Epictetus his manuall

Epictetus his Manual. And Cebes his Table. Out of the Greek original, by Io. Healey. At London. Printed for E. Blunt and W. Barret. 1610.

To a true savourer of forward spirits, Master John Florio.

Sir, as distressed Sostratus spake to more fortunate Areius, to make him his mediator to Augustus, “The learned love the learned, if they be rightly learned”. So this your poor friend though he have found much of you, yet doth still follow you for as much more: that as his Maecenas you would write to Augustus, “Be as mindful of Horace, as you would be of myself”: For his apprentices essay you procured (God thank you) an impregnable protection: He now prays the same Patron (most worthy of all praise) for his journey-man’s masterpiece: yet as Horace to Vinnius for his verses to Augustus, Ne studio nostri pecces. And though the land be the Lords wherein he most laboured; yet see a handful of fruits is faln to your share, who first shewed his workmanship. This Manual of Epictetus, though not Saint Augustine’s Enchiridion, now by hap is the hand, or rather the hand-made of a greater body of Saint Augustine’s: and hath been held by some the hand to philosophy, the instrument of instruments: as Nature, greatest in the least: as Homer’s Ilias in a nutshell: in less compass more cunning: In all languages, ages, by all persons high prized, embraced, yea embosomed. It filles not the hand with leaves, but files the head with lessons: nor would be held in hand,  but had by hart to boot. He is more senseless than a stock, that hath no good sense of this stoic. For the translation and translator, to whom better recourse, then one so travail’d in translation; both pattern and patron of translators. Artificers best judge of arts. Wise they must be that judge the wise. But a short book would have no long Epistle, more than a small town a great gate. Wherefore as he desired, I have done: Who rest, Yours in true hearted love. Th. Th.

The life of Epictetus.

Epictetus was a philosopher of the sect of the Stoics, borne in Hierapolis (now called Aleppo, situate in Phrygia, not far from Laodicea): His estate was servile; according to the testimony of Aulus Gellius in his Noctes Atticae. For at Rome he was slave unto one Epaphroditus, one of Nero’s familiars. His life was spotless and untaintable, his spirit wholly secluded that arrogancy of carriage which otherwise stuck as a great blemish in the lives of the most and best philosophers. For his esteem, it had that high place in the world’s affection, that his very lamp (being but of potter’s clay) was bought and sold for fifty pounds sterling. Of this Epictetus, you shall find honourable mention made in Lucian, who otherwise was a perpetual detractor from all the philosophers, and in general, a professed scorner of gods and men. And in that place where he mentions him, he toucheth also at this sale of his lamp, (for thus he writeth in his Dialogue; πρὸς τιν’ ἀπαίδευτα καὶ πολλὰ βιβλία ὠνούμενον: that is, “to the unlearned engrosser  of books” ). Our times (saith he) hath brought forth a man, and I think he is yet alive, that gave fifty pound for Epictetus his earthen lamp, thinking (be-like) that if he had but light to study by from thence, that then he should have all Epictetus his wisdom inspired into him in dreams, and so become parallel to that admired father. Thus writeth Lucian. Epictetus was wont to affirm, that the scope and extent of all Philosophy was included in these two words: Ἀνέχου, καὶ ἀπέχου, “bear and forbear”. In the reign of Domitian, either his own dislike of his tyrannical government, or the Senate’s edict for the expulsion of all the philosophers out of Rome, made him depart to Hierapolis, his native soil, whence afterwards he is said to return, and so to make his abode in Rome until the reign of Marcus Antonius, about which time he died.

Chapter. 1.

In the order of the world’s existence, there are some things naturally subjected unto our command, and some that exceed it. Of the first sort, is opinion, affect, desire, dislike, and in a word, all actions, whose performance is peculiarly resident in ourselves: Of the latter sort, is the body, riches, glory, sovereignty, and to conclude, all things whose perfections depend not on ourselves, but ab externo.

Chap. 2.

The things that are swayed by our humane wills, are in their own nature free, and surmounters of all lets  and impediments whatsoever. But the other from whose managing we are naturally secluded, are exposed unto all infirmity, slavery, and hindrance, and indeed, direct aliens from our proper goods.

Chap. 3.

Wherefore take this general memento, if thou repute those things that are naturally servile, to be really free, and confound thy proper goods with mixture of those external ones, thou shalt never want woe, but be driven by sorrow and perturbation to give terms of offence both to God and man. But if thou prize nothing for thine own but that which is essentially so, and hold all those external goods, as they are, truly aliens from thy state, thou shalt be seated above the power of all injury or compulsion: thou shalt have no accusation to lay against any man, nor any act which thy will shall not prompt thee to perform: thou shalt stand beyond the reach of hurt, and without the fear of foes. Briefly, thou shalt not taste of the least calamity.

Chap. 4.

If thine affections therefore stand for these happy objects, be sure that thou pursue them with a more then meane alacrity, resolving to omit some things for ever, and othersome but for the present. Marry if thy desires bear a like level both unto these, and likewise unto riches, honours and sovereignties; thou maist perhaps come short of the attainment even of those later, because thou standest so affected unto the former: but, howsoever, thou shalt be sure to lose the first, which are the only steps and guides unto all freedom and felicity.

Chap. 5.

