 
 not the mere glitter of outward show, must form the basis of 
 dignity and of honour. 
 
 X. 
 
 (o) Whence springs this fear? — why grows thy visage pale? 
 
 Say, why doth grief thy inward peace assail ? 
 
 What I things like these to vex thy heaving breast. 
 
 To rob thy soul of happiness and rest ! 
 
 Ah, sure in these no cause of trouble lies, 
 
 'Tis human doctrine paints it to our eyes. 
 
 t Death has no sting ; so Socrates has taught ; — 
 
 By man's false dogmas is the phantom wrought. 
 
 ___ • 
 
 («) The patient man is better than the valiant ; and he 
 that ruleth his spirit, than he that taketh cities. Lots are cast 
 into the lap, but they are disposed of by the Lord. Prov., 16 
 chap., 32-33 ver. 
 
 t See note C. 
 
THE ENCBIRIDION OF EPI0TETU8, 
 
 \ 
 
 w 
 
 jl 
 
 Thus all our woes spring from ourselves alone ; 
 Affliction, Slav'ry, Grief, — ^they are all our own ; 
 And he whose acts bring sorrow on his head 
 Should not another with his woes upbraid. 
 The wise man never doth his acts disown ; 
 His faults are all acknowledged as his own. 
 His deeds not even Wisdom^s student tries 
 To fix on others : — this alone th* unwise 
 And vicious ever do ; let come what will 
 Each crime they lay on others* shoulders still. 
 Not so the man in Wisdom's precepts schooVd 
 Whose deeds of candour sterling worth unfold. 
 
 XI. 
 
 How now ! — why all this pomp and vain parade ? — 
 False, false those plumes wherewith thou art array'd I 
 f 'Tis not the extrinsic splendour of thy state, 
 Thy superb charger's proud majestic gait, 
 Should cause thy breast with swelling pride to heave ; 
 (a) Nor deem true worth can in such bubbles live. 
 ** Behold my shining steed," thou wilt exclaim, 
 And build thereon to digr.ity thy claim. 
 
 (a) Blessed is the man that findeth wisdc.n and is rich in 
 prudence : the purchasing thereof is better than the merchan- 
 dise of silver, and her fruit than the chiefest and purest gold. 
 She is more precious than all riches ; and all the things that 
 are desired, are not to be compared with her. Prov., 3 chap., 
 13-15 ver. 
 
 f See note D. 
 
THE RifCamtDlON OF EPICTETUS. 
 
 23 
 
 On shadows then, thy spurious honours rest ; 
 On baseless vapours stands thy claim confest. 
 Fling, fling aside such vain delusive toys ; 
 Within one's self alone true honour lies. 
 On merit must all dignity be plac'd ; 
 On genuine worth is Honour's structure bas'd. 
 
I. 
 
 IL 
 
 n 
 
 !tf 
 
 24 Tim ENCHIRIDION OF EPICTETUa. 
 
 SECTION 5, 
 
 CO^fTAININQ THE TWELFTH AND THIRTEENTH CHAPTERS. 
 ANALYTICAL ILLUSTRATION. 
 
 We should be always ready to respond to the calls o£ duty, 
 whatever these might be. We should, therefore, never wan- 
 der beyond the province of our duties, but be always ready to 
 respond to them with promptitude and alacrity. 
 
 It is proper to restrain our desires, since it is a folly to at- 
 tempt the attainment of every wish : yet, the mind may walk 
 abroad in boundless space ; for the impediments of the body 
 can never affect her chainless freedom. 
 
 ^ «. 
 
 XIT. 
 
 Securely moor'd thy bark at anchor rides. 
 And rests from labours of the briny tides. 
 And eager thou, fatigued from lengthen'd toil. 
 Bound's t on the shore to ease thy limbs awhile ; 
 To taste the waters sparkling o'er the land. 
 And gather shell-fish from the half -dried strand. 
 Attentive still, and prest with anxious care, 
 Where rides the restless bark is turned thine ear 
 To catch the captain's voice. — Hark, hark, he calls : 
 Like thunder on thine ear the accent falls : 
 'Tis meet thou fly ; pain follows from delay : — 
 Fling down thy sea- weed, cast the sheila away. 
 
 . \ 
 
THE ENCHIRIDION OF EPICTETVS. 
 
 f And thus thro' life the doctrine holds the sfime ; 
 Thou need'st but change the business and the name ; 
 For shells and weeds write children, or write wife ; 
 And so it is thro' all the scenes of life. 
 The acts of duty ne'er should be delay'd, 
 And her wise call should promptly be obeyed. 
 
 But when old age arrests thy nimble gait, 
 Then form thy measures to thy changing state ; 
 Nor at long distance let thy footstep stray, 
 Lest thy slow pace be follow'd by delay. 
 A certain duty to thy province falls ; 
 Be therefore present when that duty calls. 
 
 25 
 
 V 
 
 X 
 
 XIIT. 
 
 When fond desires arise within thy breast. 
 And all thy thoughts on some bright vision rest, 
 Be not o'er anxious every wish to gain, — 
 To will is right ; i;o calculate is vain. 
 (a) Let sweet contentment in thy bosom dwell, 
 How e'er the lot may fall, and thou dodt well. 
 
 t Note E. 
 
 («) Better is a little with justice, than great revenues with 
 iniquity. Prov., 16 chap., 8 ver. 
 
 Trust in the Lord, and do good, and dwell in the land, and 
 thou Bhalt be fed with its riches. Delight in the Lord, and 
 he will give thee the requests o* thy heart. Psalm 36, 3-4. ver. 
 
i 
 
 it 
 
 
 H I 
 
 26 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 The mind is free, and nought can e'er impede 
 The chainless freedom by itself decreed. 
 Disease obstructs the body, not the will, 
 For free may float all its volitions still. 
 So 'tis with lameness ; nay, what e'er may fall 
 To man's estate, can ne'er the mind enthral. 
 And tho' in passing things obstruction lies. 
 The will unchecked on Freedom's pinion flies. 
 
TEE ENCHIRIDION OF EPICTETU8, 
 
 27 
 
 SECTION 6, 
 
 CONTAINING THE FOURTEENTH AND FIFTEENTH CHAPTERS. 
 ANALYTICAL ILLUSTRATION. 
 
 When difficulties stand in onr path, and human passions 
 beset our way, we should lose no time in calling into- action 
 the virtues which are necessary to support us in the one case, 
 and to defend and protect us in the other. 
 
 'Tis natural to feel the sensations of sorrow when we en- 
 counter disappointment, or lose that which we had held dear ; 
 but it argues a weak and foolish mind to indulge immoder- 
 ately in such grief or sorrow ; knowing, as we should, that it 
 is the nature of all earthly things to pass away ; and that we 
 possess only the privilege of using them for awhile. 
 
 XIV. 
 
 In Life's rude path whatever may oppose 
 Thy peaceful progress, let the mind disclose 
 The means best suited to the pressing hour ; 
 Call forth its strength, and wield its innate power, 
 f If woman, in Love's soft allurements drest, 
 (o) Excite an amorous conflict in thy breast ; 
 
 {a) My son, attend to my wisdom, and incline thy ear to my 
 prudence. That thou mayst keep thoughts, and thy lips may 
 preserve instruction. Mind not the deceit of a woman ; &c. 
 Prov., 5 chap., 1-2 ver., &o. Vide etiam, Prov., 31 chap., 3 ver, 
 
 t See note F. 
 
m 
 
 ! ii 
 
 ii 
 
 y 
 
 \\ 
 
 \ 
 
 28 
 
 TJIE ENCHIRIDION OF EPICTETUS. 
 
 Tis Continence o'erpowers her syren song, 
 And the black gall that trickles from her tongue. 
 Should Labour press thee thro' the circling day, 
 Be Fortitude companion of thy way. 
 Doth wry-faced Censure thy retreat invade, 
 (a) Oh, then, call meek-eyed Patience to thy aid. 
 Bo such thy rule thro' every changing scene ; 
 Thus flows life's current tranquil and serene. 
 No airy phantom thro' thy brain shall roll ; 
 But calm and peace shall settle on thy soul. 
 
 XV. 
 
 My goods are lost : — What sad reverse ! — alack ! 
 
 " What," thou exclaim'st, " you have but giv'n them back." — 
 
 My land is gone, my darling child's no more ; — 
 
 " Pooh," thou still criest, " you merely did restore 
 
 Them back :" — ha 1 yes, but stern is that decree 
 
 Which takes the land, and tears that child from me. — 
 
 (5) 'Tis folly all ; what matters how they've flown, 
 
 Since 'tis the Giver who has taken his own. 
 
 (rt) Ho that is patient, is governed with much wisdom ; but 
 he that is impatient exalteth his folly. Prov., 14 chap., 29 ver. 
 Again, — The learning of a man is known by patience ; and his 
 glory is to pass over wrongs, Prov., 19 chap., 11 ver. 
 
 (&) And when I turned myself to all the works which my 
 hands had wrought, and to the labours wherein I had laboured 
 in vain, I saw in all things vanity, and vexation of mind, and 
 that nothing was lasting under the sun. EccleBiasticus, 2 chap., 
 11 ver. Vide etiam, Prov., 3 chap., 11-14 ver. 
 
THE ENCHIRIDION OF EPICTETUS. 
 
 29 
 
 Enjoy all blessings while the power is thine, 
 And when once gone, nor grumble nor repine. 
 So travellers use, on cold autumnal days. 
 The tavern's smiling board, and fireside blaze, 
 But use them, ne'er orice deeming them their own,- 
 Pleased with the passing privilege alone. 
 
'M 
 
 •I 
 
 ^irl 
 
 ' i ' 
 
 80 THE ENCniRIDION OF EPICTETU8. 
 
 SECTION 7, 
 
 CONTAINING THE SIXTEENTH AND SEVENTEENTH CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 We should never create anxieties in our own breasts by 
 bringing before our minds probable calamities : as the actual 
 presence of any supposed evil were better than the continual 
 and uninterrupted apprehension of it. / It is well to accustom 
 ourselves to the patient endurance of petty annoyances, for we 
 thereby fit and prepare ourselves for the easy and tranquil 
 reception of what might otherwise appear to be great and 
 
 BeriouB evils. 
 
 XVI. 
 
 Is thine the wish to make thy state improve ? 
 
 Far from thy mind all thoughts like these remove — 
 
 " I must delve on ; if not, I must be poor, 
 
 And want shall enter trembling at my door : 
 
 My children, too, from duty's path shall fly, 
 
 Unless Correction's rod I timely ply." 
 
 Ah, better far to starve with soul resigned 
 
 Than live in plenty with a troubled mind ; 
 
 Far better, too, a pert unmannered child 
 
 Than be of Life's tranquillity beguiled. 
 
 XVII. 
 
 Begin at once ; come now ; thy patience try ; 
 And let small things thy first attempts employ. 
 The oil is spill'd j some villain stole the wine ; 
 i.Ue task to bear it calmly now is thiae. 
 
TUB ENCHIRIDION OF EPICTETUS. 
 
 (a) Remember well such is the price that's laid 
 On heavenly patience ; and it must be paid. 
 Thou call'st thy son ; thy voice he cannot hear ; 
 But headlong still pursues his wild career : 
 Or heard, he heeds not, being determined still 
 To have his way, and disappoint thy will : 
 Yet this should not o'erturn thy mental peace, — 
 False, false the bliss bas'd on thy son's caprice ! 
 
 31 
 
 ; \ 
 
 : 
 
 m 
 
 (a) Better is the patient man than the presumptuous. Be not 
 quickly angry ; for anger resteth in the bosom of a fool. 
 Ecclesiasticus, 7 chap., 9-10 ver. Vide etiam, Prov., 13 chap., 
 11-12 ver. Lege etiam, Hebrews, 12 chap., et Apocalypse, 
 3 chap., 19 ver. 
 
Will 
 
 I 
 
 82 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 !i-: 
 
 'M 
 
 SECTION 8, 
 
 I lii 
 
 41 
 
 CONTAINING TItE EIGUTEK 
 
 NINETEENTU AND TWENTIETH 
 
 CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 We should never presume upon a show of wisdom for the 
 purpose of winning the plaudits of men : we should rather 
 conceal our possession of it. Seldom do the truly wise make 
 any attempt, or feel any desire to obtain public applause ; 
 and rarely does it happen that nature's gifts and the world's 
 favours meet together. 
 
 Our wishes ought to be circumscribed withi^ rational 
 bounds ; and we should be particularly careful that none of 
 our desires be incompatible with the laws of nature. 
 
 A desire which cannot be gratified by possession must be 
 attended with pain ; and to give an unlimited scope to our 
 wishes is tc impose upon ourselves a voluntary slavery. 
 
 XVIII. ; 
 
 (a) Thou would'st improve ? — ^the plebeian's garb assume, 
 And on a show of wisdom ne'er presume : 
 Yet, should'st thou learned seem, and win the gaze 
 Of 'plauding men, distrust the dangerous praise. 
 Know, Nature's gifts and worldly favours stand 
 Far, far apart, nor e'er go hand in hand ; 
 
 (a) A cautious man concealeth knowledge; and the heart 
 of fools publisheth folly. Prov., 12 chap., 23 ver. Yide ^\MMt 
 Prov., S pJutpv 7 y^hf ^t Romans, 12 chap., 16 v^y, 
 
THE ENCHIRIDION OF EPICTETUS, 
 
 *|* And thro' life's various scenes we rarely see 
 Two f x'd affections in one breast agree ; 
 When one takes root, the other must withdraw ; 
 This seems a fixed and never-varying law. 
 
 33 
 
 i I 
 
 XIX. 
 
 (a) Ah, sad ! — doth sorrow at thy bosom lie, 
 Because thy children, wife, and friends must die ? 
 Thou fool I to wish that they should ever live ; 
 That is a power the gods alone can give. 
 And thou dost wish thy child from vice be free ; 
 Vain, idle thought ! since that can never be : 
 (6) Such is thy wish, that vice be vice no more ; 
 That Nature's laws lie withered at the core. 
 Existing order thus would'st thou suspend ; — 
 Convulse fair nature to her utmost end. 
 Desire nought, then, by Nature not decreed ; 
 And be thy wishes such as may succeed. 
 
 . f See note G. 
 
 («) Whatsoever shall befall the just man, it shall not make 
 him sad : but the wicked shall be filled with mischief, Prov. 
 12 chap., 21 ver. Heaven and earth shall pass, but my words 
 shall not pass away. Matthew, 24 chap., 35 ver. Vide etiam, 
 Mark, 13 chap., 31 ver., et Ecclesiastes 3 chap. 
 
 (J) If we say that we have no sin, we deceive ourselves, and 
 the truth is not in us. If we confess our sins he is faithful 
 and just to forgive us our sins, and to cleanse us from all 
 iniquity. If we say that we have not sinned, we make him a 
 liar, and his word is not in us. I John, 1 chap., 8-10 ver, 
 
 
 
84 
 
 THE ENCHIRIDION OF EPICTETU8, 
 
 i^ 
 
 A 
 
 I 
 
 I'! 
 
 ill 
 
 XX. 
 
 (o) Whose will controls thee — he who may oppose 
 
 Thy fond desires, and send thee many woes ; 
 
 Whose choice alone may pain or joy aflford ; 
 
 Ah, him confess thy Master and thy Lord. 
 
 (Jb) Then, seek not that which thou can'st not procure ; 
 
 Nor be displeased with what thou must endure : 
 
 So shalt thou be unfettered, noble, brave ; 
 
 But, otherwise, a self -created slave. 
 
 («) Good things and evil, life and deatl', poverty and riches, 
 are from God. Wisdom and discipline, and the knowledge of 
 the law, are with God. Love and the ways of good things are 
 with him. Ecclesiasticus, 11 chap., 14, 16 ver. Again. — And he 
 said to her : Thou hast spoken like one of the foolish women ; 
 if we have received good things at the hand of God, why should 
 we not receive evil 1 In all these things Job did not sin with 
 his lips. Job, 2 chap., 10 ver. 
 
 (ft) Better it is to see what thou mayst desire, than to desire 
 that which thou canst not know. But this also is vanity and 
 presumption of spirit. Ecclesiastes, 6 chap., 9 ver. 
 
 'S^ 
 
 
TEE ENCHIRIDION OF EPICTETUS. 
 
 85 
 
 SECTION 9, 
 
 CONTAINING THE TWENTY-FIRST AND TWENTY-SECOND CHAPTERS. 
 ANALYTICAL ILLUSTRATION. 
 
 Prudence and a graceful bearing should be the distinguish- 
 ing features of all our acts. , A calm and modest serenity in 
 our demeanour, under all the phases of circumstances, is the 
 characteristic mark of a high and noble mind: and the 
 farther on we go in the subjugation of our feelings of pride 
 and vanity, the nearer approach we make to the excellence 
 and perfection of the celestial inhabitants. 
 
 Many of the woes of this life are merely fictitious : and 
 we regard certain changes or events as evils, only because 
 public opinion says they are so. We ought, nevertheless, to 
 administer comfort to sufferers under such false imaginary 
 evils, as well as to those who may be afflicted with real woes ; 
 without, however, permitting our feelings to be affected by 
 the fancied distress. 
 
 XXI. 
 
 (a) Thine acts thro' life should be with prudence gracM. 
 Such as a guest at his host's table plac'd : 
 (6) When aught is offered, take it with a grace : 
 And ne'er display a pale distorted face ; 
 
 («) Get wisdom, because it is better than gold : and purchase 
 prudence, for it is more precious than silver. Frov., 16 chap., 
 16-21 ver. 
 
 (&) The wisdom of the humble shall exalt his head, and shall 
 make him sit in the midst of great men, £)cclesiasticuB, 11 chap., 
 Xver, 
 
Ii I 
 
 f 
 
 I f 
 
 ^1 
 
 11 II 
 
 36 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 Tho* the wish'd dish should pass unoffered by : 
 'Twill shew thy sense, and graceful dignity. 
 Such be thy bearing thro' life's chequered way ; 
 From self-control aind prudence never stray : 
 Whate'er it be, wife, children, wealth, or pow'r, 
 Which claims thy care, and rules the passing hour. 
 Thy noble course a virtuous soul betrays ; 
 And God shall look with favour on thy ways. 
 Ah, when in order ranged before thine eyes 
 The tempting feast displays its luxuries ; 
 Dost thou forbear to touch th' inviting hoard ? 
 Look'st thou indifference on the shining board ? 
 Then thou d6st stand far raised above the sphere 
 Of guest : — ^the gods' companion and confrere. 
 f Diogenes, and Heraclitus shone 
 Thus she rers of the gods' empyreal throne : 
 The godlike course these brilliant worthies steer'd 
 Made them, as gods, be honoured and revered. 
 
 XXII. 
 
 (a) This man with ceafeeless wail distracted raves, 
 For that his son hath cross'd the briny waves ; 
 
 t See note H. 
 
 (a) Give not up thy soul to sadnass, and afflict not thyself in 
 thy own counsel. The joyfulness of the heart is the life of a 
 man, and a never-failing treasure of holiness : and the joy 
 of a man is length of life. Have pity on thy own soul, pleasing 
 God ; and contain thyself : gather up thy heart in his holiness : 
 and drive away sadness far from thee. Ecclesiasticus, 30 chap., 
 22-24 ver. Vide etiam, Prov., 15 ch., 13 ver., et 17 chap., 22 ver., 
 etiam, 2 Corinthians, 7 chap., 10 ver. 
 
TOE ENOniRIDWN OF EPICTETVB. 
 
 n 
 
 Or weeps his ruinM patrimonial seat. 
 
 Take heed ; let not th* imposing phantom cheat 
 
 Thy softened heart : — a vast distinction, know, 
 
 Lies 'twixt mere seml^lance, and real pressing woe. 
 
 But reason thus ; thus let thy thoughts disclose 
 
 The cause whence spring these vast pretended woes. 
 
 " Not the eve..*t that saddens all his breast 
 
 (How could it ruflfle his accustom'd rest ?) 
 
 Opinions only take a wild control, 
 
 Swell at his breast, and rankle in his soul. 
 
 'Tis these opinions give the li'^ighten'd sting ; 
 
 On these is bas'd the wretch's suffering ?" 
 
 Still, still let sympathy employ thy care : 
 
 But from indulgence in his grief forbear 
 
 (a) In words alone that sympathy impart ; 
 
 Nor let his senseless sorrow touch thy heart. 
 
 (a) Grief in the heart of a man shall bring him low, but with 
 a good word he shall be made glad. He that neglecteth a loss 
 for the sake of a friend, is just : but the way of the wicked 
 shall deceive them. Prov., 12 chap., 25, 26 ver. 
 
 
 H 
 
 in 
 
 J' 
 
38 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 SECTION 10, 
 
 CONTAINING THE TWENTY-THIRD, TWENTY-FOURTH AND TWENTY- 
 FIFTH CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 Every man has his sphere of action assigned to him on the 
 stage of life : it is, therefore, vain to repine at our condition ; 
 but it becomes our duty, as well as our interest, to be satisfied 
 with what state soever we may be placed in. 
 
 The sunshine of hope frequently illumines the desolation 
 around us ; and peace and contentment often flow from the 
 ruin of our fortunes. 
 
 In every undertaking we should calculate the chances 
 which may be opposed to us, and always proceed with a clear 
 and comprehensive view of the matter in hand. 
 
 XXIII. 
 
 Behold ! within this world what various strife I— 
 We all are actors on the stage of life : 
 Each hath his part assigned ; and 'tis in vain 
 He feels displeased ; that part he must sustain. 
 The poor, the rich, the lame, the high and low, 
 Each must fulfil his character below. 
 Yet, 'tis not ours to choose the part we play : 
 (o) The gods that give it ; — them we must obey. 
 
 {a) Good things and evil, life and death, poverty and riches, 
 are from God. Wisdom and discipline, and the knowledge 
 of the law are with God. Love and the ways of good things 
 are with him. Error and darkness are created with sinners : 
 and they that glory in evil things, grow old in evil. Ecole- 
 BiastiouB, 11 chap., 14-16 ver. 
 
TitE ENCHIRIDION OF EPICTETU8. 89 
 
 XXIV. 
 The raven's croak ! — but, why dost thou grow pale, 
 Thy spirits sink, and all thy courage fail? 
 The shadowy omen bodes no ill to thee : 
 Rest thou unmoved, be fearless still and free. 
 
 (a) Thy land, thy goods, thy reputation, — say 
 Thy wife, thy children, may be swept away ; 
 Nay more, thy body may sustain great ill ; 
 Yet thou art safe ; thy peace is untouched still. 
 Wliate er befall thee, ne'er should'st thou repine ; 
 Still peace and sweet contentment may be thine. 
 Tho' o'er thy prospects desolation sweep ; 
 (h) Still from the ruin thou may'st profit reap, 
 
 XXV. 
 
 Would'st thou successful in each contest prove, 
 To take due caution it doth thee behove, 
 Attempt no field where victory doth not shine 
 Clear to thy view ; — so, triumph shall be thine. 
 Deep let the subject thy whole mind imbue ; 
 And truth's bright ^oal be ever in thy view. 
 
 (a) For whom the Lord loveth 1ig cbastiseti ; and as a 
 father in the son he pleaseth himself. Prov., 3 chap., 12 ver. 
 Lege etiam, Ecclesiastes, 8 chap., et Heb., 12 chap., 5 ver., et 
 Apocalyp., 3 chap., 19 ver. 
 
 (6) The just is delivered out of distress ; and the wicked 
 shall be given up for him. The diKHcmbler with his mouth 
 deceiveth his friend : but the just whidl bo delivered by know- 
 ledge. Prov., 11 chap., 8,9 ver. 
 
 i 
 
40 
 
 THE ENCHIRIDION OF EPICTETU8, 
 
 SECTION 11, 
 
 CONTAINING THE TWENl'Y-SIXTH, TWENTY-SEVENTfl AND TWENTY- 
 EIGHTH CHAPTERS. 
 
 ANALYTICAL ILLUSTRATIO.V. 
 
 It is the part of a wise man to put a high value upon that 
 alone which is placed within his possession ; and not to sigh 
 after those things which lie beyond his reach. 
 
 Freedom is the noblest inheritance of man ; and to be free 
 he must discard from his desire*? whatsoever lies without his 
 sphere. 
 
 The insults of the vicious and worthless leave no injury 
 behind ; and patience supports us against calumny. 
 
 We should renew daily to our minds the vicissitudes of 
 human life, that we may be the better fitted and prepared 
 for their reception whenever it may please Providence to visit 
 us with any of them. 
 
 XXVI. 
 
 (a) Lo I here thy f ellowmen to honours rise ; 
 And power and wealth exalt them to the skies : 
 Give not to these th' exulting words of joy ; 
 Nor blessings call a shadow and a toy. 
 Know thou the freeman's right consists alone 
 In what with safety he may call his own : 
 Hence jealous thoughts of power can ne'er find rest 
 Within the precincts of the wise man's breast. 
 
 .s 
 
 (a) Lege Eoclesiastee, 2 chap., et Ecclesiasticus, 2 chap. 
 
THE ENCHIRIDION OF EPICTETU8. 
 
 Tis tiot thy aim with Consul's power to sway, 
 Or lead vast armies to the bloody fray ; 
 Nor dost thou seek the Magisterial state : — 
 'Tis Freedom's breath that makes thy pulse elate. 
 Then, to be free, — this, this the course to steer, — 
 Scout from thy mind what lies beyond thy sphere. 
 
 41 
 
 
 XXVII. 
 
 Mark well this truth, and bear it in thy mind, 
 
 An insult ne'er leaves injury behind : 
 
 'Tis fitful fancy bids the vision rise ; 
 
 And paints the seeming evil to thine eyes. 
 
 What I tho' some worthless wretch of vicious fame 
 
 Should cast aspersions on thy spotless name ; 
 
 Pour out his bile in language of disgrace ; 
 
 Or even fling the puddle in thy face : 
 
 He hurts thee not. By patience and delay 
 
 The visionary wrong shall pass away. 
 
 • • • • • ' • • 
 
 XXVIII. 
 
 Take iieed each day before thine eyes to place 
 The various ills that wait the human race, — 
 Deoih, Slavery, Exile ; — chief of all, renew 
 Death's awful image to thy mental view. 
 Thus, trifles never shall thy peace confound ; 
 And sweet repose shall in thy breast abound : 
 Nor shall thy mind with anxious cares be bent 
 (a) On wordly goods, — with what is thine content. 
 
 * 
 
 ) 
 
 
 (a) Lege Prov., 22 chap., ct Ecolesiastes, 1 chap. 
 
42 
 
 t is 
 
 ^^^ ^^cmsTj^roir o^ MPicr^rtrs. 
 
