The Manuell of Epictetus

The Manuell of Epictetus, Tranſlated out of Greeke into French, and now into Engliſh, conferred with two Latine Tranſlations. Herevnto are annexed Annotations, and alſo the Apothegs of the ſame Author. By Ia. Sanford. Imprinted at London by H. Bynneman for Leonard Maylard. Anno. 1567.

Tetraſticon ad Reginam.

Scilicet exiguū (Princeps mitißima) quicquid

Expromit liber hic, non tamen exiguum

Si te reſpicias, magni non muneris inſtar

Si libri ſenſum non erit exiguum.

To the moſt high and vertuous Princeſſe, ELIZABETH by the grace of God, of England, Fraunce and Ireland Queene, defender of the faith, long health and perpetuall felicitie.

Althoughe I haue not attained (moſt ſoueraign Lady) to that ripeneſſe in knoweledge and profoundneſſe in lerning, as they haue, who bothe in reding and writing haue ſpente almoſt the whole courſe of their age. Yet foraſmuch as paynefull practize ioyned with diligent ſtudie, bringeth to effect ſome thing worth the labour, I toke in hand this little Boke, as a triall in the true trade of interpreting. Which done, I thought not my trauaile myſſpent, but worthie to be publiſhed abrode for a common vſe and commoditie, and meete that of all eſtates he be vſually read, dayly to be had in hande, and continually to be had in remembraunce: for if a man reade this, and in reading conſider it with a quiet minde voide of all care and ſolicitude, and being attentiue vpon one thing wherin he is conuerſant, he ſhal find (as I ſuppoſe) nothing more excellent, nothing more commodious, nothing more godly to be taughte and ſhewed vs, than the ſumme of thys Boke, and the principal pointes herein comprehended and contained, which are theſe: Hurt no man. Obey God and nature. Suffer iniuries. Deſerue wel of al men as nigh as thou mayſt. Take in good parte whatſoeuer chaunce without thy default. Vſe ſuch things as are giuē for the neceſſitie of life, as if thou didſt not vſe them, and gladly to reſtore the ſame when God or Fortune (as we commonly ſay) requireth the ſame. Repoſe and accompt felicitie in an vpright and quiet minde. Finally recreate and content thy ſelf in the diuine adminiſtration of worldly things, as very iuſt and wiſe, and to vs auaileable, althoughe ſometimes it ſeeme very grieuous. Theſe things ſo great, ſo profitable, ſo needefull to be knowen, ſo auaileable for well framing of life, if we ſhut it within the cheſt of our mind, it is far from that we ſhould be void of all perturbatiōſ and trobleſome motions of the mind, that we ſhould be in felicitie, and leade our life both well and wealthilie. You may coiecture (moſt gracious and ſoueraigne Lady) that in dedicating this Boke vnto your highneſſe, I mene to inſtruct one better learned than my ſelfe, and as the Prouerbe is SVS MINERVAM, the which The Epiſtle. which doubtleſſe is fartheſt off from my cogitations: for it is the ſigne of a man bereft of his witte, and not of a ſounde and perfecte minde, to carrie wood into the Wood, and to caſt water into the Sea. What ſhoulde I ſpeake of the goodly vertues wherewith you are adorned? What ſhoulde I ſet forth and with prayſes extol your excellent endowments both of minde and bodie, which cauſe in all men an admiration? For the Greeke tong you are to be compared to ZENOBIA Queene of the Palmirians, who was very ſkilfull in the Greeke language, and in the Latin not ignorant. For Eloquence you may be likened to CORNELIA mother of the Gracchi. For the embracing of the holy and ſacred ſcripture you are to be numbred with FABIOLA and MARCELLA women wel lerned and ſtudiousos the heauēly veritie. In brief, you may be reconed as EVSTOCHIVM was, who in hir time bicauſe of hir litterature and profoundneſſe in knowledge, was called Nouū orbis prodigiū. Your knowledge in the French, Spaniſh and Italian tong I nede not declare, for vertue nedeth no commendation, nor delighteth to be ennobled with gay gloſsing communication: for where the ſunne caſteth his gliſtering beames, the light of the candell is diminiſhed and obſcured. This Stoick Philoſopher EPICTETVS wrote this worke in a large Volume, in his mother tong, and was abbreuiated by one ARRIANVS a Grecian into this forme, and entituled it Enchyridion, than the which there can be no Booke to the wel framing of our life more profitable and neceſſary. The Authoure whereof although he were an Ethnicke, yet he wrote very godly & chriſtianly, and as he ſpeaketh in other tongs, ſo nowe he ſhall ſpeake in the Engliſhe language, and vnder your Graces protection ſhal be publiſhed to the commoditie of many. Moſt humbly beſeeching your highneſſe, to accepte and take in good parte this little Booke, offring it as a pledge of my bounden dutie towards your highneſſe, & affection towardes my countrie. Your highneſſe moſt humble and loyall ſubiect Iames Sanforde.

To the Reader.

This booke (gentle Reader) is entituled a Manuell, which is deriued of the Latin word Manuale, and in Gréeke is called Enchyridion, bicauſe he may be contained ἐν χειρί that is, in the hand. It is a diminutiue of Manus, as it were a ſtorehouſe, & which ought always to be had in hād, as the hādle in the ſword. This word Enchyridion doeth not onely ſignifie a Manuel, but alſo a ſhort dagger, which is vſed in the warres, or a Poineado. Wherefore ſome do entitle this boke Enchyridion, yt is, a ſhort Dagger: for like as y^e Dagger defēdeth a mā from his enimie, euē ſo this little booke doth defend one in perfectneſſe of minde, & ſaueth him frō the filthy fogge of wicked vices. The title of eyther of theſe may be wel applied to the boke, y^e one reſpecting the quantitie, the other the matter in the booke comprehended. The wordes contained in him, are of greate force and full of efficacie, to moue mennes myndes, for euery man may knowe his affections in him, and to the amending of them, he is ſtirred as it were with a pricke. His ſtile or maner of wordes is brief, and voyd of all elegancie in wordes, very much like the Pithagorean Precepts, which they call Diathecae. Fare wel gentle Reder, and accept in good part theſe my labours.

In Sanfordi Epictetum Anglum. E. L.

Impiger extremis rediens Mercator ab Indis

Has inquit merces India fuſca tulit.

Et silet, & vendit, satis & laudaſſe putatur

Et precium nummi nobile pondus habet,

India fuſca tulit: quid tum si Graecia ferret?

Quid si Roma tulit? Gallia ſiue tulit?

Graecia, Roma, suis pretiū num mercibus addūt?

Gallia ſi quid habet, nū quoq; pondus habet?

Si modo pondus habet, pōdus feret iſte libellus,

Qui nunc est Anglus, qui modo Gallus erat,

Graecia quem vidit Graecū, quē Roma Latinum,

Quemq; nouos docuit lingua Britanna ſonos:

Impiger ad nostras quem tu Mercator ad oras

Attuleras SANFORD, ſic quoq; ſanctus eras.

Sic quoq; ſanctus erit labor hic tuus, & liber idē

Et ſi ſanctus erit nobile pondus habet.

Nobile pondus habet ſuauiſsimus ore Britānus,

At magis ore ſacer nobile pondus habet.

Eiusdem Edmundi Lewkener Libri ad Lectorem Proſopopeia.

VErba libriq; docent ſacrae munimina vitae,

Virtus est clarae nobilitatis iter,

Eliſij Campi vitae ſunt munera ſacrae,

At comes est magnae nobilitatis honos.

In me diuinae lucet virtutis Imago,

Atque ego ſum vitae dux ſine labe tuae.

Ergo ſi cœlos, ſi non contemnis honores,

Tu face quod iubeo munus vtrumque feres.

Against curious Carpers.

Carp not ye cankred zoiles al, the men Whose labour ſpente in paynfull toyle hath ben To blase the badge and banner braue di ſplay Of noble vertues force and craggie way. The byting Theon & Daphitas bolde VVith all the railing rable manifolde Of zoilus ſect cease biting chaps to vſe Againſt ſuch, who on learnings lore doe muſe. The learned Homer, and Praxitiles, To taūting talk, & miſreports wer theſe Subiect. Therfore ſhould I esteme my ſelf T'escape the iarring iawes of Zoilus elfe?

The life of Epictetus.

Epictetus a noble Philosopher in the Stoick profeſſion was born of ſeruile parents in Hieropolis a Citie of Phrigia, who albeit he was a bond man, lame, and in extreme penurie, yet he doubted not earneſtely to affirme that he was a friend to the Gods, in two verſes very well knowen among the Gréekes, whiche are cited both of Macrobius and Aulus Gellius, and be theſe: Δοῦλος Επίκτητος γενόμην, καὶ σώματι πηρός καὶ πενίην ἶρος, καὶ φίλος ἀθανατοις. Which are of a certaine Writer trāſlated into Latine after this manner: Seruus Epictetus genitus ſum corpore claudus, Paupertate irus, Dijs & amicus ego. And may thus be Englished: Of seruile kinde I borne was, hight Epictete by name, In ſubstance pore, to God a friend and eke in body lame. He ſerued in Rome one called Epaphroditus familiar with the Emperour Nero. And liued in Rome all the time of Marcus Antonius raigne. But when Domitian tooke rule in hande, he went from Rome to Hieropolis where he was borne, ſupposing that to be true, whiche is in the Tragicall Poet. Patriam esse cuiusque, vbi quis recte ageret, that is: A man his countrey is euen there Where of God and man he stands in feare. He did reade in Plato (of whome he was a diligent Reader and follower) in that Dialogue which is entituled Primus Alcibiades, or De natura hominis, that he properly and verily was a man, whoſe ſubstaunce altogether did conſiſte in the reaſonable mynde, accompting the minde only to be mā, and ye body but an instrument. Wherfore whatſoeuer was withoute thys man, he thoughte the ſame nothing to appertaine vnto hym, neyther dyd he declare that only in wordes or bokes, but also in hys life: for he did so with drawe himſelfe from the care & loue of outwarde things, ſo litle regarding hys body, or any thing thereto belonging, that at Rome hys houſe had no dore, for there was nothing at all in it but a bad beggerly bed of little value. Lucian the Sirian writeth that Epictetus was after his death so eſtemed, that an earthen candlesticke that he had, was sold for fifty pounds.

The Manuel of Epictetus

Cap. 1.

¶What things are in man, and what are not.

