The Manuell of Epictetus

TheManuell of Epictetus, Tranſlated out of Greeke into French, and nowinto Engliſh, conferred with two Latine Tranſlations. Herevnto areannexed Annotations, and alſo the Apothegs of the ſame Author. ByIa. Sanford. Imprinted at London by H. Bynneman for Leonard Maylard.Anno.1567.

Tetraſticonad Reginam.

Scilicetexiguū (Princeps mitißima) quicquid

Expromitliber hic, non tamen exiguum

Site reſpicias, magni non muneris inſtar

Silibri ſenſum non erit exiguum.

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

AlthougheI haue not attained (moſt ſoueraign Lady) to that ripeneſſe inknoweledge and profoundneſſe in lerning, as they haue, who bothe inreding and writing haue ſpente almoſt the whole courſe of theirage. Yet foraſmuch as paynefull practize ioyned with diligentſtudie, bringeth to effect ſome thing worth the labour, I toke inhand this little Boke, as a triall in the true trade of interpreting.Which done, I thought not my trauaile myſſpent, but worthie to bepubliſhed abrode for a common vſe and commoditie, and meete that ofall eſtates he be vſually read, dayly to be had in hande, andcontinually to be had in remembraunce: for if a man reade this, andin reading conſider it with a quiet minde voide of all care andſolicitude, and being attentiue vpon one thing wherin he isconuerſant, he ſhal find (as I ſuppoſe) nothing more excellent,nothing more commodious, nothing more godly to be taughte and ſhewedvs, than the ſumme of thys Boke, and the principal pointes hereincomprehended and contained, which are theſe: Hurt no man. Obey Godand nature. Suffer iniuries. Deſerue wel of al men as nigh as thoumayſt. Take in good parte whatſoeuer chaunce without thy default.Vſe ſuch things as are giuē for the neceſſitie of life, as ifthou didſt not vſe them, and gladly to reſtore the ſame when Godor Fortune (as we commonly ſay) requireth the ſame. Repoſe andaccompt felicitie in an vpright and quiet minde. Finally recreate andcontent thy ſelf in the diuine adminiſtration of worldly things, asvery iuſt and wiſe, and to vs auaileable, althoughe ſometimes itſeeme very grieuous. Theſe things ſo great, ſo profitable, ſoneedefull to be knowen, ſo auaileable for well framing of life, ifwe ſhut it within the cheſt of our mind, it is far from that weſhould be void of all perturbatiōſ and trobleſome motions of themind, that we ſhould be in felicitie, and leade our life both welland wealthilie. You may coiecture (moſt gracious and ſoueraigneLady) that in dedicating this Boke vnto your highneſſe, I mene toinſtruct one better learned than my ſelfe, and as the Prouerbe isSVS MINERVAM, the which The Epiſtle. which doubtleſſe is fartheſtoff from my cogitations: for it is the ſigne of a man bereft of hiswitte, and not of a ſounde and perfecte minde, to carrie wood intothe Wood, and to caſt water into the Sea. What ſhoulde I ſpeake ofthe goodly vertues wherewith you are adorned? What ſhoulde I ſetforth and with prayſes extol your excellent endowments both of mindeand bodie, which cauſe in all men an admiration? For the Greeke tongyou are to be compared to ZENOBIA Queene of the Palmirians, who wasvery 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 benumbred with FABIOLA and MARCELLA women wel lerned and ſtudiousosthe heauēly veritie. In brief, you may be reconed as EVSTOCHIVMwas, who in hir time bicauſe of hir litterature and profoundneſſein knowledge, was called Nouū orbis prodigiū. Your knowledge inthe French, Spaniſh and Italian tong I nede not declare, for vertuenedeth no commendation, nor delighteth to be ennobled with gaygloſsing communication: for where the ſunne caſteth his gliſteringbeames, the light of the candell is diminiſhed and obſcured. ThisStoick Philoſopher EPICTETVS wrote this worke in a large Volume, inhis mother tong, and was abbreuiated by one ARRIANVS a Grecian intothis forme, and entituled it Enchyridion, than the which there can beno Booke to the wel framing of our life more profitable andneceſſary. The Authoure whereof although he were an Ethnicke, yethe wrote very godly & chriſtianly, and as he ſpeaketh in othertongs, ſo nowe he ſhall ſpeake in the Engliſhe language, andvnder your Graces protection ſhal be publiſhed to the commoditie ofmany. Moſt humbly beſeeching your highneſſe, to accepte and takein good parte this little Booke, offring it as a pledge of my boundendutie towards your highneſſe, & affection towardes my countrie.Your highneſſe moſt humble and loyall ſubiect Iames Sanforde.

Tothe Reader.

Thisbooke (gentle Reader) is entituled a Manuell, which is deriued of theLatin word Manuale, and in Gréeke is called Enchyridion, bicauſe hemay be contained ἐν χειρί that is, in the hand. It is adiminutiue of Manus, as it were a ſtorehouſe, & which oughtalways to be had in hād, as the hādle in the ſword. This wordEnchyridion doeth not onely ſignifie a Manuel, but alſo a ſhortdagger, which is vſed in the warres, or a Poineado. Wherefore ſomedo entitle this boke Enchyridion, yt is, a ſhort Dagger: for like asy^eDagger defēdeth a mā from his enimie, euē ſo this little bookedoth defend one in perfectneſſe of minde, & ſaueth him frōthe filthy fogge of wicked vices. The title of eyther of theſe maybe wel applied to the boke, y^eone reſpecting the quantitie, the other the matter in the bookecomprehended. The wordes contained in him, are of greate force andfull of efficacie, to moue mennes myndes, for euery man may knowe hisaffections in him, and to the amending of them, he is ſtirred as itwere with a pricke. His ſtile or maner of wordes is brief, and voydof all elegancie in wordes, very much like the Pithagorean Precepts,which they call Diathecae. Fare wel gentle Reder, and accept in goodpart theſe my labours.

InSanfordi Epictetum Anglum. E. L.

Impigerextremis rediens Mercator ab Indis

Hasinquit merces India fuſca tulit.

Etsilet, & vendit, satis & laudaſſe putatur

Etprecium nummi nobile pondus habet,

Indiafuſca tulit: quid tum si Graecia ferret?

Quidsi Roma tulit? Gallia ſiue tulit?

Graecia,Roma, suis pretiū num mercibus addūt?

Galliaſi quid habet, nū quoq; pondus habet?

Simodo pondus habet, pōdus feret iſte libellus,

Quinunc est Anglus, qui modo Gallus erat,

Graeciaquem vidit Graecū, quē Roma Latinum,

Quemq;nouos docuit lingua Britanna ſonos:

Impigerad nostras quem tu Mercator ad oras

AttulerasSANFORD, ſic quoq; ſanctus eras.

Sicquoq; ſanctus erit labor hic tuus, & liber idē

Etſi ſanctus erit nobile pondus habet.

Nobilepondus habet ſuauiſsimus ore Britānus,

Atmagis ore ſacer nobile pondus habet.

EiusdemEdmundi Lewkener Libri ad Lectorem Proſopopeia.

VErbalibriq; docent ſacrae munimina vitae,

Virtusest clarae nobilitatis iter,

EliſijCampi vitae ſunt munera ſacrae,

Atcomes est magnae nobilitatis honos.

Inme diuinae lucet virtutis Imago,

Atqueego ſum vitae dux ſine labe tuae.

Ergoſi cœlos, ſi non contemnis honores,

Tuface quod iubeo munus vtrumque feres.

Againstcurious Carpers.

Carpnot ye cankred zoiles al, the men Whose labour ſpente in paynfulltoyle hath ben To blase the badge and banner braue di ſplay Of noblevertues force and craggie way. The byting Theon & Daphitas boldeVVith all the railing rable manifolde Of zoilus ſect cease bitingchaps to vſe Againſt ſuch, who on learnings lore doe muſe. Thelearned Homer, and Praxitiles, To taūting talk, & miſreportswer theſe Subiect. Therfore ſhould I esteme my ſelf T'escape theiarring iawes of Zoilus elfe?