 SECTION 12 
 
 P«-it« b, the senseless r::,:':'""'^' -"''' ^^ "« 
 ^^> say, do wisdom ^ .-pni,, „i 
 
 um tfty purpose turn not thou •— h„f >.. 
 J^e thy whole carriage such th«f mn 
 
 j;-^et™esphej.e;,;rs;:,r: 
 
 All ^alllTe Crevet:"' ™"^"" ""''^' 
 And deep reg„, ""'"^ -eryts om gW 
 
 And shame and scorn a„/ "'*"'•""' ' 
 
 — ""™' *"^ ^""--"^ I'em thee round. 
 
 (<"; Speak not In the ear. nf « , . 
 P>« the instruction of thy"' ^h p' ' ^"^ ^"^ ^ ^^ 
 etiam, Prov., is chap. "^^^ ^"^•' ^^ ohap., » ^er. Ug^ 
 
THE ENCHIRIDION OP EPICTETUS. 
 
 43 
 
 SECTION 13, 
 
 CONTAINTNG THE THIRTIETH AND THIRTY-FIRST CHAPTERS. 
 ANALYTICAL ILLUSTRATION. 
 
 No one should attempt to please the world : for he who does 
 so only displays his folly, and loses his labour. To walk in 
 the path which reason indicates, and to bend in all things to 
 the voice of wisdom, is the part of e^ery man who desires to 
 secure his own happiness, and to follow out the end of his 
 being. To be conscious of the importance and excellence of 
 wisdom is to be wise in reality. 
 
 We should never feel uneasiness from the absence of riches, 
 honours, or fame ; their possession not being within our 
 province. — Merit is no precedent consideration to the posses- 
 sion of these./Every condition, no matter how humble, may 
 be attended with honour, which, to be real, must be based 
 
 upon wise conduct. / 
 
 XXX. 
 
 Say, do thy thoughts with eager flight pursue 
 
 Some darling object placed in distant view ? 
 
 Or strays without its province, unconfined 
 
 By Reason's laws, thy unrestricted mind ?— 
 
 Say, dost thou aim to please mankind ? beware ; 
 
 (a) Thy footing's lost ; that lies beyond thy sphere. 
 
 (a) If wisdom shall enter into thy heart, and knowledge 
 please thy soul : oounsel shall keep thee, and prudence shall 
 preserve thee. That thou mayest be delivered from the evil 
 way, and from the man that speaketh perverse thing» : who 
 leave the rightway and walk by dark ways, &;c. Prov., 2 chap., 
 10, 11, 12, 13, &o., ver. 
 
 
 
44 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 Begin ; be wise in time ; give trifles o'er ; 
 
 Be Wisdom all thy aim, and seek no more. 
 
 But would'st thou seem as being wise ? then know, 
 
 Who's conscious of It must be really so. 
 
 • • • • • • • 
 
 XXXI. 
 
 (a) Calm be thy soul : all thoughts like these disown : — 
 "What! must I live unhonoured and unknown?" 
 To grasp at fame the fool alone essays : 
 Nor is it thine the glittering pile to raise : 
 No blame to thee (so wisdom bids us believe) 
 Should'st thou obscure and undistinguished live ; 
 Since Honour's po^t 'tib others must bestow ; 
 Thro' other hands wealth's shining gifts must flow. 
 Tho' not devoid of honour is that state 
 Where honest feeling makes each action great. 
 And thou, first in thy sphere, we see thee win 
 A mark'd distinction fi*om thy fellow men. 
 " But, ah ;" thou criest, " my friends are low and poor." 
 Say, can'st thou riches for thy friends procure ? 
 Place them in rank of Citizens of Home ? — 
 These gifts from others, not from thee must come. 
 " Yes, true," thy friends exclaim, " but, do thou rise 
 To riches, first ; then, we shall share the prize." 
 Well ; answer thus, — " To me the path descry 
 That leads to riches, and where honours lie ; 
 
 (a) Vide Prov. et Wis. et Ecclesiastes passim. 
 
THE ENCHIRIDION OF EPICTETUS, 
 
 45 
 
 I'll search them out, unless too dear the price, 
 
 Save Virtue be, and Truth, the sacrifice : 
 
 Point out the tangled path of Wealth end Gain 
 
 Where Honour, Virtue, Honesty sustain 
 
 Their noble course ; and that shall I pursue : — 
 
 Hard is the task ; and vain thy lal)0ur, too. 
 
 Yet, how unwise, (being rich) to give to you 
 
 My goods, from which no profit would accrue ; 
 
 To you no real advantage could arise. 
 
 While I should shew me senseless and unwise. 
 
 Say, which dost thou prefer ? — a faithful friend 
 
 Who ne'er to acts of meanness can descend. 
 
 Or the dull heap of trashy glittering ore ?" 
 
 The friend sincere : — " Then urge me on no more 
 
 To trace that path where Honour must decay, 
 
 (a) Where Truth's appalled, and Virtue scar'd away." 
 
 " But, ah, thy Country's good I" — another cries, — 
 
 " Thou should'st bid Baths and Porticoes arise 
 
 Throughout the land." " What," thus be thy reply, 
 
 " Would'st thou the smith at various arts should ply ? 
 
 To shaping shoes of brass himself betake ; 
 
 And lastmen swords of leathern texture make ; 
 
 (a) Blessed is the man that findeth wisdom and is rich in pru- 
 dence : the purchasing thereof is better than the merchandise 
 of silver, and her fruit than the cheapest and purest gold. She 
 is more precions than all riches : and all the things that are 
 desired, are not to be compared with her. Prov., 3 chap.,13-15 ver. 
 And he said to them : Take heed and beware of all covetous- 
 ness : for a man's life doth not consist in the abundance of 
 things which he posseBsetlu Lake, 12 chap., 16 ver. 
 
 
 % 
 
46 
 
 THE ENCHIRIDION OF EPICTETUS, 
 
 Thus that all craftsmen change their crafts apace ? — 
 
 Enough that each supplieb his proper place. 
 
 When I well -skilled and faithful men provide 
 
 To serve the state, do I owe aught beside ? — 
 
 Say do I not discharge my duty well ?" 
 
 " But in the state what office dost thou fill ?" 
 
 " What office I — in the state that place is mine 
 
 Where faith, integrity, and honour shine ; 
 
 But, let me cast these peerless gifts aside, — 
 
 Let Truth, Faith, Justice, Honour be defied, 
 
 (a) What service then avails, these things instead ? — 
 
 When Honour, Shame, and Sterling Worth are fled." 
 
 : ; 
 
 («) Vide Pro v., 3 chap. 
 
 j 
 
 V 
 
 ~^-939 ^-r ~^. ■':*T«P'»JfBf3*W9BPJa 
 
THE ENCHIRIDION OF EPICTETUS, 
 
 47 
 
 SECTION 14, 
 
 CONTAINING THE THIRTY-SECOND CHAPTER. 
 
 ANALYTICAL ILLUSTRATION. 
 
 We should not repine at tbo attentions paid to others at 
 feastp and public places ; because these attentions are often 
 obtained at the expense of true honour, dignity, and virtue. 
 He, therefore, who is desirous of maintaining his dignity and 
 self-respect, and who is unwilling to sacrifice these noble and 
 exalted possessions at the shrine of vain ephemeral distinction, 
 should not fancy himself the object of injury or wrong if, in 
 the public place, he do not meet with that bow of recognition 
 from the vain and great, and that marked attention, which 
 are purchased by servility and self-degradation. Flattery 
 and obsequiousness are often the inevitable price which 
 must be paid for these false distinctions : and, as no person 
 can expect to become possessed of any article of merchandise 
 without having first paid the price which had been set upon 
 it, so should no one hope to receive attention and distinction 
 in the crowd, at the public feast, or amid the conference, 
 without having first paid the price laid upon them, namely, 
 servile flattery, the abandonment of self -dignity, and the proGi< 
 trfttion of every high and noble sentiment. 
 
 I 
 
48 
 
 TEE ENCHIRIDION OF EPICTETUS, 
 
 { \ 
 
 XXXII. 
 
 (a) When Bome obtain at public feasts the place 
 
 Which shews a proud and high distinguished grace ; 
 
 When recognition's flattering bow they gain, 
 
 While thou unknown, unheeded dost remain : 
 
 Far from thy breast drive all vain grief away, — 
 
 What ! — these distinctions have not fallen to thee ! — 
 
 If good they be, 'tis meet thou shouldst rejoice 
 
 That they have happened to thy brother's choice ; 
 
 If bad, what folly, madness to regret 
 
 That thou hadst not the vile distinctions met. 
 
 Still, if thou would those tinselled nothings gain, 
 
 Know, then, 'tis thine to exert thy strength amain, 
 
 To seek the path wherein these bubbles lie. — 
 
 None, save who pay, can lawfully enjoy. 
 
 Thy tap be ceaseless at thy patron's door, 
 
 With kind enquiries ever sent before ; 
 
 Pour flattery's boundless torrent o'er his head ; — 
 
 Such is the price that ever must be paid. 
 
 Without such fee presume not thou to gain 
 
 Those glittering things, which none may e'er attain 
 
 Save by these sole conditions. — ^Then decline 
 
 To wish that they unpurchased should be thine. 
 
 (a) And all their works they do for to be seen of men. 
 For they make their phylacteries broad and enlarge their 
 fringes. And they love the first places at feasts, and the first 
 chairs in the synagogues, and salutations in the market place, 
 and to be called by men Rabbi, &g. Matthew, 23 chap., 6-7 ver. 
 Vide etiam, Mark, 12 chap., 38 ver., et Luke, 11 chap., 43 ver. 
 
TBS MIfCMIBlDIOIf Of EPICTETUS. 
 
 49 
 
 Lo I salad here for sale, say, wilt thou buy ? 
 
 "The price?" an obolus ; — "oh, pooh I too high." 
 
 Another comes, and pays the value down ; — 
 
 What I wilt thou call that salad now thine own ? 
 
 It were unjust : yet, thou dost not fare ill — 
 
 He has the herb, but thou its value still. 
 
 And thus thro' life, since every man must pay 
 
 For the enjoyments of each fleeting day : 
 
 Who gives to thee of bounty's gifts the least,— 
 
 The sparkling pleasures of the genial feast,— 
 
 Must get the price upon the banquet laid. 
 
 Be that in silver or in flattery paid. 
 
 Who, then, would take the meal and keep the due, 
 
 Must be insatiable, and silly too. 
 
 " But, ah, from me," thou criest, " all is fled, 
 
 The feast is gone, and I have nought instead." 
 
 What ! is it nought to hold thy dignity 
 
 Untouch'd, thy honour pure, thy spirit free ? 
 
 A Patron's praise doth not engage thy tongue, 
 
 That praise which from the unwilling mind is wrung ; 
 
 Thou dost not hie like lackey to his door, 
 
 Nor his proud look and haughty mien endure. 
 
 I 
 
 
 f I 
 
 a 
 
 t 1 
 
H 
 
 Ml 
 
 I • 
 
 ! '' 
 
 I l! 
 
 50 TSJS ENCBIRIDWN OF EPtCTETUS* 
 
 SECTION 16, 
 
 CONTAINING THE THIRTY-THIRD CHAPTER. 
 
 ANALYTICAL ILLUSTRATION. 
 
 The Laws of Nature and of Reason are in daily operation 
 before our eyes, and suggest themselves to us on every occa- 
 sion in which the interests of our neighbours are concerned ; 
 though we often shew ourselves blind to them in matters relating 
 to our personal concerns. It were well, therefore, if we our- 
 selves acted, in all emergencies, in the manner in which we 
 would point out to others to conduct themselves in similar 
 positions, under the guidance of the dictates of Reason and of 
 Nature. 
 
 XXXIIL 
 
 (a) ITie Laws of Reason, Nature's firm decree, 
 We learn from things in which all men agree. 
 In simple things we trace out Reason's laws : 
 Lo 1 when thy neighbour's child hath broken a vase, 
 Or cut the shining board, or scratch'd the plate. 
 We all exclaim, " Pooh, 'tis a common fate ;" 
 j- We call him " fool," should he to anger rise. 
 For what occurs each day before our eyes. 
 When, then, to thee like accidents accrue, 
 Just act as thou would'st^have thy neighbour do. 
 
 (a) A fool immediately sheweth his anger : but he that dis- 
 sembleth injuries is wise, f rov., 12 chap., 16 ver. 
 t Note J. 
 
 ^ "T.-iWillllTiii 
 
THJS EKCHJRIDlOIf OP £PICT£Tt/S, 
 
 And ever thus, whate'er may tliee befall 
 
 Be that of great importance, or of small. 
 
 Thy neighbour's child, or wife, or brother dies ; 
 
 (a) " What folly thus to mourn," then each one cries. 
 
 But, thine the loss ? — indiflfereiif now no more. 
 
 Thy griefs are loud, who called'st griefs vain before 
 
 Forth bursts the plaint, " Alas, ah, woe is me. 
 
 Thus early robbed, ray darling child, of thee." 
 
 Now, this one truth bear ever in thy mind. 
 
 Thine is the common lot of all mankind. 
 
 61 
 
 ■J 
 
 (a) Lege Frov.^ 3 and 4 chaps., et Rom., 12 chap. 
 
 
 
»« 
 
 TBE ENCHIRIDION OF MPlCTJSTpS. 
 
 SECTION 16, 
 
 VJ 
 
 CONTilTNIKQ THB THIETT-f OUBTH CHAPTER. 
 
 ANALYTICAL ILLUSTRATION. 
 
 THe Great Creator of the Universe never wills evil to maa ; 
 for, whatever miseries we encounter in this life are of our own 
 creation ; and it is within our piovince to evade them. Those 
 things which we call ills, are only ills when we doom them 
 BO. It is our duty, as it is the part of wisdom, to spurn the 
 vile reproaches of those who would annoy and interrupt us in 
 our path of duty ; and to move onward in the fearless dis^ 
 charge of those offices which are assigned to us, and which 
 wisdom and justice point out to us ao fit to he pursued. In 
 every undertaking, we should consider the means which we 
 possess in designing to bring it to completion ; if our means 
 are inadequate to the design, we should not proceed with it ; 
 but, if sufficient, nothing should deter us from the task. 
 
 XXXIV. 
 
 (a) Who wings the flying dart, with fix'd intent 
 To miss the mark to which the bow is bent ? — 
 Not one ; so ill was ne'er by God designed 
 To bloom on earth, and govern human kind ; 
 Ah, no, real evils live not here below, — 
 Man makes his ilia, man bids his sorrows flow. 
 
 (fl) Lego Rom., 8 chap.j et 2 Tim., 1 chap. 
 
TBE ENCBIBIDION OF EPICTETUS, 
 
 53 
 
 If some wretch seized thee on the public way, 
 
 And bade the mob thy naked body flay, 
 
 Thy breast at once heaves high with vengeful fire ; — 
 
 Full on the villain flow& thy boiling ire. 
 
 (a) And yet, how oft Wo make our sufferings grow, 
 
 Invite our pains, and train up all our woe ; 
 
 "When we grow faint, and let our spirits droop 
 
 (5) ^0 the reproach of some vile nincompoop. 
 
 (c) Hark I one advice ; — now, Wisdom^s counsel heed, - 
 
 Whatever the task to which thy mind may lead. 
 
 Consider well what means thou must devise, 
 
 And what results are likely to arise ; 
 
 Be all the train of circumstances weigh'd :— 
 
 The task begin, thy wishes mupt eucceod. 
 
 But, should'st thou not this wise precaution take, 
 
 Thou shalt no progress in thy labours make ; 
 
 Like those who idly court high deeds of fame, 
 
 Thy lot shall be discomfiture and shame. 
 
 H 
 
 • 
 
 I 
 
 I 
 
 (a) Vide Prov. passim ; etiam Nov. Tes. omnibus locis. 
 
 (h) He that walketh in the right w&y, and feareth God, is 
 despised by hiiii. that goeth by an infamous way. In the 
 mouth of a fool is the rod of pride : but the lips of the wise 
 preserve them. Prov. 14 chap., 1, 2 ver. 
 
 (o) Doth not wisdom cry aloud, and prudence put forth her 
 voice ? Standing in the top of the highest places by the way, 
 in the midst of the paths, beside the gates of the city, in the 
 very doors she speaketh, saying, &o. Prov, 8 chap., 1 , 3, &c., ver, 
 
rt 
 
 64 THE ENCHIRIDION OF EFICTITU8. 
 
 SECTION 17, 
 
 CONTAINING THR THIBTY-FIFTH CHAPTER. 
 
 ANALrTIOAL ILLUSTRATION. 
 It is, no doubt, a delightful thing to come oflf triumphant in 
 whatever contest we engage ; and a thrilling pleasure circles 
 through every vein from the contemplation of successful enter- 
 prise : but we should recollect the difficulties, the labours, the 
 self-denials, and the disappointments which interpose < .m- 
 eelves between us and tho attainment of these pleasing 
 triumphs. We should also remember that, notwithstanding all 
 the privations, toils, and suflFerings to which we might thus be 
 subjected in our pursuit of Glory, the possession of it might 
 never be ours ; and we should have not only to endure the 
 loss of our labours, but likewise the negation of those 
 pleasures and enjoyments which our exorbitant thirst after 
 fame had led us to forego. Wanting, therefore, the necessary 
 means for the accomplishment of any particular object, and 
 unable to encounter the difficulties and privations which in- 
 tercept the path to its attainment, it is the province of Wisdom 
 to turn away the mind from too severe a contemplation of it. 
 Under such circumstances, to direct our attention, in turns, to 
 different objects, and not to suffer the mind to dwell too long 
 upon or enter too deeply into any one pursuit, is the wisest 
 plan of life, and the most conducive to human happiness. 
 As children change their toys, so should we our delectations, 
 leaving to those whose especial province it would seem to be, 
 to indulge their tastes in the continuous pursuit of objects, to 
 the attainment of which we might never be ablQ to succeed. 
 
 -i ' 
 
THE ENOHIftlDION OF EPICTETUS, 
 
 55 
 
 XXXV. 
 
 A love of Conquest thy whole breast inflames ; 
 
 Thou would'st be victor in th' Olympian games ; — 
 
 And I, by Jove I — a lovely thing ! — but, hear ; — 
 
 Consider first the labours thou must bear ; 
 
 What toils, privations thou must undergo, 
 
 And what results thence likely are to flow. 
 
 Thee it behoves from pleasures to abstain ; 
 
 From Bacchus' gifts and luxuries to refrain : 
 
 A master tells thy food, — how much, and when. 
 
 As Doctors do their patients' regimen ; 
 
 Apportioned exercise thou too must take. 
 
 Thy ease, desires, and appetites forsake. 
 
 The day arrives ; with body oil'd and sleek. 
 
 And nerves prepared, thou dost th' arena seek. 
 
 Lo ! the disasters likely to ensue ; — 
 
 May not thy leg be broken, and arm, too ? 
 
 Antagonist strength thy yielding back may strain, 
 
 And dash thee headlong on the reeking plain ; 
 
 Or dex'trous give the nicely-measured thrust. 
 
 That makes thee prostrate bite the blood-stain'd dust ; 
 
 Thus bruised and maimed the fight thou dost forego. 
 
 And Victory's chaplet withers from thy brow. 
 
 With truths like these apparent to thy mind 
 
 For the fierce combat thou art still inclined : — « 
 
 Go on ; enjoy thy whim, indulge thy taste, 
 
 ^nd to rough labours of the Circus hastQ^ 
 
 %.. 
 
 i 
 
56 
 
 THE ENCHIRIDION OF EPICTETU8. 
 
 I 
 
 f 
 
 (a) But, if in thee far diflferent thoughts arise, 
 
 Thine aim then change as children change their toys. 
 
 Now, they, bold champions, strive in mimic fight ; 
 
 And now in wrestling bouts they take delight ; 
 
 Then turn tragedians, feign the actor's ire ; 
 
 And minstrels now, they strike the sounding lyre. 
 
 Thus act thro' life, nor let thy whole mind stray 
 
 On one vain toy, thro* each revolving day : 
 
 Let feats of strength, and games one day engage 
 
 Thy ardov^ : next, the single combat wage. 
 
 To-day let Rhetoric all thy ardor claim ; 
 
 To-morrow swagger in a Sophist's name. 
 
 Thus ever pleased with each quick changing state,. 
 
 Learn, like the ape, all tricks to imitate. 
 
 (6) Enough for thee, for thou had'st ne'er design'd 
 
 To fix on aught a deep abstracted mind, 
 
 To search the depth of things, with firm resolve, 
 
 To know each secret^ and each doubt to solve : 
 
 No ; careless, slow, indifferent, and cool, 
 
 Twas whim and fancy bade thee to the goal. 
 
 (a) I have seen all things that are done under the sun, 
 and behold all is vanity and vexation of spirit. EoclesiasteS) 
 1 chap., 14 ver. Again : — And I have given my heart to know 
 prudence, and learning, and errors, and folly ; and I have per- 
 ceived that in these also there was labour, and vexation of 
 spirit. Because in much wisdom there is much indigfnation ; 
 and he that addeth knowledge addeth alp-o labor /. Ecclesias- 
 tes, 1 chap., 17, 18 ver. 
 
 (ft) The sluggard willeth, and willeth not ; but the soul ot 
 ^Qm Uukt work shall be made fat. ?rov., 13 chap., 4 yor^ 
 
THE ENGUIRJDWN OF BPICTETU8. 
 
 57 
 
 Thus some who hear great Socrates admired 
 On sudden grow philosophers inspired ; 
 Each nerve to win philos'phy^s goal they strain, 
 And fancy wisdom swelling in each vein. 
 
■: 
 
 t* 
 
 •.. I 
 
 If 
 
 58 TM£ ENCHIRIDION OF EPICTETU8, 
 
 SECTION 18, 
 
 CONTAINING THE THIRTY-SIXTH CHAPTER, 
 
 ANALYTICiL ILLUSTRATION. 
 
 Different pursuitp iequire different faculties in order to 
 effect a successful issue ; and he who may possess the requisite 
 powers for some particular employment may be entirely 
 deficient of those which are essential to the duties and require- 
 ments of another. In every undertaking, therefore, we should 
 first consider the exact nature of the offices which are requir- 
 ed to be performed, and whether we are in a condition, with 
 reference to the qualities and faculties which we possess, to 
 proceed in our design with a reasonable expectation of final 
 success. And not only are we to regard the innate powers 
 which we may possess for the accomplishment of the object in 
 view, but we must likewise reflect whether the extrinsic cir- 
 cumstances which surround the attainment of that object be 
 such as we are prepared to encounter and overcome. He who 
 lov3S to win the admiration of the gazing throng by exhibiting 
 his person in the public arena, where deeds of strength, and 
 feats of dexterity and skill display their empire, and promise 
 wreathes of enduring laurels to the manly victor ; he must 
 weigh well his bodily powers, and be prepared, ere he ven- 
 tures upon his darling enterprise, to undergo the innumerable 
 trials, toils, and privations which are inseparable from suc- 
 cess. The aspirant to the sage's name must pIso reflect upon 
 the difficulties and personal self -negations which lie between 
 )))IQ aiicl the pleasing object of his heart's desire. So it is wit)) 
 
TBS ENCHIRIDIOlf OF EPICTETUS. 
 
 M 
 
 land 
 lise 
 
 ^UBt 
 
 in- 
 Ible 
 
 ^on 
 
 
 all men, in all the pursuits of life ; to arrive at success in any 
 department of human action, the means must be measured to 
 the end; and the chances which encircle each enterprise 
 must be calculated before such enterprise is commenced. But 
 having once prepared ourselves by previous reflection and 
 calculation to pursue some favourite object, we should not 
 hesitate one moment from its pursuit, but apply ourselves 
 with vigour and determination to its acquisition ; we should 
 not halt upon the way, or turn aside from the path upon 
 which we have entered, or permit ourselves to be for one 
 instant diverted from it to the consideration of any other 
 subject. 
 
 XXXVI. 
 
 (a) Would'st thou thy strength to some pursuit apply ? — 
 
 Learn, first, frail man, its nature to descry ; 
 
 The likely labours with thy force compare ; 
 
 See if thy back the pressing weight may bear. 
 
 The wish deep-cherished may, perchance, be thine 
 
 In feats of skill and deeds of strength to shine ; 
 
 To pitch the quoit, the well -poised dart to throw ; 
 
 Thy matchless art in boxing rings to shew. 
 
 How are thine arms ? say, are the muscles strong ? 
 
 And to thy loins does strength and power belong ? 
 
 (o) Strive not in a matter which doth not concern thee, and 
 sit not in judgment with sinners. My son, meddle not with 
 many matters ; and if thou be rich thou shalt not be free from 
 sin : for, if thou pursue after, thou shalt not overtake : and if 
 • thou run before thou shalt not escape, &c. Ecclesiasticus, U 
 chap., 9, 10 ver. 
 
60 
 
 TSS BNCSIBIBIOS OF SFICfETUS. 
 
 i'? 
 
 Thy joints well-knit, and such as may not tire? 
 Know, various arts do various powers require. 
 
 Turn now and mark the path where Wisdom lies : 
 Lo, there, what vast privations meet thiHe eyes-^ 
 Incessant toil, attendant of the Sage, 
 And midnight ponderings o'er the learned page ; 
 The sacrifice of sweet domestic joys ; 
 The secret titter of the serving boys ; 
 (a) To fill no place in Honour's bright array ; 
 In Power's proud ranks to hold no signal sway ; 
 To lose what cause to Court you chance to bring ; 
 In short, to hold the worot of everything ; 
 Yes, such the tax on Wisdom's votaries laid, — 
 For learned ease, for peace, and Freedom paid. 
 
 Then, ponder well, and if thou would'st pursue 
 Thy course, act not as changeful children do^; 
 Who represent in play's revolving part6 
 Men's various callings, stratagems., and arts. 
 They now as Tax-collectors strutting go ; 
 And sputtering Wisdom's rules now Sages grow ; 
 Then Rhetoricians ; then great Caesar's steward ; 
 Thus changing ever, with new scenes allur'd. 
 
 Be thou one man, one course of action take, 
 (ft) And walk in Wisdontfl, or in Folly's wake ; 
 
 (a) Where pride is there also shall be reproach : but where 
 humility is there also is wisdom. Prov., 11 chap., 2 ver. Again : 
 The fear of the Lord is the lesson of wisdom : and humility 
 goeth before glory. Prov., 15 chap., 33 ver, 
 
 (Jb) Who is not wise must necessarily be foolish, Yicle Prov* 
 passim. 
 
TM£ ENCaiRlVION OF JSPWTETm 
 
 Let all thy vigour in one channel flow 
 On this or tJiat thy ardour all bestow ; 
 External things let all thy mind engage, 
 Or the internal treasures of the Sage ; 
 Between these two exists no middle rule,— > 
 Thou must be either,— wiseman, or a fool. 
 