OF al things which are, ſome are in vs, ſome are not.¹ In vs are Opinion, Endeuor, Deſire, Eſchuing, & briefly al that which is our worke. In vs are not our Body, Poſſeſſions, Honours, Souerainties, and ſummarily al that which is not our worke. Then the things which are in vs are free and franke by nature, and can not be prohibited, empeached, nor taken away.² But ſuch things as are not in vs, bee ſeruile, feeble, and may be prohibited, empeched and taken away, as things vnto other men belonging, and not ours.

Cap. 2.

¶ Of the domage which proceedeth of taking the one for the other, and of the profit in good Iudgement.³

If the thinges which are franke and frée, thou ſhalte eſtéeme and Iudge ſeruill, and the thinges which are not oures, thou thynke proper, thou ſhalt be ſorrowfull, thou ſhalte be troubled, thou ſhalt finde thy ſelfe encombred, & ſhalte miſcontente thy ſelfe with God and men. But if thou thinke onely the things thyne, which truely are thine, and the thingsother mennes, which truely are other mens, no man wyll conſtrayne thée, no man wyll hinder thée, thou ſhalt blame no body, thou ſhalt accuſe no body, thou ſhalt do nothing againſte thy wyll, no man ſhall hurte thée, and moreouer thou ſhalte haue no enimy. For in nothing which is hurtefull thou canſt not be perſwaded.

Cap. 3.

¶ That other mens matters muſt be omitted, our owne muſt be ſeene vnto, and that we can not do both.

Then if thou deſire ſuch things, remember that thou oughteſte not beyng greatly mooued and troubled, to take them in hand: but eyther altogether thou oughteſte to reiecte them, or for a tyme laye thē a ſide, and before al things to be carefull ouer thy ſelfe.⁴ But if thou deſire theſe things, that is to rule, to be rich, to haue thine to proſper, peraduenture thou ſhalte not aſpire to all theſe things, bicauſe thou doeſt deſire alſo the chefeſt. So by no maner of means thou art able to attain unto y^e things which giue felicitie & libertie to man.

Annotations. All theſe things) That is rule, riches. &c. bicauſe thou doeſt deſire the chiefeſt) that is, theſe things which Philoſophie giueth, Libertie, tranquillitie of the mynde, and ſecuritie.

Cap. 4.

¶ Howe we oughte to behaue oure ſelues in euery ſharpe imagination.

In any ſtrong and ſharpe Imagination, thou muſt accuſtome thy ſelfe immediatly to conſider, that this is nothing elſe but Imagination, and that in déede it is not as thou déemeſt.⁵ Afterward ſearch it out, and examine it, with theſe rules whiche thou haſte. Firſt and principally by this, whether the thing concerne the things whiche are in vs, or the things which are not. And if it be of the things whiche are not in vs, haue incontinently thys in remembrance: That belongeth nothing to me.

Cap. 5.

¶What thing it is that one ought to deſire, & one ought to flee.

Call to remembraunce, that the promiſe and the end of deſire is, enioying of the thyng deſired:⁶ and that the promiſe and ende of eſchewing is not to fall into that, whiche one oughte to flée: He then which cōmeth not to enioy, but is depriued of the promiſe of his deſire, is not happy, but vnfortunate, and who ſo falleth on y^t, which he declineth, is miſerable. If thē onely thou decline that which is not agreable to the nature of the things whiche are in vs, thou ſhalt neuer chaunce into that, whiche thou ſhalt flee. But if thou thinkeſt to exempt thy ſelfe from ſickeneſſe death or frō pouertie, or altogether ſhunne them, thou ſhalt finde thy ſelfe vnhappy. Wherfore thou muſt ſet apart all the eſchuing, and auoiding of ſuche things as are not in vs, and tranſpoſe theſe into them which are againſt the nature of things, whiche be in vs.⁷ As touching deſire, thou muſt altogether ſet it aſide at this preſent. For if thou couet the things which are not in our power, it muſt needs be, that thou be fruſtrate. Howe and after what ſorte thou muſt deſire the things which are in vs, thou art yet vncertaine. As for endeuoure and refraining of y^e minde vſe it ſleightly with reaſon, and a reſted deliberation.

Annotations. Promiſe of deſire, It is a certain faining of deſire ſpeaking with a mā. To the vnlearned ſort the wordes ſhould be more plaine, if he had thus ſpoken: when thou doeſt deſire any thing, haue a cōfidence to obtaine it, & to haue thy deſire.&c that which is not agreable to ye nature of the things which are in vs, Againſt theſe things verely do repugne, falſe opinion, naughtie & corrupt appetite, all the perturbatiōs of the minde, whiche the Stoicke Philoſophers would haue to be in mans power: not ſo peraduenture that they appeare not (for that were more beſeming God than man) but that they obeye reaſon. Trāſpoſe theſe into them which ar againſt the nature of things which be in vs. Theſe words ſeme vnto the vnlearned obſcure, which had ben more lighter and eaſy,if he had written thus: To abhorre falſe opinions, foliſh and euil deſires, diſhoneſtie, and diſworſhip. For as thou mayeſt flee theſe thinges, ſo thou mayeſt eſchewe them.

Cap. 6.

¶Howe we oughte to eſteme the thinges wherein we take pleaſure, or which bryng vs profite.

In euery thing, whiche doth eyther delite thée, or whiche are profitable vnto thée, or which thou loueſt, thou muſt diligently conſider the qualitie, beginning at the leaſt thyngs.⁸ If thou loue a pot, ſay in thys manner: I loue a pot, the ſame beyng brokē, thou ſhalte not diſquiete thy ſelfe, for thou diddeſt well knowe, that he was fragile and brittle. Likewiſe if thou loue thy ſonne, or thy wyfe, ſaye that thou doeſt loue a man: if one or other chāce to dye thou ſhalt not be troubled, bicauſe thou dyddeſt conſider well that he was mortall.

Annotations. If thou loue a pot, Albeit Epictet, as a diſpiſer of riches, bringeth forth examples of vyle thyngs, as of baynes, lactuce, and other of that ſort: yet Simplicius hath a more apte worde:If thou hādell or toſſe a pot: that is, a brittle thing that cānot abyde or ſuffer toſſyng, or hitting againſt the walles, as glaſſe, wherof Publiā ſayth, Fortune is as brittle as glaſſe, whiche when it ſhineth, it is broken. Peraduenture he alluded to Diogenes Tonne.

Cap. 7.

¶How a man ought to take a matter in hand that we may be voide of perturbation, & firſt by meditation.

When yu doeſt take any thing in hande, thou muſte ſet before thy eyes y^e qualitie therof: as if thou wylt goe to the baines, cōſider with thy ſelfe diligētly all that which may happen, & what they do.⁹ Some caſt water, ſome are driuen out of their places, ſome doe a thing to the rebuke of an other, and in the meane ſeaſon other picke & ſteale. In doyng thys thou ſhalt more certainely and conſtantly bryng thy matter to paſſe, if finally thou ſaye I wyll bath my ſelfe, and obſerue thy purpoſe vnto nature agréeable, and ſemblably in all things thou ſhalt not do amiſſe. For after this ſort if any harme befall while thou arte in the baine, this ſaying ſhal be in a redineſſe: I would not onely obſerue this, but alſo would not ſwarue from my purpoſe whiche is agréeable vnto nature, whiche I ſhall not performe, if I take diſpleaſauntly the things which happen and befall.

Cap. 8.

Howe to put awaye our perturbations, thorovve the conſideration of the nature of ſuche things, as trouble vs.

The things do not trouble men, but the opinions whiche they conceyue of them,¹⁰ as for example death is not terrible (thē it would haue ſo ſéemed to Socrates) but bicauſe the opinion of death is terrible, death ſemeth terrible. Then when we are brought in the briers, or be troubled, or that we do bewaile our owne ſtate, let vs not blame others but our ſelues, that is to ſay our opinions.¹¹

Annotations. Death is not terrible, If either the ſoule be extinguiſhed with the body, or be trāſferred and caried into a better place. But if thou ſhalte be puniſhed for thy offences, it is a daungerous matter, and a harde caſe, excepte thou be fenſed with the buckler of true pietie.

Cap. 9.

¶The reaſon and proufe of the former precept with an aſſignation of thre ſorts of men.

The vnlerned accuſeth other in his owne propre faulte. He that begynneth to haue knowledge accuſeth him ſelfe. The learned accuſeth neither an other, neither him ſelfe.

Annotations. The vnlerned, That is he, which conſidereth not what things are his owne, and what ar an other mannes: who requireth all things to be done according to his wil and pleaſure, that which neither may be done, neither perhappes ought not. Himſelf for he doth acknowledge hys faulte, and alſo is intentiue and diligente about it, leaſte that he ſtumble againe at the ſame ſtone: that is, leſt that he claime or attribute other mens right to himſelfe.

Cap. 10.

¶That the glory in exteriour and outwarde things is vayne.

Glory not in thy ſelfe for the excellencie of an other thing.¹² It ſhoulde be tollerable, if a horſe aduaunting himſelf ſhould ſay: I am faire. But thou when in boſting thy ſelfe, thou doeſt ſay, I haue a faire horſe: remember that thou doſt glorifie thy ſelfe for the beautie which is in the horſe. What haſte thou then? Nothing biſides the vſe of opinion.¹³ Therefore when in the vſe of opinion thou ſhalt gouerne thy ſelfe according to nature, then thou ſhalt haue wherwith to auaunte thy ſelfe, for in any commoditie which is thine, thou wilte glorifie thy ſelfe.

Annotations. The vſe of opinion, This ſemeth obſcure to the vnlearned. But it is euen as he ſhould ſay: In all things we ought not to follow appetite, or the common opinion, but the iudgement of reaſon. For to vſe well opinion, is nothing elſe than to iudge well of all things, and to obey reaſon, not affection.

Cap. 11.

¶What outwarde things are graunted vs, and howe we ſhould vſe them, by a ſimilitude.

Even as in Nauigation, when men make their abode at any hauen, if y^e Mariner goeth to lande for freſhe water, and it hapneth that incidently by the way, he thinketh to gather cockles or oyſters, yet neuertheleſſe he ought to haue regard of the ſhippe, and oftentimes to looke back, whether y^e Maſter calleth:¹⁴ and if he call thée, leaue all behinde, and returne to the ſhippe, leaſt that thou being bond like a beaſt, be not drawen by force to the ſhippe. Euen ſo it is, in the courſe of our life, as if for a cockle or an oiſter, there be gyuen vs a wife and a childe, or other things, which we holde deare, and wherin we take pleſure, they ought not to put vs from our purpoſe vnto nature agréeable: But if the maſter do call, run vnto the ſhippe, leauing theſe things behinde, not looking backe towards them. But if thou be olde, go neuer farre from the ſhip, leaſt that thou being called, do fail, & that thou be not conſtrained. For he which willingly followeth not neceſſitie, by force and maulgre his téeth ſhe draweth him.

