EPICTETUS his Manual. And CEBES his Table. Out of the Greek original, by Io: HEALEY.  
AT LONDON Printed for E. Blunt and W. Bar●et. 1610.   

To a true savourer of forward spirits, Master john Florio.  
SIR, as distressed Sostratus spoke 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 journeyman's Masterpiece: yet as Horace to Vinnius for his verses to Augustus, Ne study nostri pecces.— And though the land be the Lords wherein he most laboured; yet see a handful of fruits is fallen to your share, who first showed his workmanship. This Manual of Epictetus, though not Saint Augustine's Enchiridion, now by hap is the hand, or rather the handmaid 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 fills not the hand with leaves, but files the head with leslons: nor would be held in hand, but had by heart 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, than one so travailed 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 Haleppo, 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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( belike) 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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.   

EPICTETUS his Manual.  

CHAPTER. 1.  
IN the order of the world's existence, there are some things naturally subjecteth unto our command, and some that exceed it. Of the first sort, is Opinion, affect, desire, dislike, & 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, allthings 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 prise 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 than mean 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 mayst 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 fantasy, and is not as it seems. And afterwards when thou comest to examine it more exactly, follow the rules thou hast prescribed unto thee; and this especially: Whether this occurrence concern the things that lie under man's managing or no? if it do not, than 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 staves 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 seekest 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 means 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 interest 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 bathe, 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 surprise the unprovided. For this thou mayest say, I was not only aware of this, but also resolved before, to follow my determination according to nature, how-so-ever. But if I do grumble at any event, than 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 been 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 one's self, 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 an 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 mayest 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 mayest gather a cockle, or a scallion, or so, and yet notwithstanding thy mind is principally on the ship, and thine ear still attentive on the masters call, at which thou leavest all, and runnest, lest thou be chained and stowed under hatches, as they are fain 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, than a board, leaving thy trash, and never looking after it: well then, if thou be'st aged, beware of wandering far from the ship, lest the master call, & 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 parsonage, call Temperance to her task, 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-maystred by appearances.   

CHAP. 15.  
Let it never come forth of thy mouth that thou hast lost any thing: 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 me. 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 an other man's, and this thou mayest learn by the travelers usage of his Inn, and lodging.   

CHAP. 16.  
If ever thou wilt 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 ones son, then to feel misery in ones self.   

CHAP. 17.  
Begin at the lowest step of the world's occasions. Is thine oil spilled, 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 wouldst have him. But ever beware of this, that it lie 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 ass 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 fullness of health and external happiness, thou showest thyself a fool, for thou indeavorest 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 every thing, 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 any thing 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 any one 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 fit guest for the banquets of the Gods. But admit 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 means did Diogenes, Heraclitus, and others, purchase that epithet worthy their reverend carriage, Divine.   

CHAP. 22.  
When thou seest any one 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 moon thus. Thus resolved, do not doubt to minister the best counsel that thou canst afford to assuage his passion, to which end thou mayst 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 here on this earthly stage, which thy master hath voutch safed 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 Fantasies, and say with thyself, this presage becometh 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 me, 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-topt 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 her 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 Confulshippes 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 any one derideth thee, know that is but thine own opinion that suggesteth this to be a derision. And therefore have an 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 easier 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 worlds laughingstock, 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 hereafter. But if thy spirit yield unto their scoffs, then doubtless shalt thou incur a redoubled derision.   