 61 
 
 Ire 
 
^ 
 
 ! 
 
 ! i 
 
 « li 
 
 1 I 
 
 f 
 
 62 i'JBi! SNCBIRIDIOif OF EPJCfETVS, 
 
 SECTION 19, 
 
 CONTAINING THE THIRTY-SEVENTH CHAPTER. 
 ANALYTICAL ILLUSTRATION. 
 
 We should be always obedient to the dictates of Reason } 
 and our entire conduct should be such as squared with the 
 laws of society. When annoyance comes to us from sources 
 whence we least expect it, we should not, under the assump- 
 tion that such w;.s not to be borne because contrary 
 conduct appeared to us to be that which was naturally to be 
 expected; — ^we should not manifest ill-will or impatience 
 under such annoyance ; but, on the contrary, bear it with 
 submission and deference to the Divine Will. We ought, 
 under all circumstances, to obey the dictates of duty ; and by 
 such obedience no malice or injury can affect us. If the 
 injury which we receive be from the hands of a father, 
 brother, or any other person conr-oted with us by the ties of 
 Nature, equal patience and submission should characterise our 
 demeanour, because it is our duty to know that Nature never 
 bound herself to give us relatives who should never do us any 
 evil. 
 
 To discharge faithfully the duties which we owe to every 
 individual and to society in general, is the true way to obtain 
 the respect and admiration of men. 
 
 XXXVII. 
 
 By Reason's laws be thy whole conduct steer'd j 
 Be all thy acts to decent custom squared :•— 
 
|r 
 
 jvery 
 >tain 
 
 TJI£! MnCHIRIDTON of JBPICTETta. ^ 
 
 (a) Hast thou a father ? — be his will obey'd ; 
 
 And shew thy patience, should he e'er upbraid, 
 
 Or even beat thee ; — 'tis thy duty still 
 
 To pay a due submission to his will. 
 
 " Ah, he's unkind and bad," thou dost exclaim ; 
 
 And, what of that ? — thy duty's still the same : 
 
 Nature to thee herself did never bind ' 
 
 That thou should'st have a father good and kind. 
 
 Then doth thy brother hurt or injure thee ? — 
 
 Drive all ill-will far from thy breast away ; 
 
 Forgive th' offence, and let thy bearing shew 
 
 That all thy acts from Duty's fountain flow : 
 
 For, know, thou canSt all injury forfend. 
 
 If thy own mind to rightful actions tend. 
 
 (J) First learn the various social laws to know, 
 
 And all the duties we to others owe ; 
 
 Then these observe, and all men shall agree 
 
 To pay esteem and reverence to thee. 
 
 (a) A wise son heareth the doctrine of his father : biit he 
 that is a scorner heareth not when he is reproved. Prov., 13 
 chap., 1 ver. Again : — Honor thy father and thy mother, that 
 thou mayst be long-lived upon the land which the Lord thy 
 Gk)d will give thee. Exod., 20 chap., 12 ver. Vide etiam, Matthew, 
 16 chap., 4 ver., et al lo. 
 
 (ft) My son, forget not my law, and let thy heart keep my 
 commandments. For they shall add to thee length of days, and 
 years of life and peace. Let not mercy and truth leave thee, 
 pat them around thy neck, and write them in the tables of thy 
 heart : And thou .shalt find grace and good understanding 
 before God and men. Prov., 3 chap., 1-4 ver. Lege etiam, Rom,, 
 12 and 13 chap. 
 
 m 
 
■■I 
 
 THE BNCBIRIDION OF EPICTETVS, 
 
 SECTION 20, 
 
 COMTAININO THE TBIBT7-EI0HTH OHAFTEB. 
 
 ANALYTICAL ILLUSTRATION. 
 
 f 
 
 To believe that all things are designed for our good, is the 
 
 foundation of all piety. All our actions should be such as to 
 
 -^ ;Bhew that we place our chief reliance on the heavenly powers, 
 
 t 
 
 and that we are imprest with the sincere belief that all the 
 ( events of life proceed from their hands. And in order to 
 cherish and cultivate this just and felicitous docnne, we 
 should never rush beyond the limits of our sphere, or aspire to 
 things beyond our power to attain ; for the anguish of disap- 
 pointment may rise within our breasta, and we may be tempted 
 to inveigh against Heaven. 
 
 Nature hath implanted in every breast the desire to fly from 
 evil, and to cling to those things which give profit and 
 delight. Wherefore, we find that none can receive wrong 
 with indifference, or regard with satisfaction the cause from 
 which it springs. 
 
 From all these considerations, it is evidently the interest of 
 all, as it is most assuredly our duty, to abstain from all exor^''• 
 tant desires, and be content with those things whicl 
 attainable within our own proper sphere ; to worship id 
 obey the Divine Will in all things ; and to steer clear of 
 everything calculated to rufBe the fair surface of our peace, 
 or destroy the sweetness of equanimity. 
 
 k\ '. 
 
TBE ENCHIRIDION OF JSPICTETUS. 
 
 « 
 
 of 
 
 .i 
 )f 
 
 XXXVIII. 
 
 f What gives true piety its worth and grace, 
 Thus thro' the feelings of the mind we trace ;— 
 (a) To deem the gods impartial and all-wise ; 
 That all things ordered from their hands arise ; 
 And so imprest, to yield to their decrees, 
 Obey their will, and follow where they please ; 
 Convinced thou movest 'neath the chief control — 
 That highest spirits lead thee to the goal. 
 So at the gods" thy tongue shall never rail, 
 Nor as unjust their wise decrees assail. 
 Yet, from thee drive — (ah, to this rule adhere)— 
 What things belong not to thy proper sphere ; 
 Those 'neath thy power thy subjects only deem, 
 And such alone as good or bad esteem ; 
 Lest seeking that beyond thy power to gain. 
 Thy search prove fruitless, and thy wish be vain ; 
 (h) And torturing anguish in thy breast arise, — 
 Thy rising wrath be levelled at the skies. 
 Such is the anger, such the vengeful ire. 
 That follows from unsatisfied desire. 
 
 t See note J. 
 
 (a) Glory not in apparel at any time, and be not exalted in 
 the day of thy honour : for the works of the Highest only are 
 wonderful, and his works are glorious, and secret, and hidden, 
 Ecclesiasticus, 11 ch., 4 ver. 
 
 (6) A caution against the indulgence of inordinate desiresi 
 Lege Prov., 7 ch. 
 
 B 
 

 66 
 
 THE ENCHIRIDION OF EPICTETUS^ 
 
 \^. 'I 
 
 For Nature to the human breast supplies 
 
 The wish that from impending evil flies ; 
 
 Which bids us seize at first approaching sight 
 
 Those things which promise profit and delight : 
 
 Hence none, — for, such are Nature's changeless laws,— 
 
 Can favour wrong, or love its moving cause. 
 
 Thus, oft the sen, by rising fury led. 
 
 Pours forth reproaches on his father's head. 
 
 Because he had the youth's deeires v/ithstood, 
 
 Nor gave him that he deem'd the greatest good. 
 
 Thus, ruled by love of arbitrary sway. 
 
 The Theban brothers met in bloody fray. 
 
 And thus, the farmer, merchant, sailor, all 
 
 Assa'l the gods, if aught of ill befall 
 
 (a) Their darling schemes : — And when fond hope expires, 
 
 'Tis gain alone their piety inspires. 
 
 Cease thy desires as useless, weak, and vain ; 
 Adore the gods, and urge thy task amain : 
 Be pure libations poured, and offerings brought, 
 Of the first fruits, e'en as our fathers taught ; 
 And let these rites in graceful manner be 
 Both from excess and parsimony free. 
 
 {a) llie desire of the ju&t is all good : the expectation of the 
 "Vricked is indignation. Prov., 11 ch., 23 ver. 
 
 »l ! 
 
TBE ENCHIRIDION OF EPICTETU8, 
 
 67 
 
 i 
 
 SECTION 21, 
 
 CONTAINING THE THIBTF-NINTH CHAPTER. 
 ANALYTICAL ILLUSTRATION. 
 
 In all our supplications to Heaven we should be governed 
 by a sense of that which appertains to our particular state t 
 nor, in seeking the light and aid of the Divine Will, should 
 we allow our thoughts to wander beyond those limits which 
 form, the boundaries of our individual province here below. 
 A becoming modesty should accompany all our wishes ; while, 
 at the same time, wo should not display a fearful anxiety in 
 preferring them to the Celestial Throne. And whatever the 
 Powers above may deem proper to decree for us, we should 
 accept it with deep reverence and submission, ever resolved to 
 walk in the path which Heaven points out to us, without 
 repining at our lot, or displaying an ovei weening desire for 
 other positions. 
 
 In our enquiries as to those points which constitute the line 
 of duty which it is for us to pursue, we should remember that 
 there are some of them so wound up with our nature, and so 
 inseparable from our very being ; which form a component 
 part of our feelings ; and are so entwined with every impulse 
 of the human heart, as to be rendered clear and intelligible to 
 every mind, as forming important portions of our duties. 
 Such are these — to redress the wrongs and sufferings of our 
 country ; and to afford aid to our friends in distress. 
 
 
 5 
 
 1' 
 
\if 
 
 ^g 
 
 TBE ENCHIRIDION' OF EPICTETm. 
 
 No consideration of injury or evil consequence to ourselves^ 
 should for a moment deter us from the performance of these 
 duties : and the wretch who would turn from the discharge of 
 those primary and all-important offices would be a fit object 
 for the detestation of God and of man. 
 
 XXXIX. 
 
 Dost thou the gods' prophetic temples seek, 
 Where soothsayers bid the deep response awake ? — 
 What motive leads thee to the sacred place ? 
 'Tis this — some future dark event to trace. 
 If thou be wise, how easy 'tis to see 
 Of what importance that may turn to thee : 
 And if it lie beyoid thy proper sphere, 
 It should to thee nor good nor bad appear. 
 
 Approach not then the gods with anxious dread, 
 Nor ask th' event with trembling fear o'erspread ; 
 Resolved to bear with equal mind and free 
 What thing soe'er the heavenly powers decree : 
 Let thy approach becoming gi'ace display, 
 And nothing shall obstruct thy even way. 
 So, when the grave response to thee is giv'n, 
 Bow deep submission to the will of Heav'n ; 
 Hear the gods' counsel and their will await ; 
 (a) Nor lightly view the stern decrees of fate. 
 
 (a) The great man, and the judge, and the mighiy, is in 
 honour : and there is none greater than he that feared Gk)d. 
 Ecclesiasticus, 10 ch., 27 ver. Wlty therefore hast thou despised 
 
THE ENcmnimoN of efictetus. 
 
 09 
 
 5S, 
 
 ise 
 of 
 jct 
 
 I 
 
 in 
 led 
 
 Learn, like great Socrates, to seek the shrine 
 And sacred altars of the Powers divine : 
 When dark and mystic yisions filled his brain, 
 And reason sought t' unravel them in vain ; 
 Things that could not by other means be known 
 Save the omniscience of the gods alone ; 
 He Heaven implored to grant its kindly aid 
 To pierce the close and deep encumbering shade ; 
 To cast the dark event in open light, 
 And yield it splendent to his longing sight. 
 
 f But, when thy friend to danger is betray'd, 
 And when thy country's wrongs demand thy aid, 
 Pause not to learn the gods' all-wise decree, — 
 What accidents may hence accrue to thee : 
 For, tho' the sacred omens might declare 
 That slavery or death should be thy share, 
 (a) Still let not this, tho' dire, with thee prevail 
 'Gainst friend and country in the counter scale. 
 
 the word of the Lord, to do evil in my sight ? &o. 2 Kings, 12 
 ch., 9 ver. 
 
 I beseech you, therefore, brethren, by the mercy of €k>d, that 
 you present your bodies a living sacrifice, holy, pleasing unto 
 God, your reasonable service. Bom., 12 ch., 1 ver. Vide sac. 
 scrip, passim. 
 
 f See note K. 
 
 {a) By the blessing of the just the city shall be exalted : and 
 by the mouth of the wicked it shall be overthrown. He that 
 despiseth his friend is mean of heart : but the wise man will 
 hold his peace, Pxov,, 11 ch., 12 ver. Vide etiam, Pro v., 12 ch.| 
 26 ver. 
 
 1 
 
 .^r 
 
 In 
 
 
. P TTffiTC 
 
 70 
 
 THE ENCHIRIDION OF EPICTETU8. 
 
 Be Pythias' conduct in thy breast inscrib'd, 
 And follow thou the path that God prescrib'd, 
 Who from his temple scourg'd the wretch away — 
 Pursuing him ever with his parching ray — 
 The heartless wretch who had refused to lend 
 A succouring arm to his dying friend, 
 
 / 
 
TBE ENCHIRIDION OF EPICTETUS. 
 
 n 
 
 SECTION 22, 
 
 u 
 
 CONTAINING THE FORTIETH AND FORTY-FIRST CHAPTERS. 
 ANALYTICAL ILLUSTRATION. 
 
 Our conduct through life ought to be guided by some fixed 
 principles, which should be always present to the mind, and 
 exemplified in all our relations with men. 
 
 We should always keep a restraint upon our tongues, and 
 forbear to give utterance to vain and idle thoughts. When 
 the occasion demands our conversation, our words should be 
 few and well considered ; our demeanour should be modest 
 and unassuming ; and our whole carriage graceful. All the 
 circumstances of time, place, and subject should be duly 
 weighed, so that our language might be such as should conform 
 to each of these, and leave no invidious impression behind it. 
 
 We should be careful to avoid the discussion of public 
 topics : such as, — who came off with the greatest honour in the 
 Ictte contest ; who manifested the highest address in the last 
 ring ; who was the best man in such and such a debate. But, 
 above all things, we should refrain from offering strictures 
 upon men's conduct, and from expatiating on their vices and 
 their virtues. 
 
 it. 
 
 XL. 
 
 To sone fixed rule at once thy mind incline ; 
 A firm unwavering course of life be thine : 
 I et this appear to thine own mind within ; 
 Preserve it thro' thy various walks with men. 
 
5M6B 
 
 72 
 
 TEE ENCHIRIDION OF EFICTETOS, 
 
 XLI. 
 
 f First learn thy tongue's full freedom to restrain ; 
 Nor lot thy language ever flow in vain : 
 But, when th' occasion urges thee to speak, 
 (a) Thy words be few, and all thy bearing meek. 
 The time, place, matter, must be duly weigh'd ; 
 And public topics should be ne'er essay'd, — 
 As, who in hard-fought fields have won the prize ;' 
 Who in the race before his fellows flies ; 
 Who in the ring the greatest prowess shows. 
 And in the dust his prostrate rival throws ; 
 And meat and drink — ^those things which evermore 
 The common herd discourse and ponder o'er. 
 But, chief, from strictures on men's acts forbear. 
 Nor for their faults and virtues shew thy care, 
 Blame I — Praise I — oh, never let the task be thine 
 To draw the hateful demarcating line. 
 
 ' 
 
 t See note L. 
 
 (a) He that keepeth hi^g mouth and his tongue, keepeth his 
 Boul from distress. Prov., 21 ch., 23 ver. He that setteth bounds 
 to his words, is knowing and wise : and the man of under- 
 standing is of a precious spirit. Even a fool, if he will hold 
 his peace, shall be counted wise : and if he close his lips, a man 
 of understanding. Prov., i? ch., 27-28 ver. But I say unto you, 
 that every idle word that men shall speak, they shall render 
 an account for it in the day of Judgment. Matt., 12 ch., 36 ver, 
 
\\ 
 
 TM^ ENCHIRIDION OF EPICTETUS, 
 
 T3 
 
 i 
 
 his 
 ids 
 er- 
 kold 
 lan 
 l^ou, 
 ler 
 rer, 
 
 SECTION 23, 
 
 CONTAINING THE FORTY-SECOND, FOBTT-THIRD, FORTY-FOURTH 
 AND FORTY-FIFTH CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION 
 
 Whenever we feel disposed to indulge in a free conver- 
 sation, it behoves us to gratify our inclination in this respect 
 only among friends ; and the object of our discourse should 
 ever be to point to salutary truths, and to enforce useful doc- 
 trines. In all such free intercourse with our friends we 
 should never lose sight of the light of reason, the Polar Star 
 of all our thoughts ; while, to improve the understanding and 
 to lead the judgment of our hearers, should be the never- 
 failing aim of all our conversation. It is the part of prudence 
 to observe a strict silence in the presence of strangers. 
 -^ A low tittering strain of conversation should ever be 
 avoided ; and loud laughter ought never to be indulged in. 
 
 We should always guard against oaths and unnecessary 
 appeals to Heaven : they should never pass from our lips, 
 except when Truth, Justice, and Right demand them. 
 
 We should always, if possible, avoid contact with the low 
 and vulgar herd : and whenever we chance to fall amongst 
 them, it becomes imperative upon us to call to our side the 
 safeguards of prudence and of wisdom, lest we become cor- 
 rupted by the dangerous proximity. For how often are the 
 purest hearts and most spotless minds, iu the absence of the 
 
 % 
 
 ■IN 
 
74 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 salutary counsels of Prudence, stained and sullied by acci- 
 dental contact with the low and vicious • and, how often are 
 the most refined and polished manners, the most exquisite 
 taste, and thoughts the most beautifully chaste and elegant, 
 defiled, corrupted, and destroyed by low, untutored, and vicious 
 association. 
 A foul touch will leave a stain upon the purest surface. 
 
 XLII. 
 
 (a) Yet if thy mind incline to converse free ; — 
 To point to useful truths thy aim then be ; 
 Use;^valid proofs by Reason's will decreed, 
 The understanding of thy friends to lead. — 
 'Mong friends alone thy converse should abound, 
 But, silent be while strangers stand around. 
 
 XLIII, XLIV. 
 
 (6) Indulge not in a low, mean, tittering strain ; 
 And from loud laughter learn thee to refrain. 
 
 (a) Let thy thoughts be upon the precepts of God, and medi- 
 tate continually on His commandments : and He will give thee 
 a heart and the desire of wisdom shall be given thee. Eoclesi- 
 asticuB, 6 ch., 37 ver. 
 
 (J) The tongue of the wise adorneth knowledge ; but the 
 mouth of fools bubbleth out folly. A peaceable tongue is a 
 tree of life: but that which is immoderate, shall crush the 
 spirit, Prov., 16 ch,, 2-4 ver, 
 
mur 
 
 1 
 
 THE ENCHIRIDION OF EPICTETU8, 
 
 (a) Forbear all oaths, those dread appeals to Heaven, 
 Nor let the solemn plight be lightly given ; 
 The awful sounds ne'er from thy lips should steal, 
 Save when Truth, Justice, Right demand th' appeal. 
 
 XLV. 
 Far from thy board bo all the vulgar train, 
 Lest their foul contact all thy morals stain. 
 But, should'st thou be, perchance, amongst them thrown, 
 (h) Be then thy Prudence and thy Wisdom shown. 
 A want of Prudence oftentimes betrays 
 Pure, Spotless minds to low-bred, vicious ways : 
 (c) And who does not from vile associates flee, 
 In speech and manners must corrupted be ; 
 It matters not how chastely fair the mind. 
 The contact foul must leave a stain behind. 
 
 75 
 
 ii'i 
 
 i^ 
 
 
 .•'11 
 
 (a) Let not thy mouth be accustomed to indiscreet speech : 
 for therein is the word of sin. EccleaiasticuB, 23 oh., 17 ver. 
 Thou shalt not take the name of the Lord thy God in vain : for 
 the Lord will not hold him guiltless that shalt take the name 
 of the Lord his God in vain, Exod., 20 ch., 7 ver. Vide etiam. 
 Matt., 6 ch., 33 ver., et al. loc. 
 
 (6) Lege Prov. passim. 
 
 (o) All flesh shall consort with the like to itself, and every 
 man shall associate himself to his i like. If the wolf shall at 
 any time have fellowship with the lamb, so the sinner with 
 the just. What fellowship hath a holy man with a dog? 
 Ecclesiasticus, 13 ch., 20-22 ver. Bear not the yoke with 
 unbelievers. For what participation hath justice with injustice ? 
 Or what fellowship hath light with darkness ? 2 Cor., 6 ch,, 
 14 yer, 
 
r^ 
 
 THE ENOniRlDlON QF EFICTETUa, 
 
 v\^. \ 
 
 I i 
 
 l! I 
 
 '4 
 
 SECTION 24, 
 
 CONTAININQ THE FOBTY-SIXTH AND FORTY-SEVENTH CHAPTERS. 
 ANALYTICAL ILLUSTRATION. 
 
 In all the concerns of our temporal existence a due regard 
 should be had to the necessities of the mind. To spread tran- 
 quillity over the mental feelings should be the object of every 
 human exertion ; and in providing those things which are 
 essential to the safety and comfort of the body, such as food, 
 shelter, and clothing, the sufficiency indicated by the mind 
 should bound the extent of our corporal necessities. In all 
 our walks thro' life we should never depart from the rules of 
 Temperance ; — the mind demands this ; and it is the firmest 
 support of the body. We should forsake the ways of Luxury, 
 and suppress within our bosoms all turbulent aspirations after 
 Fame. 
 
 We should be ever cautious to keep down the lustful propen- 
 sities of the flesh, and always vigilant in guarding the purity 
 of the mind. Truly, it requires our greatest efforts, and it 
 should be our never-ceasing care, to keep the soul free from 
 impurities ; to oppose and counteract the lustful desires of the 
 body ; and to [move forward pure and unsullied in the paths 
 of Moral Law. And while we thus keep ourselves free from 
 the contaminations of the flesh, and the indulgence of inordi- 
 nate desires, we ought to regard with an eye of compassion the 
 vices of our fellow-men, and not comment with undue severity 
 on their &ailties. 
 
tBE ENCBIRIDION OP EPICTETUS, 
 
 rt 
 
 XLVI. 
 
 Those things which are for corporal health design'd 
 Use them with due relation to the mind. 
 (a) Our various comforts — houses, clothing, food, 
 Should measured be with views to mental good : 
 In all we use be Temperance still our aim ; 
 The mind requires it, Reason's counsels claim. 
 Heed then ; nor Lux'ry's sickly train approve ; 
 (6) And love of fame far from thy breast remove. 
 
 XLVII. 
 
 (c) Prom am'rous joys 'tis just thou should'st refrain. 
 Pure be thy conscience, — free from guilty stain ; 
 Let not the soul in Lust.'s foul path be led ; 
 Confine love's pleasures to the marriage bed ; 
 
 (a) ifse as a frugal man the things that are set before thee : 
 lest if thou eatest much thou be hated. How sufficient Ib a 
 little wine for a man well-taught, and in sleeping thou shalt 
 not be uneasy with it, and thou shalt feel no pain. Watching, 
 and choler, and gripes are with an intemperate man : sound 
 and wholesome sleep with a moderate man : he shall sleep till 
 morning, and his soul shall be delighted with him. Ecclesias- 
 ticus, 31 ch., 19, 22, 23, 24 ver. 
 
 Lege etiam, Prov., 21-23 ch. 
 
 (J) And all their works they do for to be seen of men. For 
 they make their phylacteries broad and enlarge their fringes. 
 And they love the first places at feasts, and the first chairs in 
 the synagogues, and salutations in the market-place, and to be 
 called by men. Rabbi. But be not you called Rabbi, &o. Matt., 
 23 ch., 5-8 ver. Vide etiam, Mark, 12 ch., Luke, 11 and 12 ch. 
 
 (c) Lege Prov., 5, 6, 7 ch.. Matt., 19 ch., Mark, 10 ch., et al. 
 loc. sac. scrip. 
 
 m 
 '4 
 

 m 
 
 •i 1 
 
 if 
 
 r 
 
 T8 
 
 THE ENCHIRIDION OF EPICTETV8. 
 
 Nor from the line of pure enjoyment stray ; — 
 But foul desires drive from thy breast away. 
 (a) Yet be not prompt to censure those who err, 
 And wander from the moral goal afar ; 
 Unkind remarks on their career forego, 
 Nor prone be thou thy fairer deeds to show. 
 Do not betray severity undue, 
 Nor thine own acts display to public view : 
 From thy whole soul th' ignoble part disclaim ; — 
 Be purity and moral law thine aim. 
 
 {a) He that is without sin among you, let him first cast a 
 stone at her. 
 
 Then Jesus lifting up himself, said to her : Woman, where 
 are they that accused thee ? Hath no man condemned thee ? 
 Who said : No man, Lord. And Jesus said : Neither will I con- 
 demn thee. Go, and now sin no more. St. John, 8 ch., 7, 10 
 ▼er. 
 
t!TU8. 
 
 rr, 
 
 him first cast & 
 
 Womapii, where 
 ondemned thee? 
 either will I con- 
 
 ohn, 8 ch., 7, 10 
 
 TM£ ENCBIRIDION OP EPICTETC8, 
 
 W 
 
 SECTION 25, 
 
 CONTAINING THE FORTY-EIOHTH AND FORTY-NINTH CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 Should any man censure your acts, and hold them up as 
 unjustifiable and unworthy ; take care that your internal tran- 
 quillity be not thereby disturbed ; and enter not into an expo- 
 sition of your motives ; remain calm and unmoved ; and hold- 
 ing converse with your own mind, deduce from the apparent 
 evil some real and substantial comfort, from the soothing 
 reflection that your other faults, and perhaps real defects, 
 were concealed from the view of this vile and malicious censor. 
 For, had he known these, his vicious temper would have gladly 
 seized the opportunity of holding them forth, in like manner, 
 and exhibiting them before the world. Be happy, therefore, 
 that you have so far escaped his censorious eye, and malicious 
 tongue. 
 
 You should avoid appearing too often at theatrical exhibitions ; 
 but, when you chance to be present at any one of these, take 
 heed that you suffer not your mind and feelings to become 
 engaged in, and carried away with, the mimic scene : be pleased 
 with what is represented before you, but, take not an interest 
 in the piece, nor express approbation of it by external gestic- 
 ulations, and loudly ringing plaudits. And when you return 
 from these scenic trifles, do not again renew them by expa- 
 tiating upon their merits or demerits : think of them no more. 
 
 
 1 
 
 1 
 
 1 
 
 
 
 
 '( 
 
 ^ 
 
 
 ^*L 
 
 if 
 
 l"1 
 
 •i^; 
 
wMM^Jha^^'— --'•' 
 
 60 
 
 THE ENCniRIDION OF EPICTETUS. 
 
 for they are but vain and useless baubles that give a passing 
 pleasure to the mind, but leave no substantial or real good 
 behind them. 
 
 XLVIII. 
 