Annotations. Leaſt y^t thou being called doſt fail. He ſpeaketh not of the outwarde power, but of the imbecillitie and weakneſſe of the might: vvhich the greter it ſhal be whē age cōmeth on vs vvith more few things the mind is to be occupied: for bicauſe it is very difficulte to be voide of theſe, and to fulfill that which Philoſophie commandeth. A ſingle perſon (if other things be correſpondent) may be in his life time, cōtented with a little, and die with a more pacient minde. A wife, children, and familie, do more trouble and diſquiete the huſbande and father, being as well in good healthe, as ſicke, than his life. I vnderſtande the ſhippe, either to be Philoſophie, or the trade of our life: the ruler and maiſter of the Shippe to be GOD: to whom when he calleth, who ſo obeyeth not either is entreted as a ſlaue, or elſe is vtterly forſaken.

Cap. 12.

¶How we may enioy outward things without fault or trouble.

Wiſh not that the thyng which is done, be done according to thy pleaſure and will.¹⁵ But wiſh that it be done, euen as it is don, and thou ſhalt be happie. Sickneſſe is an impedimēt of the body, not of thy purpoſe, except thou wilt thy ſelfe. Halting is an impediment of the legge or foote, and not of thy purpoſe, and ſo conſider in euerie inconuenience whiche may befall, and thou ſhalte finde the impediment to appertaine to an other, and not to thée.¹⁶

Annotations. Halting is an impediment of y^e foote, not of thy purpoſe. But thou wilt ſay whē thou art purpoſed to goe a iourney (namely if thou want a horſe, or a waggon) halting hindereth thee. Epictet wil anſwer & ſay: If thou ſhalt follow my precepts, thou ſhalt begyn no iourney, whiche thou art not hable to atchieue. So the more and greater the impedimentes of the body ſhall be, ſo much the more thou ſhalt ſuppreſſe appetite, and ſhalte take fewer things in hande. But thou doſt ſay, that this is the impediment of purpoſe, and therefore very troubleſome. Epictet denieth it to be an impediment, to deſire nothing raſhly and in vaine: but affirmeth it to be the propre part & office of a Philoſopher. Verily, euen a foole doth vnderſtande this, that it is better to make appetite obey reaſon, than to burne in vaine deſires. The impediment to appertaine to another and not to thée) If he would graūt the foote to be a part of the body, (neither doeth he denie it) & the bodie to be part of man (which he ſeemeth to denie) when his foote is poiſtered & ſhakled, the bodie is alſo cūbred, the body being cumbred, mā hym ſelfe at leaſt wiſe partely is cumbred, but if the body be the inſtrument of man, doutleſſe it cā not be denied, but that the inſtrument being mutilate and vnperfect, the worke ſhal be more vnperfect and vnmeete. For thou ſhalt haue the ouerthrowe, if thy Sworde or Dagger lacke hiltes and handle.

Cap. 13.

¶Of the remedies which we haue againſt all accidentes.

In euery accident thou muſt incontinently conſider what puiſſaunce & ſtrēgth thou haſt to withſtand that whiche is hapned.¹⁷ If any miſchiefe befall vnto thée, thou ſhalt finde vertue whiche is good and holſome, as againſt voluptuouſneſſe, continencie. If laboure be offred thée, thou ſhalte finde ſtrength: if wrong, pacience: and if thou ſhalt thus accuſtome thy ſelfe, thou ſhalt neuer be troubled with ymaginations.

Annotations. Thou ſhalt not be troubled with imaginations) That is, thou ſhalt neuer be ouercome and ſubdued with pleaſure and ſorrowe, but ſhalt conquere naughtie deſires, and affections, by the helpe of wiſedome and vertue.

Cap. 14.

¶What maner of men we oughte to ſhewe oure ſelues, when we loſe outwarde worldly goodes.

Neuer ſay that thou haſte loſte any thing, but that thou haſte reſtored it.¹⁸ If thy ſonne die, he is reſtored. Thy liuelode is taken away, haſt thou not reſtored it? But he which depriued thée of it, is an yll man. What matter maketh it to thée, by whome he which gaue it, hath eftſoones taken it? Haue a care and regarde to all things, keping and vſing them (during the time only that thou haſte them in thy cuſtodie) as things vnto other men belongyng, euen as the wayfaring man dothe to his lodging.

Cap. 15.

¶That a man ought not to loſe the quietneſſe of mynde, for exteriour and worldly things. If thou wilt profite thy ſelf, let paſſe theſe cogitations. If I ſhall not be carefull of my affaires, I ſhall not haue wherwith to liue. If I correct not my ſeruāt, he will be naught. For it is farre better to famiſh without ſorowe and feare, than to liue in abundance with a troubled minde.¹⁹ And it is much better, that the ſeruant ſhoulde bée faultie, than thou whiche art his maiſter vnhappy. Then thou muſt begin with the leaſt things, the Oyle is ſpilte, the Wine is ſtolne. Conſider with thy ſelfe, that quietneſſe and ſecuritie of the mind coſt thée ſo much: for nothing is fréely gotten. If thou call thy ſeruant, imagine it may ſo fal out, that he heareth thée not, or hearing thée, to doe nothing whiche thou wouldeſt haue him do. But that he is not worth ſo much, that for him thou ſhouldſt be troubled.

Annotations. It is far better to famiſh. &c. It may be aſked not without a cauſe whether ſo greate conſtancie may agree with mans nature, that it may ſuffer and endure extreme hunger?

Cap. 16.

¶That for the eſtimation of the people we ought not abandon vertue.

If thou wilte profit thy ſelfe, be not diſpleaſed, if for outwarde things, thou ſeme to other madde or foliſh.²⁰

Annotations. If thou wilt profit That is to ſay in Philoſophy and garniſhing of the mind. For he vnderſtandeth and meaneth that progreſſiō, wherby the tranquillitie and libertie of the minde is increaſed. Be not diſpleaſed, if for. &c. For who ſo regardeth not pleaſures, riches, & honor, namely if he may obtaine them: of all men he is accompted a foole, namely in theſe dayes. But in times paſt diuers Philoſophers and good mē for the loue they had to vertue abandoned al vvorldly vvealth and promotions, as Crates, Diogenes, and thys our Epictete.

Cap. 17.

¶Againſt vaine glory.

Seke not to ſéeme learned and experte in any thing, and if to any thou doeſt ſeme, truſt not thy ſelf:²¹ for thou knoweſt it is not eaſy for a man to kepe hys purpoſe agreable vnto nature, and to embrace exteriour things, but it muſt néedes be, that he which is careful of one, ſhould be negligent in the other.

Cap. 18.

¶What things vve oughte to deſire, & what we ought not.

If thou wilt haue thy wife, thy children, and thy frends to liue for euer, thou art a foole. For thou wilt haue in thy power the things whiche are not, & wilt haue y^e things to be thine, which are belonging to other mē.²² And ſo if thou wilt not haue thy ſeruaunte to offende, thou art a foole, for y^u wilte haue vice to be no vice. But if thou wilt not be fruſtrate of that whiche thou doeſt deſire, this thou maieſt do: herein then exerciſe thy ſelfe.

Annotations. For thou wilt haue vice to be no vice, He meaneth (as I ſuppoſe) that boyes and al maner of men, by nature are inclined to vice: and that vices cannot be repelled, but by philoſophie which yong and tender age is not able to receyue.

Cap. 19.

¶What things make vs bonde, and what free.

He is Maſter and Lord of any man, to whome (nil he will he) he maye either giue or take awaye.²³ He then which will be frée, let him neither deſire, nor flée any thing, which is in an other man hys hande, and power, otherwiſe of neceſſitie he ſhal be conſtrained to ſerue.

Annotations. He is Maſter of any man. &c. How many Maiſters then hath Fortune layed vpon vs? Howe many more do we layed vpon vs,thorovve the inſaciable deſire of tranſitorie thinges?

Cap. 20.

¶A rule to electe and chooſe things preſent paſt, and to come, by a ſimilitude.

Remēber that thou muſte make compariſon of thy lyfe to a banket:²⁴ where if the meate ſtande before thée, thou muſte take it modeſtlie: if he, whiche doth bring it, doe paſſe by thée, ſtaye hym not, or if he be not yet come to thée, be not ouer gredy thereof: but ſtay vntill he come to thée. In like manner thou muſt diſpoſe thy ſelf, towards thy children, towards thy wyfe, towards greate men, and towards riches, ſo at length thou ſhalt be worthie the table of y^e Godds. But if thou take not that which is ſet before thée, but doeſt refuſe it: then thou ſhalt not only be worthy of their table, but to be their companion: for when Diogenes, and Heraclitus and other like to them did thus, worthily, and of very good righte they were diuine, and ſo were accompted.

Annotations. Worthy the table of the Goddes) He ſignifieth, that the deſpiſing of outwarde & worldly things is a certaine heauenly thing, & that it maketh a man like to God. They wer diuine, & ſo were accompted. Arrogantly doubtleſſe, and ignorantelye. For howe farre doth euen the excellenteſt man that euer was differ from the leaſt part of the Godhead?

Cap. 21.

¶By what meanes we muſte gouerne oure Imagination about ſuch things, as ſeme to be eſchewed.

When thou doeſt ſée any man ſorrowful, and torment hym ſelf either bicauſe he hath no tidings of his ſon, either bicauſe he is dead, either bicauſe he hath ſpent all, beware enter not into imaginatiō, that this maketh him vnhappy: but haue redilie in remembraunce that it is not the accident, which troubleth him (ſeing it tormenteth not an other) but his opinion conceyued therof.²⁵ But if thou fall in talke with him, accommodate thy ſelf to his perturbation, and moreouer if the matter ſo require, weepe alſo with him for companie: but take heede that thou ſorrowe not inwardlie.

Cap. 22.

¶That it lieth not in vs to chooſe the ſtate of our life, but to vſe it euen as it chaunceth, by a very apte ſimilitude.

Thou muſt remember that thou arte one of the players in an enterlude, and muſt plaie ye parte, which the authour thereof ſhall appoint, thou muſt play be it lōg, be it ſhorte.²⁶ If he appointe thée to play the begger, y^e Creple, y^e Prince, or the priuate perſon, do it well and wittilie, for it lieth in thée to play that part, whervnto thou art appointed, and in an other to chooſe and appoint thée.