CAHP. 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 any one, 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, & 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 means. What reproach then can once touch thee? or how is it possible that thou canst want an honourable place, when thou mayest 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 aid 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 disposings? 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 show me how, I will use all the means 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 me in the preservation of mine honesty, and be not the causes of employing me in those businesses whereby I should bring all my goodness to nothing.  
O but I have yet no means 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 armourer 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( sayest thou) in the body politic? 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.  
Dost thou see any one preferred before thee at banquets, in salutations, or in counsels? well, if these be good things, thou oughtest to congratulate with him to whom they are befallen. But if they be evils, grieve not that thou hast miss 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, dost thou think thyself in worse place than 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 flattory for which the maker thereof setteth it forth to sail. Pay then the price of it, if it like thee to partake of it. But if thou wilt not perform the first, and yet desirest to enjoy the latter, thy thoughts are basely covetous and deiectd. 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, than thou wast at the breaking of thy neighbours. Now ascend from this unto things of greater moment: thy neighbours wise, 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 me! O me 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 wouldst 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 precedences and consequences thereof, and then proceed, freely. Other-wise thou mayst well go cheerfully about it in the beginning( having not observed the accidents depending thereupon) but in the process of the work, thou art sure to be chased from proceeding by some disgraceful obstacle or other.   

CHAP. 35.  
wouldst thou be victor in the Olympic games? In troth and so would I, it is a glory of great esteem. But mark what doth ordinarylye 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 forbear 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 Wrestlers and your Fencer's prescriptions as you would be to your Physicians. 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 mayst 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, than 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 depences 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 spoke Socrates in this? nay what man on earth can speak as he did? would needs here upon in all haste, turn flat Philosophers.   

CHAP. 36.  
Man, consider first the nature of the thing that thou intendest, & 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 legs, and examine them all well: for these are natural assistants one to another. Dost 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 ●ll causes whatsoever: lay these things to thine heart, & 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, & 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 concord's.   

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, & assent unto his commands in the smallest condition: approving all his actions, and following their directions as the effects of that purest & 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 lie 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 unpossible that thou shouldst not accuse the author of them, and grow into an hate of him, when-soever 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 contrariwise, 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 injury the other again: for it is impossible that loss should be parent unto true delight. But this erroneous conceit, maketh the son to disparaged the father, when he doth not allow him enough of that which opinion holdeth for a true good, and this made Eteocles and Polynices 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 heavens one while and the seaman another while: the merchant also, & 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, & dislike, herein layeth down a good ground or his piety also. Now as or sacrifices and offerings, et 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 divinatour, remember that thou knowest not the end of that thou goest about, but goest to learn that of him. But if thou be'st 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 comest 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 staff at this, what ever 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 hindrance. 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 Councillors, 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; & 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 be'st 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 than comes reason on the other side, and this withal: The danger that I undergo, my friend and country undergorth also with me. And therefore herein take council 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, drink, 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 be'st 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 means be done to avoid swearing.   

CAHP. 45.  
Avoid the vulgar banquets, revels and compotations: and when occasion serveth curb thyself most strictly, lest 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 than the body's 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 takest a wife abstain with all thine endeavour from venerial 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 whootes and cries, & 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, than all the people will perceive that thou wast taken with admiration of the goodly shows.   

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, & 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 evermore avoid the playing of the Buffone, and procuring of others laughter: for thence may a man soon of all slip down into the baseness of vulgar behaviour: And this is a thing that is of great force in diminishing thy friends good like of thee.   

CHAP. 55.  
And it is a dangerous enterprise to enter into discourses of obscaenity: 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 means 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 mayst enjoy the pleasure, and that wherein after that fruition thou art sure to feel dislike & discontent, lay these two spaces together, & compare them with this, that if thou abstain, thou shalt have cause of joy, and occasion to commend thine own circumspection. If thou be'st them to undergo any delightful action, take heed that thou be'st 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 any thing that thou hast resolved, be not ashamed of the public eye, what ever the vulgars' 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 & 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, thou must needs both perform that undecently, 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 and diligence.   