Wherefore when thou seest any distasteful occurrence, let it be thy first care to persuade thyself thus: rush this is but a phantasy, and is not as it seems. And afterwards when thou commest to examine it more exactly, follow the rules thou hast prescribed unto thee; and this especially: Whether this occurrence concern the things that lye under man’s managing or no? if it do not, then the case is plain, it is wholly impertinent to thee.

Chap. 6.

Remember well that the aim of appetite, is to attain what it affecteth, and the main of dislike is to avoid what it disliketh. So that to be frustrated of what we desire, and to incur what we would avoid, are both unfortunate events. If therefore thy desires stand at the stave’s end, only with those things that are undoubtedly opposite unto those which are at thine own dispose, thou shalt never meet with any motion of dislike, but if thou stand at defiance with death, sickness or poverty, and seekst to eschew these, thou art in the direct course of calamity.

Chap. 7.

Thou shalt therefore remove thy dislike from these things that are not in the compass of our command, and make those the objects thereof, which are the essential opposites of those that are under our moderation and government. But as for appetite, let it not by any meanes have access into thy thoughts as yet. For if thou affect what thou canst not attain, thy desires must perforce be frustrate. But how, or in what measure to affect the true and fit objects of affect (such things I mean as are at our own discretion) thou hast not as yet learned. Use only that same ὁρμή, that instinct, which attracteth the spirit unto this, and withdraweth it from that: but this must be with diligent restraint, and moderation thereof in both respects.

Chap. 8.

In all things that are either delectable, profitable, or amiable, be sure that thou do first of all examine their existence; beginning at matters of the least moment; if thou takest delight in such a pot or glass, consider that it is but a pot, or a glass that thou delightest in: so shall not the breaking of that, break the peace of thy mind. So, if thou love thy wife, or children, consider that they are but mortals, on whom thy love is laid, and so though they perish, thy quiet shall still survive.

Chap. 9.

When thou entrest upon any action, take an exact survey of the nature thereof; as if thou go to bathe, observe both the necessary and the accidental events in bathing, that some are a washing, some are a thrusting out of the bath, some railing, and other some stealing. And to go surely to work, propose but this to thyself, I will dispatch my bathing, and observe the direct prescription of nature in this my purpose. And this likewise in all other designs. For this ground being laid, there is no inconvenience can surprize the unprovided. For this thou maiest say, I was not only aware of this, but also resolved before, to follow my determination according to nature, howsoever. But if I do grumble at any event, then did I not observe it before it befell.

Chap. 10.

It is not the trueness of things themselves, but men’s indirect opinions thereof that fill their bosoms with perturbations. As for example: death is not evil in itself: for if it had bene so, Socrates would not have said otherwise: but it is the opinion that men carry of death, which giveth it all the malevolence it hath. Therefore in our crosses and encumbrances, we should do well to withdraw our accusations from others, and lay them upon ourselves and our own misprisions. To accuse others in any misfortune of our own, is the character of ignorance: to accuse oneself, intimates some progress in knowledge: but to accuse neither ourselves nor others, argues perfection of understanding.

Chap. 11.

Never be proud of excellence in others: if a horse should boast of himself, and say I am a goodly beast, it were somewhat tolerable, but for thee to cast forth thy braves that thou hast such a goodly horse, is ridiculous, for thou art proud of thy horse’s person, and goodness, not thine own. What is thine own then? The use of objects: well then, when thou hast the habit of swaying these objects according to the method that nature hath prescribed, then boast and spare not, for by that time, thou maiest have goods of thine own to delight in.

Chap. 12.

For as it is in navigation, if the ship be landed, and thou goest a shore for fresh water, perhaps, by the way, thou maiest gather a cockle, or a scallion, or so, and yet not-with-standing thy mind is principally on the ship, and thine ear still attentive on the master’s call, at which thou leavest all, and runnest, lest thou be chained and stowed under hatches, as they are faine to do in transportation of sheep: so in the main voyage of this life, if thou lightest on a wife, or a child, instead of a cockle, or a scallion, thou mayest take them without trouble. But if the master call, then, thou trudgest away, then aboard, leaving thy trash, and never looking after it: well then, if thou beest aged, beware of wandering far from the ship, lest the master call, and thou shouldst faint ere thou couldst come to be embarked.

Chap. 13.

Thou oughtest not to wish that all events should sort unto thine affection: wisdom would rather advise thee to wish the events of all occurrents to be such, as they are. Sickness is a clog and a shackle unto the body, but none to thy mind unless thou list thyself. Lameness encumbers the legs, but not the resolution. This if thou do but note in all other accidents, thou shalt find them all to be rather encumbrances, unto all other things, then unto thy determinations.

Chap 14.

At all occasions, be ready to turn to thine own thoughts, and therein search the proper instructions which thou hast concerning the uses of what soever befalleth thee: if thou see a beautiful personage, call temperance to hir task, and Epictetus and she will come with alacrity. If thou meetest with pains, make thy buckler of patience, which also is the surest shield for the repulse of reproach. Use but thyself unto this course, and thou shalt be no more over-mastered by appearances.

Chap. 15.

Let it never come forth of thy mouth that thou hast lost anything: but that thou hast restored it. Thy son is dead: why then he is restored unto him that lent him thee. Thy livings are taken from thee. Why so then, are they not restored? No, for he was a wicked man that got them from mee. Why, what is that to thee, what instruments he that gave thee them will use, for the taking them again? as long as thou hast them, use them, but as if they were another man’s, and this thou maiest learn by the traveller’s usage of his inn, and lodging.