 (a) Hath some ungenerous man thine acts malign'd ?— 
 
 Ah, let not that disturb thy tranquil mind : 
 
 Nor let vile censure rouse thee to explain 
 
 Thy motives ; — still unmoved and calm remain ; 
 
 But thus commune with thine own soul within, 
 
 And soothing ease from seeming evil win : — 
 
 " My other faults to him must be unknown. 
 
 Else he would not have published these alone^ 
 
 Since having thus display'd his malice here 
 
 From greater censure he would not forbear ; 
 
 More had he known, 'twere given to the light, — 
 
 Thrice happy then to 'scape his noxious sight." 
 
 XLIX. 
 
 (V) Let not the tragic muse too oft invite 
 
 Thy foott?tep8 — pass not each succeeding night 
 
 fp 
 
 (a) The learning of a man is known by patience : and hie 
 glory is to pass over wrongs. Pro v., 19 oh., 11 ver. Let all 
 bitterness and anger, and indignation and clainour, and blas- 
 phemy be put away from you, with all malice, And be ye kind 
 to one another, merciful, forgiving one another, even as God 
 hath forgiven you in Christ. Ephes., 4 ch., .31, 32 ver. Lege 
 etiam, Rom., 12 ch., et 1 Pet,, 2 ch. 
 
 (J)) Lege Ecclesiastes, 1, 2, 3, 4, 5 ch, 
 
THE ENCmniDION OF EPICTETUS. 
 
 In viewing intent the vain dramatic show. 
 
 Yet, thither if at intervals thou go, 
 
 Take heed thou dost not too much zeal display ; 
 
 Nor glide thy heart into the mimic fray. 
 
 Be simply pleased, whatever may arise ; 
 
 Let not thy plaudits rend the echoing skies ; 
 
 Nor speak of this as faulty, that as true, 
 
 Thus bringing forth the worthless sceiies to view, 
 
 And shewing thereby a weak, unseemly zeal 
 
 For scenic trilles, faithless and unreal ; 
 
 Which for a moment pleuse the yielding mind, 
 
 But leave no vestige of real good behind. 
 
 81 
 
 1 1 
 
 
 
 st 
 
 
 and his 
 Let all 
 Qd blaS" 
 ye kiD.d 
 as God 
 '. Lege 
 
 ■t 
 
 
 f->>,^ 
 
82 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 o 
 
 SECTION 26, 
 
 CONTAINING TIIL FIFTIFTH AND FIFTY-FIRST CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 -I 'it .1 
 
 I 
 
 It behoves us to "be always cautious in the selection of our 
 associates : for there are some persons whose company we 
 should be ever careful to avoic^ and whom we should never 
 cease to regard with a jealous eye. But, should accident lead 
 us into the society of even such persons, it would be our duty, 
 as prescribed by the dictates of wisdcm, to demean ourselves 
 with a modest complacency, and to exhibit a courteous 
 beren.P • avoid^g every symptom of dissatisfaction, and 
 Buppressing evefy feeling of hostility and disapprobation. 
 
 When we discourse on matters of high import with men 
 who are high in power and in fame, we should be careful to 
 adopt a suitable train of thought and of expression ; our sen- 
 timents should be well ordered, and adapted to the strictest 
 rules of reason ; and our whole carriage should be such as the 
 wis^et philosophy might approve. In such cases, our obser- 
 vations should be governed by the precepts of the best phil- 
 080j)hers ; Socrates and Zeno, the wisest and best men whom 
 the world has ever seen, should be present in our minds ; and 
 the conduct of these great ornaments of the human race, sup- 
 posing them i)lacedin the same circumstances with us, should 
 be called up before our vision, and be the object of our imi- 
 tf'itlon. 
 
 4 
 
of our 
 
 ny we 
 
 never 
 
 nt lead 
 
 11 duty, 
 
 irselves 
 
 )urteou8 
 
 m, and 
 
 ion. 
 
 th men 
 
 ireful to 
 )ur sen- 
 itrictest 
 1 as the 
 obser- 
 
 st pUil- 
 n wliom 
 LS ; and 
 |ce, sup- 
 ,, should 
 (ur imi- 
 
 THE ENCHIRIDION OF EPICTETUS. 83 
 
 (a) Some are whoso presence thou should'st ever fly, 
 Who must be view'd with keen suspicious eye : 
 Be watchful, then ; yet, should'st thou ever stray 
 Within their sphere, a wise resolve display — 
 (h) Thy bearing modest ; placid be thy mien ; 
 Thy manners mild, calm, gentle, and serene : 
 Let nought in thee uncourteousness betray ; 
 Nor hostile feeling launch in open day. 
 
 LI. 
 
 Whene'er thy converse runs on tliemes of State 
 With men from power and high renown elate, 
 \c) Be all thy soul to wisdom's voice awake ; — 
 Attend, mark well, this useful counsel take, — 
 •)• Think thou what Socrates, what Zeno too. 
 If here engaged, would be most like to do ; 
 
 (rt) My son, if sinners shall entice thee, consen;; not tu them. 
 If they shall say : Come with us, let us lie in wtit for blood, 
 let us hide snares for the innocent without cause : Let ua 
 swallow him up alive like hell, and whole as one that goeth 
 down into the pit. We shall find all precious substance. We 
 shall fill our houses with spoil. Cast in thy lot with us ; let 
 us all have one purse. My son, walk not thou with them, 
 restrain thy foot from their paths. Prov., 1 ch , 10-15 ver. 
 
 (h) Blessed are the meek, for they shall possess the land. 
 Matt., 5 ch., 4 ver. But the meek shall inherit the land, and 
 shall delight in abundance cf peace. Psal. JJO, 11 ver, 
 
 (c) Lege Pi v., 8 ch. 
 
 •\ See note M, 
 
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"■iilirii I Hji aBwWP«M»»eB«wBi^'iiBr-ni 
 
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 84 
 
 THE ENCHIRIDION OF EPICTETUS, 
 
 Thus act thyself, and ever bear in mind 
 Those lights transcendant of the human kind ; 
 So shalt thou sldne in all thy walks with men, 
 And Truth and Honour fill thy breast within. 
 
 ^ 
 
 11 
 
 Idi 
 
 
THE ENCHIRIDION OF EPICTETU8. 
 
 85 
 
 SECTION 27, 
 
 CONTAINING THE FIFTY-SECOND AND FIFT /-THIRD CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 In approaching the presence of greatmen, our first consider- 
 ation should be, how far we were likely to succeed in the 
 object of our visit : and we should prepare ourselves tor 
 disappointment and annoyance, arising from varicr.s circum- 
 stances ; such as, — the parties whom we seek being absent, 
 or engaged in some important business, or not in f» mood to 
 see us ; the insolence of menials ; the violence of enemies ; the 
 jealousy of rivals, etc. It is always well that considerations 
 like these should cccupy our minds on such occasions ; because, 
 then, our hearts not being sanguine of success, would be in a 
 condition to receive without pain any disappointment, annoy- 
 ance, or vexation which might arise. And if the object of 
 our desires be withheld from us, we should, nevertheless, return 
 to our homes with equanimity and a cheerful countenance ; 
 reflecting that none save a fool will allow any circumstance 
 of disappointment or miscan-iage to interfere with the peace 
 of his mind, or to affect his internal serenity. The disciple of 
 wisdom will not allow himself to be either elevated or cast 
 down in consequence of av.j change which external things 
 may assume, knowing that his equanimity depends not upon 
 them, and that the fitful positions they may take, and the various 
 alterations they may undergo, cannot affect his happiness. 
 
 We should always forbear, in social circles, to recoant our 
 own exploits. The deeds which we performed, the valour 
 
 4', 'V 
 
 
 \ "A' 
 
511 
 
 ■MaBOMBBBWBM 
 
 * f. 
 
 > 
 
 86 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 which we exhibited, the dangers which we cnfoiiiitered and 
 escaped, and the power and ad(h'CRs wliich we displayed, may 
 be subjects fraught with higliest pleasure to our own minds, 
 but tliey are dull and unentertainiug, heavy and insipid, dark 
 and cheerless to all others. 
 
 LH. 
 
 When to a great man's house tliou dost repair, 
 Reflect what may obstruct thy footsteps there : 
 Thus to thyself — "he may not be at home ; 
 Or to my presence may refuse to come." 
 Perchance, on some domestic cares intent. 
 Retired ho sits deep in his closet pent. 
 May not his servants, bustling evermore. 
 And vex'd, slap in thy face the sounding door. 
 
 Still, knowing this, thou may'st be yet inclined 
 To visit there ; — prepared then be thy mind ; 
 Whate'er befalls thee, be thou still content, 
 Nor on success let thy whole soul be bent ; 
 Return not grumbling at thy ill success, 
 Nor wish thy disappointment had been less : 
 'Tis fools alone who take disasters so, 
 Who ne'er have learned external things to know ; 
 (a) Nought makes the wise or downcast or elate, 
 Knowing how to fix on things their proper rate. 
 
 {a) Whatsoever shall befall the just man, it shall not make 
 him sad : but the wicked shall be filled with mischief. Pro v., 
 12 oh., 21 ver. 
 
THE ENCHIRIDION OF EPICTETUS. 
 
 LIII. 
 
 (rt) Forbear in social circles to narrate 
 Thy various deeds, though noble, brilliant, great ; 
 The dangerous part thy dauntless valour bore ; 
 Tliy perils past ; — recount these things no more : 
 Tho' these may give tliy raptur'd soul delight, 
 Self-mirrored things at distance peering bright ; 
 Yet, others ne'er can gather joy from these ; — 
 For them they own not tlie least power to please. 
 
 8? 
 
 
 (a) Where pride is, there also shall be reproach : but where 
 humility is, there also is wisdom. Prov., 11 ch., 2 ver. 
 
 make 
 I Prov,, 
 
 ii 
 
 %>m 
 
 ■'if i . 
 
 n 
 
 V 
 
 
 
 KJ 
 
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 88 
 
 TEE ENCHIRIDION OF'EPICTETUS. 
 
 SECTION 28, 
 
 CONTAINING THE FIFTY-FOURTH, FIFTY-FIFTH, AND FIFTY-SIXTH 
 
 CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 To indulge in jokes betraj^s a low and vulgar mind ; and 
 those who addict themselves to this rude and ill-bred practice 
 can never be entitled to esteem or respect. 
 
 Tlie language of obscenity should be scouted hy every man 
 who regards the decencies and proprieties of social life ; and 
 the man who indulges in lewd and licentious conversation 
 ought to be made to feel the full force of indignant rebuke. 
 The society of such a man should be always avoided ; while 
 disapprobation of his filthy discourse should be the leading 
 principle of every manly breast : the impurity dribbling from 
 the putrid lips of such a wretch should be regarded with 
 instantaneous abhorrence ; and condemnation of his foul 
 expressions should appear in every face. 
 
 When a vision of attractive but forbidden aspect presents 
 itself suddenly to the mind, and the heart begins to grow 
 interested in the flattering image thus evolved ; — oh, how 
 necessary then to be guarded against the vain and gaudy 
 allurement ; how proper then to place a faithful sentinel upon 
 every avenue of the heart ; to summon reason to our aid, and 
 to hearken to the salutary admonitions of her melodious voice. 
 
 Having thus, on trying occasions of temptation like this, 
 given a respite to our agitated feelings ; and being restored to 
 
THE ENCHIRIDION OF EPICTETUS. 
 
 89 
 
 comparative composure and ease ; we ought to reflect upon 
 the image before us, phacing it in various points of view, with 
 the design of adopting such a courso of action as may be most 
 conducive to our liappincss. 
 
 LIV. 
 
 (rt) Be ne'er tliy aim loud kiughter to provo\o 
 By sending round the never-ceasing joke ; 
 For such bespeaks a man ill-bred and rude, 
 And makes thee glide into the vulgar mood ; 
 Thy noble l)earing thus must soon decay, 
 Aud true regard for thee be swept away. 
 
 
 ''f. 
 
 M\ 
 
 ,'i*-! 
 
 ri 
 
 LV. 
 
 From words obscene great danger doth arise ; 
 For converse foul the passions' flame supplies. 
 Mark, then, the man whose language is impure. 
 Whose tongue to scenes licentious would allure ; 
 Check thou the current of his lewd discourse, 
 And bid him feel thy stern rebuke's full force ; 
 Or, merged in gloomy silence, bid him trace 
 Disapprobation in thy reddening face ; 
 Put on a scowl, and let thy brow display 
 The sour regard that spurns the wretch away. 
 
 I 
 
 .JP: 
 
 
 (a) Hast thou seen a man hasty to speak ? folly is rather to 
 be looked for than his amendmert. Prov., 29 ch., 20 ver. 
 
 r. 
 
 \A\ 
 
mmmmm 
 
 *< 
 
 
 90 
 
 TITE ENCniRIDION OF EPICTETUS. 
 
 LVI. 
 
 {a) Should visioMH of for])i(lden jdcasure float 
 Before thee, and thy bosom fondly dote 
 Upon Koine flattering image ; then beware 
 Of gliding softly into Pleasure's snare : 
 Keep thou a faithf id watch upon thy heart, 
 And to thyself a short respite impart. 
 To W(>igh the matter: and, meantime, contrast 
 The various feelings springing in thy breast ;— 
 The passing sweets, which from enjoyment springs. 
 And the deep anguish which repentance brings. 
 To this vex'd view the happy state oppose 
 Where purest bliss from self- obstruction flows, 
 Where Virtue doth the Passions' force subdue :— 
 (J)) What transports of true happiness ensue! 
 (c) But glittering looks the image to thine eye ; — 
 How canst thou pass the proffered pleasure by ! — 
 Such sweet attraction in the object lies ! — 
 Ah, mark the false, the dangerous disguise. 
 
 {a) But fornication and all uncleanness or covetousness, let 
 it not so much as be named among you, as becometh saints : or 
 obscenity, or foolish talking, or scurrility, which is to no pur- 
 pose : but rather giving- of thanks. Eph., 5 oh., 4 ver. Lege 
 etiam, Colos., 3 ch., 5-8 ver. 
 
 (V) The desire that is accomplished, delighteththe soul : fools 
 hate them that flee from evil things. Pro v., 13 ch., 19 ver. 
 
 (c) Lege Prov., 7 ch. 
 
THE ENCniRIDION OF EPICTETUS, 
 
 How sweet the applauding accents conscience yields, 
 How pure the joy the tranquil bosom feels, 
 AVhen conquest crowns the clforts of the soul, 
 (ff) And Passion bends to Virtue's wise control. 
 
 91 
 
 
 («) Then Jesus said to his disciples : If any man will come 
 after me, let him deny himself, and take up his cross and 
 follow me. Matt., 10 ch., 24 ver. 
 
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 THE ENCHIRIDION OF EPICTEWS. 
 
 SECTION 29, 
 
 CONTAINING THE FIFTY-SEVENTH, FIFTY-EIGHTH, AND FIFTY-NINTfl 
 
 CHAPTERfl. 
 
 ANALYTICAL ILLUSTRATION. 
 
 Let nothing dissuade you from that which is right ; and be 
 not turned aside from the path of honour and of justice by 
 the censures or derisions of the senseless crowd. Be all your 
 conduct regulated by the dictates of justice and of righteous- 
 ness ; and thus shall your pathway be smoothed with peace 
 and joy, and lighted by the radiations of a tranquil and 
 serene mind. Thus shall your course through this life be marked 
 with success ; and though the rabble's envenomed sneer may 
 sometimes meet your eye, security and success shall be ever in 
 your train, and shall lead you to their haven of safety. 
 
 You should never act in a manner contrary to the dictates 
 of reason, justice, and proper usage : even as it would be 
 wrong, when seated at your host's table, to help yourself to 
 the principal dishes, to the entire neglect of your fellow- 
 guests ; so, under all the other circumstances of life, it would 
 be equally wrong to consider your own interests alone, regard- 
 less of the rights, the claims, and the necessities of your 
 i'ellow-men. 
 
 You should never attempt to soar above your proper sphere 
 of action ; nor essay any labour which may be manifestly 
 beside your strength. To fulfil the end which your faculties, 
 your social station, and your circumstances in life point out 
 
THE ENCHIRIDION OF EFICTETUS. 
 
 93 
 
 as the true and proper one assigned to you by Providence, is 
 the greatest glory you can possibly achieve : any other aim 
 will be surely attended with disappointment and disgrace ; 
 whUe the very end of your being shall be thus wholly 
 obviated and nullified. 
 
 LVII. 
 
 (a) From righteous acts let naught thy mind dissuade ; 
 Of vulgar censures be thou ne'er afraid ; 
 Pursue the task which justice doth decree, 
 E'en tho' the crowd think difierent from thee ; 
 With righteous works alone thou should'st proceed,— 
 When truth directs, thy labours shall succeed. 
 Such be thy aim,— dispel each causeless fear — 
 (6) And vain shall prove the rabble's vicious sneer. 
 • •••••• 
 
 LVIII. 
 'Tis day ; -'tis night ; — thus justly we define, 
 Time's changing mood, and draw the severing line : 
 
 (a) The strength of the upright is the way of the Lord : 
 and fear to them that work evil. The just shall never be 
 moved : but the wicked shall not dwell on the earth. Prov., 
 10 oh., 29, 30 ver. Blessed are they that hunger and thirst after 
 justice ; for they shall have their fill. Matt., 6 oh., 6 ver. 
 
 (Jj) Good instruotion shall give g^ace : in the way of scomers 
 is a deep pit. Frov., 13 ch., 16 ver. Let your manners be with- 
 out oovetousness, contented with such things as you have : for 
 he hath said : I will not leave thee, neither will I forsake thee. 
 So that we may confidently say : The Lord is my helper : I 
 will not fear what man shaU do to me. Heb., 13 ch., 5, 6 ver, 
 
 !i^i 
 
"^ 
 
 mm 
 
 94 
 
 THE ENCHIRIDION OF EPICTETU8. 
 
 But, name them both as tho' thou would'st insist ;- 
 That they together as one time exist ;— 
 Do this ; — ^'twould be what justice could not hear, 
 Nor sense approve, nor rightful order bear. 
 And thus it is when at the festive board, 
 "^'"^here various meats a dainty treat afford. 
 Should thou all selfish, for thine own wants feel, 
 And cull the best of all the fragrant meal ; 
 While thou art filled with dainties, at the least 
 A wrong is done to others at the feast. 
 So when to banquet halls thou dost repair. 
 Learn first from self-indulgence to forbear, f 
 If thou but pause thou canst not fail to see 
 Thy host has other guests as well as thee ; 
 Then be it thine due deference to afford 
 To all who sit around the festive board. 
 
 LIX. 
 
 (a) Ne'er strive to soar beyond thy proper sphere. 
 And learn all tasks beyond thy strength to fear ; 
 
 f See note N. 
 
 (a) There is an evil that I have seen under the sun, as it 
 were by an error proceeding from the face of the prince : A 
 fool set in high dignity, and the rich sitting beneath. I have 
 seen servants upon horses : and princes walking on the ground 
 as servants. Ecclesiastes, 10 ch., 6-7 ver. Lege etiam, 1 Corin.| 
 12 ch. 
 
THE ENCHIRIDION OF EPICTETVU. 
 
 For sad disgrace must on his steps attend 
 Who seeks not to fulfil his lawful end. 
 All characters assumed are sure to fail — 
 Extraneous efforts turn to no avail • 
 WhUe lawful objects which we might attain, 
 Are spurned away, and unessayed remain. 
 
 ■'Si 
 
 ^* 
 
 !!i 
 
 
 as it 
 e: A 
 have 
 ound 
 orin.. 
 
 if 
 
i^' 
 
 ■■^v 
 
 96 
 
 TBE ENCHIRIDION OF EPICTETUS, 
 
 SECTION 30, 
 
 CONTAINING THE SIXTIETH, SIXTY-FIRST, AND SIXTY-SECOND 
 
 CHAPTERS. 
 
 ANALVTICAL ILLUSTRATION. 
 
 In every department of life we should keep a strict watch 
 over our spiritual interests, even as we would do with respect 
 to our temporal concerns. Whatever we meditate, whatever 
 we design, whatever we set about to accomplish ; we should 
 always keep a watchful eye on the nature, circumstances, 
 connections, and attributes of the thing thus designed and 
 undertaken, in order that our movements may not be attended 
 with fear or danger, and that the peace and harmony of our 
 souls be not broken or disturbed. 
 
 We Fjhould never be extravagant in our desires : even as 
 the shoe is limited to the size of the foot, so should our 
 desires be circumscribed by the extent of our wants. 
 
 If our wishes once exceed our existing necessities, the mind 
 loses its balance, and becomes wrapt in uncertainty and con- 
 fusion ; our desires grow apace, and become boundless in their 
 aim ; and peace and happiness depart from our breasts for 
 ever. 
 
 Young females, instead of adorning their faces in order to 
 attract the admiration of men, should cultivate the virtues 
 of prudence, discretion, and modesty ; for, by these qualities 
 alone they may be valued and respected, and not by the vanity 
 of dress or the worse than idle indulgence of budding passion. 
 
THE ENCniBIDION OF EPIQTETU8. 
 
 97 
 
 The exercise of the virtues above named cannot fail to secure 
 the general and lasting esteem of the good and wise, while 
 fantastic dress and sensual coquetry can alone attract the 
 gaze of the insipid coxcomb| or senseless buSbon. 
 
 LX. 
 
 When going abroad, thou ever dost take care 
 ITiat accidents may not thy feet impair ; 
 In this, to guard thy steps, thou dost not fail, 
 Still watchful of the clump and rusty nail, 
 Or lest some hole, or stone with rising point 
 Might wrench thy foot and twist it from the joint : 
 Thus ever thou this wise precaution take ; 
 Thus to the interests of thy soul awake ; "^ 
 (a) This is thy better part ; and be thy care 
 To keep it safe from each surrounding snaie. 
 Whate'er the task to which thou dost apply, 
 Cast round thee still an ever- watchful eye : 
 So shalt thou live from fear and danger free, 
 And in each task success shall wait on thee. 
 
 *':,'i 
 
 Si 
 
 
 I 
 
 LXI. 
 
 As the foot's size is measured for the shoe, 
 To give it shape and each proportion due ; 
 
 (a) And fear ye not them that kill the body, and are not 
 able to kill the soul : but rather fear him that can destn^ 
 both soul and body into hell. Matt., 10 oh., 28 ver. Vide etlanii 
 Luke, 12 ch., 4 ver. 
 
 a 
 
 ■ '\ 
 
Ik ^ 
 
 i 
 
 98 
 
 TEE ENCHIRIDION OF EPICTETUS. 
 
 (o) So should our love of gain be justly bound 
 
 By the real wants that compass us around. 
 
 If thou this rule as thy best guide pursue, 
 
 Peace to thy breast and comfort shall ensue ; 
 
 But should thou go beyond this proper gauge, 
 
 (li) Swift grow thy wishes — swells thy headlong rage : 
 
 Desires then spring apace, and wants arise, 
 
 Increasing ever to thy longing eyes. 
 
 Well, (keeping still the simile in view) 
 
 Do thy desires extend beyond the shoe ? 
 
 And do thy thoughts from the fix'd limit fly, — 
 
 What's merely useful passing heedless by ? 
 
 Then gold-laced sandals swell upon thy thought, 
 
 Or bound with purple, or with diamonds wrought. 
 
 Still swells the wish, still soars each thought within, 
 
 *Till no fix'd bound thy wants can limit in. 
 
 » • • • ■ • • • 
 
 LXII. 
 f Lo ! the young miss, now at her fourteenth year, 
 Is woo'd by men and call'd a "pretty dear" : — 
 
 (a) And he said to them: Take heed and beware of all 
 covetousness : for a man's life doth not consist in the abun- 
 dance of things which he possesseth. Luke, 12 ch., 15 ver. Gold 
 is a BtumbUng-block to them that sacrifice to it : wo to them 
 that eagerly follow after it, and every fool shall perish by it. 
 EoolesiasticuB, 31 ch., 7 ver. 
 
 (&) The evils of covetousness and a lust of wordly possession 
 axe pointed out in divers parts of the Scriptures, 
 
 fSee note 0. 
 
 ■yt' 
 
THE ENCHIRIDION OF EPICTETUS, 
 
 99 
 
 Her sole dceire is to appear with grace, 
 Her constant study to adorn her face ; 
 Even nuptial pleasures swell without control, 
 And rush, and glow within her yielding soul. 
 Ah, let her pause, and learn this truth to know. 
 All female worth from Virtue's font must flow ; — 
 Discretion, Prudence, Modesty, alone. 
 Can stamp the price which Virtue's sons will own ; 
 l^one without these may true regard sustain ; 
 And miss puts on her flaunting robes in vain. 
 
 
.*•• 
 
 M' 
 
 100 
 
 THE ENCUIRIDION OF EPICTETUS, 
 
 SECTION 31, 
 
 • « 
 
 CONTAINING THE SIXTY-THIRD, SIXTY-FOUKTU AND SIXTY-FIFTH 
 
 CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 It is a sure proof of natural weakness to waste much time 
 in those concerns which belong to the body ; such as eating 
 and drinking, perambulatory amusements, sensual indulgence, 
 etc. Our chief attention should be directed to the improve- 
 ment of the mind. 
 
 When the tongue of censure is employed against us, it be- 
 comes our duty to exercise the virtue of forbearance ; always 
 remembering that he who speaks falsely of us, injures him- 
 self and not us ; and he who assumes a falsehood for truth 
 cannot thereby injure the truth, — he who was deceived can 
 alone be injured. Influenced by these considerations, we 
 ought always to act with a degree of forbearance and mild- 
 ness towards our reviler ; and, attributing his censures to mis- 
 conception of the truth, we ought to blame not himself but 
 his notions of things. 
 
 All terrestrial things possess (metaphorically speaking) 
 two handles, one of which affords pleasure, the other pain, to 
 the touch. To receive an injury from our brother is painful ; 
 to endure it partially because he is our brother, is pleasant. 
 
'''' ^'^onmoroy o. ,rrcr.Tcs. 
 
 ■^t. 
 
 («) To wastS our cares on worldiv i.. u 
 i^eplete with grief and r.7, ^ ^' ''"'" ^"'»' 
 
 ^nat man should thna *k« . "'^ ' 
 
 G-e golden hours to Rea«„re-. band i„sa„: 
 
 «a^.e,routMeba„eh,aso«^d.4Lrt:~ 
 CoT,oreaI joys of wh/cl. the wise n.' l ~ 
 
 Should onlv be -,h«i^- "'' '""''*• 
 
 /IN r. ""bsidiary at most. 
 
 (*; O'lr first, our last m,> 
 
 --.es;u.c;:;~::Lr^^. 
 
 And au our efforts to one end oolvdl' 
 '"'■ ""P"^"' -^^ enlarge the mind. 
 