Thelife of Epictetus.

Epictetusa noble Philosopher in the Stoick profeſſion was born of ſeruileparents in Hieropolis a Citie of Phrigia, who albeit he was a bondman, lame, and in extreme penurie, yet he doubted not earneſtely toaffirme that he was a friend to the Gods, in two verſes very wellknowen among the Gréekes, whiche are cited both of Macrobius andAulus Gellius, and be theſe: Δοῦλος Επίκτητοςγενόμην, καὶ σώματιπηρόςκαὶπενίηνἶρος,καὶφίλοςἀθανατοις.Which are of a certaine Writer trāſlated into Latine after thismanner: Seruus Epictetus genitus ſum corpore claudus, Paupertateirus, Dijs & amicus ego. And may thus be Englished: Of seruilekinde I borne was, hight Epictete by name, In ſubstance pore, to Goda friend and eke in body lame. He ſerued in Rome one calledEpaphroditus familiar with the Emperour Nero. And liued in Rome allthe time of Marcus Antonius raigne. But when Domitian tooke rule inhande, he went from Rome to Hieropolis where he was borne, ſupposingthat to be true, whiche is in the Tragicall Poet. Patriam essecuiusque, vbi quis recte ageret, that is: A man his countrey is euenthere 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 Dialoguewhich is entituled PrimusAlcibiades,or Denatura hominis,that he properly and verily was a man, whoſe ſubstaunce altogetherdid conſiſte in the reaſonable mynde, accompting the minde only tobe mā, and ye body but an instrument. Wherfore whatſoeuer waswithoute thys man, he thoughte the ſame nothing to appertaine vntohym, neyther dyd he declare that only in wordes or bokes, but also inhys life: for he did so with drawe himſelfe from the care & loueof outwarde things, ſo litle regarding hys body, or any thingthereto belonging, that at Rome hys houſe had no dore, for there wasnothing at all in it but a bad beggerly bed of little value. Lucianthe Sirian writeth that Epictetus was after his death so eſtemed,that an earthen candlesticke that he had, was sold for fifty pounds.

TheManuel of Epictetus

Cap.1.

¶Whatthings are in man, and what are not.

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

Cap.2.

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

Ifthe thinges which are franke and frée, thou ſhalte eſtéeme andIudge ſeruill, and the thinges which are not oures, thou thynkeproper, thou ſhalt be ſorrowfull, thou ſhalte be troubled, thouſhalt finde thy ſelfe encombred, & ſhalte miſcontente thyſelfe with God and men. But if thou thinke onely the things thyne,which truely are thine, and the thingsother mennes, which truely areother mens, no man wyll conſtrayne thée, no man wyll hinder thée,thou ſhalt blame no body, thou ſhalt accuſe no body, thou ſhaltdo nothing againſte thy wyll, no man ſhall hurte thée, andmoreouer thou ſhalte haue no enimy. For in nothing which ishurtefull thou canſt not be perſwaded.

Cap.3.

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

Thenif thou deſire ſuch things, remember that thou oughteſte not beynggreatly mooued and troubled, to take them in hand: but eytheraltogether thou oughteſte to reiecte them, or for a tyme laye thēa ſide, and before al things to be carefull ouer thy ſelfe.⁴But if thou deſire theſe things, that is to rule, to be rich, tohaue thine to proſper, peraduenture thou ſhalte not aſpire to alltheſe things, bicauſe thou doeſt deſire alſo the chefeſt. So byno maner of means thou art able to attain unto y^ethings which giue felicitie & libertie to man.

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

Cap.4.

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

Inany ſtrong and ſharpe Imagination, thou muſt accuſtome thy ſelfeimmediatly to conſider, that this is nothing elſe but Imagination,and that in déede it is not as thou déemeſt.⁵Afterward ſearch it out, and examine it, with theſe rules whichethou haſte. Firſt and principally by this, whether the thingconcerne 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 incontinentlythys in remembrance: That belongeth nothing to me.

Cap.5.

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

Callto remembraunce, that the promiſe and the end of deſire is,enioying of the thyng deſired:⁶and that the promiſe and ende of eſchewing is not to fall intothat, whiche one oughte to flée: He then which cōmeth not toenioy, 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 thatwhich is not agreable to the nature of the things whiche are in vs,thou ſhalt neuer chaunce into that, whiche thou ſhalt flee. But ifthou thinkeſt to exempt thy ſelfe from ſickeneſſe death or frōpouertie, or altogether ſhunne them, thou ſhalt finde thy ſelfevnhappy. Wherfore thou muſt ſet apart all the eſchuing, andauoiding of ſuche things as are not in vs, and tranſpoſe theſeinto them which are againſt the nature of things, whiche be in vs.⁷As touching deſire, thou muſt altogether ſet it aſide at thispreſent. For if thou couet the things which are not in our power, itmuſt needs be, that thou be fruſtrate. Howe and after what ſortethou muſt deſire the things which are in vs, thou art yetvncertaine. As for endeuoure and refraining of y^eminde vſe it ſleightly with reaſon, and a reſted deliberation.

Annotations.Promiſe of deſire, It is a certain faining of deſire ſpeakingwith a mā. To the vnlearned ſort the wordes ſhould be moreplaine, if he had thus ſpoken: when thou doeſt deſire any thing,haue a cōfidence to obtaine it, & to haue thy deſire.&cthat which is not agreable to ye nature of the things which are invs, 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: notſo peraduenture that they appeare not (for that were more beſemingGod than man) but that they obeye reaſon. Trāſpoſe theſe intothem which ar againſt the nature of things which be in vs. Theſewords ſeme vnto the vnlearned obſcure, which had ben more lighterand eaſy,if he had written thus: To abhorre falſe opinions, foliſhand euil deſires, diſhoneſtie, and diſworſhip. For as thoumayeſt flee theſe thinges, ſo thou mayeſt eſchewe them.

Cap.6.

¶Howewe oughte to eſteme the thinges wherein we take pleaſure, or whichbryng vs profite.

Ineuery thing, whiche doth eyther delite thée, or whiche areprofitable vnto thée, or which thou loueſt, thou muſt diligentlyconſider the qualitie, beginning at the leaſt thyngs.⁸If thou loue a pot, ſay in thys manner: I loue a pot, the ſamebeyng brokē, thou ſhalte not diſquiete thy ſelfe, for thoudiddeſt well knowe, that he was fragile and brittle. Likewiſe ifthou 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, bicauſethou 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, andother of that ſort: yet Simplicius hath a more apte worde:If thouhādell or toſſe a pot: that is, a brittle thing that cānotabyde or ſuffer toſſyng, or hitting againſt the walles, asglaſſe, wherof Publiā ſayth, Fortune is as brittle as glaſſe,whiche when it ſhineth, it is broken. Peraduenture he alluded toDiogenes Tonne.

Cap.7.

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

Whenyu doeſt take any thing in hande, thou muſte ſet before thy eyesy^equalitie therof: as if thou wylt goe to the baines, cōſider withthy ſelfe diligētly all that which may happen, & what theydo.⁹Some caſt water, ſome are driuen out of their places, ſome doe athing to the rebuke of an other, and in the meane ſeaſon otherpicke & ſteale. In doyng thys thou ſhalt more certainely andconſtantly bryng thy matter to paſſe, if finally thou ſaye I wyllbath my ſelfe, and obſerue thy purpoſe vnto nature agréeable, andſemblably in all things thou ſhalt not do amiſſe. For after thisſort if any harme befall while thou arte in the baine, this ſayingſhal be in a redineſſe: I would not onely obſerue this, but alſowould not ſwarue from my purpoſe whiche is agréeable vnto nature,whiche I ſhall not performe, if I take diſpleaſauntly the thingswhich happen and befall.

Cap.8.

Howeto put awaye our perturbations, thorovve the conſideration of thenature of ſuche things, as trouble vs.