Chap. 16.

If ever thou willt attain to any progress in goodness, thou must stand at utter defiance with such cogitations as these: if I neglect mine own estate, I shall want whereon to live. If I correct not my son, he will never be good. It is far better to starve with hunger, and so be quit at once from the feeling of fear and molestation, then to live in abundance of all external goods, with a mind perturbed, and void of all inward content. And it is better to see badness in one’s son, then to feel misery in oneself.

Chap. 17.

Begin at the lowest step of the world’s occasions. Is thine oil spilt, or thy farm spoiled? well, suppose this with thyself: this I pay for my peace of conscience, and this for my constancy in troubles: nothing is gotten for gramercy. And when thou callest thy boy, presuppose that he will not come, or if he do, that he will do nothing as thou wouldest have him. But ever beware of this, that it lye not in his power to perturb thy settled quiet at his pleasure.

Chap. 18.

If thou aim at perfection in philosophy, never make bones of being reputed a fool or an asse in worldly respects: Nor mayst thou profess any knowledge at any hand. If thou seem wise unto others, yet distrust it thyself. For be thou well assured of this, that it is an enterprise of extreme difficulty to contain thy determinations in the parts which nature and reason hath proposed, and yet to admit the fruition of things external: and a thousand to one, that he that respects the one, must necessarily reject the other.

Chap. 19.

If thy care to keep thy wife, children, friends, and family, in perpetual fulness of health and external happiness, thou shewest thyself a fool, for thou endeavourest to sway those things that stand without the compass of thy power, and to turn external goods into real ones. Now if thy will be that thy son should not run into enormities, thou art a fool in that. For thy desire is, that error should not be error, but of some other nature. But if thy desire be not to be frustrate in thy wishes, this may be allowed thee.

Chap. 20.

That man is absolute Lord over everything, who at his own pleasure can preserve or deliver the things which his will is to preserve or deliver: he therefore that will be free, must neither desire nor dislike anything that is in the power of others to dispose of. Otherwise, he must take the yoke whether he will or no.

Chap. 21.

Remember that this life, is but as a banquet. If anyone carve to thee take part of the piece with modesty, and return the rest: is the dish set from thee? stay it not: is it not yet come to thee? gape not after it, but expect it with sober behaviour. Bear but this hand on thine affections to thy wife, thy children, dignities, and possessions, and thou shalt in time be a fitte guest for the banquets of the Gods. But admitt that a proffer of some of those be made thee: if then thou do truly despise and refuse it, thou shalt not only be worthy to share with the Gods in their banquets, but even in their glories. By this meanes did Diogenes, Heraclitus, and others, purchase that epithet worthy their reverend carriage, divine.

Chap. 22.

When thou seest anyone lamenting either because his son is gone to travel, or for some other temporal mishap, be sure to carry a wary respect unto thyself, that the sight hereof breed no alteration in thy thoughts, as to persuade thee that it is those external goods that have brought down this calamity upon him: But rather make a distinction with thyself, and be ready to tell thy thoughts this tale: It is not this casualty that afflicts this man (for had it befallen some other it would not have afflicted him) but it is his own misapprehension hereof, that maketh him moan thus. Thus resolved, do not doubt to minister the best counsel that thou canst afford to asswage his passion, to which end thou maist lawfully put on a form of tears to associate his tears. But be sure thy mind be not any way molested, look to that above all things.

Chap. 23.

Consider with thyself that thou hast that part to play hear on this earthly stage, which thy master hath vouchsafed to appoint thee: be it a long part or a short, in a long play or a short. If he have decreed that thou shouldst act a beggar, let it be thine endeavour to represent the imposed person, ingeniously, and industriously. So likewise must thou do in the parts of a cripple, a king, or a common plebeian. It is thy duty to discharge thine appointed part with discretion, but what part thou shalt have allotted thee, is left unto the direction of another.

Chap. 24.

If thou observe any inauspicious sign in the croaking of the Raven, or such like auguries, keep thy mind firm against all such phantasies, and say with thyself, this presage becommeth not me, but either my body, my state, my credit, my children, my wife, or something that way: but unto myself, all potentates are fortunate, if so be I list myself. For whatsoever befalleth, is lest unto mee, to make mine use thereof.

Chap. 25.

The way to be invincible, is never to contend: for it is not in our power to be victorious when we please.

Chap. 26.

When thou beholdest a man high-topped with honours, proud in rich possession, and flourishing in external felicities, beware that thine eye do not cause thy tongue to call that man happy. For if true tranquillity have hir feat only in things that lie wholly at our dispose, then must there be no place there, either for envy or emulation, nor must thy desires fly either after consulships nor kingdoms, but after freedom. To which freedom there is but one only way conducteth us, and that is, the contempt of all things that are not in our powers to dispose of.

Chap. 27.

Remember that he that shall injure thee by word, or violence, is not the author of that injury himself, but the opinion which causeth thee to hold those actions as disgraceful and injurious. Wherefore when anyone derideth thee, know that is but thine own opinion that suggesteth this to be a derision. And therefore have especial care to curb thy mind from too quick assenting to thine eye. Get but a little time of the object, ere thou give up thine assent, and thou shalt have thy judgement at a far easy command.

Chap. 28.