 ■ 
 
 101 
 
 («) Therefore I gav f^ ^« v. 
 what you shall eat, nor forC' t^* ^^"*«« ^«' ^o^r life, 
 IB not the life mor; than tLTeai" ^"^^ T^* ^'" '"^^^^ P«* «° 
 raiment. Matt., 6 ch., 25 ver Wk *^*^^-ore than the 
 4 ch., et al. loo. ' ""' ^""^^ ^*^»°»» I^^ke, 12 ch., Philip, 
 
 (*) To attend to the ^fm^^i • x 
 inculcated throngk„„, tl^X'et/r^' *"' ^°"' '» "»' «->y 
 even their whole end andX ""'■*'' '^"*'"°^^' "»» '» 
 
102 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 LXIV. 
 (a) When Slander's poisonM tongue aHsailH thj' name- 
 (Oh Slander, prone to injure honest fame I) 
 When envious man, by grovelling passion rack'd, 
 Brings wrong to thee in language or in act ; ^ 
 Remember then, (nor tremble for the right,) 
 He speaks, he acts as seems to him aright : 
 His is the fault, not thine, if truth appears 
 Resounding falsehood in his faithless ears ; 
 And failing thus Truth's spotless form to see. 
 He wrongs himself instead of wronging thee : 
 While that proud form, however misconceived 
 Unhurt remains by him who was deceived. 
 Encouraged thus, be all thy bearing mild, 
 Thy converse bland, tho' e'er so much revil'd ; 
 Truth-shadowing errors Wisdom's votary rues. — 
 Blame not the man, but his mistaken views. 
 
 LXV. 
 
 From every object, mark ! two handles rise 
 Man gladly touches one, from one he flies. 
 To every thing this double stem belongs. — 
 Who does not tremble at l. brother's wrongs ? 
 
 (a) For this is thanks- worthy, if for conscience towards God, 
 a man endure sorrows, sufEering wrongfully. For what glory 
 is it, if committing sin and being buffeted for it you endure ? 
 But if doing well you suffer patiently ; this is thanks- worthy 
 before God. I Pet., 2 ch., 19, 20 ver. Lege etiam, Matt., 6 ch. 
 
"tDE ENCntRlDION OF MPICTETU8. 103 
 
 iBut who, remembering Nature's kindred flow, 
 Feels not his heart with Nature's impulse glow ? 
 («) Forgives not wrongs upon his pathway thrown, 
 Reflecting these had from a brother flown ? 
 
 t! 
 
104 
 
 TMB ENCBIRIDION OF EPICTETVS. 
 
 
 SECTION 32, 
 
 Containing the sixty-sixth, sixty-seventh, and sixty-eighth 
 
 chapters. 
 
 ANALYTICAL ILLUSTRATION. 
 
 He who says that he is better than his fellow -man, merely 
 
 because he is richer or more eloquent, gives expression to 
 
 two dissonant ideas. Between Wealth and Worth, Eloquence 
 
 and Merit there exists no necessary accord. — ^Worth is not 
 
 wealth, nor is it eloquence. 
 
 Our expressions should square exactly with the ideas which 
 
 are intended to be conveyed. Thus, it would be wrong to say 
 
 of a man who was gm'cA;/y washed, that he was hadly washed : 
 
 or, of a man who drank a good deal of wine, that he drank 
 
 excessively. Throughout all the various circumstances of life, 
 
 we should be precise in the use of expressions : and before 
 
 coming to any conclusion as to what is or what is not the 
 
 fact, we ought to receive the rational opinions of other men, 
 
 and approve them in our own minds. 
 
 We should never assume the name and character of wise 
 
 men ; nor speak to plain, uninstructed people about rules and 
 
 precepts of philosophy : for instance, when at a feast, we 
 
 should not talk as to how it behoveth people to eat and drink ; 
 
 enough [that we do as it seems best to ourselves in these 
 
 matters. The celebrated Grecian philosopher, Socrates, was 
 
 remarkable for his modesty and unpretending deportment 
 
fBE ENCHIRIDION OF EPICTETU8. 
 
 105 
 
 in this respect. He always condemned even the slightest 
 appeari^nce of display. On one occasion, when some persons 
 came to him for the purpose of placing themselves in the 
 rank of philosophers under him, he refused complying with 
 their desire, and sent them away, alleging that he was not 
 qualified to instruct them. So great was his modesty. 
 
 LXVI. 
 
 (a) From words like these what concord can arise ? 
 Being richer, then I'm better and more wise 
 Than is my fellow-man ; and better still. 
 Because ray words swell tuneful at my will. 
 Ah, thoughts inapt ; my wealth apace may gi'Ow, 
 And words symphonious from my lips may flow ; 
 But eloquence and worth are not the same ; 
 Nor wealth and worth pass for a mutual name. 
 Tho' power of words or riches' store be mine. 
 Still greater worth and virtue may be thine. 
 While mundane gifts may shine in mortal eyes, 
 'Tis innate worth that lifts us to the skies. 
 
 ■s tl 
 
 Iwise 
 
 and 
 
 we 
 
 Ink; 
 
 ese 
 
 kas 
 
 ient 
 
 LXVII. 
 
 In use of words we must due care observe, 
 Nor let one term for another serve : 
 This quickly laves his limbs ; — apt adjunct try : — 
 Qukk is the term, not had thou must apply, 
 
 (a) A good name is better than great riches : and good favour 
 is above silver and gold. Prov., 22 oh., 1 ver. Vide Prov., et 
 Eccles. passimc 
 
I! 
 
 106 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 Tho' quick the act, an inference from hence 
 That quick is had, reproaches common sense. 
 Lo ! this drinks freely of the vintage juice, 
 Yet, may not be excessive in its use. 
 MtJbch and recessive various ideas claim, 
 Two words distinct, and meaning not the same. 
 Unweigh'd remarks, ah, be it thine to shun. 
 Nor lightly into vague conclusions run ; 
 To Reason's voice attentive turn the ear, 
 Her righteous words and -calm deductions hear ; 
 Ah, let her words of grace tliy thoughts control, 
 And all her accents harbour in thy soul. 
 
 LXVIII. 
 
 (a) Boast not thy wisdom ; make no vain displays 
 To win esteem, or gain untutor'd praise ; 
 Be mild of speech, with caution e'er refrain 
 From precepts of Philosophy's domain : 
 Shew not at festive boards (a cheerless treat) 
 The rules by which 'tis wise to drink, to eat : 
 Be thine own feasting to these rules confin'd. 
 Else let thy precepts slumber in thy mind. 
 
 (a) A cautious man concealeth knowledge : and the heart of 
 fools publisheth folly. Prov., 12 oh., 23 ver. The lips of the un- 
 wise will be telling foolish things : but the words of the wise 
 shall be weighed in a balance. The heart of fools is in their 
 mouth : and the mouth of wise m^n is in their heart. Eoclesi- 
 asticus, 21 ch., 28, 29 ver. 
 
 I* ^ 
 
TBE ENCHIRIDION OF EPICTETUS. 107 
 
 {a) Let modest mien illume thy learning's page :— 
 Ah, mark this virtue in th' Athenian sage ; 
 Who sent these men away (for so 'tis sung) 
 Who came to gather wisdom from his tongue.— 
 t His humble gai^. his modest self-control, 
 Bespoke the virtue reigning in his soul. 
 
 {a) The wisdom of the humble shall exalt his head, and 
 shall make him sit in the midst of great men. Ecclesiasticus, 
 11 ch., 1 ver. 
 
 t Note P. 
 
 ; ■■III 
 
 
 1 
 
 
 
 1S| 
 
 
 ll; 
 
 
 \M 
 
 
 
 
 I 
 
i 
 
 If* 
 
 108 
 
 THE EKCniRIDWN OF EPICTETUS. 
 
 SECTION 33, 
 
 CONTAINING THE SIXTY-NINTH AND SEVENTIETH CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 When we happen to be present at the conversations of men, 
 we should not offer any opinions upon the subject under dis- 
 cussion ; our study should be to observe strict silence. It is 
 always unsafe to express opinions upon any subject with- 
 out previous and mature consideration. And should we on 
 account of such silence, be deemed ignorant, and thereupon be 
 openly insulted, our patient endurance and disregard of the 
 insult thus offered would be the best evidence of our triumph. 
 In our works must be seen the soundness and wisdom of our 
 principles. 
 
 We should never make a public display of our virtues. 
 Whether we bound our desires by our corporeal necessities ; 
 whether we labour and toil ; or whether we impose upon our- 
 selves the practice of self-denial : no matter what course of 
 action, dictated by wisdom and virtue, we may deem it proper 
 to pursue, we should always proceed from a sense of the jus- 
 tice and propriety of such a mode of action ; and not with a 
 view of holding ourselves forth to public admiration. 
 
 LXIX. 
 
 (a) When grovelling minds discourse some topic o'er. 
 Speak loud their views, and urge them more and more ; 
 
 (a) He that keepeth his mouth and his tongue, keepeth his 
 Boul from distress. Prov., 21 ch., 23 ver. 
 
TUE ENCHIRIDION OF EPICTETUS. 
 
 109 
 
 Be silent thou ; let not thy tongue engage 
 To pour out thoughts upon the theme they wage : 
 Unweigh'd opinions in the mind may rise ; 
 Express them not, for there the danger lies. 
 And should they say thou hast a clouded brain, 
 (rt) That dullness caus'd thy taciturn vein ; 
 Be calm, unmoved, nor at this taunt repine. 
 And Wisdom shall pronounce the triumph thine. 
 
 When bleating herds, by careful shepherds led, 
 At eve forsake the plains on which they fed ; 
 Their milk- distended teats and fleecy store 
 Shew how they brows'd : so 'tis with human lore ; 
 The mind's slow process we but search in vain, — 
 How the small parts commingle on the brain ; 
 When, — how, — arranged, and planned, the ideal throng ; 
 What springs are worked to make them move along : 
 'Tis from external signs alone we win 
 A knowledge of the work that glows within. 
 Weigh while sheep browse, their food ; — ah, 'twould defy 
 The keenest glance of searching pastoral eye. 
 (6) Well -cultured minds, like herds of pastoral care, 
 Are known alone by the rich fruits they bear. 
 
 (fl) The just shall never be moved ; but the wicked shall not 
 dwell on the eaith. Prov., 10 ch., 30 ver. 
 
 (h) A good tree cannot bring forth evil fruit, neither can an 
 evil tree bring forth good fruit. Every tree that bringeth not 
 forth good fruit, shall be cut down, and shall be cast into the 
 fire. Wherefore by their fruits 70U shall know them. Matt., 
 7 ch., 18-20 ver. 
 
 ?!' 
 
 w 
 
 ;.ll 
 
 r.i 
 
 y. 
 
110 
 
 THE ENCHIRIDION OF EPICTETUS, 
 
 Hence seek not thou with learning's pomp to blaze 
 In mood attractive to the plebeian's gaze ; 
 But let the wealth wherewith thy mind's inlaid 
 In goodly works of Wisdom be displayed. 
 
 LXX. 
 
 If fiugal care thy mode of life inspire, 
 And corporal need should limit each desire ; 
 Let no vain phantoms on thy vision roll ; — 
 (a) Boast not the plan \vith swelling pride of soul. 
 Thy beverage may be water from the spring, 
 But wish not this in wondering ears should ring, 
 f In Labour's empire range thy feelings free ? 
 Ask not that gazing crowds thy toil should see ; 
 Let no vain passion rule within thy breast ; — 
 Let not the public statues be caressed. 
 Dispel vain-glorious, base, ignoble cares. 
 The low ambition bred in public squares. 
 If self-denial be thy plan of life, 
 Be not thy words with self -laudation rife. 
 To thy parch'd lips the cooling draught refuse. 
 But blaze it not abroad as public news. 
 
 (a) And all their works they do for to be seen of men, &c, 
 Matt., 23 oh., 50 ver. 
 f See note 2, 
 
THE ENCHIRIDION OF EPICTETUS. 
 
 Ill 
 
 &c, 
 
 SECTION 34, 
 
 CONTAINING THE SEVENTY-FIRST AND SEVENTY-SECOND CHAPTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 The fool looks abroad for happiness ; but, the wise man 
 seeks it at home. The former reposes all his trust in external 
 things ; while the latter has no hope but in himself. 
 
 Mark the character of a wise man : — he is never ready to 
 offer praise or blame ; he does not exhibit himself as a being 
 superior to his fellows : if praise be bestowed upon him, he 
 laughs secretly at his panegyrist, and he never defends himself 
 against the censures of those who revile him. He moves on 
 thro' life with the utmost caution, guarding himself from 
 those ills which lie in his path, and which it is in his power 
 to avoid, but never concerning himself with any of those 
 things, whether good or evil, which it is not within his pro- 
 vince either to have or to avoid. He restrains all his desires, 
 and imposes upon himself the strictest self-denial, repressing 
 hi3 excitement with regard to all things, and viewing all the 
 events of life with a calm indifference. In short, he looks 
 upon himself as his greatest enemy, and most perfidious 
 traitor. 
 
 LXXI. 
 
 (a) How great the space that parts the sage and fool, — - 
 The Sphere of Folly and fair Wisdom's school | 
 
 (a) Vide Prov. passim, 
 
 IK 
 
 1^ 
 
 ' r 
 
 Ifk. 
 
 '1 
 
 'ill 
 
ti 
 
 112 
 
 THE ENCHIRIDION OF EPICTETU8. 
 
 A moment pause their characters to rate, 
 And mark their nature, and opposing state : 
 The one (behold thou Folly's ways in this) 
 In extern aid reposes all her bliss, 
 And, senseless ! — deems the happiness or woe 
 That waits her here, from other hands must flow ; 
 While Wisdom sees, with bright translucent eye, 
 Man's joys or griefs in his own bosom lie ; 
 Nor wakes a smile, nor flows a burning tear, 
 Evok'd by power of things beyond her sphere. 
 
 LXXII. 
 
 (a) Who walks in Wisdom's salutary ways. 
 Of sapient worth unerring proofs displays ; — 
 His course unchang'd, his manners e'er the same ; 
 His lips refuse tu utter praise or blame ; 
 He censures none ; on none bestows applause ; 
 »Nor to himself admiring wonder draws ; 
 He lifts him not above his fellow -man ; 
 Unblamed, unblaming, follows Nature's plan. 
 He spurns alike the praises men bestow, 
 And gall's black streams from envious hearts that flow. 
 
 (a) But the fruit of the spirit, charity, joy, peace, patience, 
 benignity, goodness, longanimity, mildness, faith, modesty 
 continency, chastity : against such there is no law. And they, 
 that are Christ's have crucified their flesh, with the vices and 
 concupiscences. If we live in the spirit, let us also walk in the 
 spirit. Let us not be made desirous of vain-glory, provoking 
 one another, envying one another. Gal., 6 oh., 22-26 ver. 
 
THE ENCHIRIDION OF EP1CTETU8. 
 
 As cautious men a circling route will seek, 
 Whose tottering limbs, from late contusion weak, 
 "With pain may move ; they pause the steps between, 
 And turn aside from bars that intervene ; 
 They view the ground along the left and right, 
 And stay each movement in the will's despite. 
 Tho' Joy's bright train are blazing in the view. 
 And shifting scenes of pleasure ever new, 
 Invite the headlong pace to urge along, ^ 
 
 They move slow still, nor heed the siren's song. 
 With devious route they keep the safest line. 
 Till the lux'd joints in healthy state combine. 
 (a) Thus Wisdom's son the voice of censure views ; 
 Guards every step, and all his strength renews ; 
 On Life's rude path meets each opposing trial 
 (6) With mild submission bas'd on self-denial ; 
 Checks every wish, restrains each fond desire, 
 And glows and burns with Wisdom's sacred fire, 
 (c) He spurns those things, as foreign to him here, 
 Which stand beyond the limits of his sphere. 
 
 113 
 
 > If 
 
 ' ill 
 
 (a) Where pride is there also shall be reproach : but where 
 humility is, there also is wisdom. The simplicity of the just 
 shall guide them: and the deceitfulness of the wicked shall 
 destroy them. Prov., 11 eh., 2, 3 ver. 
 
 (&) Then Jesus said to his disciples : If any man will come 
 after me, let him deny himself, and take up his cross, and fol- 
 low me. Matt., 16 eh., 24 ver. 
 
 (c) Strive not in a matter which doth not concern thee, and 
 sit not in judgment with sinners. Ecclesiasticus, 11 ch., 9 ver. 
 
114 
 
 TBS ENCHIRIDION OF EPICTETVS. 
 
 Call him uncouth, untrained in Learning's school, 
 
 A moping idiot, or a drivelling fool ; 
 
 He heeds you not ; deep-fix'd within his soul, 
 
 And true to virtue, reigns his self-control. 
 
 f Himself, in fine, he views with keenest eye ) 
 
 (a) In self he doth the chief est knave descry ; 
 
 Here is the traitor, and the knave accurst ; 
 
 A foe, the darkest, fiercest, d eadliest, worst. 
 
 (fl) The just is first accuser of himself : his friend comethj 
 and shall search him. Prov., 18 ch., 17 ver. 
 
 But I chastise my body, and bring it into subjection : lest 
 perhaps, when I have preached to others, I myself should 
 become a castaway. 1 Corin., 9 ch., 27 ver. 
 
 f See note R. 
 
ir^^ JSNCniRIDtON OP SnCTETUS. 
 
 116 
 
 SECTION 35, 
 
 CONTAINING THE SEVENTY-THIRD AND SEVENTY -FOURTH CHAPTERS. 
 ANALYTICAL ILLUSTRATION. 
 
 It is idle for men to boast of their knowledge and learning . 
 since, whatever may be the extent of the one, or the depth of 
 the other, they can acquire no advantage therefi'om, unless 
 they understand and practice the precepts of wisdom. What 
 doth it avail a man, to say that he can inteipret and explain 
 the writings of Divines and Philosophers, if, at the same time, 
 the practices of his life be opposed to the doctrines which 
 they promulgate, and the duties tliey enjoin ? To become 
 acquainted with the virtues in practice, is the first duty of 
 men ; to shew them in fact is their greatest and highest 
 honour. 
 
 We should abide in the precepts of wisdom which we have 
 received ; observing them as sacred laws, and cherishing them 
 with a pure and religious devotion. 
 
 LXXIII. 
 
 Lo I this weak man, with vanity elate, 
 Applauds himself, and deems his learning great ; 
 (a) Vaunts his deep knowledge, and extols his wit. 
 Since he can read the works Chrysippus writ ; 
 
 (a) Beoanse that, when they knew God, they have not glori- 
 fied him as God, or given thanks : but became vain in their 
 thoughts, and their foolish heart was darkened. For profess- 
 ing themselves to be wise they became fools. Rom., 1 ch., 21, 
 22 ver. 
 
 iu 
 

 116 
 
 THE ENCHIRIDION OF EPICTETV8, 
 
 Expound the meaning of each page he reads : — 
 
 Ah, he in use of words alone succeeds. 
 
 Hod dark Chrysippus penned a simpler strain, 
 
 And his stem page displayed a clearer vein ; 
 
 What then, vain man I of thy insensate boast ? — 
 
 Thou mere expositor of words at most. 
 
 Ah, whither bends my soul in life's short span? — 
 
 (a) To learn fair Nature, and abide her plan : 
 
 For this I sigh, 'tis all I wish to know, 
 
 Since this alone can serve us here below. 
 
 I seek her then ; and only turn aside, 
 
 To ask some safe, some truth-instructed guide 
 
 To point the way. — Lo ! comes the learned sage : 
 
 But, ah, too dark for me his lettered page. 
 
 Some word -versed man must now his aid afford ; 
 
 Expound each page, and con o'er every word : 
 
 Unfold the riches of the Truth divine 
 
 That lie concealed beneath the abstruse 
 
 So far no praise of learning can be mine. 
 
 But, when from use I once have learned to trace 
 
 Thro' all the work Truth's lineaments of grace. 
 
 •J " — • 
 
 ise line ; — ? 
 line. } 
 
 (a) What needeth a man to seek things that are above him, 
 whereas he knoweth not what is profitable lor him in his life, 
 in all the days of his pilgrimage, and the time that passeth 
 like a shadow 1 Or who can tell him what shall be after him 
 under the sun 1 Ecclesiasticus, 7 ch., 1 ver. For we brought 
 nothing into this world : and certainly we can carry nothing 
 out. I Tim., 6 ch., 7 ver. Vide etiam Job, 1 ch., 21 ver., et 
 Ecclesiasticus, 6 ch., 14 ver. 
 
THE ENCniRlDlON OF EPICTETUS. 
 
 117 
 
 him, 
 life, 
 3seth 
 him 
 ught 
 hing 
 r., et 
 
 Some Merit's mine ; but, ah, to boast were vain ;^ 
 A mere grammarian still I must remain. 
 E'en in that sphere my light but feebly shines ; 
 Nor can it reach the depth of Homer's lines. 
 Ungained is still the sanctuary divine. 
 And breathing raptures of the sacred shrine. 
 And mark again, what blushing shame is mine, 
 When, as I read the Truth-entwining line. 
 While I unfold the lofty strains with ease, 
 (a) My life flows not in consonance with these. 
 * • • • • • t 
 
 LXXIV. 
 
 Those precepts which to thee are offered here, 
 With care observe, and reverential fear : — 
 'Tis Nature's voice impels thee to her cause, 
 And bids thee hold by Wisdom's sacred laws. 
 And tho' the voice of Envy should defame 
 Thy peaceful life, and reprobate thy name ; 
 Whence comes the sound bend not a flashing eye, 
 (6) But rapt to Wisdom, pass unheeding by. 
 
 (a) And this I pray, that your charity may more and more 
 abound in knowledge and in all understanding : that you may 
 approve the better things, that you may be sincere and with- 
 out oflEence unto the day of Christy filled with the fruit of jus- 
 tice through JcRns Christ, unto the glory and praise of God. 
 Philip., I ch., 9-11 ver. 
 
 Wherefore thou art inexcusable, man, whosoever thou art 
 that judgest. For wherein thou judgest another, thou con- 
 demnest thyself. For thou dost the same things which thou 
 judgest. Rom., 2 ch., 1 ver. 
 
 {h) Vide Prov. passim. 
 
 I' ! 
 
 .■ruji 
 
 V- 
 
 
>tl 
 
 1X8 
 
 THE ENCHIRIDION OF EPICTETVS. 
 
 SECTION 36, 
 
 CONTAININQ THE SEVENTr-FIFTH CHAPTER. 
 
 ANALYTICAL ILLUSTRATION. 
 
 It is high time that we apply ourselves to the practice 
 of those lessons and rules of wisdom which have been laid 
 down for our instruction and improvement. We should not 
 defer for one moment the enjoyment of that perfection, and 
 of the accompanying blessings which the practice of the 
 precepts of wisdom produces. We cannot be wise too soon : 
 and having already had the acquaintance and knowledge of 
 those omnipotent truths which the Spirit of Reason and Philsophy 
 hath unfolded to our view, we ought not to procrastinate the 
 improvement and perfection induced by the faithful exercise 
 of the duties involved in such truths. Our chief desire should 
 be the attainment of the highest point of human perfection : 
 and, no matter how great the labour, how disagreeable the 
 obstructions, and how painful the struggle, we should still press 
 on, until we arrive at the summit of improvement. Thus had 
 Socrates attained the first place in the ranks of Philosophy : 
 — he persevered in>-his course in despite of every obstacle, 
 steering by no other light than that of Reason, till, arriving 
 at the uppermost point in the walk of Wisdom, he was crowned 
 with perfection. 
 
 LXXV. 
 Say. why defer to periods undefined 
 The work that strengthens, elevates the mind ? 
 
THE ENCHIRIDION OF EFICTETVS, 
 
 119 
 
 Ah, why put ofiF to shadowy future time ^ 
 
 The practice of ennobling truths sublime : 
 
 Those glorious precepts, heavenward-moving band ! 
 
 To which advancing Wisdom waves the hand. 
 
 Long are those truths familiar to thine ear ; 
 
 Long hast thou learnt how safe by them to steer : 
 
 'Tis folly then improvement's work to stay, 
 
 To sink the mind by indolent delay ; 
 
 To wrap the soul in deep encumbering night, 
 
 Uncheer'd, unblest by Wisdom's genial light. 
 
 Oh, say, thou dost a rayless path pursue 
 
 But for a time ; that soon upon thy view 
 
 Shall burst a guiding light ; and then the soul 
 
 Moves on resplendent to the trophied goal ; 
 
 Ah, vain, one instant to retard the boon ; 
 
 The life-fraught breath can't be inhaled too soon. 
 
 Nor is too green thy youth to hail the rays 
 
 That genial flow from Wisdom's solar blaze. 
 
 Indulge not then this indolent repose 
 
 Thro' liie's fast-ebbing tide, till life's sad close ; 
 
 Let not delay rule each succeeding hour. — 
 
 Procrastination blasts fair Virtue's flower. 
 
 Why tarry still with ever-changing plan, 
 
 (a) Nor make thyself at once a perfect man ? 
 
 (h) The mind where blooms not Virtue's plant deep-sown 
 
 Must lie concealed, unhonoured, and unknown ; 
 
 (a) Be you therefore perfect, as also your heavenly Father i« 
 perfect. Matt., 5 ch., 48 ver. 
 (h) Vide Sac. Scrip. pafesJm. 
 
 1H 
 
 HI 
 
 n 
 
 m 
 
 'f| 
 
 .#§ 
 
 (hJ 
 
 1 
 
 V.' 
 ^ ■ 
 
 in 
 
 
 Sm 
 
120 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 Shall, living, pass thro' one unbroken night, 
 
 Uncheered, unblest by Wisdom's grateful light ; 
 
 And, dying, sink forgotten to the grave, 
 
 Unknown to Virtue, Sloth's unpitied slave. 
 
 Awake, arise, and urge the task amain ; 
 
 Let virtuous zeal within thy bosom reign : 
 
 Be all thy aim to pass each barrier thro' ; 
 
 And gain, with ardour burning ever new, 
 
 The highest point that meets th' enraptur'd view ; 
 
 Where Wisdom crowned in all her glory shines. 
 
 Beyond opposing toil's remotest lines. 
 
 'Tis now the field in desperate conflict burns ; 
 
 What thought from glorious triumph backwards turns 
 
 Shall be a coward, since Victory's wreath may fade 
 
 By one defection in the onset made. 
 
 Thus firm had stood the great Athenian sage, 
 
 The pattern, pride, and glory of his age : 
 
 With Reason's light, his sole directing star. 
 
 He gained the top of Wisdom's mount afar ; 
 
 The goddess smiled, and fondly stooping low, 
 
 Arranged her fairest chaplet on his brow. 
 