Thethings do not trouble men, but the opinions whiche they conceyue ofthem,¹⁰as for example death is not terrible (thē it would haue ſo ſéemedto Socrates) but bicauſe the opinion of death is terrible, deathſemeth terrible. Then when we are brought in the briers, or betroubled, or that we do bewaile our owne ſtate, let vs not blameothers but our ſelues, that is to ſay our opinions.¹¹

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

Cap.9.

¶Thereaſon and proufe of the former precept with an aſſignation ofthre ſorts of men.

Thevnlerned accuſeth other in his owne propre faulte. He that begynnethto haue knowledge accuſeth him ſelfe. The learned accuſeth neitheran other, neither him ſelfe.

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

Cap.10.

¶Thatthe glory in exteriour and outwarde things is vayne.

Glorynot in thy ſelfe for the excellencie of an other thing.¹²It ſhoulde be tollerable, if a horſe aduaunting himſelf ſhouldſay: I am faire. But thou when in boſting thy ſelfe, thou doeſtſay, I haue a faire horſe: remember that thou doſt glorifie thyſelfe for the beautie which is in the horſe. What haſte thou then?Nothing biſides the vſe of opinion.¹³Therefore when in the vſe of opinion thou ſhalt gouerne thy ſelfeaccording to nature, then thou ſhalt haue wherwith to auaunte thyſelfe, for in any commoditie which is thine, thou wilte glorifie thyſelfe.

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

Cap.11.

¶Whatoutwarde things are graunted vs, and howe we ſhould vſe them, by aſimilitude.

Evenas in Nauigation, when men make their abode at any hauen, if y^eMariner goeth to lande for freſhe water, and it hapneth thatincidently by the way, he thinketh to gather cockles or oyſters, yetneuertheleſſe he ought to haue regard of the ſhippe, andoftentimes to looke back, whether y^eMaſter calleth:¹⁴and 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 tothe ſhippe. Euen ſo it is, in the courſe of our life, as if for acockle or an oiſter, there be gyuen vs a wife and a childe, or otherthings, which we holde deare, and wherin we take pleſure, they oughtnot to put vs from our purpoſe vnto nature agréeable: But if themaſter do call, run vnto the ſhippe, leauing theſe things behinde,not looking backe towards them. But if thou be olde, go neuer farrefrom the ſhip, leaſt that thou being called, do fail, & thatthou be not conſtrained. For he which willingly followeth notneceſſitie, by force and maulgre his téeth ſhe draweth him.

Annotations.Leaſt y^tthou being called doſt fail. He ſpeaketh not of the outwarde power,but of the imbecillitie and weakneſſe of the might: vvhich thegreter it ſhal be whē age cōmeth on vs vvith more few things themind is to be occupied: for bicauſe it is very difficulte to bevoide of theſe, and to fulfill that which Philoſophie commandeth. Aſingle perſon (if other things be correſpondent) may be in hislife time, cōtented with a little, and die with a more pacientminde. A wife, children, and familie, do more trouble and diſquietethe 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 beGOD: to whom when he calleth, who ſo obeyeth not either is entretedas a ſlaue, or elſe is vtterly forſaken.

Cap.12.

¶Howwe may enioy outward things without fault or trouble.

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

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

Cap.13.

¶Ofthe remedies which we haue againſt all accidentes.

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

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

Cap.14.

¶Whatmaner of men we oughte to ſhewe oure ſelues, when we loſe outwardeworldly goodes.

Neuerſay that thou haſte loſte any thing, but that thou haſte reſtoredit.¹⁸If thy ſonne die, he is reſtored. Thy liuelode is taken away, haſtthou not reſtored it? But he which depriued thée of it, is an yllman. What matter maketh it to thée, by whome he which gaue it, hatheftſoones taken it? Haue a care and regarde to all things, kepingand vſing them (during the time only that thou haſte them in thycuſtodie) as things vnto other men belongyng, euen as the wayfaringman dothe to his lodging.

Cap.15.

¶Thata man ought not to loſe the quietneſſe of mynde, for exteriour andworldly things. If thou wilt profite thy ſelf, let paſſe theſecogitations. If I ſhall not be carefull of my affaires, I ſhall nothaue wherwith to liue. If I correct not my ſeruāt, he will benaught. For it is farre better to famiſh without ſorowe and feare,than to liue in abundance with a troubled minde.¹⁹And it is much better, that the ſeruant ſhoulde bée faultie, thanthou whiche art his maiſter vnhappy. Then thou muſt begin with theleaſt things, the Oyle is ſpilte, the Wine is ſtolne. Conſiderwith thy ſelfe, that quietneſſe and ſecuritie of the mind coſtthée ſo much: for nothing is fréely gotten. If thou call thyſeruant, imagine it may ſo fal out, that he heareth thée not, orhearing thée, to doe nothing whiche thou wouldeſt haue him do. Butthat he is not worth ſo much, that for him thou ſhouldſt betroubled.

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

Cap.16.

¶Thatfor the eſtimation of the people we ought not abandon vertue.

Ifthou wilte profit thy ſelfe, be not diſpleaſed, if for outwardethings, thou ſeme to other madde or foliſh.²⁰

Annotations.If thou wilt profit That is to ſay in Philoſophy and garniſhing ofthe mind. For he vnderſtandeth and meaneth that progreſſiō,wherby the tranquillitie and libertie of the minde is increaſed. Benot diſpleaſed, if for. &c. For who ſo regardeth notpleaſures, riches, & honor, namely if he may obtaine them: ofall men he is accompted a foole, namely in theſe dayes. But in timespaſt diuers Philoſophers and good mē for the loue they had tovertue abandoned al vvorldly vvealth and promotions, as Crates,Diogenes, and thys our Epictete.

Cap.17.

¶Againſtvaine glory.

Sekenot to ſéeme learned and experte in any thing, and if to any thoudoeſt ſeme, truſt not thy ſelf:²¹for thou knoweſt it is not eaſy for a man to kepe hys purpoſeagreable vnto nature, and to embrace exteriour things, but it muſtnéedes be, that he which is careful of one, ſhould be negligent inthe other.

Cap.18.

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

Ifthou wilt haue thy wife, thy children, and thy frends to liue foreuer, thou art a foole. For thou wilt haue in thy power the thingswhiche are not, & wilt haue y^ethings to be thine, which are belonging to other mē.²²And ſo if thou wilt not haue thy ſeruaunte to offende, thou art afoole, for y^uwilte haue vice to be no vice. But if thou wilt not be fruſtrate ofthat whiche thou doeſt deſire, this thou maieſt do: herein thenexerciſe 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: andthat vices cannot be repelled, but by philoſophie which yong andtender age is not able to receyue.

Cap.19.

¶Whatthings make vs bonde, and what free.

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

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

Cap.20.

¶Arule to electe and chooſe things preſent paſt, and to come, by aſimilitude.

Remēberthat thou muſte make compariſon of thy lyfe to a banket:²⁴where if the meate ſtande before thée, thou muſte take itmodeſtlie: if he, whiche doth bring it, doe paſſe by thée, ſtayehym not, or if he be not yet come to thée, be not ouer gredythereof: but ſtay vntill he come to thée. In like manner thou muſtdiſpoſe thy ſelf, towards thy children, towards thy wyfe, towardsgreate men, and towards riches, ſo at length thou ſhalt be worthiethe table of y^eGodds. But if thou take not that which is ſet before thée, butdoeſt refuſe it: then thou ſhalt not only be worthy of theirtable, but to be their companion: for when Diogenes, and Heraclitusand other like to them did thus, worthily, and of very good rightethey were diuine, and ſo were accompted.

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

Cap.21.

¶Bywhat meanes we muſte gouerne oure Imagination about ſuch things, asſeme to be eſchewed.

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

Cap.22.