Annotations. Which the authors therof ſhall appoint, That is, whether he be a comicall, or a tragical Poet? As concerning the very mater the Greeke Epigram doth declare. Σκηνὴ πᾶς ὁ βίος καὶ παίγνιον. ἢ μάθε παίζειν, τὴν σπουδὴν μεταθεὶς, ἢ φέρε τὰς ὀδύνας. Which may thus be engliſhed: What is our life? a gawiſh game a ſweete delighting play. Then cares in gaming lay a ſide, or liue a miſer aye. Nazianzenus doeth almoſt ſignifie the ſame, but with a more grauitie and pietie, in theſe verſes worthy to be had in remembraunce. Mens age ſuſpice, terrenas age deſpice ſordes, Corporis à vitys ne ſubigare caue, Quam breuis eſt haec vita? beatos ſomnia ludunt: Sors vaga ſic alios, ſic alioſq rotat. Vita diu durat, nulla peritura ſub æuo Sancta: labor fructu non caret ille ſuo. Which may after this ſorte be Engliſhed. O minde ſearch high and heauenly things, deſpiſe this earthelie pelfe: Beware, to laweleſſe luſting fleſhe thou ne ſubdue thy ſelfe. How ſone ar ſpent our brittle dais? they dreame, that ſwim in bliſſe: So thoſe and thoſe not all alike doth fickle fortune kiſſe. A life enſuing godly lawes ſhall neuer cleane decaye: So trauaile ſpent in holie deedes his hired meede doth paye.

Cap. 23.

¶By what meanes we ought to gouerne our Imagination, in looking for diuers things.

If thou take the croking of a crow to be vnluckie, lette not that imagination moue thée, but iudge immediatly in thy ſelf, and ſay: That portendeth nothyng to me, but eyther to my body, or to my poſſeſſion, or to my eſtimation, or to my wyfe, or to my children: but as touchyng my ſelfe, they ſignifie nothing but good, at leaſt wiſe if I will: for what ſo euer ſhall chaunce, it lieth in mée to haue the profite and commoditie of it, if I will.²⁷

Annotations. If thou take the croking. &c. We haue in ſtede of diuination by flying and crying of birdes Aſtrologie: Which if by yerely reuolutions & progreſsions of the ſtarres, it threatten damages and dangers, let vs not vſe Epictet his counſell, but godly prayers.

Cap. 24.

¶Howe to be vnconquerable, being the cauſe of the former precepte, and as it vvere the concluſion.

Thou mayeſt bée inuincible, if thou neuer enter into battaile, for thou art vncertain, whether it lye in thée or no, to haue the victorie.²⁸

Annotations. Thou mayeſt bée vnconquerable. This ſaying dependeth vppon the diuiſion of things made in the beginning. They are conquered, which couet other mens goodes, that is, ſuche as belong to the body, and are placed in fortunes hande. They conquere, whiche reſiſte naughtie opinions and deſires, ſo that they contende according to the lavve.

Cap. 25.

¶Which is the readieſt way to vertue.

Take héede that in following thy imaginatiō thou ſay at no time, the man is happie, whom thou doeſt ſée auaunced eyther to honour, or authoritie, or renoumed:²⁹ for if the ſubſtance of goodneſſe be in the things, which are ſubiecte to vs, there nether enuie, nor emulatiō taketh any place. Then thy purpoſe is not to be Emperour, or King, but frée, & frāke. But vnto that thing there is but one certaine waye, that is, the contempte of ſuch things as are not in vs.³⁰

Annotations. For if the ſubſtaūce of goodneſſe. &c. The vnderſtanding of this ſentence is vttered ſtoicallie in darke wordes. He which ſeeketh all good things of himſelfe, is of a quiet mind: who ſo is of a quiet minde, he doeth neither enuie, nor emulate. For ſeing that lack of paine called in Latin Indolentia excludeth all perturbations:³¹ verely it excludeth enuie and emulation. But if theſe affections do rule in any: it is manifeſtlie gathered thereof, that he is farre from the tranquilitie of the minde, and doth not obey the preceptes of Philoſophie.

Cap. 26.

¶A ſolution of them which ſeme to let the things before mentioned, & how a man ſhould not be angrie.

Remember, that he, which taunteth or beateth, is not y^e author of reproch, but the opinion conceiued of y^e ſame as reprocheful. ³² Then when any doeth kindle thée to wrath, vnderſtande that thou art moued to anger thorow thine opinion. Wherefore eſpeciallie endeuoure thy ſelfe, that imaginations plucke not cōſente from thee, for if thou ſhalte once ſuppreſſe it for a certaine time, thou ſhalt more eaſilie be thy own Miaſter.³³

Cap. 27.

¶How to learne, and ſet our minde in highe thinges.

Set before thy eyes, deathe, baniſhment, and all things which ſéeme terrible, but eſpecially death: in ſo doing, thou ſhalt not thinke vpō baſe and vile things, and ſhalte neuer be excéeding couetous.

Annotations. And ſhalt neuer be exceding couetous. Syracides³⁴ affirmeth, that the imagination of death, and God his iudgemente doth feare vs frō ſinne. Which if it do: we are taught to ſuffer aduerſitie much more paciently, & to deſpiſe proſperitie, bicauſe of their ſorrow and profit, which endureth for a little ſpace. So Cicero³⁵. All pleaſure ſayth he is to be eſtemed as nothing, which when it is paſte, it is as if there had ben none at all. But in great griefe of the bodie and anguiſh of the minde, one houre ſeemeth longer than a whole yeare.

Cap. 28.

¶ The ſeconde part, wherein he doeth pointe him out which hath already profited. And doth firſt diſſolue ſuch things, as come in vre to the ſtudents of Philoſophie.

As ſoone as thou haſte determined to leade a perfect lyfe, prepare and addreſſe thy ſelf to be ſcorned and mocked of many, and to heare what they ſpeake of thée,³⁶ wherof commeth this ſodain ſageneſſe and grauitie? whereof commeth this ſadneſſe? laye aparte thy ſadde ſowre countenance. But yet reteine & kepe theſe things which ſéeme beſt to thée, in ſuch ſorte, as if this were the front where God hath ordained and placed thée to fight. And if thou perſiſt in the ſame things, they whiche before haue mocked thée, will haue thée in admiration:³⁷ but if like one fléeing awaye, thou gyue ouer thy enterpriſe, thou ſhalte be double as much mocked and ſcorned.

Annotations. Lay apart thy ſad ſowre coūtenāce. That is, a muſing countenance, ſad grauitie and hautineſſe of minde. And it appeareth by this ſhorte and quicke ſentence of Menander,³⁸ that this was the countenance of Philoſophers. They which loke ſtately, ſay, that Solitarineſſe is mete for meditation.

Cap. 29.

¶That boſting deſtroyeth the ſtate of a Philoſopher, in ſhewyng wherevnto he oughte to leane.

If it chaunce at any time, that thou giue thy ſelf to the things which are not in vs, and that thou doſt deſire to pleaſe any man, vnderſtand that at the ſame preſent thou art fallen frō thy ſtate. Wherefore in all things let this ſuffiſe thée, to bée a Philoſopher:³⁹ But if thou doſt couet to ſéeme to any a Philoſopher, let it be to thy ſelf, and that ſhall be ſufficient.

Annotations. If it chaunce at any tyme that thou giue thy ſelf. &c. He forbiddeth the deſire of glorie, & ſeeking for oſtentation, which affectiō it will be long before it take place in good and learned men. He woulde haue a Philoſopher to kepe him ſelf within the limittes of his conſcience, as an oyſter within his ſhell, and to iudge that, the moſt noble ſhew of his vertue. Thou art fallen from thy ſtate, That is to ſaye, thou arte vanquiſhed.

Cap. 30.

¶How to aunſwere to ſuch ſtayes as woulde hinder a man from wiſedome.

Lette not theſe cogitations torment thée, I ſhall not be in honor nor in place, where I ſhall be regarded: for if to bée without honour is an ill thing, thou canſt not be in euill for an other thing, no more than in a diſhoneſt thing.⁴⁰ Is it in thée to beare rule, or to be bidden to a banket? No. What is this then, but to be without honour? and howe ſayeſt thou, that thou ſhalte not be eſtemed, whom it behoueth to to medle in thoſe things onely which are in our power, in which thou mayſt beare a great ſway and ſtroke. But thou wilt ſay I can not profit my friends. What doeſt thou call to profite?⁴¹ ſhall they haue no mony of thée? neither wilt thou make them citizens of Rome? But who told thée that theſe things be in vs, & other mens workeſ? Who can gyue to an other that he himſelf hath not?⁴² Get it, (ſay they) that we may haue it, alſo. If I may get it, kéeping my ſelfe modeſt, faithful, and valiant, ſhew me the way, and I will get it. If y^u thinke it méete, that I ſhould loſe my goods, that you ſhould get ſuch thinges as are not good, ſée your ſelues haue vnreaſonable and vngratefull you are? But if thou preferre a faithfull and ſincere friende before money, herein help me, and thinke it not méete that I ſhoulde doe the things whereby I ſhould looſe modeſtie and fidelitie: But I can not ſuccoure nor ayde my coūtrey. What doeſt thou call ſuccoure & aide?⁴³ That it ſhall not haue of thée, nor by thy meanes, faire & ſumptuous buildings, nor baines? What then? hath it not ſhooes by the Shoemaker and Armour by the Armorer? It is ſufficient when euery vocation doth his work. If thou get it a faithfull and modeſt member, doeſt thou thinke, that thou bringeſt it but a little profit? very great doubtleſſe. In ſo doing thou arte not vnprofitable to it. In what ſtate ſhall I be in my coūtry? in that thou maiſt, keping alwayes fidelitie and modeſtie. But if ſuppoſing to aide it thou looſe modeſty and fidelitie, what profit ſhalt thou do to it, which arte become impudent and diſloyall.

Annotations. Thou canſt not be in euil for an other thing, This ſentence dependeth vpon the opinion of the ſtoicks, that only honeſty is good, & onely vice is naught. The contempt and deſpiſing of me, if I do my duety, is not my vice, therfore neither my euill, but theyr vice and euyll who of a peruerſe iudgement & naughty mind do contemne, diſpiſe, and miſuſe mee without cauſe. Shewe mée the way, He ſignifieth that ryches and dignitie is gotten by nothyng elſe but by deceit, and for that cauſe a good man ought to deſpiſe them. Neither doth he ſpeake of them, which ſhewe themſelues vnworthy of honoure, and they are the cauſe, that they are not regarded. A faithfull and ſincere friend, Nowe a daies moſt men had leiffer to haue money. Neither do they thinke that a poore friend may help vs in any thing. So are endowed maidens preferred before them, who are chaſte, and well brought vp, if perhaps there be any ſuche, and doe ſo continue. Wherefore the wowers peraduenture are to be pardoned, who in ſo vncertayne a hazarde of chaſtitie, & honeſtie, had rather to abyde the vnquietneſſe of riche than of poore wiues. Neither hath it Shooes by the Shooemaker, nor Armour by the Armourer. The ſence is: ſumptuous buildings bains, and the citie of Rome is no more to be required of a Philoſopher, than weapons of the Shooemaker, or Shooes of the Smyth: ſeyng that it is the duety of a Philoſopher, to traine vp his countrey men in vertue, as it is the Shoemakers duetie to make Shooes, and the Smithes, Weapons.