CHAP. 61.  
A man's purse is limited by his body, as the shoe is by the foot. If thou keep a mean, a mean will keep thee: but if thou exceed thy bound, thou art in the direct way to headlong ruin: as it is even in ones shoe: For if thou goest beyond thy necessary accoutrement therein, than first thou must have a shoe buckled with Gold, and then a Velvet shoe, and then an imbrothered one: For the thing that once leapeth over the mean, 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 her clothes. But it were a labour worthy commendations to give them all to understand that they have no way in the world to procure themselves credit, 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 practice 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 be- fitted him herein: for it cannot be that he should satisfy thy liking in this act, but his own liking. Now if his judgement sail 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 shalnever 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.  
Every thing 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 than you: therefore my wealth is above yours. I am more eloquent than 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 mayst not say that he hath done it badly, but briefly. If any one 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 any thing without due premeditation. If any one call thee an ignorant creature, and thou feelest not thyself offended herewith, know that thou hast laid a good foundation for knowledge. For the sheep do not bring their fodder to the shepherds, and show them what they have eaten, but decocting the meat they have feed upon, give the prose hereof in their wool, and in their milk. Let not therefore the vulgar be earwitness of thy words, but eye-witness 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. Dost 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 others, 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 mark of vulgar baseness for a man to expect neither good nor harm from himself, but all from external events. Contrary wise the true note of a Philosopher is to repose all his expectation, upon himself alone.   

CHAP. 72.  
These are the tokens of proficience in goodness: to reprehend no man, to praise or dispraise no man, to traduce no man, to be silent in ones own commendations, touching his place, or knowledge: to lay the fault upon ones self 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 & expounding the writings of Chrysippus, say thus to thyself: had not Chrysippus writ 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 me 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 in steed of a Philosopher? saving only this, that I read Chrysippus in stead of Homer. Therefore when any one 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, & 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 to morrow, will it not be as apparent as the light, that thou shalt never profit any thing, but live and die 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 Olypmpic 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 be'st 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 evermore the truth. The next, disposeth of the demonstrations, as in this; why must one speak evermore 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 i 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 mean space lieth out of all eustome, 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 o changeless Fate, direct me to the end, that your immutable determinations have assigned me; 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 fulfiled: It is in the power of Anytus and Melitus to kill me, but to do me any hurt, is a thing surmounting all their projects whatsoever.  
The end of Epictetus his Manual.    