 True, thou art not a Socrates, yet, still, 
 
 With thee should reign the ever urgent will 
 
 To pace the pathway travel'd by the sage, — 
 
 Thy hope in youth, and solace in old age. 
 
THE ENCHIRIDION OF EPICTETUS. 
 
 121 
 
 SECTION 37, 
 
 CONTAINING THE SEVENTY-SIXTH CHAPTER, 
 
 ANALYTICAL ILLUSTRATION. 
 
 The science of philosophy is divided into three parts : — tlie 
 utility and importance of the principles established ; the 
 proofs or demonstrations by which these are sustained ; and 
 the organization or arrangement of the various parts which 
 constitute such proofs and demonstrations. The most essen- 
 tial part of this division, and that to which our attention 
 should be especially directed, is the utility and importance of 
 the principles ; because it is on the knowledge and practice 
 of these our present and future felicity depends. But, yet, 
 what perversity marks our career I We devote almost all 
 our attention to the last-mentioned part, that is, the technical 
 arrangement of the constituent points of proofs and argu- 
 ments ; while with a reckless indifference we pass the others 
 by. Thus it happens that, while we are ever ready with 
 technical arguments to prove the impropriety of speaking 
 falsehoodp, our tongues never cease to usher forth misre- 
 presentations and lies. The first thing we should learn, is not 
 to lie : to prove that it behoveth us not to lie, is a mere 
 auxiliary branch of knowledge. 
 
 LXXVI. 
 Three leading points to Wisdom appertain. 
 And lie within Philosophy's domain : 
 The first and best of these for us to know, 
 Js that from which her healthful precepts flow, 
 
 
 :l 
 
J 
 
 ;i: 
 
 122 
 
 THE ENCHIRIDION OF EPICTETUS. 
 
 Those principles or first-established facts, 
 
 Which rule, prescribe, and govern all our acts. 
 
 And such is this which teaches us in sooth 
 
 (a) Ne'er from the lips to usher forth untruth. 
 
 The second point instructs the reason why 
 
 We do amiss whene'er we shape a lie : 
 
 Proofs, demonstrations fill this second place, 
 
 And crown each principle with reasoning grace. 
 
 The third is that within whose circling span 
 
 Repose the parts embrac'd in Reason's plan ; 
 
 Which tells what is by various terms meant ; — 
 
 What means a Series, what an Argument: 
 
 By this the meaning of each phrase we find ; 
 
 How these words — Truth, and Falsehood, are defin'd. 
 
 Thus, when in search of Wisdom we engage, 
 
 Our labours all lie on the triple stage. 
 
 The first-named point our greatest care demands ; 
 
 To this the second next in order stands ; 
 
 The other then. Ah, senseless man and blind ! 
 
 To change the order Reason hath assigned, 
 
 And give the last an undivided mind. 
 
 («) Wherefore putting away lying, speak ye the truth every 
 man with his neighbour : for we are members one of another. 
 Ephes., 4 ch., 25 ver. 
 
 These then are the things, which you shall do : speak ye 
 truth every one to his neighbour : judge ye truth and judg- 
 ment of peace in your gates. And let none of you imagine evil 
 in your hearts against his friend : and love not a false oath : 
 for all these are the things t}iat I hate, saith the Lord, Zach^.* 
 rias, 8 ch., 16, 17 ver, 
 
THE ENCHIRIDION OF EPICTETUS. 
 
 (a) Thus, whUe we pass life-breathing precepts o'er, 
 We boast our knowledge in polemick lore ; 
 With learned skill, and reasoning art profound, 
 Prove all the ills that circle falsehood round : 
 Yet all our acts, in reasoning powers despite, 
 Shrink from the touch, and blush before the liglit : 
 Fly Reasons's path, the ways of Truth defy 
 (h) And point at life as one emblazoned lie. 
 
 !1 ! 
 
 (a) Not every one that saith to me, Lord, Lord, shall enter 
 into the kingdom of heaven : but he that doth the will of my 
 Father who is in heaven, he shall enter into the kingdom of 
 heaven. Matt., 7 ch., 21 ver. 
 
 For not the hearers of the law are just before God : but the 
 doers of the law shall be justified. Rom., 2 ch., 13 ver.1 
 
 But be ye doers of the word, and not hearers only, deceiving 
 your own selves. James, 1 ch., 22 ver. 
 
 (h) They mock the doctrines which their pride advocates. 
 Read St. Paul to the Romans, 2nd chapter. 
 
 
 M 
 
 
 i 
 
 J 
 
124 
 
 THE ENCHIRIDION OF EPICTETU8, 
 
 SECTION 38, 
 
 CONTAINING THE SEV-ENTY-SEVENTH, SEVENTY-EIGHTH, AND 
 SEVENTY-NINTH CHArTERS. 
 
 ANALYTICAL ILLUSTRATION. 
 
 The only conclusion at which we can arrive, upon a due 
 consideration of the various circumstances, the lights and 
 shadows, the joys and hopes, the pleasures and woes, the 
 object and end of life, is that whatever positions we may be 
 placed in, and whatever allotments Heaven may assign us, are 
 the best and safest for us ; wherefore, we ought always 
 cheerfully to submit to its decrees. He' who yields willing 
 and decorous obedience to the will of Providence, is wise 
 amongst us ; and the sense and knowledge of Divine things 
 exists within him. Even as Socrates had felt, so should we 
 feel ; — at the moment he was condemned to death by his false 
 accusers, he gave utterance to the ever-memorable exclama- 
 tion : — " True, my enemies may deprive me of life ; but it is 
 not within their power to injure me." 
 
 LXXVII. 
 
 (a) Oh, be it mine with gladsome pace to stray 
 Along the path where Fate shall mark the way. 
 
 {a) Have confidence in the Lord with all thy heart, and lean 
 J jtt apon thy own prudence. In all thy ways think on him, 
 
IS 
 
 THE ENCHIRIDION OF EPICTETUS. 125 
 
 t)o thou, Jove ! my fearless steps invite, — 
 When gods direct, who shall not move aright ; 
 And tho' my ardour should expiring be. 
 Still but command and I shall follow thee. 
 
 LXXVIII. 
 
 Who walks unmoved thro' life's e'er-changing state, 
 And cheerful yields to the decrees of Fate, 
 May scorn those ills which human kind betide. 
 And lean on Wisdom smiling at his side ; 
 May cherish here peace, happiness and love, 
 And sweet regards from tliose in Heaven above. 
 
 LXXIX. 
 
 Thus dear wert thou, Sage, divinely wise ! 
 To gods eternal reigning in the skies. 
 At that dread moment, breath -destroying hour I 
 When thou wert doonied by base tyrannic power. 
 Within thy breast Heaven's inspiration woke ; — 
 Thus from thy lips the godlike accents broke, — 
 
 and he will direct thy steps. Be not wise in thy own conceit : 
 fear God, and depart from evil. Prov., 3 ch., 5-7 ver. 
 
 I beseech you, therefore, brethren, by the mercy of God, that 
 you present your bodies a living sacrifice, holy, pleasing unto 
 God, your reasonable service. And be not conformed to this 
 world; but be reformed in the newness of your mind, that 
 you may prove what is the good, and the acceptable, and the 
 perfect will of God, &c. Rom., 12 ch., 1, 2 ver. 
 
 f 
 
 if!! 
 
 m \ I 
 
 ii 
 
 w 
 
 %\ 
 
 Iff 
 
 I 
 
126 
 
 TItE ENCHIRIDION OF EFICTI^TM 
 
 ** 'Tis true, these men may deal the fatal blow ; 
 That strikes this tottering human fabric low ; 
 (a) But, ah, weak man, the spirit soars away 
 To realms that shine in never-£ "ag day ; 
 The heaven-born spark resumes its home on high, 
 And lives unfading in its native sky ; 
 f Kapt to its maker, mighty Jove alone, 
 It blazes round the gods' eternal Throne." 
 
 («) And fear ye not them that kill the body, and are not 
 able to kill the soul : but rather fear him that ca^ destroy both 
 body and soul into hell. Matt., 10 ch., 28 ver. And I say to 
 you, my friends : be not afraid of them who kill the body, and 
 after that have no more thi.t they can do. But I will shew 
 you whom you shall fear : fear ye him, who after he hath 
 killed, hath power to cast into hell. Yea, I say to you, fear 
 him. Luke, 12 ch., 4, 5 ver. 
 
 * See note S. 
 
 t See note T. 
 
;vMrv 
 
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 'Pi-CJ 
 
 ^^ffWCii 
 
 ^v>>= 
 
 L VVVVV 
 
 m ■! 
 
 NOTES TO EPICTETUS. 
 
 •i' ^ 
 
 Note A, page 18. 
 
 Restrain desire ; this moment call thine own, — 
 He meets defeat who takes his aim too soon. 
 The words of the text are, " tov J' £0' ^filVj 6<7ov bpeyhdai Ka7\,bv 
 hf^ ovSev ovdiiruaoi ndpeany Eeen with respect to tliose things 
 which lie within our grasp, the time has not yet arrived 
 wJien it world be proper to seize them." Here, although 
 the ideas in the original and the translation would at first 
 sight appear to be distinct, yet, they are essentially the same. 
 I adduce the expression in this line as a specimen of the man- 
 ner in which I have dealt with several passages throughout 
 the text ; availing myself of every opportunity to give a poetic 
 turn to the expressions, but maintaining, at the same time, a 
 strict adherence to the sentiments contained in the original. 
 
 , > Note B, page 20. 
 
 To Nature's voice unerring still adhere ; 
 Firm be thy mind, and peaceful thy career. 
 
 aTCka KoX Trjv e/xavrov irpoacpeciv Kara ^aiv ex^<^o.vTtfp^aai" But it 
 behoves me also to maintain the firmness implanted in me by 
 nature.^* The great leading principle of the Stoic Philosophy 
 was that the limits of our natural wants should never be over- 
 stepped J and that nature should be consulted in all things. 
 
 It! « 
 
 4 1 ^ 
 
 1 
 
 I 
 
128 
 
 NOTES TO EPICTETtrB. 
 
 Indeed, such was the severity of the manners adopted by this 
 sect of philosophers, and so closely allied were they to those of 
 the cynics, — whom the followers of Zeno were said to have pur- 
 posely imitated, in order to attract admiration, — that they were 
 often accused of pride and hypocrisy. 
 
 Note C, page 21. 
 
 Death has no sting, so Socrates has taught ; — 
 By man's false dogmas is the phantom wrought. 
 As frequent mention is made of the philosopher Socrates 
 throughout this work, it may be desirable to inform the classical 
 student, as well as the general reader, of some particulars 
 relating to a person who held so flistinguished a place among 
 the wise and learned of ancient clays. This philosopher was 
 the first amongst the pagans of antiquity who directed his 
 whole attention to the improvement of mankind, by teaching 
 such doctrines as were calculated to ensure peace and harmony 
 amongst men, and by directing them to such a course of life as 
 was suitable to the promotion of their real welfare. He was 
 born in a small village called Alopeces, near Athens, and was 
 the son of a statuary. He had learned the trade of his father, 
 and though he never evinced any fondness for it, yet he became 
 a very skilful workman. The love of knowledge, however, was 
 his greatest passion ; and whenever he had earned a small sum 
 by his trade, he devoted himself ardently to his studies, until 
 it was expended, when he again resumed his former occupa- 
 tion. At length, a rich citizen of Athens, of the name of Creto, 
 attracted by the abilities, studious propensity, and amiable dis- 
 position of Socrates, took him from the workshop, and appoint- 
 ed him tutor over his children. Here, he applied himself with 
 
NOTES TO EPICTETUS. 
 
 129 
 
 the utmost zeal to the acquisition of knowledge. Scarcely was 
 there a science, or polite art, with which he did not make him- 
 self acquainted, placing himself under the best and most cele- 
 brated masters in the various departments wherein he studied. 
 Having acquired all the doctrines of the best philosophers of 
 his day, he applied himself to the study of eloquence, of poetry, 
 and of music, and became one of the most accomplished as well 
 as most learned men of his age. He served his country both in 
 a military and civil capacity ; but, did not accept office until 
 he had been far advanced in life. He represented his native 
 village in the senate of Five Hundred, and, in due time, became 
 president of the people. The school of philosophy founded by 
 Socrates was called, after its founder's name, the Socratic 
 School, being a branch of the Ionic School founded by Thales. 
 He disapproved of the continual and endless disquisitions about 
 the nature and origin of things, which had occupied the whole 
 attention of the philosophers of the day, while the actual duties 
 cf life were neglected ; and, feeling that it would be more con- 
 ducive to the happiness of mankind to point out the virtues 
 which might be cultivated with advantage, and the vices which 
 ought to be extirpated, he, at once, resolved upon devoting his 
 life to the teaching and inculcation of moral precepts ; and, 
 accordingly, he founded his school of moral philosophy. In his 
 dress and food Socrates was governed by the requirements of 
 nature : he once remarked, — " whilst others live to eat, I eat 
 to live." He was a man of extraordinary gentleness, and suav- 
 ity of temper, and was scarcely ever seen angry, notwithstand- 
 ing the domestic misery to which he was subjected by a bad 
 and unruly wife. Being once asked how he could live with 
 
 such a woman, and why he did not leave her, he said, — " I have 
 
 I 
 
 
 II ! 
 
 %\ 
 
 :1 
 ill 
 
130 
 
 NOTES TO EPICTETOS. 
 
 so accuBtomed myself to this clatter, that it annoj-s mo no more 
 than the water carts which rattle along the streets." He was 
 especially distinguished in his day for the superiority of hit* 
 reasoning powers ; by the exercise of these he was able to 
 exceed in everything. — '■ I have subdued my faults," said he, on 
 one occasion, " by reason and philosophy." In consequence of 
 the wonderful development of this faculty, he was supposed by 
 his friends to be always accompanied by a Demon ; which he 
 himself used to call his " genius," or " spirit of God." 
 
 Socrates was condemned to death on the accusation of Melitus, 
 that ho had broken the law by not believing in the Gods of the 
 State, and by introducing a new system of worship ; and like- 
 wise by corrupting the youth. His sentence was executed by 
 administering to him a draught of the juice of hemlock ; which 
 event happened in his sixtieth year. Such was the end of the 
 greatest philosopher and best man of antiquity. 
 
 It is supposed that Socrates believed in the existence of one 
 God ; this is deduced from his own sayings : although when 
 he was about to die he is reported to have said to Crito, his early 
 friend and patron, — *' Crito, I vowed to offer a cock to iEscu- 
 lapius ; do not neglect to pay it." 
 
 Many were the noble and sublime truths inculcated by 
 Socrates. Plato and Xenophon, two of his most eminent dis- 
 ciples, collected most of his sayin g » : w iiich we find scattered 
 through the works of the ancient {;r.jek and Roman writers. 
 He taught that the cultivation of amiable manners is attended 
 with pleasure as well as profit ; — that virtue and interest are 
 inseparable. " Itaque accepimus, Socratem exsecrari solitum 
 eos, qui primum hsec, natura cohserentia," (utilitatem honesta- 
 temque) " opinioue distraxissent." Cic. De Off. Lib. Ter. 
 
ifOTES TO EPICTETUS. 
 
 131 
 
 are 
 
 He also taught that there y*^ ^o nearer road to glory than 
 to try to be as good as we would wish to itppear. " Quamquain 
 praeclare Socrates, hanc viam ad gloriam proximain, et quasi 
 compendiariam, dicebat esse, si quis id ageret, ut, qualis haberi 
 vellet, talis esset." Cic. De Off. Lib. Sec. 
 
 In a beautiful poem, written by a Mr. Bushe, Fellow of the 
 Royal Society, entitled •• Socrates," the doctrines of this illus- 
 trious heathen are pleasingly set forth. In answer to the 
 objection of his friend, Aristodemus, that the invisibility of the 
 Deity was a proof of his non-existence, the philosopher is made 
 to speak thus elegantly : — 
 " Can you, Aristodemus, see the soul 
 Which animates man ? Is not tne spring ^ 
 
 That moves and actuates the whole machine, 
 Conceal'd from view ? and yet, you seem to act 
 With counsel and design. Thus, he who schem'd 
 This world immense, presides and rules 
 By secret laws ; himself invisible 
 To mortal ken, whom yet we fairly trace 
 In his material works, which all declare 
 A power divine. Say, when you gaze direct. 
 Full on the sun, is not the radiant orb 
 Lost in the blaze of light ? and yet the sun 
 Paints heaven and earth to view. WTien thunder peals 
 Thro' the aerial vault, is not the bolt 
 Hurl'd on unseen, tho' visible the signs 
 It leaves behind ? or, when fierce warning winds 
 Spread desolation rouT>^, can you discern 
 The wings with which they fly, tho' nature speak 
 Their rapid force 1 And if there's aught in man 
 
 
 4^k 
 
 ! 
 
 
 
 I 
 
132 
 
 NOTES TO EPICTETUS, 
 
 '' 
 
 That does resemble God ; it is the soul 
 Which guides all parts, yet cannot be discem'd 
 By sharpest eye. Cease then to doubt of things 
 Latent from sight, and to deny a God 
 Because you cannot see him with an eye 
 To mortals given." 
 
 Note D, page 22. 
 
 Tis not th' extrinsic splendour of thy state, 
 Thy superb charger's proud majestic gait. , 
 
 Some of the moral doctrines of the Stoic philosophers are 
 very beautiful. Zeno, the founder of this sect, taught that 
 honesty constituted the sum total of all the virtues ; and that 
 to practise it was the end and aim of our being. Cicero thus 
 alludes to this doctrine of the Stoics, — " Itemque si ad honest- 
 atem nati sumus, eaque aut sola expetenda est (ut Zenoni 
 visum est) aut certe omni pondere gravior habenda; quam 
 reliqua omnia ;"' &c. 
 
 Note E, page 25. 
 
 And thus thro' life the doctrine holdw the same, 
 Thou need'st but change the business and the name. 
 
 The text reads thus, — " ovtu Kal ev t(1 /?<w, mv diStJTai avri ^o?,- 
 6apiov Kal Kox^i^iov ywaiKdpinv Knl nai^iov ov(iev Ku'kvaei.'''' Horace 
 expresses this idea in nearly the same terms : he says, — "nomine 
 mutato, de te fabuia narratur." 
 
 Note F, page 27. 
 
 If woman, in love's soft allurements drest, 
 Excite an amorous conflict in thy breast. 
 
 Here are we recommended to the practice of the most sublime 
 Cluristian virtues, — Continence, Fortitude, und Patience. 
 
 J 
 
NOTES TO EPICTETVS. 
 
 Note G, page 33. 
 
 And thro' life's various scenes we rarely see 
 Two fix'd affections in one breast agree. 
 
 In Campbell's beautiful poem, " Theodric," the same senti- 
 ment is expressed in nearly the same language. Thus writes 
 Campbell : — 
 
 " It was not strange ; for in the human breast 
 Two master-passions cannot co-exist, 
 And that alone which now usurped his brain 
 Shut out not only peace but other pain." 
 
 It is sometimes amusing to trace the similarity not only of 
 idea, but also of expression, which exists between writers both 
 of the same, and of different times. This, no doubt, often 
 arises from the circumstance of one writer having read the 
 works, and appropriated, perhaps unintentionally, the senti- 
 ments and expressions of his predecessors : but, to assert that 
 such is always the case, would be to contradict nature and to 
 belie experience ; since we frequently find contemporary authors 
 V riting in the same language, using the same ideas, and cloth- 
 ing them in nearly the eaue words, without, at the same time, 
 the possibility existing of their having had any previous 
 acquaintance with < ach others' works. Mr. Addison's observa- 
 tions upon this Mibject are so accurate, and point so exactly to 
 that which I would here establish, that I c, aot resist the 
 pleasure of quoting' them at full length, fle:aarking upon 
 Pope's " Essay on Criticism," he says, — " The Art of Criticism, 
 which was published some months ago, is a masterpiece in its 
 kind. The observations follow one another, like those in 
 Horace's Art of Poetry, without that methodical regularity 
 
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 1 ! ; 
 
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 It 
 
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134 
 
 NOTES TO EPICTETUS. 
 
 which would have been requisite in a prose writer. They are 
 some of them uncommon, but such as the reader must assent 
 to when he sees them explained with that elegance and perspi- 
 cuity with which they are delivered. As for those which are 
 the most known and most received, they are placed in so beau- 
 tiful a light, and illustrated with such apt allusion », that they 
 have in them all the graces of novelty, and make the reader 
 who was before acquainted with them, still more convinced of 
 their truth and solidity. And here give me leave to mention 
 what Monsieur Boileau has so well enlarged upon in the pre- 
 face to his works, that wit and fiD'^ writing do not consist 
 so much in advancing things that are new, as in giving things 
 that are known an agreeable turn. It is impossible for us, who 
 live in the latter ages of the world, to make observations in 
 criticism, morality, or any art and science which have not been 
 touched upon by others. We have little else left us but to 
 represent the common sense of mankind in more strong, more 
 beautiful, or more uncommon lights. If a reader examines 
 Horace's Art of Poetry, he will find but few precepts in it which 
 he may not meet with in Aristotle, and which were not com- 
 monly known by all the poets of the Augustan age. His way 
 of expressing and applying them, not his invention of them, is 
 what we are chiefly to admire. Longinus, in his reflections, 
 has given us the same kind of sublime which he observes in 
 the several passages which occasioned them. I cannot but 
 take notice that our English Author has, after the same man- 
 ner, exemplified several of his precepts in the very precepte 
 themselves," 
 
NOTES TO EPICTETUS. 
 Note H, page 36. 
 
 Diogenes and Heraclitus shone 
 
 Thus sharers of the gods' empyreal throne. 
 
 Diogenes was a Cynic philosopher, and the pupil of Antis- 
 thenes, who was the founder of that sect. He was remarkably 
 austere in his manners and 'mode of life, carrying out to an 
 extreme point the fundamental principles of the Cynic School, 
 namely, a contempt of riches, and abhorrence o/ luxury. He 
 lived, for the most part, in a large vessel, which was called his 
 Tub : to which circumstance Juvenal alludes in the following 
 lines ; — 
 
 " Safe in his tub the naked Cynic lives 
 Fearless of fire, — Break up his house ; next day 
 Brings him a new one, or repairs the old." 
 
 Some of the doctrines of the Cynics were truly beautiful ; 
 Such are these, — " A sensible friend ought to be valued above 
 a relation, for the ties of virtue are stronger than those of 
 V,iood." 
 
 * It is better to be among the few wise, than among the 
 triViititudo of fools." 
 
 ' 'V\(i man who fears another, whatever he may think of 
 himself, is a slave." 
 
 *' The harmony of brethren is a stronger defence than a wall 
 of brass." 
 
 "The most necessary part of learning is to unlearn our 
 errors." 
 
 
 
 "S 
 
 I 
 
136 
 
 NOTES TO EPICTETUS. 
 
 ^ 
 
 Note J, pa^ 50. 
 
 We call Mm " fool," should he to anger rise 
 For what occurs each day before our eyes." 
 
 In the Proverbs of Solomon, 12th chapter and 21st verse, 
 we read as follows : — " Whatsoever shall befaH the just man, it 
 shall not make him sad : but the wicked shall be filled with 
 mischief." Not the least agreeable part of the study of the 
 "Enchiridion," is the collation of the various precepts and 
 doctrines contained therein with the sacred instructions of 
 Holy Writ. I myself uvo experienced great pleasure from 
 this exercise ; and antioi. ig a similar feeling in my classi- 
 cal readers, I have interspersed several references of this 
 description, at the foot of the pages, throughout the work. 
 
 Note J, page 66. 
 
 What gives true piety its worth and grace, 
 Thus thro' the feelings of the mind we trace — 
 To deem the gods impartial and all- wise ; 
 That all things ordered from their hands arise ; 
 And so imprest to yield to their decrees, i 
 
 Obey their will and follow where they please. 
 
 Pope arrives at the same conclusion when he declares : — 
 
 " Despite of Pride, in erring Reason's spite, 
 This truth is clear, whatever is, is right.^'' 
 
 Here, too, we find a very close affinity of idea between the 
 author of the " Enchiridion," and the writer of the " Essay on 
 Mau ;" although there is no great probability that Pope borrowed 
 the sentiment from his Stoical predecessor. 
 
NOTES TO EPICTETUS. 
 
 137 
 
 I III 
 
 Note K, page 69. 
 
 But, when thy friend to danger is betrayed, 
 
 And when thy Country's wrongs demand thy aid, 
 Pause not to learn the gods' all- wise decree, — 
 What accidents may hence accrue to thee. 
 
 The Stoic philosophers advocated and disseminated the 
 glorious principles of Civil liberty : and the Athenians erected 
 a monument to the memory of Zeno, the founder of the Stoical 
 School, as a grateful acknowledgment of the services which 
 he had rendered to their state by the sovnd doctrines which he 
 had taught, and exemplified in his own conduct. The following 
 complimentary lines were inscribed upon this monument : — 
 " Zeno, thy years to hoary age were spent. 
 Not with vain riches, but with self -content : 
 A stout and constant sect derived from thee. 
 The father of unfearing liberty." 
 The friendship of this philosopher was of the most sincere* 
 ardent, and permanent nature : he regarded his friend as he 
 did himself ; and practised towards him the most unqualified 
 fidelity. Being once asked, what was a friend, Zeno is reported 
 to have replied, " 'KXkog aurdf," (another self). 
 
 Note L, page 72. 
 
 First learn thy tongue's full freedom to restrain ; 
 Nor let thy language ever flow in vain. 
 
 " Tell your king," said Zeno, on one occasion, to the Ambas- 
 sadors of Ptolemy, " a man is here who can be silent." He said, 
 on another occasion, to a loquacious youth, — " We have but one 
 tongue, and two ears ; therefore we ought to talk little, and 
 hear much." 
 
 %\ 
 
 1 
 
 I 
 I 
 
 X 
 
 I 
 
138 
 
 NOTES TO EPICTETUS. 
 
 I 
 
 Note M, page 83. 
 
 Think thou what Socrates, what Zeno too, 
 If here engaged, would be most like to do ; 
 Thus act thyself, and ever bear in mind 
 Those lights transcendant of the human kind. 
 
 There was but very little difference between the doctrines of 
 the Socratic and of the Stoic Schools. The Academicians, of 
 whom Plato was the founder, differed but little from the 
 Socratic philosophers : — they agreed in the most sublime and 
 essential doctrines, those of the existence of one God, and of 
 the immortality of the Soul. 
 
 Indeed, there cap scarcely be said to be any difference in the 
 moral systems of Socrates, and of his pupil, Plato. 
 