Cap. 31.

¶ A continuation of the ſolution of ſuche things as do hinder him which doth beginne to ſtudye philoſophie and wiſedome, in ſhewing that a man ſhould not moue himſelfe, for that which chaūceth to an other & that he hath nothing of an other without giuing of his owne.

Is there any placed before thée at a feaſt? or was reuerēce done to him before it was done to thée? or is he preferred before thée in coūſaile? If theſe things be good, thou muſt reioyce, that thy neighbour hath them: if they be ill: then be not ſorrowfull, bicauſe they chāced not to thée.⁴⁴ Then remember in giuing thy minde to nothing elſe, but to the things which are in vs, thou canſt not attaine to the like things, which other doe in them which are not in vs. Howe may it bée done, that a man frequentyng not thy houſe ſhall haue like thynges as hée whiche haunteth thy houſe, or he that ſeketh not friendſhip and fauoure, as he which doth?⁴⁵ or he which doth not pleaſe and praiſe the, as he which doth pleaſe and praiſe thée? Thou ſhalte be vniuſt and vnſaciable if thou haue not payde for ſuche thinges as thou haſte bought, but doeſt require to haue them for nothing. Admit the caſe I could not buye lectuce for a halfe penny, if any then buy a half peny worth of lectuce, and thou doſt buy none: think not thy ſelf in worſſer caſe & to haue leſſe then he, which hath bought lectuce: for as he hath bought ſo thou haſt not giuen thy hal fpenny.⁴⁶ Euen ſo it fareth, thou art not bidden to a mans feaſt, becauſe thou haſte not giuen him aſ muche as his feaſte coſte him. He ſelleth it for praiſe, he ſelleth it for ſeruice. Giue him then (if thou thinke it good) the pryce, for the whiche he ſolde it thée. But if thou wilte not performe that and take theſe things, thou arte vnſatiable and fooliſh. Haſt thou giuen nothing in ſteade of the feaſt? Yes mary, for thou haſt not praiſed him, whome thou wouldeſt, and haſte not ſuffered him in his portly going.

Annotations. If theſe thinges be good, Bycauſe they are good, they are ſorrowfull that they coulde not attaine to them: bicauſe they be euill, they are glad, that they are chaunced to other, And haſt not ſuffered. &c. Pride and ambitious ſalutations of riche men do ſeeme to be vnderſtoode in this place very troublous to a ſimple and learned man, in like maner ſalutations, retinues, praiſes. But perhaps rich men giuen to pleaſures, going in their pompe, were wonte on euery ſide to leane and cleaue to Paraſites.

Cap. 32.

¶What thinges are common euen according to the will of nature.

The purpoſe and will of nature, may be iudged by theſe things, in which we differ not one from an other:⁴⁷ as for exaumple, if a mans ſeruaunt breake his Maiſters cuppe or any other thing, incontinently it is ſaide this is a thing which oftētimes chaūceth: remember then when thine is broken, that thou be the ſame maner of man, as thou were when the other mans cuppe was broken. And ſo do in greater thyngs. If a mans child or wife chaunce to dye, there is no mā but will ſaye incontinently this is naturall. Notwithſtanding euery man when any of his is dead, he doth lamēt and bewaile pitifully: But we muſte remember how we are diſpoſed, when we haue hearde any ſuche thing of others.

Cap. 33.⁴⁸

¶Howe one ought to vnderſtande the nature of yll.

Even as the white whereat Archers ſhoote, is not ſet ther, wher it may not be ſtricken, ſo it is of the nature of ill in this worlde, for it is not ſet out to be embraced, but to be eſchued: as if goodneſſe were ſette for the white, and euill were all that, wher the white were not, beſides the white, the Archer hath an ample and large ſpace to ſhoote frō the white: ſo without the onely marke of goodneſſe on euery ſide is placed euil, which is as eaſy to be done and committed, as it is difficill to hitte the white, or to doe good.

Cap. 34.

¶ We ought not abandon our minde to wrath for iniuries done: and how to take in hand our enterpriſes.

If any deliuer thy body to the firſte he meteth, it wil greue thée excedingly: but when thou doeſt yelde thy minde to the firſt that commeth, as when thou arte wronged, thy mynde is troubled and heauy, arte not thou aſhamed? Before thou take any thing in hande, conſider firſt the beginning, and the ſequele, & then take it in hand.⁴⁹ If thou do not ſo thou ſhalte neuer be certaine and ſure in thy enterpriſes, not regarding that which may befall, but after when any diſhoneſt thinges chaunce, thou ſhalte be aſhamed.

Annotations. If any deliuer thy bodie to the firſt he meteth, He argueth from a leſſe thing to a more, after this ſort: thou wilt be angrie with them, which gaue power to any to violate thy bodie (ſuch is the condition of them whiche are baniſhed) how much more oughteſt thou to be angrie with thy ſelfe, whiche art wont to giue power to euerie man to hurte thy minde, wheras it lieth in thee not to be hurt of any man at all?

Cap. 35.⁵⁰

¶ An effectuall example to conſider what may befall in euerie thing which we ſhall take in hande.

Wilt thou cōquere at y^e playes Olimpia? And I by ye faith of my bodie: for it is a verie honourable thing, but conſider wel the beginning, and the ſequele and then take the matter in hande. Thou muſt order well thy ſelfe, & vſe neceſſarie meats, abſtaine frō delicate and daintie things, and exerciſing thy ſelfe, according as it is expediente for the time and houre appointed, be it hote or colde, not drinking water or wine, if occaſiō ſo require. And briefly thou muſt commit thy ſelfe whollie to the chiefe of the games as to the Phiſicion in doing that whiche he ſhal appoint thée. Afterward enter into fight, and ſometime to haue thy hand hurt, thy foote out of ioynte, to ſwallowe downe much duſt, to receiue gréeuous ſtrokes, and otherwhile after all this to be vanquiſhed. When thou haſte conſidered all theſe things, if thou be willing, go and fight, otherwyſe thou ſhalt be like the little boyes which are now wraſtlers, nowe ſwordplayers, nowe trumpetters, forthwith players in tragedies. So thou alſo now a fighter, now a ſwordplayer, afterward an Oratour, at length a Philoſopher: but throughly nothing at al, but as an Ape thou doeſt counterfait and reſemble al things, and nowe one thing ſhall lyke thée, now an other: for thou haſt not done thy enterpriſe aduiſedly, in foreſéeyng the circumſtances, but aduenturouſlie following a lighte and colde deſire. So the greater number, when they ſée a Philoſopher, or when they heare ſay that Socrates ſpeaketh wel, (but who can ſpeake ſo well as he?) they will incontinentlie diſpute and reaſon of Philoſophie, and ſearche the cauſes and nature of things. Man firſt conſider the thing, & the qualitie therof, and then enterpriſe it. Afterwarde trie whether thy nature be able to endure that whiche may happen.⁵¹ Wilte thou be a wraſtler? behold thy armes, thy thighes, and thy loines: For nature mother of all things, hath framed euery man to ſome particular thing. Doeſt thou thinke that endeuouring thy ſelfe about theſe things y^u mayeſt liue as thou haſt bene accuſtomed? As to drinke ſo much as thou wer wont, to be angrie ſo muche as thou were wont? Thou muſt be vigilante, thou muſt trauell, thou muſte ſet aſide thy proper affaires, thou muſte be mocked of boyes, diſpiſed of all the world, and in all things to haue leſte authoritie, be it in honoure, in office, or in iudgement, and in all other affaires. Then conſider al theſe things, and loke whether in their ſtéede, thou haddeſt leiuer to haue reſt and libertie, without any perturbation.⁵² But if thou haddeſt not leiuer to haue it, ſée that thou take not in hande many things, to the ende that (as I haue tolde thée) like little boyes, thou be not now a philoſopher, now a lawyer, afterward an aduocate laſtlie the Proctor of Ceſar. All which things knitte in one, can in no wiſe agree: for it muſt néedes be that thou be either a good or an ill man, that thou addict thy ſelfe to interiour or erteriour thinges: that thou poſſeſſe the place of a Philoſopher and well aduiſed man, or of a Foole and Ideote.

Annotations. At the playes Olympia. Olympia were playes as running, wreſtling, and ſuche other faictes of actiuitie accuſtomablie kepte in the honour of Iupiter Olympicus, at Piſa & Helides Cities in Greece. Man firſte conſider, He ſignifieth as to wraſtling, to leaping and rūning, al are not meete, ſo neither to Philoſophie, both haue neede of pacience of bodie & minde. Of which things, who ſo is deſtitute, he ſhal be rather a counterfayt then a very wraſtler & Philoſopher. Thou muſt be mocked of little boyes, Verely Philoſophers were wonte of al men to be diſpiſed, but great ſtoute champions were in admiration.

Cap. 36.

¶That dueties do ariſe of nature, and that they are conſidered howe a man ſhoulde behaue him ſelfe towards any man, nexte of the dueties towards men.⁵³

Dutie is meaſured by mutual affections. If thou haue a father, thou muſt regarde and honoure him: giue place to him in all things, and if he chide or beate thée, indure it. He is a naughtie father thou wilt ſay. Nature hath enioyned vs the obedience of the father without mention of good. Arte thou not ioyned by nature with a good father? No, but with a father. Wherfore do thy dutie towards him, and conſider not what he doth: but do ſuch things, whereby thou maieſt kepe thy purpoſe agreable to nature. No man will hurte thée excepte thou wilte. Thou ſhalte be then hurted, when thou ſhalte thinke thy ſelfe hurt. So thou ſhalt do the dutie of neyghbour to neyghbour, of Citizen to Citizen, of lord to lord, if thou accuſtome thy ſelfe to conſider the mutuall affections.

Annotations. By mutuall affections. Affections are vſed as a certaine rule to meaſure dueties by.

Cap. 37.

¶What our dueties are towards God, and how to behaue vs in his doings.