Let thy daily meditation be of death, exile, and all other accidents which the world reputeth for calamities. But amongst all, let death have the first rank in thy contemplation. So shall thy cogitations never be dejected, and so shall thine affections never be exorbitant.

Chap. 29.

Dost thou aim at the attainment of wisdom? Then first of all, prepare thyself to be the world’s laughing stock, to be the common place of the multitude of mockers. There will one come with this gird: “Oh here is a mushroom philosopher! shot up since yesterday”: Another with this: “Lord sir where light you on this grave stateliness?” But let not stateliness be found in thee: such things as shall seem to participate really of goodness, stick to them as firm as if God himself had fixed thy station therein: and assure thyself that if thou continue this course, they that derided thee heretofore, will admire thee here-after. But if thy spirit yield unto their scoffs, then doubtless shalt thou incur a redoubled derision.

Chap. 30.

If ever thou seek to be eminent, and to satisfy the affections of others, know this undoubtedly, that thou hast lost thine hold of perfection. And therefore let thy rest be set upon this, in all accidents, that thou art a philosopher: which if thou desire to make apparent unto anyone, give thyself the first notice of it, and let that be sufficient.

Chap. 31.

Let it never grieve thee to be destitute of honours, and places of state: for if it be an evil thing to lack preferment, then have external things alike power to draw thee into inconvenience, and into vice. Is it thy part then to hunt after dignity? or to wish to be invited to such or such a great man’s banquet? O by no meanes. What reproach then can once touch thee? or how is it possible that thou canst want an honourable place, when thou maiest be lord and sovereign over all those goods which are peculiar adherents to the nature of man? O but I cannot benefit my friends: No? who told you so? It may be thou not canst aide them with money, nor procure them the freedom of the city: what then? Did ever man teach thee that these were not the gifts of others, nor excluded wholly from our disposing? And who will help another to that which he wanteth himself? I but we entreat you (say they) to use but some means whereby we may attain this or that: Well, if I may do so without injury to mine honesty, my faith, and the high pitch of mine own thoughts, and that you will shew me how, I will use all the meanes I can for you. But if you care not if I lose my true goods to purchase you things only seeming good, is that a part of honest friendship, or of headlong fondness? What do you make choice of? an honest friend, or an heavy purse? If you approve the first, then assist mee in the preservation of mine honesty, and be not the causes of employing mee in those business whereby I should bring all my goodness to nothing. O but I have yet no meanes to benefit my country! As how man? you cannot build it a school, an exchange, or a bath: what's all that to the purpose? the armorer doth not store the commonwealth with shoes, nor the shoemaker with arms. It sufficeth every man to contain himself in his own vocation. Now if thou perchance should by thine instructions ingraff  true goodness in some other of thy countrymen, shouldst thou not benefit thy country? assure thyself thou shouldst: thou art no unprofitable member in the state then. Yea but what place shall I hold then (saiest thou) in the body politique? Even what place so ever thou canst with the safeguard of thy modesty and integrity: but if thou cashier them to pleasure thy country, what use shall a good state have of one given over to impudence and treachery?

Chap. 32.

Doest thou see anyone preferred before thee at banquets, in salutations, or in councils? well, if these be good things, thou oughtest to congratulate with him to whom they are befallen. But if they be evil, grieve not that thou hast missed them, but remember, that seeing it is not thy study to pursue those things that are not in a man’s own power to dispose of, thou canst not possibly have those graces allotted thee, that others have, whose study is all upon that object. For how shall he that doth not attend continually at a great man’s door, have equal place in his favour with him that doth give this due attendance? or he that waits not at his heels, with him that doth? or he that flatters him not, with him that doth? unjust and insatiable therefore should thine affections be, if thou pay not the due price for things that are thus saleable, and yet think to have them given thee gratis: For admit this comparison: what’s the price of a dish of lettuce? say an halfpenny. Well, one comes, pays his halfpenny and hath his lettuce: if thou pay nothing, and so have none, doest thou think thyself in worse place then he that had of them? no, thou hast no reason to do so, for as he hath his lettuce, so thou hast paid no price. Even so it is here. Thou art not invited unto some great man’s banquet? why, nor hast thou defrayed the price that the banquet is sold for: namely praise, and flattery for which the maker thereof setteth it forth to sale. Pay then the price of it, if it like thee to partake of it. But if thou willt not perform the first, and yet desirest to enjoy the latter, thy thoughts are basely covetous and dejected. Well then instead of this feast, thou hast nothing. No? yes that thou hast: thou hast not pleased him whom thou couldst not find in thine heart to praise; nor hast thou been forced to endure his insolence, by eating of his viands.

Chap. 33.

The prescriptions of nature are laid down apparently, even in things whereof all the world hath one opinion. As for example: if thy neighbour’s child do break a glass, or such like, every one presently can say it was a chance. Why know then, that if it had been thine own, that had been broken, thou oughtest to be perturbed no more, then thou wast at the breaking of thy neighbour’s. Now ascend from this unto things of greater moment: thy neighbour’s wife, or his child dieth. Every one can say, why! we are all mortal; what remedy! but when his own goes, then presently he bursteth forth with, O woe is mee! O mee most wretched man! whereas in very deed we ought now chiefly to remember how we stood affected when we heard of the like casualty be fallen others.

Chap. 34.