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

Thoumuſt remember that thou arte one of the players in an enterlude, andmuſt plaie ye parte, which the authour thereof ſhall appoint, thoumuſt play be it lōg, be it ſhorte.²⁶If he appointe thée to play the begger, y^eCreple, y^ePrince, or the priuate perſon, do it well and wittilie, for it liethin thée to play that part, whervnto thou art appointed, and in another to chooſe and appoint thée.

Annotations.Which the authors therof ſhall appoint, That is, whether he be acomicall, or a tragical Poet? As concerning the very mater the GreekeEpigram doth declare. Σκηνὴ πᾶς ὁ βίος καὶπαίγνιον. ἢ μάθεπαίζειν,τὴνσπουδὴνμεταθεὶς,ἢφέρετὰς ὀδύνας. Which may thus be engliſhed: What is ourlife? a gawiſh game a ſweete delighting play. Then cares in gaminglay a ſide, or liue a miſer aye. Nazianzenus doeth almoſt ſignifiethe ſame, but with a more grauitie and pietie, in theſe verſesworthy to be had in remembraunce. Mens age ſuſpice, terrenas agedeſpice ſordes, Corporis à vitys ne ſubigare caue, Quam breuiseſt haec vita? beatos ſomnia ludunt: Sors vaga ſic alios, ſicalioſq rotat. Vitadiu durat, nulla peritura ſub æuo Sancta: labor fructu non caretille ſuo. Whichmay after this ſorte be Engliſhed. O minde ſearch high andheauenly things, deſpiſe this earthelie pelfe: Beware, to laweleſſeluſting fleſhe thou ne ſubdue thy ſelfe. How ſone ar ſpent ourbrittle dais? they dreame, that ſwim in bliſſe: So thoſe andthoſe not all alike doth fickle fortune kiſſe. A life enſuinggodly lawes ſhall neuer cleane decaye: So trauaile ſpent in holiedeedes his hired meede doth paye.

Cap.23.

¶Bywhat meanes we ought to gouerne our Imagination, in looking fordiuers things.

Ifthou take the croking of a crow to be vnluckie, lette not thatimagination moue thée, but iudge immediatly in thy ſelf, and ſay:That portendeth nothyng to me, but eyther to my body, or to mypoſſeſſion, or to my eſtimation, or to my wyfe, or to mychildren: but as touchyng my ſelfe, they ſignifie nothing but good,at leaſt wiſe if I will: for what ſo euer ſhall chaunce, it liethin 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 byflying and crying of birdes Aſtrologie: Which if by yerelyreuolutions & progreſsions of the ſtarres, it threatten damagesand dangers, let vs not vſe Epictet his counſell, but godlyprayers.

Cap.24.

¶Howeto be vnconquerable, being the cauſe of the former precepte, and asit vvere the concluſion.

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

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

Cap.25.

¶Whichis the readieſt way to vertue.

Takehéede that in following thy imaginatiō thou ſay at no time, theman is happie, whom thou doeſt ſée auaunced eyther to honour, orauthoritie, or renoumed:²⁹for if the ſubſtance of goodneſſe be in the things, which areſubiecte 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 vnderſtandingof this ſentence is vttered ſtoicallie in darke wordes. He whichſeeketh all good things of himſelfe, is of a quiet mind: who ſo isof a quiet minde, he doeth neither enuie, nor emulate. For ſeingthat lack of paine called in Latin Indolentia excludeth allperturbations:³¹verely it excludeth enuie and emulation. But if theſe affections dorule in any: it is manifeſtlie gathered thereof, that he is farrefrom the tranquilitie of the minde, and doth not obey the preceptesof Philoſophie.

Cap.26.

¶Aſolution 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^eauthor of reproch, but the opinion conceiued of y^eſame as reprocheful.³²Then when any doeth kindle thée to wrath, vnderſtande that thou artmoued to anger thorow thine opinion. Wherefore eſpeciallie endeuourethy ſelfe, that imaginations plucke not cōſente from thee, for ifthou ſhalte once ſuppreſſe it for a certaine time, thou ſhaltmore eaſilie be thy own Miaſter.³³

Cap.27.

¶Howto learne, and ſet our minde in highe thinges.

Setbefore thy eyes, deathe, baniſhment, and all things which ſéemeterrible, but eſpecially death: in ſo doing, thou ſhalt not thinkevpō baſe and vile things, and ſhalte neuer be excéedingcouetous.

Annotations.And ſhalt neuer be exceding couetous. Syracides³⁴affirmeth, that the imagination of death, and God his iudgemente dothfeare vs frō ſinne. Which if it do: we are taught to ſufferaduerſitie much more paciently, & to deſpiſe proſperitie,bicauſe of their ſorrow and profit, which endureth for a littleſpace. So Cicero³⁵.All pleaſure ſayth he is to be eſtemed as nothing, which when itis paſte, it is as if there had ben none at all. But in great griefeof the bodie and anguiſh of the minde, one houre ſeemeth longerthan a whole yeare.

Cap.28.

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

Asſoone as thou haſte determined to leade a perfect lyfe, prepare andaddreſſe thy ſelf to be ſcorned and mocked of many, and to hearewhat they ſpeake of thée,³⁶wherof commeth this ſodain ſageneſſe and grauitie? whereofcommeth 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 ordainedand placed thée to fight. And if thou perſiſt in the ſame things,they whiche before haue mocked thée, will haue thée in admiration:³⁷but if like one fléeing awaye, thou gyue ouer thy enterpriſe, thouſhalte be double as much mocked and ſcorned.

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

Cap.29.

¶Thatboſting deſtroyeth the ſtate of a Philoſopher, in ſhewyngwherevnto he oughte to leane.

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

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

Cap.30.

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

Lettenot theſe cogitations torment thée, I ſhall not be in honor nor inplace, where I ſhall be regarded: for if to bée without honour isan ill thing, thou canſt not be in euill for an other thing, no morethan in a diſhoneſt thing.⁴⁰Is it in thée to beare rule, or to be bidden to a banket? No. Whatis this then, but to be without honour? and howe ſayeſt thou, thatthou ſhalte not be eſtemed, whom it behoueth to to medle in thoſethings onely which are in our power, in which thou mayſt beare agreat ſway and ſtroke. But thou wilt ſay I can not profit myfriends. What doeſt thou call to profite?⁴¹ſhall they haue no mony of thée? neither wilt thou make themcitizens of Rome? But who told thée that theſe things be in vs, &other mens workeſ? Who can gyue to an other that he himſelf hathnot?⁴²Get 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^uthinke it méete, that I ſhould loſe my goods, that you ſhould getſuch thinges as are not good, ſée your ſelues haue vnreaſonableand vngratefull you are? But if thou preferre a faithfull and ſincerefriende before money, herein help me, and thinke it not méete that Iſhoulde doe the things whereby I ſhould looſe modeſtie andfidelitie: But I can not ſuccoure nor ayde my coūtrey. What doeſtthou call ſuccoure & aide?⁴³That it ſhall not haue of thée, nor by thy meanes, faire &ſumptuous buildings, nor baines? What then? hath it not ſhooes bythe Shoemaker and Armour by the Armorer? It is ſufficient when eueryvocation doth his work. If thou get it a faithfull and modeſtmember, doeſt thou thinke, that thou bringeſt it but a littleprofit? very great doubtleſſe. In ſo doing thou arte notvnprofitable to it. In what ſtate ſhall I be in my coūtry? inthat thou maiſt, keping alwayes fidelitie and modeſtie. But ifſuppoſing to aide it thou looſe modeſty and fidelitie, whatprofit ſhalt thou do to it, which arte become impudent anddiſloyall.