 The Stoic ?hilo6op*^y vas a compound of the systems of 
 Antisthenes, the Cynic, and of Plato, the Academician : hence 
 the similarity between the systems of Socrates, Plato, and 
 Zeno. Juvenal, referring to this afl&nity, says : — 
 
 " Not fetched from Cynic or from Stoic Schools, 
 In habit different, but alike in rules." 
 
 Note N, page 94. 
 
 If thou but pause thou canst not fail to see 
 Thy host hath other guests as well as thee. 
 
 A voracious eater was invited, on a certain occasion, to dine 
 with Zeno. This man was in the habit, wherever he dined, of 
 clearing every dish, and leaving nothing to the other guests. 
 Zeno, on the particular occasion referred to, caused an immense 
 fish to be laid before him, and to be taken away before there 
 yrairS time to touch it. Whereupon the guest stared at the 
 
^? 
 
 NOTES TO EPICTETUS. 
 
 139 
 
 philosoplier with great surprise: but Zeno said to him: — 
 " What 1 cannot you endure for once what you make your 
 friends suffer every day ?" 
 
 ;v I 
 
 Note O, page 98. 
 
 Lo ! the young miss, now at her fourteenth year, 
 Is woo'd by men, and called a " pretty dear ;" 
 Her sole desire is to appear with grace ; 
 Her constant study to adorn her face. 
 
 Who that reads these lines can help remembering a similar 
 strain of observation in Pope's exquisite Satire, the " Rape of 
 the Lock." For the sake of the coincidence of idea, and for 
 the gratification of the inquisitive reader, who may feel no 
 small curiosity to discover whether two men who lived at the 
 distance of nearly two thousand years blunder, thought alike, 
 and wrote alike on the same subject, I shall here take leave to 
 quote Pope at some length : — 
 
 " Say, why are beauties prais'd and honour'd most, 
 The wise man's passion, and the vain man's boast ; 
 Why deck'd with all the sea and land afford. 
 Why angels call'd, and angel-like ador'd ? 
 Why round our coaches crowd the white-glov'd beaux 1 
 Why bows the side-box from its inmost rows ? 
 How vain are all these glories, all our pains, 
 Unless good sense preserved what beauty gains ; 
 That men may say when we the front-box grace, 
 Behold the first in virtue as in face I 
 Oh ! if to dance all night and dress all day 
 Charm'd the sn^all-pox, or chas'd old age awa^, 
 
 
 .11 (I 
 
 i 
 
 ;J 
 
 I ' 
 
 I 
 
140 
 
 NOTES TO EPICTETUS, 
 
 • 
 
 Who would not scorn what housewif e'^ cares produce, 
 Or who would learn one earthly thing of use ? 
 To patch, nay ogle, might become a saint ; 
 Nor could it sure be such a sin to paint. 
 But since, alas 1 frail beauty must decay ; 
 Curl'd or uncurl'd, since locks will turn to gray ; 
 Since, painted or not painted, all shall fade. 
 And she who scorns a man must die a maid ! 
 What then remains but well our pow'r to use. 
 And keep good humour still whate'er we lose ? 
 And trust me, dear ! good humour can prevail. 
 When airs, and flights, and screams, and scoldings fail. 
 Beauties in vain their pretty eyes may roll ; 
 Charms strike the sight, but merit wins the soul." 
 
 Here again the idea may naturally occur, whether Pope has 
 imitated Epictetus in this description of female loveliness ; or 
 whether, having read the opinions of the Stoic philosopher, the 
 ideas of his predecessor became incorporated with his own 
 thoughts, and he drew from them without the consciousness of 
 his having done so. Either may, or may not, be the case. Let 
 us hear what Pope himself says upon the subject of the imita- 
 tion of the Ancients. In his Preface to his Works he writes 
 thus : — " All that is left us is to recommend our productions 
 by the imitation of the Ancients ; and it will be found truethat, 
 in every age the highest character for sense and learning has 
 been obtained by those who have been most indebted to them. 
 For, to say truth, whatever is very good sense, must have been 
 eommon sense in all times ; and what we call learning, is but 
 the knowledge of the sense of our predecessors. Therefore 
 thepr who eajr our thoughts are not our own, because thejr 
 
NOTES TO EPICTETUS. 
 
 141 
 
 resemble the Ancients, may as well say our faces are not our own, 
 because they are like our fathers ; and indeed it is very unrea- 
 sonable that people should expect us to be scholars, and yet be 
 angry to find us so." 
 
 Note P, page 107. 
 
 His humble gait, his modest self-control, 
 Bespoke the virtue reigning in his soul. 
 
 Socrates was a pattern of the practice of every virtue that 
 adorns and elevates the mind ; that endears its possessor to 
 society, and renders him estimable, and beloved of his friends. 
 But, of all his excellent virtues, there was none, perhaps, more 
 characteristic than his great modesty. This it was which often 
 made him say of himself, — The only thing I know, is that I 
 know nothing." 
 
 Note Q, page 110. 
 
 In labour's empire range thy feelings free ? 
 Ask not that gazing crowds thy toils should see ; 
 Let no vain passion rule within thy breast ;— 
 Let not the public statues be caress'd. 
 
 One of the biographers of the philosopher Diogenes thus 
 writes : — " In summer he would roll himself in scorching sand ; 
 in winter he would force himself to touch statues covered with 
 snow : he was resolved, he said, to learn to endure everj'thing." 
 This was a rather severe discipline ; and which the Stoics 
 condemned as unnecessary to the perfection of their moral 
 system. 
 
 I 
 
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 t 
 
 i 
 
 m MA 
 
 f 
 
 m 
 
142 
 
 JSfOTES TO EPICTETU3. 
 
 Note R, page 114. 
 
 Himpelf in fine, he views with keenest eye ; 
 In self he doth the chiefest knave descry : 
 Here is the traitor, and the knave accurs'd, 
 A foe the darkest, fiercest, deadliest, worst. 
 
 Scarcely do we find a sentiment expressed in any work" 
 relating to life and morals without being reminded of a corres- 
 ponding one in the Works of Shakspeare. Thus writes the poet 
 of Avon upon this subject : — 
 Tim. — There's ne'er a one of you but trusts a knave 
 
 That mightily deceives you. 
 Both. — Do we, my lord 'I 
 Tim. — Ay, and you hear him cog, see him dissemble, 
 
 Know his gross patchery, love him, feed him, 
 
 Keep in your bosom : yet remain assur'd, 
 
 That he is a made-up villain. 
 Pain. — I know none such, my lord. 
 Poet. — Nor I. 
 Tim.. — Look you, I love you well ; I'll give you gold, 
 
 Rid me these villains from your companies : 
 
 Hang thorn, or stab them, drown them in a draught, 
 
 Confound them by some course, and come to me, 
 
 I'll give you gold enough. 
 Both. — Name them, my lord, let's know them, 
 Tim. — You that way, and you this, but two in company : — 
 
 Each man apart, all single and alone, 
 
 Yet an arch- villain keeps him company. 
 , If where thou art, two villains shall not be, (to the 
 painter) 
 
mTES TO EPICTETVS, 
 
 143 
 
 Come not near him. If thou wouldst not reside, (to the 
 
 lK)et) 
 
 But where one villain is, then him abandon, 
 
 Hence 1 pack I there's gold, ye came for gold, ye slaves. 
 
 You have doi:e work for me, there's payment. Hence I 
 
 You are an alchjnnist, make gold of that : — 
 
 Out, rascal dogs !" 
 
 " Timon of Athens." 
 
 i,r 
 
 Note S, page 126. 
 
 'Tis true these men may deal the latal blow 
 That strikes this tottering human fabric low. 
 
 The words in the text are, — " kfxt'Avvro^ koX Me'kiToq a-KOKTe'tvai 
 fih (iwavTai (iMfai iVou." Anytns and Mclitus hare it indeed 
 in their power to kill m^, hut tliey cannot injure me. 
 
 The charge upon which Socrates was condemned, was that of 
 not believing in the Gods of the State ; and of having ^intro- 
 duced a new system of worship. The persons who accused him 
 were Melitus, Lycon, and Anjrtus. One of the biographers of 
 Socrates thus refers to this subject : — " Melitus first ascended 
 the chair, and made a poor speech, suited both in style and 
 delivery to a school-boy, bringing forward all the charges that 
 have before been mentioned. Anytus spoke next ; and Lycon 
 summed up the accusation with all the artifice of language 
 that he was master of. Plato rose up immediately to defend 
 his beloved master ; but, before he had completed h i apology 
 for his youth, he was abruptly commanded by the Court to sit 
 down. Socrates needed not an advocate : he had appeared 
 totally Indifferent all the time ^ae accusations had been made ; 
 but he now ascended thee hair with calm dignity, and, with a 
 
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144 
 
 NOTES TO EPICTETUS. 
 
 look of conscious innocence and manly firmneBS, entered upon 
 his defence." 
 
 This writer further observes, — " The judges were too much 
 blinded by prejudice to attend even to this defence," (Socrates 
 had clearly shewn the charges brought against him to have 
 been false,) " and, without being the least influenced by it, 
 immediately found him guilty of all the crimes with which he 
 was charged. So inexorable were his judges that nothing but 
 his life would satisfy them ; and they eternally disgraced them- 
 selves by condemning this great and good man to be put to 
 death by the poison of hemlock." 
 
 Note T, page 126. 
 
 Rapt to its Maker, Mighty Jove alone, 
 It blazes round the Gods' eternal throne. 
 There is one thing which cannot fail to occur to the reader of 
 Ancient Philosophy ; it is this, that throughout all the works 
 of the philosophers of old, the doctrine of a plurality of gods 
 presents itself at every step ; and scarcely can a page be turned 
 over which does not display some of the inmates of the Pan- 
 theon. We know that Socrates, Plato, and other philosophers 
 of antiquity believed in the existence of one God ; yet we find 
 these no less frequent than others in the use of terms adapted 
 to the doctrine of polytheism. They, no doubt, accommodated 
 their language and instruction to the taste and comprehension 
 ' of their hearers by applying the attributes of the One Eternal 
 God to the various deities in whose existence and power they 
 had been accustomed to believe. This was also done in obedi- 
 enoe o the Laws and Religion of the State ; for we find Socrates 
 
^^1 
 
 NOTES TO EPICTETUS. 
 
 145 
 
 himself, whoso expansive mind led him to the contemplation 
 of the One Supreme First Cause, and to the rejection of the 
 imaginative system of multifarious Godheads, even at his last 
 moments enjoining the performance of a superstitious rite, 
 solely on account of the great importance which ho attached to 
 a due submission to and respect for the laws of the State under 
 which he lived. , 
 
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THE GOLDEN VERSES OF PYTHAGORAS. 
 
 INTRODUCTION TO PYTHAGORAS. 
 
 Pythagoras, the author of the following didactic Poem, 
 lived in the llfth and sixth centuries before Christ. Accord- 
 ing to the most authentic accounts handed down to us by the 
 Ancients, his birth took placo about the year of the world 
 3436, or 5b8 years before the Christian Era, in the Island of 
 Samos. Such was the comeliness of his person, the elegance 
 of his address, and the gravity of his manner, thai he was, in 
 early youth, reputed to be the son of a Deity. After having 
 obtained the rudiments of knowledge in his own country, and 
 having studied philosophy under Pherecides, the most cele- 
 brated philosopher of his time, he commenced his travels in 
 search of Wisdom. We find it a common practice amongst 
 the ancient Greeks to leave their own country and go in quest 
 of learning and science into otlier lands. Egypt was the com- 
 mon mart of their resort from the most remote times ; and, 
 consequently, thither we find Pythagoras proceeded for the 
 purpose of accomplishing himself in the various branci:c8 of 
 knowledge for which the people of that country were cele- 
 
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 148 
 
 INTRODUCTION^ TO PYTHAQORAS. 
 
 brated. Having arrived there, he entered the college of 
 Thebes, having been previously refused entrance at that of 
 Heliopolis, and also of Memphis, notwithstanding his having, 
 through the king of Samos, obtained an introduction from Ama- 
 sis, the king of Egypt, to those establishments. So jealous 
 were the Egyptian priests of their mi/sterles, as their know- 
 ledge was styled, that they would never admit strangers to a 
 participation in the treasures of their wisdom, however, our 
 young philosopher succeeded, through the instrumentali! jf 
 Amasis, in gaining admittance to the College of Thebes ; and 
 having complied with all the initiatory requirements of the estab- 
 lishment, he soon became conversant with their mysteries. 
 Here he remained for about a score years, trusted and beloved 
 not only by the priests of his own college but also by all the 
 priests and prophets of all the other colleges, as well as those 
 who were distinguished for learning and wisdom throughout 
 the country. Having at last returned to his native country, 
 he attempted to establish a school there, but failed in the 
 attempt. Such was the stupidity and intellectual inertness of 
 the Samians, that the varied knowledge and refinement of 
 wisdom which our philoHophor presented to tliem, was rejected 
 and despised, or regarded with such cold indifference as to 
 compel him to withdraw from the prosecution of his design. 
 Ho resumed his travels once more, and passed over into 
 several of the Grecian islands, for the purpose, as it became 
 afterwards evident, of acquiring a sanction foi" his doctrines, 
 and that he might thereby the more easily disseminate them 
 amongst his countrymen. We have here the commencement 
 of that system of quackery and imposture for which Pytha- 
 
INTRODUCTION TO PYTHAGORAS. 
 
 149 
 
 
 goras became soon after so distinguished ; and which tend so 
 forcibly to place the people of his country and of his times 
 on so mean ., footing of civilization. Finding that his coun- 
 trymen were incapable of .appreciating real merit, he had 
 immediate recourse to extraneous aid derived from his pre- 
 tended communion witli the gods. At Delos he conversed 
 with the Priestess of Apollo, and from her pretended to have 
 received his moral precepts. In a cave of Mount Ida, in the 
 island of Crete, he spent the prescribed period of " three times 
 nine days''"' under the direction of the priests of Cybele, and 
 became initiated in the divine rites and sacred mysteries of 
 the Goddess. Having travelled further on, and visited several 
 of the States of Greece, with the institutions and customs of 
 which he made himself acquainted, he returned home. Now, 
 surrounded with all the importance and sanctity which Lis 
 intimacy with various Divinities gave him, he established a 
 school for the second time, and succeeded. His lectures were 
 listened to with the deepest veneration, and crowds of dis- 
 ciples flocked around him to imbibe learning and wisdom 
 from his lips. Thus we find tliat what real merit was unable 
 to accomplish for our philosopher, was abundantly achieved 
 by false pretension and vile imposture ; and we also discover 
 that intellectual ability and moral worth stood in need of the 
 base devices of hypocritical sanctity, falsehood and quackery, 
 to sustain them. In these our times, artifices of such des- 
 cription would stand little chance of success, at' least for any 
 great length of time ; and the more civilized the community 
 where such practices would be attempted, the less hope would 
 exist of their reception. It is true that deceptions of almost 
 
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150 
 
 INTRODUCTION TO PYTHAGORAS. 
 
 every bpecies are frequently practised among the various pro- 
 fessions and callings of the present day, but we never find 
 them succeed for any lengthened period, except indeed 
 amongst small communities which lie beyond the influence of 
 the almost general light of civilization which characterises the 
 present age. That the people of Samos and of the other 
 islands and districts of Greece, were carried away and im- 
 posed upon by this system of imposture and pretended sanc- 
 tity, is not a circumstance so much to be wondered at, as that 
 Pythagoras 'irnself, a man of the highest order of mind, of 
 the soundest knowledge, of the clearest perception of genuine 
 moral doctrines, and of the Largest and most comprehensive 
 intellectual faculties, should descend, under any possible pre- 
 text, to such a shameful degradation of his powers, and such 
 a base prostitution of his learning, wisdom, and talents. No 
 doubt he proceeded on that mistaken principle which finds an 
 excuse for every extravagance, viz., that " the end justifies the 
 means,''' and thought that there could be no wrong in bursting 
 the incrustation of ignorance which resisted the light of his 
 wisdom, and in pouring the full flood of knowledge on the 
 dull minds of his countrymen, even when the accomplishment 
 of his object hung on a process of deception and hypocrisy. 
 
 After some time he passed from his native country to the 
 Grecian colonies of Italy, where he pursued his task of 
 instructing the people in the various knowledge which he 
 possessed. And not content with disseminating his moral 
 doctrines, and effecting changes in the manners of the inhab- 
 itants of the different cities of Magna Groecia, as the Grecian 
 colonies of Italy were then called, he also attempted a 
 
 
INTRODUCTION TO PYTHAGORAS. 
 
 151 
 
 
 reformation in their political condition ; but in this latter 
 attempt he met with much opposition, which caused him to 
 fly from the scenes of his labour, and seek refuge in the? 
 temple of the Muses, at Metapontum, where, it is said, not 
 being able to provide a sufficient supply of food, he died of 
 hunger. 
 
 That Pythagoras exercised a most extraordinary influence 
 not only over the people of his native country of Samos, but 
 likewise over the inhabitants of the several cities of Greece, 
 as well as of Italy, there is good reason to believe ; for after 
 his death the house in which he used to deliver his lectures at 
 Crptona, was converted into a temple for the goddess Ceres ; 
 religious rites were celebrated to his memory ; statues of 
 him were erected in various places ; and he was in all 
 respects regarded as a Divinity. 
 
 The system of superstitious deception which he had thought 
 proper to adopt, in the propagation of his doctrines, had no 
 doubt great weight withthe people of his day, and contributed, 
 in an especial manner, to exalt hir ^o that lofty position of 
 authority and importance which he shortly occupied. But, 
 this silly imposture apart, his great and varied learning, the 
 excellence and purity of his moral precepts, and the essential 
 elevation of his mind, which were the real basis whereon 
 stood his true reputation and the genuine greatness of his 
 character, have secured him immortal fame. Had he not 
 possessed these truly valuable qualities and acquisitions, his 
 imposing semblances, and his pretended communion with the 
 Deities, would not have availed him long ; like every baseless 
 fabric of ephemeral splendor, and every pretender to excel- 
 
 4 II 
 
152 
 
 INTRODUCTION TO PYTHAGORAS. 
 
 lence, his eystem and his name would soon have sunk together, 
 leaving no trace behind them, save the ridicule and disgust 
 which should ever continue to hang round their memory. 
 His system of moral philosophy was alone calculated to raise 
 him to the loftiest position in the estimation of the people 
 of his day, and to hand down his name to the admiration of 
 future ages ; but, independently of his merit in this respect, 
 his knowledge as an astronomer and a mathematician has 
 secured his reputation thoughout all succeeding ages of the 
 world. He, as the leaned know, was the first promulgator of 
 the system of the universe as it is now established and 
 received. When he first published his theory of the heavenly 
 system, making the sun the centre of motion, and placing tlie 
 planets in their elliptical orbits revolving around him, he was 
 denounced as an egregious visionary, and his whole plan was 
 treated as a ridiculous chimera. It was not until some two 
 thousand years afterwards (A. D. 1543) that Copernicus, a 
 native of Poland, attempted its revival ; and from him it was 
 called the Copernican system. For Sir Isaac Newton, how- 
 ever, it remained to procure its universal reception. In the 
 year 1686 lie made his calculations, and proved to the satis- 
 faction of the learned that the system which, as we have 
 seen, had been first publicly promulgated by Pythagoras, 
 tind afterwards revived by Copernicus, was based upon right 
 reason, and was the only one that was reconcilable to the 
 different phenomena of ethereal nature, and the changing 
 appearances of the celestial bodies. But, although Pythagoras 
 was the first who in Europe taught the doctrine of the solar 
 system, it is not to be thence inferred that he was the origin- 
 
 \ 
 
INTRODUCTION TO PYTHAGORAS, 
 
 153 
 
 ator or first discover of it ; he must have derived it from the 
 Egyptian priests, of whose philosophy, and of that of the 
 Chaldeans, it formed a part ; it being, in fact, a portion of 
 that knowledge which was transmitted from Noah to his 
 posterity. 
 
 Among the various novelties which our philosopher intro- 
 duced into Europe, was that celebrated imposition, the 
 doctrine of the Metempsychosis, or Transmigration of souls. 
 This, too, he derived from the Egyptians ; and made use of 
 it, doubtlefeS; for the purpose of attracting to him the attention 
 and admiration of those amongst whom he wished to dissem- 
 inate his moral doctrines. Though he is to be censured for 
 this as well as the other extravagances and absurdities in which 
 he indulged for the purpose of obtaining celebrity and of 
 enhancing his real merits, yet, it cannot be denied that his 
 services as a moral philosoplier were of the highest and most 
 praiseworthy character. He not only inculcated the practice 
 of the most sublime virtues, but also exhibited in himself a 
 living example of all that he taught, thereby affording the 
 best practical proof of the truth and value of that which 
 he wished to impress upon the attention of others. Of his 
 services in this respect Justin, the historian, thus speaks : — 
 " Laudabat quotidie viitutem ; et vitia luxurige, casusque 
 civitatum efipse perditarum, enumerabat ; tantumque 
 studiuiii ad frugalitatem multitudiuis provocavit, ut aliquos 
 ex his luxuriates incredibile videretur. Matronarum quoque 
 separatam a viris doctrinam, et puerorum a pai'entibus fre- 
 quenter habuit. Docebat nunc has pudicitiam, et obsequia 
 in viros ; nunc illoa modestium et literarum studium. Inter 
 
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154 
 
 INTRODUCTION TO PYTHAGORAS. 
 
 hsBc velut genitricem virtutum frugalitatem omnibus inger- 
 ebat, consecutusque disputationem assiduitate erat, ut matronw 
 auratas vestes, caeteraque suaedignitatis ornamenta deponerent, 
 eaque omnia delata in Junonis sedem ipsi desB consecrarent, 
 prsese ferentes, vera ornamenta matronarum pudicitiam, non 
 vestes esse. In Juventute quoque quantum profligatum sit 
 victi faeminarum contumaces animi manifestant." (Just., 
 Lib. 20, cap. 4.) 
 
 Thus do we find him labouring with the utmost zeal in 
 repressing luxury, and the other vices which spring from its 
 indulgence ; in pressing home upon his pupils and hearers the 
 chai-ms and advantages of the virtues of frugality, modesty, 
 temperance and chastity ; in pointing out the evils and 
 calamities which flow from the fountains of sensual indulgence 
 and debauchery ; and in recommending self-donial and the 
 subjugation of the passions as the only road to prosperity, 
 peace, and happiness. We also perceive that his instructions 
 were shaped to meet the distinct duties of husbands, wives, 
 parents, and children, and that he enforced on each class the 
 offices which peculiarly belonged zo their respective depart- 
 ments in life. His lectures were of two kinds, public and 
 private ; the former were intended for those whom I have 
 just mentioned, and were chiefly adapted to the comprehen- 
 sion of ordinary hearers, and related only to the practical and 
 immediate concerns of everyday life ; the latter were only 
 for his private scholars, and embraced a full course of phil- 
 osophy, and the mathematical sciences. His theological sys- 
 tem was such as might naturally be expected from the unde- 
 fined speculations of his times, in which natural reason appears 
 
INTRODUCTION TO PYTHAGORAS. 
 
 155 
 
 to have been the only instrument employed in regulating 
 the designs and operations of the Creative Power ; and in 
 which the tottering theories of imagination usurped the pro- 
 vince of divine revelation. His moral and social doctrines, 
 however, it must be admitted, were in a very high degree 
 calculated to prove the blessings of society. He endeavoured 
 with great earnestness to establish union and harmony amongst 
 the people by instilling into their minds the absolute necessity 
 of mutual forbearance and universal charity. " Love one 
 another," was his great, his most cherished precept ; and to 
 this Cicero alludes in his " Offices," when he says, — " Nihil 
 autem est amabilius, nee copulatius, quam morum similitudo 
 bonorum ; in quibus enim eadem studia sunt, eaedemque 
 voluntates, in his lit, ut aeque quisque altero delectetur, ac se 
 ipso ; efficiturque id quod Pythagoras ultimnm in amicitia 
 putavit, ut unus fiat ex pluribus." (Off. Cic, Lib. 1.) 
 
 Yes ; that one might be made out of many, — that is to say, 
 that many might be ruled by one mind, and directed by one 
 will, — was, with Pythagoras, the highest point and the chief 
 merit in real friendship. 
 
 Of our philosopher's merits as a poet we have very little 
 opportunity of now judging, since few of his poetic produc- 
 tions have come down to us. Indeed the poem now given is 
 the only one that I have met with, if I except a single verse 
 which is attributed to him by one of his editors, and which 
 bears the following interpretation : — 
 
 Direct thy life beneath a wise control, 
 And guard against th' affections of the soul. 
 
 I'i 
 
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 .. . }■ 
 
156 
 
 INTRODUCTION TO PTTUAQORAS. 
 
 Of the following poem, at least, it may be said, that the 
 precepts are sound, just and philosophical ; that they are 
 arranged with great regularity, clearness, and precision ; and 
 expressed in language forcible and impressive. And although it 
 is not marked with any external embellishments, or decora- 
 tions drawn from the storehouse of fancy, yet, it possesses 
 what must ever constitute the truest merit of moral composi- 
 tion, namely, exactness of thought, justness of reasoning, and 
 fidelity of expression ; together with a certain ease, simplicity, 
 and grace, which relievo the gravity of the subject, and give 
 a degree of softness, a pleasing aspect, and an attractive air to 
 the whole poem. 
 
 The manners of Pythagoras, we are told, were mild, 
 gentle and pleasing ; and Cicero informs us, that his speech 
 was distinguished for persuasive gravity, being entirely free 
 from facetiousness and liilarity. " De Grsecis autem" says 
 Cicero, " dulcem et f acetum, festivique sermonis, atque in omni 
 oratione simulatorem, quem dptiv Graeci nominaverunt, 
 Socratem accepiraus : contra, Pythagoram et Periclem sum- 
 mam auctoritatem consecutos sine ulla liilarltate." (Cic. Ott'., 
 Lib. 1). 
 
 He died, as we have already seen, at Metapontura, whither 
 he had fled after the dispersion of his sodality, or philosophi- 
 cal confraternity. Justin, the historian, gives us a sad 
 account of the breaking up of this society.* He says, that it 
 consisted of about three hundred young men, who were bound 
 together by a certain oath, and who passed their lives apart 
 
 (Just., Lib. 21^ cap. 4.) 
 
INTRODUCTION TO PYTHAGORAS. 
 
 157 
 
 from the rest of the citizens of Crotona, in the pursuit of 
 knowledge, and the exercise of virtue ; but, that the Govern- 
 ment, suspecting them of improper designs on the State, 
 resolved to destroy them ; and accordingly had fire set to the 
 house in which they were assembled. Sixty of them perished 
 in the flames, while the remainder, with their leader, fled into 
 exile. So that Pythagori»3, after having spent twenty years 
 in Crotona, instructing the people in the ways of morality and 
 justice, and disseminating philosophy and science among the 
 youth of Italy, died in exile, for the want of the common 
 necessaries of life. His age, when he died, was about seventy 
 years. 
 