As the marks in shooting are not set to make the archer level wide: so likewise we see in nature there is nothing essentially evil. If any man by chance should fall a striking thee, and another stand by and let him alone, thou wouldest think hardly of him: and art not thou ashamed then to let thy thoughts be injured by every man, and to be grieved and vexed at the scoffs of every one? be advised then, and adventure upon nothing without due consideration of the precedencies and consequences thereof, and then proceed, freely. Otherwise thou maist well go cheerfully about it in the beginning (having not observed the accidents depending there-upon) but in the process of the work, thou art sure to be chased from proceeding by some disgraceful obstacle or other.

Chap. 35.

Wouldest thou be victor in the Olympic games? In troth and so would I, it is a glory of great esteem. But mark what doth ordinarily forerun it, and what followeth it: and then enter the lists: thou must be tied to keep order, to eat but when needs must, to for bear all delicacies, to use necessary exercises, at set times, to drink no cold water, nor wine but at prescribed seasons: briefly, you must be as obsequious to your wrestler’s and your fencer’s prescriptions as you would be to your physician’s. And then you come to the trial: where the hand perhaps is hurt, or the ankle wrested: down you go in the dust, and rise perhaps with your mouths full thereof: here maist thou get thy skin full of strokes, and be overthrown when all is done. Consider all this well, and then if you like it, turn champion and spare not. If not thou must retire as little children do, that now play the wrestlers, now the fencers, and by and by the fiddlers, now they sound the trumpets, and presently they present the tragedies: even so shalt thou do; one while being a wrestler, another while a fencer, then an orator, and lastly a philosopher: but indeed, directly nothing: but as an ape doth, imitating all thou seest, and posting in thine affections perpetually from one object to another. The reason is, thou takest no premeditation of the defences of whatsoever thou goest about, but hurlest on unto action without all discretion, being wholly swayed by the levity of appetite. Such a company were they who hearing a philosopher say: O how truly spake Socrates in this? nay what man on earth can speak as he did? would needs hereupon in all hast, turn flat philosophers.

Chap. 36.

Man, consider first the nature of the thing that thou intendest, and secondly, thine own nature, whether they two may hold good correspondence together or no. Hast thou desire to proceed master in the five exercises? or in wrestling only? Why look upon thine arms, thighs, and leges, and examine them all well: for these are natural assistants one to another. Doest thou think that in these courses, thou canst eat, drink, and abstain, all in one measure? Thou must labour, thou must watch, thou must leave thy friends, thou must become an object for the very scorn of children, thou must be debased under all men besides thee in honours, offices, counsels, and in all causes whatsoever: lay these things to thine heart, and resolve with thyself whether thou wouldst change thy peace, freedom, and constancy of mind, for these other endowments. If thou wouldst not, then follow the fashion of boys no longer to be now a philosopher, now a publican, now an orator, and tomorrow the deputy of Caesar. Here is no coherence in these things: to be a man fixed, either in goodness or badness, is a man’s part. Thou must either practise thy reason and understanding, or give all thy service to the world, and the world’s dependences. Thy labour must be employed either abroad or at home: that is thou must either be a professed philosopher, or a direct member of the vulgar.

Chap. 37.

All offices of man in this world are to be proportionate by mutual affections. Hast thou a father? that name commands thy diligent care of him, and thy forbearance of him in all things: binding thy patience to endure his worst calumnies and most injurious violences. Imagine him a wicked man: hath nature then allotted thee a good father? no, but a father she hath: well, then do thy duty to him with all diligence, stand not to examine his actions, but to foresee, that in all thine actions unto him the ordinance of nature be kept inviolate. So shall no man hurt thee, unless thou list thyself: and when thou supposest thyself hurt, then shalt thou be hurt indeed. This is thy way to discern the duty of a neighbour, a citizen, or an emperor, by a daily speculation of their mutual concords.

Chap. 38.

Know, that the first and foremost point of religion is a true belief: to be assuredly persuaded, that there is a God, and that he swayeth the state of the whole universe, in goodness and in justice: that we must obey him, and assent unto his commands in the smallest condition: approving all his actions, and following their directions as the effects of that purest and most glorious Intellect. Thus doing, thou shalt never have cause to repine at him, nor to repute him negligent of thee. Now this cannot be, unless thou reject the things that lye not in thy power to dispose of, and place the whole nature of good and evil in those things whose order is tied unto man’s own discretion. For if thou bind, either goodness or badness to any of the other, it is impossible that thou shouldst not accuse the author of them, and grow into an hate of him, whensoever thou art deceived of what thou desiredst, and fallest into that which thou soughtest to avoid. For it is inherent in every creature by nature, to abhor and eschew the original causes of all that seemeth hurtful, as well as the effects themselves: and contrarywise, to follow, and admire the causes and productions of all that seemeth useful. He therefore that thinketh himself injured, hath small reason to rejoice in that he seemeth to injurie the other again: for it is impossible that loss should be parent unto true delight. But this erroneous conceit, maketh the son to disparage the father, when he doth not allow him enough of that which opinion holdeth for a true good, and this made Eteocles and Polinices go together by the ears  for their father’s empire, because they thought there was such a deal of happiness included in sovereignty. This maketh the husbandman curse the heaven’s one while and the seaman another while: the merchant also, and the man that burieth his wife or children: For these men’s piety is inseparably chained unto their profit. But he whose endeavour worketh for a due moderation of his desire, and dislike, herein laieth down a good ground for or his piety also. Now as or sacrifices and offerings, at each one observe the custom of the land wherein he liveth: doing it with purity, parsimony, diligence, cleanness, and within the compass of his ability.