The principall point of honoring God, is to thinke well of him, to beleue that he is, that he hath created all things, and that well and iuſtly he gouerneth them: afterward to obey him, accepting al things that he doth, as procéeding of a very good intent. In ſo doing, thou ſhalte not blaſpheme God, neither ſhalt thou accuſe him of negligence. Thou arte not able to do this, otherwiſe, excepte thou withdraw thy ſelf frō the things which are not in vs, and placing good and ill in them which are in vs.⁵⁴ But if thou eſtéeme any of the things, which are not in vs, to be good or ill, thou muſt of neceſſity, when thou doeſt not attaine to that whiche thou wouldeſt, or when thou doeſt fal into that which thou doeſt ſhunne, blame and hate the cauſe of ſuch an accidēt which is good. All liuing creatures haue this by nature,⁵⁵ that they flée and eſchewe ſuche things, and ſéeme vnto them noyſome, and their cauſes: but contrarywiſe they ſearch, & maruell at theſe things which ſéeme to bring profite, and the cauſes of them. He then which thinketh himſelfe hurte, can take no delite in that which vnto him ſéemeth hurtefull. So it is impoſſible that a man hurte may reioyce. And hereof it commeth to paſſe that the ſon doth checke the father, when the father maketh him not partaker of the things, which ſéeme good vnto him. This is that, which made diſcorde betwene Polinix and Eteocles, bycauſe they eſtéemed rule good. For this cauſe the huſbandman, for this cauſe the Mariner, for this cauſe the Marchant, for this cauſe they which looſe their wife and childrē do oftentimes defile and deteſt God, for wheras vtilitie is, there is alſo pietie.⁵⁶ Wherfore he that doth endeuor to deſire and flée that, euen as he ought, by the ſame meanes he obſerueth and kéepeth pietie. As touching offerings and oblations let euery man doe them according to the guiſe of his countrey:⁵⁷ purely, without ſuperfluitie, according to his abilitie, without negligence or nigardſhippe.

Annotations. Whereas vtilitie is, there is pietie, O wonderfull ſentence, and alſo wicked to ſee to: but ſo applied that it vncouereth the disſimulation of mans minde, and can ſcarce be nothing more agreeable to religion. Guiſe of his countrey. Foraſmuche as pietie conſiſteth in the mind, he thinketh that we ſhould not much regarde ceremonies. Which if it mighte be perſwaded to ſome men which are in theſe dayes, we ſhould liue more quietlie. It mighte be perſwaded, if we woulde rather endeuoure to lyue according to religion, than to diſpute of religiō: if we were rather deſirers of the veritie than of vanitie, that is, of ambition, of emulation, of couetouſneſſe, of reuengemente, and of ſuche like confuſions and deſtructions of the minde, if there be any other.

Cap. 38.

¶What maner of man he ought to be that cōmeth to a Diuinour, and how to vſe diuinations, wherin reſteth our duetie towards God, and towardes our ſelues.⁵⁸

If thou deſire and ſeke to knowe that which is to come of any thing, firſt thou muſt vnderſtande y^t thou art ignoraunt of that ſhal come, and therefore thou doeſt goe to the Diuinour to knowe it of hym. Notwithſtanding if thou be wiſe thou arte not ignoraunt what it is, nor the qualitie therof. For if it be among the number of the thinges whiche are not in vs, truelie it is neceſſarie, that it be neither good nor ill. Remoue then from thée (if thou go to the Diuinour) al deſire & eſchuing other thou ſhalte come to him trembling and quakyng. But when thou ſhalt vnderſtande, whatſoeuer ſhall befall to appertain nothing to thée, and of thée not to be paſſed vpō thou mayeſt vſe it well, and no man ſhall forbid thée. Therfore goe & aſke counſaile of God, as of him who can giue thée very good, and after he hath giuen thée counſaile, remember whō thou haſt called to counſaile, & whoſe counſaile thou haſt deſpiſed. Coūſaile may be demaunded of the Diuinour (as Socrates ſayeth) for ſuch things, whoſe conſideration is referred to the end, the knowledge of which ende, occaſion cannot be giuen by any maner of meanes, nor any arte. And therfore thou muſt not aſke counſaile of the Diuinour, whether thou ſhalt put thy life in daunger for thy country, or for thy friend, if nede require, for if he perceiue any vnluckie ſigne, it is altogether manifeſt, that it ſignifieth death, or ſome impedimente of thy bodie, or baniſhment: but reaſon telleth & perſwadeth thée, that thou muſte put thy ſelfe in daunger for Countrey, or for thy friend whē néede requireth. Giue eare then to that which the great Diuine Apollo ſayeth, who did chaſe out of his temple, the man, which helped not his frend being in daunger of death

Annotations. Remember whome thou haſt called to counſaile, It muſt needs be, that the cunning of the diuinours, ſouthſayers, was in diuination very great. Otherwiſe a man of ſo greate grauitie woulde not haue accompted their prophecies, for diuine aunſvvers.

Cap. 39.

¶Dueties towards our ſelues, & firſte of ſuch as tende to the conſtancie of maners, and what thinges let it, and chiefly of talke and ſilence.

Thou muſt preſcribe a rule and faſhion, which from hence forth thou ſhalte obſerue when thou art alone and when thou art in companie.⁵⁹ Let ſilence be kept for the moſt part: or let neceſſarie things be talked of, and the ſame in fewe words. But if the time require thée to ſpeake, ſpeake: but not of all thinges,⁶⁰ not of the combate betwene fenſers, not of rūning with horſes, not of wraſtlers, not of meates & drinkes triflingly, nor principally of men, in praiſing or blaming them, or comparing them with others. And if thou be able, chaūge thy familiars Communication into that which is honeſt and comelie. But if thou be enuironed with ſtraungers, holde thy peace.

Annotations. Enuironed with ſtraungers, He vnderſtandeth thoſe men, whome bicauſe of their eſtimation and authoritie he dareth not admoniſhe.

Cap. 40.

¶Of laughing.

Laughe not muche, nor at all communication, neither a loude.⁶¹

Cap. 41.

¶ Of Othes.⁶²

Swere not, neither make an othe if it be poſſible for thée. But if thou canſt not otherwiſe do, do it when it ſhall be nedefull.

Cap. 42.

¶What conuerſation may do.

Frequent not the bankets and familiaritie of the cōmon ſort, and ſtraungers.⁶³ But if occaſion ſo require, be mindeful and take héede that thou become not one of the common ſort. And vnderſtande thou that he which wreſtleth with the defiled, muſt néedes be defiled alſo.

Cap. 43.

¶Of the vſe of ſuche things as belong to the bodie.

As touching the body, take ſuch things as ſhal be to his vſe and alſo be profitable for the mind, as meate, drinke, apparell, harbour. But as touching daintie and delicate diſhes, thou muſt altogether reiect them, and baniſhe them from thée.

Cap. 44.

¶Of the acte of Nature.

Touching Venerie we ought as muche as is poſſible, to leade a chaſt life before mariage. But if we be cōſtrained, we muſt take nothing but that which is lawful: not withſtanding reproue them not which vſe it, in blaming them, and auaūting thy ſelfe abroade, that thou doeſt not vſe it.

Annotations. In blaming them. Chriſtian charitie commaundeth that ſinners ſhould be reproued, and obſtinate perſons to be eſchued.

Cap. 45.

¶ Againſt anger, and what manner of men we ſhould ſhewe our ſelues towards backebiters.

If any bring thée worde, ſuch a man miſreporteth and backebiteth thée. Excuſe not that which he hath ſaid, but make this aunſwere: he is ignoraunt of many other great faults, and imperfections which are in me, otherwiſe, he woulde not onely haue ſayd this.⁶⁴

Cap. 46.

¶How to behaue our ſelues in ſhewes and triumphes.⁶⁵

It is not requiſite to frequent often the ſhewes and turnaments. But if at any time occaſion requireth, ſée that thou ſéeme not to fauoure any man more than thy ſelfe, that is, wilt thou onely haue that done whiche is done: and him only to conquer, which conquereth? For ſo thou ſhalte not be empeched. Abſtaine thy ſelf altogether frō ſhouting, frō conſenting countenaunce, and let not thy geſture be ſad and graue, but ſomewhat merry. At thy returne from the ſhewes, talke not much of the thinges whiche haue ben there done or ſaid, ſeing they auail nothing to thy amendement.

Cap. 47.

¶Of the deſire of ſuche as go to heare others communication.

Approch not néere them, whom thou ſéeſt to commen apart, and be not thou preſent if it be poſſible, or as ſeldome as thou mayeſt. But if thou be preſente kepe in ſuche wiſe thy conſtancie, that thou ſhewe thy ſelfe voyde of all perturbations.

Cap. 48.

¶When one hath to ſpeake with a noble perſonage.⁶⁶

If thou haue any thing to do eſpecially with ſuche as are of noble blood, and great authoritie. Cōſider what Socrates or Zeno haue done herein, or the wiſeſt man y^t euer thou diddeſt knowe, and ſo thou ſhalte not be in doubte, howe thou muſt behaue thy ſelfe.

Annotations. What Socrates or Zeno, That may be gathered out of bothe their ſayinges and doings, foraſmuch as we haue not any thing written of neither of them. But vnleſſe thou ſhalt be endewed with the learning and conſtancie of them both fooliſh imitatiō will turne thee to ſhame. And perhappes they obſerued not euery where a ſeemelineſſe and grace.

Cap. 49.

¶ How we ought to prepare our ſelues, when we goe to ſpeake with a man of honoure.⁶⁷

When thou wilt go to ſuch a man as is of greate honoure, preſuppoſe in thy minde, what may chaunce, that (poſſibly) thou ſhalt not be receiued, that thou ſhalte be ſhutte oute of doores, that the gate ſhall not be opened, or that he will not regarde thée. Afterwarde ponder with thy ſelfe, if with all theſe thyngs, it bée expedient for thée to go to him: and when thou ſhalte come before him, ſuffer and endure that which ſhal be done, and ſaye not to thy ſelfe: I deſerue not to be thus entreated: for it is to common a thing to reproue and blame the thinges which are not in vs.

Cap. 50.

¶When we meete with many men, how to frame our communication.

In company ſpeake not ouermuche, nor beyonde meaſure, of thy déedes, neither of thy daungers: for it can not ſo much contente other to heare them as thy ſelfe to reherſe them. Sée alſo that thou moue no laughter by thy communication,⁶⁸ for that (I wote not how) engendreth diſdaine, and alſo cauſeth that no reuerence is giuen to thée by them which are preſent. And very often leadeth thy communication to filthy and diſhoneſt talke: But if it befall, and that the matter and time require it, reproue him that ſhall vſe ſuch ribauldrie and filthyneſſe.⁶⁹ If not, at the leaſt ſhewe and declare by ſilence and ſhamefaſtneſſe, that ſuche communication doth diſpleaſe thée.