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158 
 
 ANALYTICAL ILLUSTRATION. 
 
 ANALYTICAL ILLUSTRATION. 
 
 To worship God is the first duty oi* man. To keep our 
 oaths inviolate, and to pay due reverence to illuHtrious heroes, 
 are likewise duties of paramount imi)ortanc'e. Wo should 
 give honour to our parents, and to those connected with us by 
 blood, according to the order of relationship : with respect to 
 all other men, our friendship for them should be in proportion 
 to their progress in the practice of virtue. Let your conver- 
 sation be mild, and your actions useful ; and let not trivial 
 faults cause you to abandon your friends, rememberi;. .^ that 
 necessity is frequently the handmaid to power. But, above 
 all things, you should keep a close restraint upon your pas- 
 sions ; — gluttony, sloth, anger, lechery, and impurities of every 
 kind, should be especially guarded against. Let justice be 
 always manifest in wo»-d and act ; and be careful to repretss 
 the immoderate desire of wealth, since great riches may be 
 yours to-day, but to-morrow they may pass from you into 
 other hands ; and, in all the circumstances of life, bear ever 
 in mind, that it is decreed for all men to die. It is your duty, 
 as well as your interest to bear the ills of life with patience, 
 mildness, and resignation to the Divine Will ; and, while it \^ 
 lawful for you to avert evil if you can, or to lessen its ma 
 nity when it comes upon you, you should never forget i 
 the real sufferings of a good man are but small. Amid the 
 various conflicts and vexatious trials of life, be it still your aim 
 to keep at the side of virtue. Should falsehood's tongue assail 
 
ANALYTICAL ILLUSTRATION. 
 
 159 
 
 you, bear the calumny with mildness ; and never siiflor your- 
 Helf to be led aside from the path of truth and justice, or to 
 be swayed from your useful and virtuous purposes. In word 
 and act be virtue still your aim. Bo guarded in your expres- 
 sions — it is the part of a stupid man to speak and act rashly, 
 but be it yours to pursue such a line of conduct as may tend 
 to your future peace. Attempt not things beyond your com- 
 prehension and power, but learn what is useful, and practice 
 what is righteous ; thus shall your life flow on calmly, peace- 
 fully and happily. And, while you thus attend to the concerns 
 of your mind, be not neglectful of those things which apper- 
 tain to the health of the body. In food, drink, and exercises, 
 observe a medium, for that is best. Let your food be whole- 
 some, not luxurious ; and regulate your expenditure, in this 
 respect, as becomes a wise and great man, free alike from 
 extravagance and meanness. Remember, in all things a 
 medium is the best. Let reflection precede all your acts ; and 
 be cautious against taking any step that may turn out to your 
 disadvantage or injury. Let not sleep close your eye-lids ere 
 you have reviewed your actions of the day, and seen what 
 you have done, and what left undone ; reproving yourself for 
 evil deeds, and deriving consolation fi'om the contemplation 
 of those which were good and virtuous. Such be the unde- 
 viating course of your conduct : persevere in the glorious path 
 of virtuous duty, and it shall be to you a source of ineffable 
 joy, of pure and tranquil delight, and of the only attainable 
 terrestrial felicity ; it shall, moreover, lead you into a know- 
 Icwge of divine truth and heavenly love, whereby you maj' 
 hold converse with the Omnipotent Architect of the uni^^erse. 
 
 
 
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 1:1: 
 
 
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 160 
 
 ANALYTICAL ILLUSTRATION. 
 
 familiarise yourself with his wonderful works, and enter into 
 the sacred rnystei ies of nature and providence. Implore the 
 Deity to aid you in all your undertakings, to shed a light over 
 your mind whereby you may walk in the path of his divine 
 will, and to enlarge your understanding for the reception of 
 all his mighty designs ; do this, and the wisdom of God's 
 works, the conpistency of nature's lav/s, and the undeviating 
 rectitude of the dispensations of Providence, shall grow man- 
 ifest to your vision. Then shall you he able to see what it is 
 you ought to seek, and what to avoid ; then shall you be f.'^^ie 
 to comprehend how men bring woes upon themselves, an'^ 
 invite their own sufferings, — liapless wretches, who see not 
 the good placed within their reach, while they strain after 
 that which causes their deepest, darkest, and most painful 
 afllictijns. Like cylinders, they roll along unconscious of 
 their destiny, till they become ingulfed in evils ; — falsehood, 
 detraction, contentions of every kind, and woes unnumbered, 
 hem them round on every side, and render their life one 
 unbroken scene of tumult and of misery. 
 
 Oh, eternal Father ! it is thine to release men from the evils 
 of this life, or to teach them what spirit they ought to culti- 
 vate, and what path to pursue, in order that they may attain 
 to everlasting life. But let us have confidence, remembering 
 that man has a divine origin, and that nature with a kindly 
 hand points to us the way which leads to unfading day, and 
 endless repose. Move on in the direction I have here pre- 
 scribed for you ; use the lessons I have given you ; and, though 
 evils may come, you shall nevertheless, preserve your soul 
 from harm, and troubles shall vanish from your path. Di«- 
 
f 'f 
 
 ANALYTICAL ILLUSTRATION. 
 
 161 
 
 cou/itenance all luxurj? ; drive sensuality far from you, pre- 
 serving the purity of your soul ; keep a vigilant watch over 
 all your thoughts, carefully scrutinizing them, no matter of 
 what kind they rnay be, whether good or bad ; do this, and 
 you shall enjoy here a life of security and peace ; and, passing 
 into the nexi world, your soul shall dwell immortal and in- 
 corruptible, in fadeless glory, amid the celestial inhabitants. 
 
 
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 HBSjM 
 
THE GOLDEN VEESES OF PYTHAGORAS. 
 
 * Be this thy first, thy best, and fondest care, 
 
 Th' immortal Gods to worship and revere. 
 
 (a) Thy vows keep sacred ; rightful rev'rence pay 
 
 To Heroes clad in Glory's bright array. 
 
 Then solemn rites with due regard bestow, 
 
 To Gods that d veil in Hades' realms below. 
 
 (6) To sire and blood be due distinction giv'n ; 
 
 Such is the Xjaw, the sovereign will of heaven. 
 
 For all men else, — to him thy faith extend 
 
 (c) Who in himself exhibits Virtue's fi'iend. 
 
 (a) If thou hast vowed any thing to Grod, defer not to pay 
 it : for an unfaithful and foolish promise displeaseth him : but 
 whatsoever thou hast vowed, pay it. Ecclesiastes, 5 ch., 4 vei?, 
 
 (ft) Honour thy father, in work and word, and all patience, 
 that a blessing may come upon th(5e from him, and his bless- 
 ing may remain in the latter end. Eoclesiasticus, 3 ch., 9, 10 ver. 
 
 (r?) But be continually with a holy man, whomsoever thou 
 shall know to observe the fear of God, whose soul is according 
 to thy own soul : and Vv^ho, when thou shalt stumble in the 
 dark, will be sorry for thee. Ecclesiasticus, 37 ch., 15 ver. 
 
 * See note A, page 171. 
 
TEE GOLDEN VERSES OF PYTHAGORAS. 163 
 
 Yet, while thine acts to useful limits tend, 
 
 Let not light foibles scare thee from a friend ; 
 
 From wise forbearance all thy strength must rise, — 
 
 Know, Need and Power are ever close allies. 
 
 Learn then, those things so good for all to know, 
 
 For all who walk life's rugged path below ; 
 
 And turn thy thoughts, and ply thy strength amain. 
 
 Each headlong grovelling passion to restrain, 
 
 (a) Let foul Debauch a stern subjection own,* 
 
 And Sleep's domain, with Sloth's rank weeds o'ergrown ; 
 
 J ust's foul desires should stoop to stern control. 
 
 And Anger's breath, that shakes the troubled soul ; 
 
 less- 
 ver. 
 
 bhou 
 
 iing 
 
 the 
 
 (fl) Here the poet counsels against four of the most fearful 
 vices of our Nature. — Lust, Anger, Gluttony, and Sloth. The 
 Scriptures denounce them on various occasions, as, My son, 
 attend to my wisdom, and incline thine ear to my prudence. 
 That tliou mayst keep thoughts, and thy lips may preserve 
 instruction. Mind not the deceit of a woman. For the lips of a 
 harlot are like a honeycomb dripping, and her throat is smoother 
 than oil, kc. Piov., 5 ch., 1, 2, etc., ver. A fool immediately 
 shewei/h his anger : but he that dissembleth injuries is wise, 
 Prov., 12 ch., 10 ver. Use as a frugal man the things that are 
 set before thee : lest if thou eatest much, thou be hated. 
 Ecclesiasticus, 31 ch., 19 ver. How long wilt thou sleep, O 
 sluggard ? when wilt thou rise out of thy sleep / Thou wilt 
 cieep a little, thou wilt slumber a little, thou wilt fold thy 
 arms a little to sleep : And want shall come upon thee as a 
 travel) fU", and poverty as a man armed. But if thou be dili- 
 gent, thy harvest shall come as a fountain, and want shall flee 
 far from thee. Prov., 6 ch., 9-11 ver. 
 
 * See note B, page 172, 
 
 ii 
 
 III 
 
164 THE GOLDEN VERSES OF PYTHAGORAS. 
 
 Let meekness ever o'er thy speech preside ; 
 Be always found at Truth's unyielding side. 
 Let shameful acts far from thy thoughts be driv'n, 
 And due respect to thine own person giv'n ; 
 With others ne'er indulge the foul desire, 
 But, let thy soul to purest thoughts aspire. 
 (a) In word, in act, be justice in thy view ; 
 Nor ever thou a thoughtless course pursue : 
 And this good truth bear always in thy mind, 
 That once to die is destined for mankind. 
 ** And while wealth fails one lasting joy to give, 
 (J)) The gifts of Virtue shall forever live. 
 
 Of all the woes, which Fate for man designs, 
 Whate'er the part which heaven to thee assigns 
 With patience bear ; nor rail at heaven's decrees ; — 
 The good man's portion is but small of these. 
 And vet 'tis meet to stem fate's onward flow, 
 And turn aside the tide of human woe. 
 
 (rt) The Lord is only for them that wait upon him in the way 
 of truth and justice. Eccles'asticus, SI ch,, 22 ver, 
 
 (J>) A good man is better than great riches : and good favour 
 is above silver and gold. Prov., 22 ch., 1 ver. And, — " Set not 
 thy heart upon unjust possessions, and say not : I have enough 
 to live on : for it shall be of no service in the time of vengeance 
 and darkness. Be steadfast in the way of the Lord, and in the 
 truth of thy judgment, and in knowledge, and let the word of 
 peace and justice keep with thae." Eocle«iasticus, 5 ch., 1 and 
 12 ver. And, again, — Riches shall not profit in the day of 
 revenge ; but justice shall deliver from death, Prov., 11 ch., 
 4 ver. 
 
 ♦ See note C, page 173. 
 
THE GOLDEN VERSES OF PYTHAGORAS. 165 
 
 What various thoughts men's converse here unfolds, — 
 Some good, some bad, and cast in divers raoulds ; — 
 Unmov'd in justice let thy soul abide, 
 (a) Nor turn one moment from tliy path aside ; 
 Though falsehood's voice shouts thunder at thine ear, • 
 The vicious sounds with tranquil bosom bear. 
 And, hark, meantime let no false tongue invite, 
 In word or deed, thy footsteps from the right 
 And open path. Let thougl)t each act precede, 
 Tiiat truth may reign, and justice may succeed. 
 
 (h) In rash designs th' unwise alone engage. 
 While deeds of worth display the cautious sage. 
 Be not the arts with unskill'd hands essay'd ; — 
 Let use direct, and reason be obey'd : 
 Thus Life's pure stream in blissful mood shall glide, 
 While Wisdom walks sweet smiling at thy side. 
 
 Thy corporal health, meantime, attend with care ; 
 Be wholesome bounds set to thy daily fare : — 
 (c) In meat, in drink, in exercise, define 
 The needful space, and keep the middle line. 
 
 1 
 
 (a) If wisdom shall enter into thy heart, and knowledge please 
 thy soul : counsel shall keep thee, and prudence shall preserve 
 thee. That thou mayst be delivered from the evil way, nnd 
 from the man that spcaketh perverse things : who leave the 
 right way, and walk by dark ways: who are glad when they 
 have done f,vil, and rejoice in most wicked things : &c. Prov. 
 2 ch., 10-14 ver. 
 
 {h) A fool worketh mischief ab it were for sport : but wisdom 
 is prudence to a man. Prov., 10 ch., 23 ver. 
 
 ( j) Challenge not them that love wine : for wine has destroyed 
 
166 THE GOLDEN VERSES OF PYTHAGORAS. 
 
 Pure be thy food, — with guarded step refiain 
 
 From the foul depths of Luxury's domain. 
 
 To virtuous aims fire on the swelling soul, 
 
 Where Envy pale sits fretting at the goal. 
 
 To thy expense be decent limits made ; 
 
 Nor to the Spendthrift's manners be betray'd ; 
 
 Nor in the Miser's steps thy course pursue ; — 
 
 But the just medium ever keep in view. 
 
 ** To honest aims let all thy actions tend, — 
 
 (a) Truth, justice, peace, their purpose and their end. 
 
 Let not thine eyes to balmy sleep be woo'd 
 
 Ere thou hast thrice thy daily acts review'd. 
 
 Thus search thy heart, — how have I spent this sun ? 
 
 "What rules transgress'd ? what duties left undone? — 
 
 Each we£?k, bad act reprove with fearless mind ; 
 
 And in the good enjoy a bliss refin'd. 
 
 (6) Such be thy practice, such thy labor here, 
 
 very many. Fire trieth hard iron : so wine drank to excess 
 shall rebuke the hearts of the proud. Ecclesiasticus, 31 oh., 
 30-31 ver. 
 
 (a) Treasures of wickedness shall profit notbing : but justice 
 shall deliver from death. Prov», 10 ch., 2 ver. Vide etiam, 
 Prov., 11 ch., 4 ver. 
 
 St. Paul speaks beautifully on this subject, — *' And put on 
 the new man, who according to God, is created in justice, and 
 holiness of truth. Wherefore putting away lying, speak ye the 
 truth every man with his neighbour : for we are members one 
 of another." Ephes., 4 ch., 24, 25 ver. 
 
 (&) Be not delighted in the paths of the wicked, neither let 
 
 * See note D, page 174. 
 
THE GOLDEN VERSES OP PYTHAGORAS. 167 
 
 In Virtue's path, with soul resolved, sincere ; 
 
 And grace divine within thy soul shall grow. 
 
 Wrought by the hand of him who bids to flow 
 
 A fount perennial of essential joy, 
 
 Of fourfold bliss unraingled with alloy : 
 
 But, be thy works approach'd with heav'niy love, 
 
 With pure devotion to the Gods above. 
 
 From acN like these pursued with dauntless soul 
 Shall peer those laws which every change control ; 
 The Gods immortal with pure light shall shine, 
 And manifest their nature all divine ; 
 And every change whicli falls to mortal man 
 Shall then appear to square with Nature's plan : 
 Thou, too, shalt learn of heavenly laws the force, — 
 Why Nature keeps a never changing course ; 
 That all exist as justice hath ordained ; 
 That one unbroken order is maintained. 
 
 Hence hope and fear shall wisely rule thy soul. 
 While Truth directs, and Reason holds control : 
 Hence nought can hap mysterious to the view, 
 And nought be hop d which Virtue deems untrue. 
 
 j|1 
 
 the way of evil men please thee. Flee from it, pass not by it : 
 go aside and forsake it. For they sleep not except they have 
 done evil : and their sleep is taken away unless they have made 
 some to fall. Prov., 4 ch., 14-16 ver. 
 
 See also the third chapter of Proverbs, on the practice of 
 Virtue. 
 
" 
 
 168 THE GOLDEN VERSES OF PYTHAGORAS. 
 
 Then, this good truth it shall be thine to know, — 
 (a) That ofttimes men Lid their own sorrows flow ; — 
 Unhappy wretches, whose slow faltering sight 
 Refuse to see the blessings of the light ; 
 And whose weak ears unconscious of a sound, 
 List not the cheering voices waving round. 
 (Jj) How few are they who judge where evils end, 
 And to what sad o'erthrow of mind they tend ; 
 Who ignorant of riglit, unpracticed in the good 
 Roll reckless on in ways not understood : 
 Unnumber'd ills, a fierce and dread array, 
 In ambush hid, beset their rugged way. 
 Oh, melancholy strifes, attendants of their fate. 
 Approach unseen, and on their footsteps wait ; 
 (c) Ills which the good, who Wisdom's voice obey. 
 Bid stand aloof, or turn their steps away. 
 
 (a) Do no evils, and no evils shall lay hold of thee. Depart 
 from the unjust, and evils shall depart from thee. My son, sow 
 not evils in the furrows of injustice, and thou shalt not reap 
 them sevenfold. Ecclesiasticus, 7 ch., 1-3 ver. 
 
 (Jj) A deceitful balance is an abomination before the Lord : 
 and a just weight is his will. Where pride is, there also shall 
 be reproach : but where humility is, there also is wisdom. The 
 simplicity of the just shall guide them : and the deceitfulness 
 of the wicked shall destroy them. Riches shall not profit in 
 the day of revenge : but justice shall deliver from death. The 
 justice of the upright shall make his way prosperous : and the 
 wicked man shall fall by his own wickedness. The justice of 
 the righteous shall deliver them : and the unjust shall be caught 
 in their own snares. Prov,, 11 ch., 1-6 ver. 
 
 (c) For a description of wisdom, her praises, her excellence^ 
 
THE GOLDEN VERSES OF PYTnAGORAS. 169 
 
 Oil, mighty Jove ! whose all-seeing vision knows 
 The length, and breadth, and depth of human woes, 
 Why not vouchsafe in love to feeble man. 
 To keep him safe from ills, or shew the plan 
 Whereby to shun them ? or infonn his fate, 
 And teach what spirit he should cultivate ? 
 («) But grieve not thou, nor at thy fate repine ; 
 Since all men own an origin divine ; 
 And sacred nature, to her instincts true. 
 Exhibits all things to thy willing view. 
 Observe tlie precepts I have given thee here ; 
 Apply the cure, and learn no more to fear. 
 The soul then free shall onward move apace, 
 (h) And Wisdom's ways in fearless movement trace. 
 
 jl 
 
 .•t 
 
 p 
 
 t 
 
 and the fruits which she produces, read the seventh and eightb 
 chapters of the Book of " Wisdom ;" also^the first and second 
 chapters of " Proverbs." 
 
 («) " Therefore I say to you, be not solicitous for your life, 
 what you shall eat, nor for your body whatjyou shall put on. Is 
 not the life more than the meat : and the body more than the 
 raiment ? Behold the birds of the air, for they neither sow, nor 
 do they reap, nor gather into barns : and your heavenly Father 
 feedeth them. Are not you of much more value than 
 they ?" And, — " If the grass of the field, which is to-day, and 
 to-morrow is cast into the oven, God doth so clothe : how much, 
 more you, O ye of little faitli ? Matt., 6 ch., 25, 26 and 30 ver. 
 
 (V) 1 wisdom dwell in counsel, and am present in learned 
 thoughts. The fear of the Lord hateth evil : I hate arrogance, 
 and pride, and every wicked way, and a mouth with a double 
 tongue. Counsel and equity is mine, prudence is mine, strength 
 is mine. By [me kings reign, and lawgivers decree just 
 
170 
 
 THE GOLDEN VERSES OF PYTHAGORAS. 
 
 Each passion curb, refrain from foul excess ; 
 The swelling fury of the blood repress. 
 On righteous basis let each action rest, — 
 Be moral worth the guide, the sign, and test : 
 By this fair touch-stone let each thought be tried ; 
 And heavenly truth shall in thy breast abide. 
 * Thus shall the soul, when left this mortal home, 
 Thro' regions pure of sublime raptures roam. 
 
 „ 
 
 things. By me-princes rule, and the mighty decree justice. I 
 love them that love me : and they that in the morning early 
 watch for me, shall find me. With me are riches and glory, 
 glorious riches and justice. For my fruit is better than gold 
 and the precious stone, and my blossoms than choice silver. I 
 walk in the way of justice, in the midst of the paths of judg- 
 ment. That I may enrich them that love me, and may fill 
 their treasures. Pro v., 8 ch., 12-21 ver. 
 * See note E, page 175. 
 
■" 
 
 NOTES TO PYTHAGORAS. 
 
 Note A, Page 162. 
 
 Be this thy first, thy best, and fondest care, 
 The immortal Gods to worship and revere. 
 
 Throughout all the writings of the ancient philosophers, the 
 doctrine of a plurality of Gods continually occ urs, notwithstand- 
 ing that many of the most eminent of them really believed in 
 the existence of one only Supreme Being, Creator of the; Uni- 
 verse, and of man. In my notes to Epictetus I have already 
 remarked on this peculiarity in the Grecian Sophists, or Philo- 
 sophers. Among the most distinguished of those who believed 
 in the existence of one Supreme Being, were Socrates and 
 Plato ; yet, in the writings of even these we find interspersed 
 frequent allusions to the Gods (Bedi), with an apparent be- 
 lief in the polytheistic doctrine. In the case of Socrates, it is 
 maintained by his biographers, that this frequent recurrence 
 to the system of Godheads, to be found in his discourses even to 
 the latest moment of his existence, was chiefly owing to his 
 respect for the established opinions of his times, and his un- 
 willingness to risk any danger to the peace of society by the 
 introduction of novel doctrines into the religion of the State. 
 
172 
 
 NOTES TO PVTJlA(JORAS. 
 
 Thif; certainly may have been the case ; but. yet, I must confess 
 that it HcemH Hom(!\vhat Btrange that ho many of the philoHophcra 
 should appear to have followed in the wamo track, without per- 
 hapH, feeling any great impulne from the motive so kindly 
 attributed to Socrates. That Pythagoras was a believer in the 
 existence of one God, the Sovereign Lord and Creator of the 
 Universe, there can be no doubt, since in his Theological system 
 he maintained, that the world was created from a chaotic mass 
 of matter by God, who was himself the living principle of its 
 existence — its mover, its supporter, its soul ; and that this same 
 all-powerful and sole Creator and supporter of the Universe 
 infused into his work symmetry, beauty, order, and harmony, 
 which no chance or power but himself could produce, and 
 which was the most infallible proof of his incomparable skill, 
 wisdom, and greatness. But, notwithstanding this correct and 
 sublime view of the Deity, we yet find him using the phraseo- 
 logy of polytheism, and thus forcing a conviction on our minds 
 that he held some vague notion of the existence and power of 
 various Divinities. 
 
 Note B, page 1G.3. 
 
 Let foul debauch a stern subjection own, 
 
 And Sleep's domain, with Sloth's rank weeds o'ergrown ; 
 
 Lust's foul desires should stoop to stern control, 
 
 And Anger's breath that shakes the troubled soul. 
 
 Nothing could exceed in rigor and severity of discipline the 
 system which Pythagoras adopted with his scholars. While 
 they were under what was called their probation, he never 
 
 i 
 
NOTES TO PYTHAGORAS. 
 
 173 
 
 ,,; 
 
 < 
 
 I' 
 
 allowed them any drink but water ; and their food was of the 
 plainest description. And such was the importance which ho 
 attached to self-denial in those youths who wore entrusted to 
 his care, that he frequently exorcised them in this f^raud virtue 
 by placing them at a table loaded with all sorts of luxury, and 
 compelling them to go away without having tasted a morsel. 
 
 Note C, page 104. 
 
 And while wealth fails one lasting joy to give, 
 The gifts of virtue shall forever live, 
 
 The Pythagorean disciples were obliged, at their initiation* 
 to put all their wealth into one common fund, and to live 
 together without distinction. Their clothing, food, and attend- 
 ance were alike. They sat at one table together, fared in the 
 same manner, underwent the same privations, and were sub- 
 jected, in all respects, to a similarity of discipline. The object 
 which the philosopher aimed at by this regulation, was obvi- 
 ously the suppression of avaricious feeling, as well as the 
 prevention of pride and vanity, in his pupils. We are told 
 that he compelled them to rise before the sun, to whose 
 glorious presence they first paid homage ; they then .prepared 
 and arranged the day's business ; af uer which they repeated 
 and sang some verses from Homer and other poets. They next 
 betook themselves to the study of science ; and after that they 
 took a walk for the purposes of contemplation and peaceful 
 relaxation. Conversation and athletic exercises followed next, 
 which were succeeded by a spare dinner, composed chiefly of 
 bread, honey, and water. After dinner they devoted some time 
 
174 
 
 NOTES TO PYTHAGORAS. 
 
 to the a^rrangement of their household affairs ; after which 
 they spent the remaining time before retiring to bed in conver- 
 sation, bathing, and devotional exercises. 
 
 Note D, page 166. 
 
 To honest aims let all thy actions tend, — 
 
 Truth, Justice, Peace, their purpose and their end. 
 
 Of all the ancient philosophers there was, perhaps, none who 
 more earnestly inculcated the moral and social virtues than 
 Pythagoras. His method of training pupils to virtuous practices 
 was in itself peculiar; — he stopped short at no difficulty in 
 carrying out his views with respect to the acquisition by his 
 pupils of any good quality. He placed great value on silence ; 
 and in order to accustom his scholars to the observance of it, he 
 compelled such of them as displayed a loquacious disposition, 
 to remain silent, at all times, except when spoken to ; and this 
 both in and out of school. This discipline he would continue 
 for one, two, or even five years, according as the nature of the 
 case required it. He was also very particular in the admission 
 of pupils to his school ; he would inquire into their previous 
 mode of life, especially with regard to the manner in which 
 they had been accustomed to behave towards their parents ; 
 he would then closely examine their features, and the particu- 
 lar expression of the countenance ; he would en^teavour tc 
 ascertain what their predilections were, what aflEorded them 
 the greatest degree of pleasure, and what caused them the 
 greatest amount of uneasiness or pain. In short, he would 
 give admission to no boy who wa^5 not gentle and docile, and 
 who did not possess what might be called the germs of good- 
 jieflB and virtue. 
 
NOTES TO PYTHAGORAS. 
 
 175 
 
 Note E, page 170. 
 ^U8 shall the soul, when left this mortal home 
 Thro' regions pure of sublime raptures roam. 
 
 bermmortal, an ^ncorruptible 6.d, no longer .nortal 
 
 Pythagoras, like Prorates, and others of the ancient philoso- 
 phers, was a firm beHever in the immortality of the soul