Chap. 39.

When thou goest unto a divinator, remember that thou knowest not the end of that thou goest about, but goest to learn that of him. But if thou beest a philosopher, thou knowest the quality of it ere thou goest. For if it concern a thing that is not in the power of man, it is impossible that it should be either good or evil. So that when thou commest to the soothsayer, be sure thou leave both dislike, and desire behind thee: otherwise, thou shalt never approach his face without fear. But set down thy staf at this, whatever the end be, it no way concerneth thee: For thou hast power to make use of it, come in what shape soever it will: And in this none in the world can be thy hinderance. And therefore come to the gods, as to thy counsellors with a bold spirit: and when thou hast hard their wills, remember who are thy counsellors, and how great a contempt thou shalt commit in disobeying their direction. But if thou come to the Oracle (as it pleased Socrates to do) about a thing whose whole consideration relieth upon the event; and wherein neither art nor reason can aid thee with knowledge of the dependences, then must thou ruminate upon the first head thereof: therefore if thou beest to undergo the defence of thy friend or country with danger of thine own person never go to ask the augur whether thou shouldst defend them or no. For if he tell thee the entrails’ presage misfortune, it is likely that he meaneth either of death, or the laming of some member, or of banishment. But then comes reason on the other side, and this withal: the danger that I undergo, my friend and country undergoeth also with mee. And therefore herein take counsel of that great Pythian priest, who expelled one out of the Temple for not helping his friend in a mortal extremity.

Chap. 40.

Prescribe thyself a certain form of law to observe, both in thine own speculation alone, and when thou also conversest with others.

Chap. 41.

Silence generally is a thing of great approbation: so is the brevity of speech together with the necessity of the thing spoken. We should be sparing of our tongues, neither admitting every occasion of talk, nor every subject in our talk, as to discourse of fencers, plays, wrestlings, drinkings, the common bombast of every man’s conference. And when we speak of men, let our especial care be to keep ourselves either from commending any man or censuring him, with others.

Chap. 42.

Adapt the discourses of thy friends unto thine own as near as thou canst: but if thou beest in strange company be silent.

Chap. 43.

Let not thy laughter be profuse, nor be led by every light occasion.

Chap. 44.

If thou canst possibly, let never oath proceed from thy lips: at least do what may by all meanes be done to avoid swearing.

Chap. 45.

Avoid the vulgar banquets, revels and compotations: and when occasion serveth curb thyself most strictly, least thou slip into the common gulf of licentious custom. For know that he that is foul, without all question will in time defile him that converseth with him, were he never so pure before.

Chap. 46.

Let thine use of bodily necessaries never extend further then the bodies service of the mind requireth: let thy meat, drink, apparel, house and servants be all within the limits of parsimonious nature: far be those things from thee, which tend to pomp and ostentation.

Chap. 47.

Until thou takst a wife abstain with all thine endeavour from venereal delights: but being married, use it lawfully, so it be with modesty. But never upbraid those that use it before, nor taunt them with their incontinency, nor boast of thine own abstinence in that kind.

Chap. 48.

If one come and tell thee, Such a man slandered you thus or thus: never stand to apologize for thyself: but answer him again only thus: he knoweth not mine other faults, for if he did, he would never have reckoned only those you tell me off.

Chap. 49.

There is no necessity of thine often going to the plays, or to the prizes: but if thou hast any spare time, go, so that it may appear that thou respectest only thyself in these cases, that is, that thou would have him only to win the prize, that winneth it, and that only to be acted which is acted: so shall thy thoughts remain undisturbed. But for the hoots and cries, and laughters, and other turbulent motions, avoid them utterly. And when thou goest from the playhouse, never talk much of that which befell, it no way concerns thy reformation. If thou do not as I say, then all the people will perceive that thou wast taken with admiration of the goodly shews.

Chap. 50.

Be not overhasty of haunting the lectures: but when thou dost go to them, carry thyself with all gravity and constancy: and give no man cause of perturbation.

Chap. 51.

When thou hast a business with any man (especially if he be of the nobility) think with thyself what course Socrates or Zeno would take in such a case. So shalt thou be sure to have a rule of reason, and thereby thou shalt perform thine affair with a perfect decorum.

Chap. 52.

When thou art to go speak with a great man, presuppose with thyself: faith he is not at home, or, he is busy, or, I shall hardly get to the speech of him, or it may be he will not respect me. If thine occasion be so that thou must go thus, why bear these ordinary occurrents, and never say unto thyself, I have known him keep a lesser state: to say thus, were common grossness, peculiar only to him that raileth at external shadows.

Chap. 53.

Amongst thy friends, beware thou never stand tediously discoursing of thine own exploits or perils: For though the remembrance thereof be delightful unto thee, yet the recounting of thy fortunes is nothing so pleasing unto others.

Chap. 54.

And ever-more avoid the playing of the Buffon, and procuring of others laughter: for thence may a man soonest of all slip down into the baseness of vulgar behaviour: And this is a thing that is of great force in diminishing thy friend’s good likings of thee.

Chap. 55.

And it is a dangerous enterprise to enter into discourses of obscenity: when such an accident falleth out (if thou canst conveniently) check the author of such an uncivil theme: but if thou canst not well do that, then print thy dislike of such an argument in thy looks, and silence, and by that meanes give him notice of his error.