Cap. 51.

¶Howe to reſiſt pleaſure.⁷⁰

If thou cōceyue any pleaſure in thy minde, be circumſpecte (euen as in other thingſ) that ſhée beguile thée not, but examine the matter, & take ſpace to deliberate on it. Afterwarde conſider both the times, that is to ſay, the time wherin thou doſt enioy pleaſure and the time wherein after the enioying of it thou mayſte repent thée for hauing enioyed it. And afterwarde reproue thy ſelf, and conſider how wel at eaſe and contented thou ſhalte bée, if thou abſtaine thy ſelfe, and in ſo doing thou doeſt commende thy ſelfe. But yf the matter ſéeme to require thée to doe it, beware that hir flatteries, hir ſwéeteneſſe, and hir inticements ouercome thée not, but conſider how farre better it ſhall be, if thou be able to winne the victorie of that conflicte.

Cap. 52.⁷¹

¶ That we oughte not to leaue off our good purpoſe, what ſoeuer men ſay.

When thou arte reſolued to do anything, and haſt not yet done it, refuſe not to be ſéene in doing therof, although other may iudge amiſſe thereof, for if thou do euill, thou muſte geue ouer thy worke: if thou do wel, feare them not who wrongfully, and without cauſe ſhall reproue thée.

Cap. 53.

¶ Of the honeſtie that we ought to keepe at the table.⁷²

Who hath ſaid: it is daye, and it is night, taking the propoſition ſeuerally we ought to agrée, but to vnderſtande it together, it is not to be receyued. So at the table to chooſe for our ſelues the greateſt, & the beſt parte of the meate, is a greate commoditie towardes the bodye, but it is againſt the honeſt participation that we ought to haue at the table. Then if at any time thou be bidden to a banket, remēber that thou muſte not onely haue regarde to the meate, for the profite of thy body: but alſo to honeſtie, and to behaue thy ſelf at the table, as thou oughteſt.⁷³

Annotations. Wheras before he compared our life to a feaſt, let this precept be applied to all the parts of our life: and euery where let there not be a reſpecte to our priuate deſire and vtilitie, but of equitie & ſocietie, & let the will of the feaſter, that is God, be conſidered.

Cap. 54.

¶That we ſhould not vndertake more than we are able to do.⁷⁴

If thou haue taken more in hande, than thou arte able to atchieue or bring to paſſe: thou ſhalt not bring it to effect, and alſo haſt omitted that which thou were able to performe.

Cap. 55.

¶ That we ought to be circumſpect aſ well to ſaue the minde harmeleſſe, as the body.⁷⁵

Even as in going thou doeſt take héede that thou ſteppe not vppon a nayle, or that thou wreaſte not thy foote: ſo in leading thy life take héede, that thou hurte not thy minde, the gouerneſſe of all thy doinges, which if we obſerue in al things, we ſhall without daunger take them in hande.

Cap. 56.

¶ Of the poſſeſſion of ſuche things as belong to the body.⁷⁶

The bodie is to euery man the forme of riches, as the foote is of the ſhooe. If then in thys thou perſeuer, thou ſhalte kepe the meane: if thou excede, thou muſt néeds as it were, fall downe headlong: as if thou be more curious about the faſhiō of the ſhooe, then is nedeful for ye foote, thou wilt make him of golde, after of purple, laſte of all ſet with ſtuddes of gold: for there is no end of that thing which hath once paſſed meaſure.

Cap. 56.

¶For maydens vnmaried.⁷⁷

Women after xiiij. yeares of age are called of louers Ladies: for after this age men (to the end to company with them) endeuoure wholly to pleaſe them. To obtaine then mennes good will afterwarde they become very curious in trimming and decking themſelues. Wherfore they muſte be admoniſhed, that for no other cauſe we eſteme them, but bicauſe they are modeſt, wiſe and honeſt, bearing reuerence and obedience to their huſbandes.

Cap. 57.

¶That more care is to be had of the mynde than of the bodie.⁷⁸

To perſiſte and continewe in things which belong to the bodie, for pleaſures ſake, as in much ererciſe, in muche trimming, & adorning of the bodie, is ſigne of an abiecte minde, and verie muche ſwaruing from nature, and alſo it is a ſigne of conſenting to ſuperfluitie: for we embrace pleaſure, and reioyce in things which we allowe. We muſt thinke then the excéeding care of the bodie to be frō the purpoſe: but principallie we muſte be carefull of that whereof the bodie is but the inſtrument, that is, the minde.

Cap. 58.

¶A precept to learne pacience an meekeneſſe.

When any hath miſuſed thée either in word or déede, remember that he doth ſuppoſe it to be done and ſaide according to his dutie. Wherfore it is impoſſible for him to followe thy aduiſe and counſaile, but his own. But if he iudge amiſſe, he is hurt whiche is deceyued. For if any do iudge hidden truthe to be a lye, the truthe hydden is not hurte, but he which ſhal be deceyued. If ſo be then thou be perſwaded, thou ſhalt ſhewe thy ſelfe gentle and paciente towards him that hath iniuried thée. And at euerie thing thou ſhalt ſay, it hath ſo pleaſed him.

Annotations. He doth ſuppoſe it to be done according to his dutie. Pletho putteth vs in mind of the ſame, that alſo we ſhoulde be blamed, which are able to perſwade one thing, and can not induce others into our opinion.⁷⁹ But thou wilt ſay, oftentimes vnreaſonable and ſlaunderous men know that ſuch things as they do are diſhoneſt and ſhamefull for them to do. Epictetus maketh aunſwere: they ar ſo much the more worſe & miſerable: but thou art neuer the more worſe and miſerable. But their diſhoneſtie is to me a damage, bicauſe they hurte my eſtimation, bicauſe they diminiſh my ſubſtāce, bicauſe they doe afflict my body by violence or witchcraft, bicauſe they hinder my cōmodities? Epictet wil make aunſwere, that theſe are none of thine, but other mens, and to appertaine nothing to thee. Wherof much is ſpoken of before. The hidden truth, As it is in Sophocles in Electra, Oreſtes was not therfore dead, bicauſe he had perſwaded himſelfe to bring his bones ſhutte in a coffin to Egiſthus and others.

Cap. 59.

¶ That all things partely do agree the one with the other, and partly do diſagree.⁸⁰

Every thing hath .ij. handels, one whereby it may be carried, the other whereby it may not. If thy brother be yll condicioned, take him not by that whereby he is yll condicioned, for it is the handle whereby he cannot be carried, but take him by that, whereby he is thy brother, and whereby he is nouriſhed with thée, in ſo doing thou ſhalt take him by ye handle, whereby he ought to be carried.

Cap. 60.

¶ That bicauſe of knoweledge, or hauing more than other, we cannot inferre that we are better.⁸¹

Theſe words agrée not together I am richer than thou, therfore better. I am wiſer & better learned than thou art, therfore I am better: but theſe agrée farre better. I am richer than thou art, then my poſſeſſion is better than thine. I am wiſer and better learned than thou arte, my words then are better than thine, but thou art neither thy poſſeſſion nor yet thy communication.

Annotations. But thou art neither. &c. Thou vvylte ſay, yea: but bicauſe of riches, eloquence, and power, I am much regarded. The ſame doth Epictet reproue, who thinketh good onely wiſedome and vertue to be much ſet by. What man except he were a very naughtie and wicked flatterer, hath had Nero the Emperour⁸² in greate eſtimation, although beſides his ryches and Empire, he were eloquent, a Poet, and a Muſician? The minde of a perfect man abhorreth to allow thoſe, whoſe foliſhneſſe and diſhoneſtie is knowen, in what faſhion ſoeuer honour for a ſhevve be giuen to them, bicauſe of the giftes of fortune, and corrupte conuerſation.

Cap. 61.

¶Of an exact iudgement in things.⁸³

If any waſhe himſelfe ſpéedily, ſaye not that hée waſheth himſelf naughtily, but ſpedily. If any drinke much, ſay not that he drinketh naughtily, but muche, for if thou knowe not why he doth it, howe doeſt thou know that he doth naughtily? So it ſhall chaunce that we doe receyue and ſupporte the fantaſies and imaginations of ſome, and to other we agrée.

Cap. 62.

¶Againſt glorie and oſtentation. And firſt astouching knowledge.

Repute not thy ſelfe a Philoſopher in any caſe: nether diſpute not much of precepts, but rather put ſome thing in execution, as at the table, teach not how one ſhould eate his meate, but eate as it behoueth thée.⁸⁴ For remember that Socrates did ſo ſet aſide all oſtentation. But if at any time theſe precepts come in queſtion, ſpeake as little as is poſſible, for it is daungerous to vomite that which the ſtomacke hath not well digeſted.⁸⁵ And if it chaunce, that a man tell thée, that thou knoweſt nothing, and that it moueth thée not, vnderſtande that this is a great entraunce of thy worke, for the ſhéepe vomiting vp their graſſe, declare not to ye Shepherds how muche they haue eatē, but digeſting it within they ſhewe w^tout their fine wooll and milke.⁸⁶ Thou therfore ſhewe not, neither vtter thy learning to ye rude and ignoraūt: but declare ſome effects outwardly of that being well digeſted.

Cap. 63.

¶ Againſt the boaſting of ſobrietie and ſufferaunce.⁸⁷

Glory not thy ſelfe to haue mortified, empaired, and weakened thy body thorough abſtinence: Neither if thou haſte dronken nothing but water, ſaye not at euery occaſion, I drinke nothing but water. But conſider how much more abſtinēt the poore are, who craue almes, ſuffering and enduring muche more than thou. Furthermore conſider howe many perfections and vertues thou haſte not, which other haue. But if thou wilt exerciſe thy ſelf in paine and pacience, do it by thy ſelf, and ſéeke not to aduertiſe other of it, as they do who ſuffring wrong of great men, ſette images on fire, & ſay, we are vndone, to the end to moue & aſſemble the people. For a brag ger is altogether mindefull of worldely things, and turneth topſie turuie the goodneſſe of paciēce and abſtinence, bicauſe he determineth the ende of them is to haue, the good opinion and prayſe of many.

Cap. 64.

¶ The deſcription of a triple qualitie or propertie, that is, of the vnlearned, of the Philoſopher, and of him that beginneth to learne.