Annotations.Thou canſt not be in euil for an other thing, This ſentencedependeth vpon the opinion of the ſtoicks, that only honeſty isgood, & onely vice is naught. The contempt and deſpiſing of me,if I do my duety, is not my vice, therfore neither my euill, buttheyr vice and euyll who of a peruerſe iudgement & naughty minddo contemne, diſpiſe, and miſuſe mee without cauſe. Shewe méethe way, He ſignifieth that ryches and dignitie is gotten by nothyngelſe but by deceit, and for that cauſe a good man ought to deſpiſethem. Neither doth he ſpeake of them, which ſhewe themſeluesvnworthy of honoure, and they are the cauſe, that they are notregarded. A faithfull and ſincere friend, Nowe a daies moſt men hadleiffer to haue money. Neither do they thinke that a poore friend mayhelp 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 bepardoned, who in ſo vncertayne a hazarde of chaſtitie, &honeſtie, had rather to abyde the vnquietneſſe of riche than ofpoore wiues. Neither hath it Shooes by the Shooemaker, nor Armour bythe Armourer. The ſence is: ſumptuous buildings bains, and thecitie of Rome is no more to be required of a Philoſopher, thanweapons of the Shooemaker, or Shooes of the Smyth: ſeyng that it isthe 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 himwhich doth beginne to ſtudye philoſophie and wiſedome, in ſhewingthat a man ſhould not moue himſelfe, for that which chaūceth toan other & that he hath nothing of an other without giuing of hisowne.

Isthere any placed before thée at a feaſt? or was reuerēce done tohim before it was done to thée? or is he preferred before thée incoūſaile? If theſe things be good, thou muſt reioyce, that thyneighbour hath them: if they be ill: then be not ſorrowfull, bicauſethey chāced not to thée.⁴⁴Then remember in giuing thy minde to nothing elſe, but to the thingswhich are in vs, thou canſt not attaine to the like things, whichother doe in them which are not in vs. Howe may it bée done, that aman frequentyng not thy houſe ſhall haue like thynges as héewhiche haunteth thy houſe, or he that ſeketh not friendſhip andfauoure, as he which doth?⁴⁵or he which doth not pleaſe and praiſe the, as he which doth pleaſeand praiſe thée? Thou ſhalte be vniuſt and vnſaciable if thouhaue not payde for ſuche thinges as thou haſte bought, but doeſtrequire to haue them for nothing. Admit the caſe I could not buyelectuce for a halfe penny, if any then buy a half peny worth oflectuce, and thou doſt buy none: think not thy ſelf in worſſercaſe & to haue leſſe then he, which hath bought lectuce: foras he hath bought ſo thou haſt not giuen thy hal fpenny.⁴⁶Euen ſo it fareth, thou art not bidden to a mans feaſt, becauſethou haſte not giuen him aſ muche as his feaſte coſte him. Heſelleth 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 artevnſatiable and fooliſh. Haſt thou giuen nothing in ſteade of thefeaſt? Yes mary, for thou haſt not praiſed him, whome thouwouldeſt, and haſte not ſuffered him in his portly going.

Annotations.If theſe thinges be good, Bycauſe they are good, they areſorrowfull that they coulde not attaine to them: bicauſe they beeuill, they are glad, that they are chaunced to other, And haſt notſuffered. &c. Pride and ambitious ſalutations of riche men doſeeme to be vnderſtoode in this place very troublous to a ſimpleand learned man, in like maner ſalutations, retinues, praiſes. Butperhaps rich men giuen to pleaſures, going in their pompe, werewonte on euery ſide to leane and cleaue to Paraſites.

Cap.32.

¶Whatthinges are common euen according to the will of nature.

Thepurpoſe and will of nature, may be iudged by theſe things, in whichwe differ not one from an other:⁴⁷as for exaumple, if a mans ſeruaunt breake his Maiſters cuppe orany other thing, incontinently it is ſaide this is a thing whichoftētimes chaūceth: remember then when thine is broken, that thoube the ſame maner of man, as thou were when the other mans cuppe wasbroken. And ſo do in greater thyngs. If a mans child or wife chaunceto dye, there is no mā but will ſaye incontinently this isnaturall. Notwithſtanding euery man when any of his is dead, he dothlamēt and bewaile pitifully: But we muſte remember how we arediſpoſed, when we haue hearde any ſuche thing of others.

Cap.33.⁴⁸

¶Howeone ought to vnderſtande the nature of yll.

Evenas the white whereat Archers ſhoote, is not ſet ther, wher it maynot be ſtricken, ſo it is of the nature of ill in this worlde, forit is not ſet out to be embraced, but to be eſchued: as ifgoodneſſe were ſette for the white, and euill were all that, wherthe white were not, beſides the white, the Archer hath an ample andlarge ſpace to ſhoote frō the white: ſo without the onely markeof goodneſſe on euery ſide is placed euil, which is as eaſy to bedone and committed, as it is difficill to hitte the white, or to doegood.

Cap.34.

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

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

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

Cap.35.⁵⁰

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

Wiltthou cōquere at y^eplayes Olimpia? And I by ye faith of my bodie: for it is a veriehonourable thing, but conſider wel the beginning, and the ſequeleand then take the matter in hande. Thou muſt order well thy ſelfe,& vſe neceſſarie meats, abſtaine frō delicate and daintiethings, and exerciſing thy ſelfe, according as it is expediente forthe time and houre appointed, be it hote or colde, not drinking wateror wine, if occaſiō ſo require. And briefly thou muſt commit thyſelfe whollie to the chiefe of the games as to the Phiſicion indoing that whiche he ſhal appoint thée. Afterward enter into fight,and ſometime to haue thy hand hurt, thy foote out of ioynte, toſwallowe downe much duſt, to receiue gréeuous ſtrokes, andotherwhile after all this to be vanquiſhed. When thou haſteconſidered all theſe things, if thou be willing, go and fight,otherwyſe thou ſhalt be like the little boyes which are nowwraſtlers, nowe ſwordplayers, nowe trumpetters, forthwith playersin tragedies. So thou alſo now a fighter, now a ſwordplayer,afterward an Oratour, at length a Philoſopher: but throughly nothingat al, but as an Ape thou doeſt counterfait and reſemble al things,and nowe one thing ſhall lyke thée, now an other: for thou haſtnot done thy enterpriſe aduiſedly, in foreſéeyng thecircumſtances, but aduenturouſlie following a lighte and coldedeſire. So the greater number, when they ſée a Philoſopher, orwhen they heare ſay that Socrates ſpeaketh wel, (but who can ſpeakeſo well as he?) they will incontinentlie diſpute and reaſon ofPhiloſophie, and ſearche the cauſes and nature of things. Manfirſt conſider the thing, & the qualitie therof, and thenenterpriſe it. Afterwarde trie whether thy nature be able to endurethat whiche may happen.⁵¹Wilte thou be a wraſtler? behold thy armes, thy thighes, and thyloines: For nature mother of all things, hath framed euery man toſome particular thing. Doeſt thou thinke that endeuouring thy ſelfeabout theſe things y^umayeſt liue as thou haſt bene accuſtomed? As to drinke ſo much asthou wer wont, to be angrie ſo muche as thou were wont? Thou muſtbe vigilante, thou muſt trauell, thou muſte ſet aſide thy properaffaires, thou muſte be mocked of boyes, diſpiſed of all theworld, and in all things to haue leſte authoritie, be it in honoure,in office, or in iudgement, and in all other affaires. Then conſideral theſe things, and loke whether in their ſtéede, thou haddeſtleiuer to haue reſt and libertie, without any perturbation.⁵²But if thou haddeſt not leiuer to haue it, ſée that thou take notin hande many things, to the ende that (as I haue tolde thée) likelittle boyes, thou be not now a philoſopher, now a lawyer, afterwardan aduocate laſtlie the Proctor of Ceſar. All which things knittein one, can in no wiſe agree: for it muſt néedes be that thou beeither a good or an ill man, that thou addict thy ſelfe to interiouror erteriour thinges: that thou poſſeſſe the place of aPhiloſopher 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 thehonour of Iupiter Olympicus, at Piſa & Helides Cities in Greece.Man firſte conſider, He ſignifieth as to wraſtling, to leapingand rūning, al are not meete, ſo neither to Philoſophie, bothhaue neede of pacience of bodie & minde. Of which things, who ſois deſtitute, he ſhal be rather a counterfayt then a very wraſtler& Philoſopher. Thou muſt be mocked of little boyes, VerelyPhiloſophers were wonte of al men to be diſpiſed, but great ſtoutechampions were in admiration.