The table of Cebes, the Theban Philosopher: Containing a prescript method for the well ordering of the life of man.  
AS we were walking in the temple of Saturn, and viewing the diverse gifts of charitable persons, amongst the rest we espied a table, hung up before the door of the Oratory, containing many strange, and uncouth resemblances, the meaning whereof we could not possibly conjecture, for the picture bore neither the form of city, nor of camp, but it consisted of three parks as it were, or enclosures: one, a large one, and within that, two other, a greater and a lesser. In the greatest enclosure of all, there was a gate, about the which was a great concourse of people drawn: & within, there were a many in the forms of women. In the entrance, there stood the picture of a grave aged man, who seemed to give some directions to the per▪ son's as they entered, much talk had we about the signification of this potraiture, but none could conceive truly what it should intend. At last, as we were in this doubt, an ancient man that stood by, stepped unto us, and told us: Strangers( quoth he) it is no wonder if this picture trouble you to understand the true meaning thereof: for there are but few of our own Citizens that can give the true interpretation hereof as he that offered it, intended. For it was none of this city that gave it, but a stranger, a worthy man, and a true follower of Pythagoras and Parmenides, both in doctrine and conversation, coming to this City, dedicated both this Temple, and this Table unto the service of GOD Saturn. Did you know the man Sir, quoth I? yes, quoth he, that I did, and was an auditor of his admired doctrine a long time, for even in his younger years, his instructions bore great perfection, and lustre: many a time have I heard him teach the exposition of this table unto his followers. I beseech you sir, quoth I, if your business be not of greater import, to expound the meaning hereof unto us, for I assure you, our desires to know it are vehement. Truly strangers( quoth he) and my leisure serveth me to satisfy you, but you must take one caveat with you, more than you are aware off, and that is this: the exposition hereof is attended with much danger. What danger sir, quoth I? Marry this quoth he: if you give good ear unto the discourse that you shall hear, and fix your memories with a true understanding, it will crown you with wisdom and beatitude: if not, it will plunge you in a boundless depth of all dullness & misery. For this explanation resembleth the riddle of Sphynx, wherewith with she used to entrap poor passengers, he that could understand it, passed safe, but he that did not was sure to pay for his ignorance with his life. Even so is it here. For Ignorance is a Sphynx unto man. And this obscure picture, containeth a description of all the good and evil that lackeyeth the life of man: As also of all that which is indifferent and partaketh of neither. Now if a man conceive not this aright, it will not dispatch him at once, as the Sphynx did those that fell into her claws: But it will infect his whole life with a continual corrosion; and such a torment as those seek, who being condemned & gived, do every moment expect the hand of the hangman. But contrariwise, if one apprehend it with a true conceit, Ignorance breaketh his own neck, and the whole course of his life that understandeth it aright; shall be replenished with perfect beatitude. Mark my words therefore well, and let them not go in at one ear and out at another. Lord God( quoth I) how have you inflamed us with a desire to hear this relation, if all be thus: yes assuredly quoth he it is even thus. Proceed sir I beseech you quoth I, for we be no negligent auditors in a matter of so great hope, or so great hurt unto the hearers. So the old man lifting up his staff, and pointing to the picture: See you this encloser, quoth he? Yes very well: why then mark me: This is called LIFE: and the great multitude you see flock about the gate, are such as are to enter into the the course of this life. And that old man whom ye see with a paper in one hand, & seeming to point out something therein with the other, is called, Life's GENIUS. He instructeth those that enter, what method to observe in their course of life, and layeth them down what they must follow, upon peril of their own destructions. I pray you what kind of life( sir) doth he direct them to follow, said I? or how doth he will them to proceed? See you not a Throne, quoth he, near unto the gate as the people go in, and a woman sitting thereon with a visor on her face, in quaint apparel, and a cup in her hand? Yes that I do, quoth I, what is she? It is IMPOSTURE, quoth he, that seduceth all the world. What doth she? she drinketh of her own brewing unto all men living, what drink is it? It is Error, quoth he, and Ignorance: and how then? why when they have tasted of this cup, then enter they, the course of life: Why but tell me sir, do all then drink of Error? All quoth he, but some indeed drink more, and other some less.  
And behold, see you not a crew of women atttired like whores, there within the gate? yes, sir. Why those are called Opinions, Desires, and Pleasures, and as soon as any come in at the gate, presently these run dancing to them, fall to dalliance with them and so lead them whether they list. Whether lead they them, said I? Some to security, said he, & some to ruin, by Impostures means. Oh worthy sir, how dangerous a drink have you told me of! Nay, when they come first unto men, quoth he, they make them promises of all delights, of perpetual security in perfect beatitude: now the men, being drunk with the Error, and Ignorance that Imposture presented them, cannot for their lives find the right way to that good course, but go wandering about they know not whether, as you see them described in the picture. And you see them that were entered before, go round about as these women direct them. I do indeed, quoth I; but what woman is that, that stands upon