The condicion and ſtate of the vnlearned is, to looke for of hym ſelfe neither profite nor damage, but of outwarde thyngs. The ſtate and condicion of the philoſopher is, to looke for of himſelfe all vtilitie and diſcommoditie. The ſigne of him which beginneth to profite is, that he diſpraiſe no man, that he praiſe no mā, that he cōplaine of no man, y^t he accuſe no mā, that he ſpeake nothing of himſelf, as though he were any body, or knewe any thing.⁸⁸ When he ſhal be at any tyme empeched or diſturbed, he blameth none but himſelfe. And if one commende him, he mocketh him couertly which cōmendeth him, if he be diſpraiſed, he purgeth nor iuſtifieth himſelf: but liueth like a ſicke perſon fearing to moue & troble any thing within him before he be recouered. He ſetteth apart all appetite, and fléeth the thinges which are againſte the nature of them whiche are in vs. He vſeth a light endeuour aboute all things, and paſſeth not whether he be tearmed a Foole or an Ideote. And (in briefe) he watcheth himſelfe, as his Enimie and Spye.

Annotations. That he dyſpraiſe no man, That is through curioſitie and too much diligence in other mens matters, or prouoked thoroughe ſelfe loue: Epitecte commendeth Agrippinus, but why? that other ſhoulde follow his example. He reproueth other, wherefore? that they ſhoulde be amended.

Cap. 65.

¶That learning is not only to be expounded but alſo to liue according as it doth preſcribe.⁸⁹

If any do auaunte that he can well interprete and expounde the ſentences of Chriſippus, ſay with thy ſelf, if Chriſippus had not writtē darkly, & obſcurely, I ſhould haue nothing wherewith to auaunte my ſelfe. But Chriſippus hath not written, to the ende he would be interpreted, but to the end that according to his doctrine we ſhould liue. If then I vſe his preceptes, then ſhall I attaine to y^e goodneſſe of them. But if I maruell at the interpretation, or if I can well interprete it my ſelfe, I maruel at the Grāmarian, not at the Philoſopher, or elſe play the Grāmarian not the Philoſopher. But what auaileth it to haue founde written remedies, to vnderſtande them well, and being ſicke thy ſelfe not to vſe them?

Cap. 66.

¶ That we ought to perſeuer in goodneſſe.⁹⁰

Thou muſt be ſtable and firme in thy good purpoſe and deliberation of life, euē as in a law. Perſeuer therfore, euē as if in trāſgreſſing, thou ſhouldeſt incurre the crime of impietie. And whatſoeuer mē talke of thée, regarde it not, for that belongeth not to thée.

Cap. 67.

¶ That we ought not to deferre from day to day, for to leade a perfect life.

How lōg yet wilt thou deferre to eſteme thy ſelfe at any tyme worthy of theſe thinges which are ſo excellēt, and not to trāſgreſſe one? But if frō day to day thou doſt deferre ye time, thou doſt not auāce but hinder thy ſelfe. Then incontinētly accuſtome thy ſelfe to liue as perfecte, and to vſe well all accidents and chaunces. And in euery thing ſuppoſe that the combate is ready for thée, and neglecte no time, for that daye in the which thou doeſt not profit, thou doeſt receyue damage. After this manner Socrates became the wiſeſt of al. But yf thou bée not yet Socrates, thou oughteſt to liue as, one that would become Socrates.

Cap. 68.

¶Three places in Philoſophie, and the order of them together.⁹¹

The firſte and moſte neceſſarie place is that which appertaineth to the practiſe of knowledge: as, not to lye. The ſeconde whiche appertaineth to demonſtrations: as, how commeth it to paſſe that this is demonſtration? What demonſtration is? what cōſequence is? what fighting is? what is true? what is falſe? Therefore y^e thirde place is neceſſarie for the ſeconde, the ſeconde for the firſt. The moſt neceſſarie of all, and wherein to reſt our ſelues is the firſt. But we doe contrary, for we ſtay our ſelues in the thirde, and therein beſtow all our ſtudie, and make no accompt of the firſt, but are alltogether negligente. And how? For we make leaſinges, and notwithſtanding wée haue well néere alwayes no other thing in our mouthe, why and wherefore we oughte not to lye.

Annotations. Not to lye. And this is the actiue or morall part. We ſhould not lye. This is called the iudiciall or naturall part. To demonſtrations. This is logike and Rhetoricke, wherby we proue and trie the truthe, and diſproue that which is falſe.

Cap. 69.

¶ Three ſentences of the auncientes to be had in minde. Of the vvhich the firſt is of Cleantes, the ſeconde of Euripides, the thirde of Plato.

Let vs alwayes haue theſe thrée thinges in memorie and before our eyes. The firſt is, Neceſſitie draweth all thinges (will we nill we) euē as God hath appointed, wherfore he which willingly followeth it, is wiſe. The ſeconde is if I recoile and giue back, I ſhal be naughte, & ſpite of my téeth wéeping and wailing I muſt néedes follow. But the third, O Crito If it ſo pleaſe god, ſo be it. Anitus trulie and Melitus may well kill me, but to hurte me, it lieth not in their power.

Annotations.

¶It is maruell that this morall and auailable ſaying of Epictetus was omitted, Ἀνέχου και ἀπέχου, that is, Beare and Forbeare, whiche be vſed very often, and doth in a manner comprehende al that whereof mencion is made at large in this boke.

The Poeſie of Epictetus which he vſed as hys badge or Cogniſaunce.

Ἀνέχου και ἀπέχου

Suſtine & abſtine

Suſtaine and refraine.

The tranſlater vpon the ſame.

Suſtaine al wrong and iniurie,

and neuer ſée thou pine

At any thing, which fortune blinde

doth claime not to be thine.

Endure the loſſe of worldlye wealth

and couet chiefely thys:

A quiet minde, a godly life

which makes thée liue in bliſſe.

Refraine w^t pompe to vaunte thy ſelfe

in fraile externall things,

Seing to this wearing waſting world

thou nothing with thée brings.

Sée thou expell not from thy minde

and quite from it diſplace

Al virtuous actes and holie déedes,

though ſome ſéeke to deface

Thée, in whoſe minde is fullie fixte

the trade to vertues way.

Apophthegs

By pleaſant ſhewe of filthie vice

which leadeth men aſtray.

For ſome there are, who whē they ſée

one folowing vertues lore,

From vertue hard, to eaſie vice

they ſéeke him to reſtore.

Abſtaine from wrathe in matters all

from Othes and laughter great,

From naughtie and yll companie,

from all delicious meate:

From giuing eare to ſecrete talke

and from dame Venus fielde

Retire thy ſelfe, and take in hande

of chaſtitie the ſheilde.

Suſtaine, Refraine, theſe ar two words

which great importaunce haue,

And if with reaſon thou them ſkan.

from damage much do ſaue.

The Apophthegs or quicke Sentences of Epictetus.

E Pictetus ye Stoike Philoſopher ſeing a certain fellowe voide of al good condicions, hauing a bolde ſpirite to ſpeake yet to an ill intente, giuing his minde to the ſtudy of Philoſophie: he with a loude voyce cryed out on the faythe of God and man, reprouing the man in theſe wordes: O man ſée whether the veſſell be cleane, wherin thou doſt put theſe things. For if thou ſhalte of arrogancie poure them in, they wil periſhe: if they ſhall putrifie, they wil become vrine, or vineger, or worſe than theſe, if worſe may be. He ment, that learning inferreth great hurt and damage, if it happen vpon a mind which is corrupted with yll affections: & the more excellente euery learning is, the greater hurte it cauſeth if it happen on a naughtie man: like as there is nothing more better then a good diuine, ſo there is nothing more peſtilēt then an ill diuine. Gellius. lib. xvij. Cap. xix. & Eraſmus. li. vij. Apoph.

He on a time hearing of a certaine man yt would eaſilie be flattered, ſaid, the crowes plucke dead mens eies out of the carkaſſes and that not withoute a cauſe, for none which is depriued of life, hath the vſe of hysſight. But flatterers corrupting the minds of them which are aliue, do take away al their ſighte. Stob. Antonius in Meliſſa. part. .j. ſer. lii.

He counſelled that we ſhoulde conſider thrée maner of wayes: the man with whome we are conuerſaunte: whether he be better than we oure ſelues are, or inferiour, or equall vnto vs. It is méete to heare diligently, & obeye him whiche is better then oure ſelues, modeſtly to perſuade the yonger or inferioure, and to agrée w^t thy equall. And truly by this meanes thou ſhalt neuer fall in contention when thou art in cōpany. Stob. ſerm. iij. de Tēperantia. Although this be before among the precepts, yet I thought good againe to repeate and recken it alſo in this place. For as the prouerbe is, Bis & ter quod pulchrun eſt repetendū: y^t is, that which is goodly ought twice and thrice to be ſayd or repeated.

He being demaunded, what man was riche. To whom (ſayed he) that is ſufficient which he hath. Strob.

He ſayd that the Gods did not hate ſuch, as in this life doe contende and wraſtle w^t diuers miſeries. The Philoſophers meaning was, that aduerſitie was vnto men auailable: to whom if things do proſper according to their deſire, they are ſo vexed w^t the Furies, that is, with anger, couetouſneſſe and luſt, y^t through their proſperitie, they moue ye Gods to wrath. This is foūde in Bruſonius Conturſin us.li. ij. Exempl.

He being demaunded, by what meane a man might purchaſe an honeſte reporte, he aunſwered. If thou wilt haue a good name, learne to ſpeake well, when thou haſt learned to ſpeake wel, endeuoure to do well, and by this meanes thou ſhalt get a good reporte.

He being demaunded howe a man might procure ſorrow to his ennimie, ſayd: If a man do ſo frame and diſpoſe hymſelfe, that he do all good things. The ſame was accuſtomed to ſaye, that it was more neceſſarie to cure the ſoule than the body, ſeing that it is bet to dye, than to leade an ill life. Antonius in Melißa, part. i. Ser. lviij.

The ſame was wont to call ſuch as ſhewed thē ſelues to be Philoſophers by their beard, garmēt, and bragging

wordes, Factis procul, verbis tenus, hauing their déedes farre of, & their wordes at hande.

The ſame was wont to ſay, that a life ioyned with fortune, was like vnto a violent floud of water. For it is troubled, and full of dirte, and harde to enter into it, it is violent, roring, and cōtinueth a ſhorte ſpace.

FINIS.

Imprinted at London in Pater Noſter Rowe, by Henrie Bynneman, for Leonarde Maylard. And are to be ſold in Paules Churchyarde, at the ſigne of the Cock. 1567.