Cap.36.

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

Dutieis meaſured by mutual affections. If thou haue a father, thou muſtregarde and honoure him: giue place to him in all things, and if hechide or beate thée, indure it. He is a naughtie father thou wiltſay. Nature hath enioyned vs the obedience of the father withoutmention of good. Arte thou not ioyned by nature with a good father?No, but with a father. Wherfore do thy dutie towards him, andconſider not what he doth: but do ſuch things, whereby thou maieſtkepe thy purpoſe agreable to nature. No man will hurte thée exceptethou wilte. Thou ſhalte be then hurted, when thou ſhalte thinke thyſelfe hurt. So thou ſhalt do the dutie of neyghbour to neyghbour,of Citizen to Citizen, of lord to lord, if thou accuſtome thy ſelfeto conſider the mutuall affections.

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

Cap.37.

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

Theprincipall point of honoring God, is to thinke well of him, to beleuethat he is, that he hath created all things, and that well and iuſtlyhe gouerneth them: afterward to obey him, accepting al things that hedoth, as procéeding of a very good intent. In ſo doing, thou ſhaltenot blaſpheme God, neither ſhalt thou accuſe him of negligence.Thou arte not able to do this, otherwiſe, excepte thou withdraw thyſelf frō the things which are not in vs, and placing good and illin them which are in vs.⁵⁴But if thou eſtéeme any of the things, which are not in vs, to begood or ill, thou muſt of neceſſity, when thou doeſt not attaineto that whiche thou wouldeſt, or when thou doeſt fal into thatwhich thou doeſt ſhunne, blame and hate the cauſe of ſuch anaccidēt which is good. All liuing creatures haue this by nature,⁵⁵that they flée and eſchewe ſuche things, and ſéeme vnto themnoyſome, and their cauſes: but contrarywiſe they ſearch, &maruell at theſe things which ſéeme to bring profite, and thecauſes of them. He then which thinketh himſelfe hurte, can take nodelite in that which vnto him ſéemeth hurtefull. So it isimpoſſible that a man hurte may reioyce. And hereof it commeth topaſſe that the ſon doth checke the father, when the father makethhim not partaker of the things, which ſéeme good vnto him. This isthat, which made diſcorde betwene Polinix and Eteocles, bycauſethey eſtéemed rule good. For this cauſe the huſbandman, for thiscauſe the Mariner, for this cauſe the Marchant, for this cauſethey which looſe their wife and childrē do oftentimes defile anddeteſt God, for wheras vtilitie is, there is alſo pietie.⁵⁶Wherfore he that doth endeuor to deſire and flée that, euen as heought, by the ſame meanes he obſerueth and kéepeth pietie. Astouching offerings and oblations let euery man doe them according tothe guiſe of his countrey:⁵⁷purely, without ſuperfluitie, according to his abilitie, withoutnegligence or nigardſhippe.

Annotations.Whereas vtilitie is, there is pietie, O wonderfull ſentence, andalſo wicked to ſee to: but ſo applied that it vncouereth thedisſimulation of mans minde, and can ſcarce be nothing moreagreeable to religion. Guiſe of his countrey. Foraſmuche as pietieconſiſteth in the mind, he thinketh that we ſhould not muchregarde ceremonies. Which if it mighte be perſwaded to ſome menwhich are in theſe dayes, we ſhould liue more quietlie. It mightebe perſwaded, if we woulde rather endeuoure to lyue according toreligion, than to diſpute of religiō: if we were rather deſirersof the veritie than of vanitie, that is, of ambition, of emulation,of couetouſneſſe, of reuengemente, and of ſuche like confuſionsand deſtructions of the minde, if there be any other.

Cap.38.

¶Whatmaner of man he ought to be that cōmeth to a Diuinour, and how tovſe diuinations, wherin reſteth our duetie towards God, andtowardes our ſelues.⁵⁸

Ifthou deſire and ſeke to knowe that which is to come of any thing,firſt thou muſt vnderſtande y^tthou art ignoraunt of that ſhal come, and therefore thou doeſt goeto the Diuinour to knowe it of hym. Notwithſtanding if thou be wiſethou arte not ignoraunt what it is, nor the qualitie therof. For ifit be among the number of the thinges whiche are not in vs, truelieit is neceſſarie, that it be neither good nor ill. Remoue then fromthée (if thou go to the Diuinour) al deſire & eſchuing otherthou ſhalte come to him trembling and quakyng. But when thou ſhaltvnderſtande, whatſoeuer ſhall befall to appertain nothing to thée,and of thée not to be paſſed vpō thou mayeſt vſe it well, andno man ſhall forbid thée. Therfore goe & aſke counſaile ofGod, as of him who can giue thée very good, and after he hath giuenthée counſaile, remember whō thou haſt called to counſaile, &whoſe counſaile thou haſt deſpiſed. Coūſaile may be demaundedof the Diuinour (as Socrates ſayeth) for ſuch things, whoſeconſideration is referred to the end, the knowledge of which ende,occaſion cannot be giuen by any maner of meanes, nor any arte. Andtherfore thou muſt not aſke counſaile of the Diuinour, whetherthou ſhalt put thy life in daunger for thy country, or for thyfriend, if nede require, for if he perceiue any vnluckie ſigne, itis altogether manifeſt, that it ſignifieth death, or ſomeimpedimente of thy bodie, or baniſhment: but reaſon telleth &perſwadeth thée, that thou muſte put thy ſelfe in daunger forCountrey, or for thy friend whē néede requireth. Giue eare then tothat which the great Diuine Apollo ſayeth, who did chaſe out of histemple, 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 diuinationvery great. Otherwiſe a man of ſo greate grauitie woulde not haueaccompted their prophecies, for diuine aunſvvers.

Cap.39.

¶Duetiestowards our ſelues, & firſte of ſuch as tende to theconſtancie of maners, and what thinges let it, and chiefly of talkeand ſilence.

Thoumuſt preſcribe a rule and faſhion, which from hence forth thouſhalte obſerue when thou art alone and when thou art in companie.⁵⁹Let ſilence be kept for the moſt part: or let neceſſarie thingsbe talked of, and the ſame in fewe words. But if the time requirethée to ſpeake, ſpeake: but not of all thinges,⁶⁰not of the combate betwene fenſers, not of rūning with horſes,not of wraſtlers, not of meates & drinkes triflingly, norprincipally of men, in praiſing or blaming them, or comparing themwith others. And if thou be able, chaūge thy familiarsCommunication into that which is honeſt and comelie. But if thou beenuironed with ſtraungers, holde thy peace.

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

Cap.40.

¶Oflaughing.

Laughenot muche, nor at all communication, neither a loude.⁶¹

Cap.41.

¶Of Othes.⁶²

Swerenot, neither make an othe if it be poſſible for thée. But if thoucanſt not otherwiſe do, do it when it ſhall be nedefull.

Cap.42.

¶Whatconuerſation may do.

Frequentnot the bankets and familiaritie of the cōmon ſort, andſtraungers.⁶³But if occaſion ſo require, be mindeful and take héede that thoubecome not one of the common ſort. And vnderſtande thou that hewhich wreſtleth with the defiled, muſt néedes be defiled alſo.

Cap.43.

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

Astouching the body, take ſuch things as ſhal be to his vſe and alſobe profitable for the mind, as meate, drinke, apparell, harbour. Butas touching daintie and delicate diſhes, thou muſt altogetherreiect them, and baniſhe them from thée.

Cap.44.

¶Ofthe acte of Nature.

TouchingVenerie we ought as muche as is poſſible, to leade a chaſt lifebefore mariage. But if we be cōſtrained, we muſt take nothing butthat which is lawful: not withſtanding reproue them not which vſeit, in blaming them, and auaūting thy ſelfe abroade, that thoudoeſt not vſe it.