Chap. 56.

If thy imagination present thee with any delight, clap a bridle on thy thoughts immediately, lest thou be born headlong away therewith. Examine the thing itself, and take some time for thyself to deliberate: which done, recollect both the times, namely wherein thou maist enjoy the pleasure, and that wherein after that fruition thou art sure to feel dislike and discontent, lay these two spaces together, and compare them with this, that if thou abstain, thou shalt have cause of joy, and occasion to commend thine own circumspection. If thou beest thē to under-go any delightful action, take heed that thou beest not entangled in the sweet enticements thereof: but set this against them all: O how much more excellent is it for a man to have his conscience tell him that he hath conquered all these allurements!

Chap. 57.

When thou performest anything that thou hast resolved, be not ashamed of the public eye, whatever the vulgar’s censure be of thee. For if the act be unlawful, then abhor to resolve of such a thing, but if it be not, why shouldst thou fear a false reprehension?

Chap. 58.

As in this proposition, “it is day, and it is night”, the parts being severed, have both their force in a true signification, but being conjoined, signify no truth at all: so at a banquet to fall to the best dish at first and to fly all at the fairest, is for the bodies good that is fed therewith: but consider the presence of the guests, and it is an act incurring foul disgrace. Wherefore when thou art invited to a feast, remember this, that the cates  that are set before thee are to be prized by the respect of the body: and yet there is a reverence due to the master of the feast, and that must needs be observed.

Chap. 59.

If thou undergo a function beyond thy power to discharge, you must needs both perform that indecently, and likewise thou neglectest another which thou mightst execute with full decency.

Chap. 60.

Even as in thy walks thou hast a care to avoid the treading upon nails, or the wresting of thy feet: so in the main course of thy life beware that thou hurt not thy mind, the lady of thy works, and thine actions governess. This if we would look well unto in all our designs would make us proceed unto our enterprises with far more heed Epictetus heed and diligence.

Chap. 61.

A man’s purse is limited by his body, as the shoe is by the foot. If thou keep a meane, a meane will keep thee: but if thou exceed thy bound, thou art in the direct way to headlong ruin: as it is even in one’s shoe: For if thou goest beyond thy necessary accoutrement therein, then first thou must have a shoe buckled with gold, and then a velvet shoe, and then an embroidered one: For the thing that once leapeth over the meane, runneth eternally without limitation.

Chap. 62.

A woman as soon as ever she reacheth fourteen, observeth that men begin to carry an eye of observation upon her, and therefore she perceiving that there is no use of her but in a man’s arms, beginneth to trick up herself, and all the hope she hath, is in her comely wearing of hir clothes. But it were a labour worthy commendations Epictetus’ to give them all to understand that they have no way in the world to procure themselves credite, but by their modesty, shamefastness and sobriety.

Chap. 63.

The true sign of a stupid wit is, to be always conversant in corporal matters: as in long exercise of the body: in much eating, drinking, stooling, or in excessive practise of Venus her prescriptions. These things are to be suddenly dispatched: the serious deliberation of things is peculiar to the mental fruition.

Chap. 64.

When-soever any man hath offended thee in word or in work, remember this, that it was an opinion that told him he did as befitted him herein: for it cannot be that he should satisfy thy liking in this act, but his own liking. Now if his judgement fail him, why then he that is deceived hath the loss fallen on his side. For he that shall define an undiscovered truth to be a lie, wrongs not the truth herein, but is wronged himself, by his misconceit of the truth. Take but these grounds with thee, and thou shall never be molested by the calumnies of others. For, thou hast this repulse for every disgrace that shall be objected, it is but your opinion.

Chap. 65.

Everything may be apprehended two ways, either with toleration, or with impatience. If thy brother offer thee injury, do not consider it is an injurious part, for so thou shalt decline unto the impatient apprehending of it, but revolve this in thy thoughts, that he is thy brother, borne and brought up together with thee: so shalt thou apprehend the wrong done with a mind intending mitigation.

Chap. 66.

There is no coherence in these assertions, I am richer than you, and so I am better than you. I am more eloquent than you, therefore I am your better: there is more a great deal in these: I am richer then you: therefore my wealth is above yours. I am more eloquent then you: therefore, my pleading exceedeth yours. But thou thyself art neither wealth itself nor eloquence.

Chap. 67.

If any man be brief in his bathing (or in any other exercise) thou maist not say that he hath done it badly, but briefly. If anyone drink much wine, say not that he hath drunk badly, but largely. For before thou censure him, how knowest thou that he hath offended herein. So shalt thou get the true knowledge when to censure the things thou seest, and when to approve them.

Chap. 68.

Never profess thyself a philosopher, never dispute of learning amongst the unlearned. Never discourse at a feast of the best forms of eating or drinking, but eat and drink as best befitteth thee. And remember that this was Socrates continual course, for avoiding of ostentation: they that desired he should commend them to the philosophers, frequented his company, and he lead them away, unto them whom they desired to follow: so easily did he suffer himself to be neglected.

Chap. 69.