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

Cap.45.

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

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

Cap.46.

¶Howto behaue our ſelues in ſhewes and triumphes.⁶⁵

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

Cap.47.

¶Ofthe deſire of ſuche as go to heare others communication.

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

Cap.48.

¶Whenone hath to ſpeake with a noble perſonage.⁶⁶

Ifthou haue any thing to do eſpecially with ſuche as are of nobleblood, and great authoritie. Cōſider what Socrates or Zeno hauedone herein, or the wiſeſt man y^teuer thou diddeſt knowe, and ſo thou ſhalte not be in doubte, howethou muſt behaue thy ſelfe.

Annotations.What Socrates or Zeno, That may be gathered out of bothe theirſayinges and doings, foraſmuch as we haue not any thing written ofneither of them. But vnleſſe thou ſhalt be endewed with thelearning and conſtancie of them both fooliſh imitatiō will turnethee to ſhame. And perhappes they obſerued not euery where aſeemelineſſe and grace.

Cap.49.

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

Whenthou wilt go to ſuch a man as is of greate honoure, preſuppoſe inthy minde, what may chaunce, that (poſſibly) thou ſhalt not bereceiued, that thou ſhalte be ſhutte oute of doores, that the gateſhall not be opened, or that he will not regarde thée. Afterwardeponder with thy ſelfe, if with all theſe thyngs, it bée expedientfor thée to go to him: and when thou ſhalte come before him, ſufferand endure that which ſhal be done, and ſaye not to thy ſelfe: Ideſerue not to be thus entreated: for it is to common a thing toreproue and blame the thinges which are not in vs.

Cap.50.

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

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

Cap.51.

¶Howeto reſiſt pleaſure.⁷⁰

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

Cap.52.⁷¹

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

Whenthou arte reſolued to do anything, and haſt not yet done it, refuſenot to be ſéene in doing therof, although other may iudge amiſſethereof, for if thou do euill, thou muſte geue ouer thy worke: ifthou do wel, feare them not who wrongfully, and without cauſe ſhallreproue thée.

Cap.53.

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

Whohath ſaid: it is daye, and it is night, taking the propoſitionſeuerally we ought to agrée, but to vnderſtande it together, it isnot to be receyued. So at the table to chooſe for our ſelues thegreateſt, & the beſt parte of the meate, is a greate commoditietowardes the bodye, but it is againſt the honeſt participation thatwe ought to haue at the table. Then if at any time thou be bidden toa banket, remēber that thou muſte not onely haue regarde to themeate, for the profite of thy body: but alſo to honeſtie, and tobehaue thy ſelf at the table, as thou oughteſt.⁷³

Annotations.Wheras before he compared our life to a feaſt, let this precept beapplied to all the parts of our life: and euery where let there notbe a reſpecte to our priuate deſire and vtilitie, but of equitie &ſocietie, & let the will of the feaſter, that is God, beconſidered.

Cap.54.

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

Ifthou haue taken more in hande, than thou arte able to atchieue orbring to paſſe: thou ſhalt not bring it to effect, and alſo haſtomitted that which thou were able to performe.

Cap.55.

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

Evenas in going thou doeſt take héede that thou ſteppe not vppon anayle, or that thou wreaſte not thy foote: ſo in leading thy lifetake héede, that thou hurte not thy minde, the gouerneſſe of allthy doinges, which if we obſerue in al things, we ſhall withoutdaunger take them in hande.

Cap.56.

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

Thebodie is to euery man the forme of riches, as the foote is of theſhooe. If then in thys thou perſeuer, thou ſhalte kepe the meane:if thou excede, thou muſt néeds as it were, fall downe headlong: asif thou be more curious about the faſhiō of the ſhooe, then isnedeful 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 thatthing which hath once paſſed meaſure.

Cap.56.

¶Formaydens vnmaried.⁷⁷

Womenafter xiiij. yeares of age are called of louers Ladies: for afterthis age men (to the end to company with them) endeuoure wholly topleaſe them. To obtaine then mennes good will afterwarde they becomevery curious in trimming and decking themſelues. Wherfore they muſtebe admoniſhed, that for no other cauſe we eſteme them, but bicauſethey are modeſt, wiſe and honeſt, bearing reuerence and obedienceto their huſbandes.

Cap.57.

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

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

Cap.58.

¶Aprecept to learne pacience an meekeneſſe.

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

Annotations.He doth ſuppoſe it to be done according to his dutie. Plethoputteth vs in mind of the ſame, that alſo we ſhoulde be blamed,which are able to perſwade one thing, and can not induce others intoour opinion.⁷⁹But thou wilt ſay, oftentimes vnreaſonable and ſlaunderous menknow that ſuch things as they do are diſhoneſt and ſhamefull forthem to do. Epictetus maketh aunſwere: they ar ſo much the moreworſe & miſerable: but thou art neuer the more worſe andmiſerable. But their diſhoneſtie is to me a damage, bicauſe theyhurte my eſtimation, bicauſe they diminiſh my ſubſtāce,bicauſe they doe afflict my body by violence or witchcraft, bicauſethey hinder my cōmodities? Epictet wil make aunſwere, that theſeare none of thine, but other mens, and to appertaine nothing to thee.Wherof much is ſpoken of before. The hidden truth, As it is inSophocles in Electra,Oreſtes was not therfore dead, bicauſe he had perſwaded himſelfeto 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 partlydo diſagree.⁸⁰

Everything hath .ij. handels, one whereby it may be carried, the otherwhereby it may not. If thy brother be yll condicioned, take him notby that whereby he is yll condicioned, for it is the handle wherebyhe cannot be carried, but take him by that, whereby he is thybrother, and whereby he is nouriſhed with thée, in ſo doing thouſhalt take him by ye handle, whereby he ought to be carried.

Cap.60.

¶That bicauſe of knoweledge, or hauing more than other, we cannotinferre that we are better.⁸¹

Theſewords agrée not together I am richer than thou, therfore better. Iam wiſer & better learned than thou art, therfore I am better:but theſe agrée farre better. I am richer than thou art, then mypoſſeſſion is better than thine. I am wiſer and better learnedthan thou arte, my words then are better than thine, but thou artneither thy poſſeſſion nor yet thy communication.

Annotations.But thou art neither. &c. Thou vvylte ſay, yea: but bicauſe ofriches, eloquence, and power, I am much regarded. The ſame dothEpictet reproue, who thinketh good onely wiſedome and vertue to bemuch ſet by. What man except he were a very naughtie and wickedflatterer, hath had Nero the Emperour⁸²in greate eſtimation, although beſides his ryches and Empire, hewere eloquent, a Poet, and a Muſician? The minde of a perfect manabhorreth to allow thoſe, whoſe foliſhneſſe and diſhoneſtie isknowen, in what faſhion ſoeuer honour for a ſhevve be giuen tothem, bicauſe of the giftes of fortune, and corrupte conuerſation.

Cap.61.

¶Ofan exact iudgement in things.⁸³

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

Cap.62.

¶Againſtglorie and oſtentation. And firſt astouching knowledge.

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

Cap.63.

¶Againſt the boaſting of ſobrietie and ſufferaunce.⁸⁷

Glorynot thy ſelfe to haue mortified, empaired, and weakened thy bodythorough abſtinence: Neither if thou haſte dronken nothing butwater, ſaye not at euery occaſion, I drinke nothing but water. Butconſider how much more abſtinēt the poore are, who craue almes,ſuffering and enduring muche more than thou. Furthermore conſiderhowe many perfections and vertues thou haſte not, which other haue.But if thou wilt exerciſe thy ſelf in paine and pacience, do it bythy ſelf, and ſéeke not to aduertiſe other of it, as they do whoſuffring wrong of great men, ſette images on fire, & ſay, weare vndone, to the end to moue & aſſemble the people. For abrag ger is altogether mindefull of worldely things, and turnethtopſie turuie the goodneſſe of paciēce and abſtinence, bicauſehe determineth the ende of them is to haue, the good opinion andprayſe of many.

Cap.64.

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

Thecondicion and ſtate of the vnlearned is, to looke for of hym ſelfeneither profite nor damage, but of outwarde thyngs. The ſtate andcondicion of the philoſopher is, to looke for of himſelfe allvtilitie and diſcommoditie. The ſigne of him which beginneth toprofite is, that he diſpraiſe no man, that he praiſe no mā, thathe cōplaine of no man, y^the accuſe no mā, that he ſpeake nothing of himſelf, as though hewere any body, or knewe any thing.⁸⁸When he ſhal be at any tyme empeched or diſturbed, he blameth nonebut himſelfe. And if one commende him, he mocketh him couertly whichcōmendeth him, if he be diſpraiſed, he purgeth nor iuſtifiethhimſelf: but liueth like a ſicke perſon fearing to moue &troble any thing within him before he be recouered. He ſetteth apartall appetite, and fléeth the thinges which are againſte the natureof them whiche are in vs. He vſeth a light endeuour aboute allthings, 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 muchdiligence in other mens matters, or prouoked thoroughe ſelfe loue:Epitecte commendeth Agrippinus, but why? that other ſhoulde followhis example. He reproueth other, wherefore? that they ſhoulde beamended.

Cap.65.

¶Thatlearning is not only to be expounded but alſo to liue according asit doth preſcribe.⁸⁹

Ifany do auaunte that he can well interprete and expounde the ſentencesof Chriſippus, ſay with thy ſelf, if Chriſippus had not writtēdarkly, & obſcurely, I ſhould haue nothing wherewith to auauntemy ſelfe. But Chriſippus hath not written, to the ende he would beinterpreted, but to the end that according to his doctrine we ſhouldliue. If then I vſe his preceptes, then ſhall I attaine to y^egoodneſſe of them. But if I maruell at the interpretation, or if Ican well interprete it my ſelfe, I maruel at the Grāmarian, not atthe Philoſopher, or elſe play the Grāmarian not the Philoſopher.But what auaileth it to haue founde written remedies, to vnderſtandethem well, and being ſicke thy ſelfe not to vſe them?

Cap.66.

¶That we ought to perſeuer in goodneſſe.⁹⁰

Thoumuſt be ſtable and firme in thy good purpoſe and deliberation oflife, euē as in a law. Perſeuer therfore, euē as if intrāſgreſſing, thou ſhouldeſt incurre the crime of impietie.And whatſoeuer mē talke of thée, regarde it not, for thatbelongeth not to thée.

Cap.67.

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

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

Cap.68.

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

Thefirſte and moſte neceſſarie place is that which appertaineth tothe practiſe of knowledge: as, not to lye. The ſeconde whicheappertaineth to demonſtrations: as, how commeth it to paſſe thatthis is demonſtration? What demonſtration is? what cōſequenceis? what fighting is? what is true? what is falſe? Therefore y^ethirde place is neceſſarie for the ſeconde, the ſeconde for thefirſt. The moſt neceſſarie of all, and wherein to reſt ourſelues is the firſt. But we doe contrary, for we ſtay our ſeluesin the thirde, and therein beſtow all our ſtudie, and make noaccompt of the firſt, but are alltogether negligente. And how? Forwe make leaſinges, and notwithſtanding wée haue well néerealwayes no other thing in our mouthe, why and wherefore we oughte notto lye.

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

Cap.69.

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

Letvs 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 followethit, is wiſe. The ſeconde is if I recoile and giue back, I ſhal benaughte, & ſpite of my téeth wéeping and wailing I muſtnéedes follow. But the third, O Crito If it ſo pleaſe god, ſo beit. Anitus trulie and Melitus may well kill me, but to hurte me, itlieth not in their power.

Annotations.

¶Itis maruell that this morall and auailable ſaying of Epictetus wasomitted, Ἀνέχου και ἀπέχου, that is, Beare andForbeare, whiche be vſed very often, and doth in a mannercomprehende al that whereof mencion is made at large in this boke.

ThePoeſie of Epictetus which he vſed as hys badge or Cogniſaunce.

Ἀνέχουκαι ἀπέχου

Suſtine& abſtine

Suſtaineand refraine.

Thetranſlater vpon the ſame.

Suſtaineal wrong and iniurie,

andneuer ſée thou pine

Atany thing, which fortune blinde

dothclaime not to be thine.

Endurethe loſſe of worldlye wealth

andcouet chiefely thys:

Aquiet minde, a godly life

whichmakes thée liue in bliſſe.

Refrainew^tpompe to vaunte thy ſelfe

infraile externall things,

Seingto this wearing waſting world

thounothing with thée brings.

Séethou expell not from thy minde

andquite from it diſplace

Alvirtuous actes and holie déedes,

thoughſome ſéeke to deface

Thée,in whoſe minde is fullie fixte

thetrade to vertues way.

Apophthegs

Bypleaſant ſhewe of filthie vice

whichleadeth men aſtray.

Forſome there are, who whē they ſée

onefolowing vertues lore,

Fromvertue hard, to eaſie vice

theyſéeke him to reſtore.

Abſtainefrom wrathe in matters all

fromOthes and laughter great,

Fromnaughtie and yll companie,

fromall delicious meate:

Fromgiuing eare to ſecrete talke

andfrom dame Venus fielde

Retirethy ſelfe, and take in hande

ofchaſtitie the ſheilde.

Suſtaine,Refraine, theſe ar two words

whichgreat importaunce haue,

Andif with reaſon thou them ſkan.

fromdamage much do ſaue.

TheApophthegs or quicke Sentences of Epictetus.

EPictetus ye Stoike Philoſopher ſeing a certain fellowe voide of algood condicions, hauing a bolde ſpirite to ſpeake yet to an illintente, giuing his minde to the ſtudy of Philoſophie: he with aloude voyce cryed out on the faythe of God and man, reprouing the manin theſe wordes: O man ſée whether the veſſell be cleane, wherinthou doſt put theſe things. For if thou ſhalte of arrogancie pourethem in, they wil periſhe: if they ſhall putrifie, they wil becomevrine, or vineger, or worſe than theſe, if worſe may be. He ment,that learning inferreth great hurt and damage, if it happen vpon amind which is corrupted with yll affections: & the moreexcellente euery learning is, the greater hurte it cauſeth if ithappen on a naughtie man: like as there is nothing more better then agood diuine, ſo there is nothing more peſtilēt then an illdiuine. Gellius. lib. xvij. Cap. xix. & Eraſmus. li. vij. Apoph.

Heon a time hearing of a certaine man yt would eaſilie be flattered,ſaid, the crowes plucke dead mens eies out of the carkaſſes andthat not withoute a cauſe, for none which is depriued of life, haththe vſe of hysſight. But flatterers corrupting the minds of themwhich are aliue, do take away al their ſighte. Stob. Antonius inMeliſſa. part. .j. ſer. lii.

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

Hebeing demaunded, what man was riche. To whom (ſayed he) that isſufficient which he hath. Strob.

Heſayd that the Gods did not hate ſuch, as in this life doe contendeand wraſtle w^tdiuers miſeries. The Philoſophers meaning was, that aduerſitie wasvnto men auailable: to whom if things do proſper according to theirdeſire, they are ſo vexed w^tthe Furies, that is, with anger, couetouſneſſe and luſt, y^tthrough their proſperitie, they moue ye Gods to wrath. This isfoūde in Bruſonius Conturſin us.li. ij. Exempl.

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

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

Theſame was wont to call ſuch as ſhewed thē ſelues to bePhiloſophers by their beard, garmēt, and bragging

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

Theſame was wont to ſay, that a life ioyned with fortune, was likevnto 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 aſhorte ſpace.

FINIS.

Imprintedat London in Pater Noſter Rowe, by Henrie Bynneman, for LeonardeMaylard. And are to be ſold in

PaulesChurchyarde, at the ſigne of the Cock. 1567.