If thou chance to be present at any discourse of the precepts of learning, held in an unlearned audience, be it thy study to be silent: for it is a dangerous thing to speak anything without due premeditation. If anyone call thee an ignorant creature, and thou feelest not thyself offended herewith, know that thou hast laide a good foundation for knowledge. For the sheep do not bring their fodder to the shepherds, and shew them what they have eaten, but decocting the meat they have fed upon, give the proof hereof in their wool, and in their milk. Let not therefore the vulgar be earwitness of thy words, but eyewitness of thy works, which are the effects following the due digestion of verbal precepts.

Chap. 70.

Art thou parsimonious in the keeping of thy body? then be not proud of it. Doost thou drink water? let no ordinary occasion make thee affirm so much unto others. If thou resolve to undertake any pains for thine own benefit, and not for other’s, do not proclaim it before the Gods, but if by chance thou be greatly a thirst, restrain thy desire by spitting forth the water that thou hast tasted, but when thou hast done, do not tell this to any other.

Chap. 71.

It is a true marl of vulgar baseness for a man to expect neither good nor harm from himself, but all from external events. Contrarywise the true note of a philosopher is to repose all his expectation, upon himself alone.

Chap. 72.

These are the tokens of proficiency in goodness: to reprehend no man, to praise or dispraise no man, to traduce no man, to be silent in one’s own commendations, touching his place, or knowledge: to lay the fault upon oneself in all his encumbrances: to contemn those that praise him in his own heart: to avoid the defence of himself in any reprehension: to walk like a weak man, softly, and to have a perpetual care, that the state he aimeth at, be not snatched from him ere he can attain it: to include all his desires in himself: to lay his whole dislike upon the opposites unto our natural goods: to bear a moderate affect in all things: to neglect his being held a fool, or an ignorant fellow: and finally, to keep a guard over himself, as over a treacherous enemy.

Chap. 73.

If thou shalt happen to hear any man brag of his faculty in understanding and expounding the writings of Chrysippus, say thus to thyself: had not Chrysippus written obscurely, this fellow had wanted matter to boast of. But what is the aim of my study? the knowledge of nature, and the following of that knowledge, who shall teach mee then? Chrysippus saith one. Well, to Chrysippus I go. But now cannot I conceive him. Well, then must I go seek an expositor: so then as yet I have done nothing worth naming. But when I have gotten an expositor, then remaineth it that I make use of all his instructions, and there is the matter of most moment. But if I stand only in admiration of his acute expositions, why then what prove I but a Grammarian instead of a philosopher? saving only this, that I read Chrysippus instead of Homer. Therefore when anyone entreateth me to read Chrysippus to him, I am ashamed, because I cannot confirm my doctrine with my deeds.

Chap. 74.

Be it thy care to observe all these as decretal laws, never to be violated, but that repentance must follow the transgressor. And what-so ever other men do talk of thee, contemn it, for thou hast not their tongues under thy disposing.

Chap. 75.

How long will it be ere thou fasten thine hold upon excellence, and abstain wholly from violation of reasons positive degrees? Thou hast as good rules given thee for thy reformation, as could possibly be prescribed, and thou hast embraced them: Why then dost thou look for any more masters, and deferrest to reduce thyself unto order, until some such man appear: Thou art now past a boy: add maturity enstileth thee a man. If therefore thou continue still in thy neglect, adding delay unto delay, purpose to purpose, and putting of all things until tomorrow, will it not be as apparent as the light, that thou shalt never profit anything, but live and dye a man of base condition? assure thyself it will. Be wise then, and put thyself into the course of a full man, and make that which thou seest to be good, the perpetual law, and inviolable rule of thine actions. And when thou meetest with labour or delight, with honour or with disgrace, then tell thyself that now thou art in the Olympic games; that now there is no starting back: and that only our stay, or encumbrance, may either detain thy progress long, or destroy it for ever. Thus became Socrates the man that he was, being his own furtherer in all attempts, and following the directions of none but Reason. And as for thee, though thou beest not a Socrates, yet oughtest thou to live as one that intendeth to attain to Socrates his perfection.

Chap. 76.

The first, and most necessary precept in all philosophy, concerneth the use of their decrees, as in this, of speaking ever-more the truth. The next, disposeth of the demonstrations, as in this; why must one speak ever-more truly? the third, confirmeth and distinguisheth both the former, as thus; How can this be a demonstration? what is a demonstration? what is the demonstration here? what is the consequence? what is the difference? which is the truth? which is the falsehood? So that this third place dependeth necessarily upon the second, and the second upon the first: but the base, the foundation, and most necessary place of all, is the first. But we take another course, we keep (all of us) a terrible coil with the third place, beating our brains wholly about that, whilst the first in the meane space lieth out of all custom, unrespected of any man. And therefore we do incur the offence of lying: yet every one hath the demonstration that one should not lie at his tongue’s end.

Chap. 77.

In all our enterprises we should pray thus: Jupiter thou high and holy God, and thou oh changeless Fate, direct me to the end, that your immutable determinations have assigned mee; for I will follow your appointments most cheerfully: and if I would not do so, I were a villain, and yet must forward unto what you have allotted, whether I would or no.

Chap. 78.

He that can adapt his affects unto necessity, herein performeth a part of wisdom, and is in some sort privy to the designs of the deities.

Chap. 79.

And oh what a worthy saying was that third speech of his. Why if it be God’s pleasure, Crito, God’s pleasure be fulfilled: It is in the power of Anytus and Melitus to kill mee, but to do mee any hurt, is a thing surmounting all their projects whatsoever.

The end of Epictetus his Manual.