that round stone, seeming as though she were blind, and carrying a semblance of madness in her gesture: that same quoth he is FORTUNE, her blindness is not single, but accompanied with madness, and deafness. Why what doth she there then? She wanders about, quoth he, taking from one, and giving to another, and by and by taketh that away which she gave but even now, and bestoweth it upon a third, without all reason or constancy; and therefore her token there speaketh her nature at full. Which is that, quoth I? her standing upon that round stone. What is the meaning of that? that her gifts are never secure nor certain. For he that buildeth his trust upon them, shall be sure one day to pay dearly for his credulity. What names bear they? They are called Fools: How chanceth it that some of them weep, and some laugh? why are they not all in one form? They that laugh and rejoice are Fortunes favourites, and salute her by the title of Prosperous. But they that wring their hands & wail, are such as she hath deprived of that which she had given them before, and they call her Adverse fortune. What are her gifts then, that they should make the losers lament, and the receivers rejoice? Her gifts, are Reputed goods: and what be those? riches, Nobility, children, glory, sovereignty, Empire and such like. And I pray sir, hold you these for good? Of that hereafter, quoth he: let us now make an end of the table's exposition. With all mine heart sir. You see now that being past that gate, there is another enclosure, lying higher up, and seven women accoutred like courtesans, standing without at the entrance. All this I see. Well, one of these is called Incontinence, another Luxury, another Avarice, and another, Flattery: & what stand they for there? They watch when Fortune bestoweth any thing upon any man: how then? then they rejoice, and embrace him, and flatter him, and entreat him to stay with them, promising him a life, fraught with all the delight that the most unbounded affect can desire. If any one do like this, and tarry with them, he is tickled with false delight, that free imagineth his life an heaven, when indeed it is nothing so. For when his understanding returns, than he will soon perceive that he hath not eaten at their charges, but that they have eaten up him, and when they had so done, sent him away with his sound burden of derisio And now having brought all the benefits of fortune unto nothing, he must turn drudge to those drabs, suffer all their imperious injuries, and undergo all unseemly offices for their pleasures, as cozenage, sacrilege, treachery, the every, and all the rest of that ungracious beadroll. And when all those impious trades fail him, then is he packed over into the hands of Punishment. Punishment, which is she? Do you not perceive a little grate in the picture, behind those women, and within that, as it were an obscure dungeon? Yes. And a great many women all in tattered rags, and forlorn shapes? I see them also Why that same that holdeth the scourge, is called Punishment: she that leaneth her head upon her knee, is Sadness. She that teareth her hair, hight Sorrow. There stands one also behind them, all deformed, meager, and naked, and a woman with him, bearing the same figure of lean deformity. Who be they? The man's name, quoth he, is Anguish, and the woman's Desperation: unto these is the ruined man passed over, and confined to live in doleful extremity. From thence they drive him farther, into the jail of Infelicity, and there shall his captivity be endless unless Repentance be his bail. Why, what can she do? Marry she can deliver him out of this huge deluge of miseries, and bring him acquainted with another Opinion, and another Desire, who will guide him unto the palace of True Instruction: and will also proffer to conduct him unto False Instruction. And how then, quoth I? If he embrace that Opinion that giveth him directions in the way of True understanding he shallbe thereby purified, and reform, and run the rest of his lives course in the plenitude of perfection, beyond the reach of all future calamity: otherwise, if he do not so, False instruction will subvert him with a new deceit. O God( said I) how dangerous is this last difference! But what shape hath this same False Instruction? Behold yonder other enclosure, saith he. So I do sir. At the portal thereof sitteth a woman in neat and seemly habit: the vulgar and the vainer sort call her Instruction, whereas indeed her true name is false instruction. Now they that mean to pass unto true Instruction? Do all come first unto this woman. Why is there no other way then this unto true Instruction? Yes that there is. Who are they then that walk about within that enclosure? They are the followers of false Instruction, imagining in themselves( but all too erroneously) that they enjoy the company of true instruction. And what are their professions? Some of them are Poets, some Orators, some Logicians, some musicans, Arithmetic, Geometry, Astrology, Philosophy, Criticism, and all other professions have bastards within this ring: nay here are processed voluptuaries also. But what women are those that converse with them in the habits of those former, amongst whom you reckoned Incontinence and her fellows? They are the self-same. What, do they come hither also? That they do, but not so ordinarily as elsewhere, into the first enclosure. And do the Opinions come thus far also. Yes verily do they: for the drink that Imposture giveth these, even at first, is not yet out of their heads, they do as yet smell of the dregs of Error and Ignorance: nor shall they ever be quit of their Opinions, or their other vices until they renounce the company of False Instruction, and take themselves to the true course, & taking the potion that is called Errors purgation, thereby vomit up all the evils that offended their minds, as their Opinions, their Ignorance, and all their other enormities: for so shall their consciences be perfectly cured. But as long as they remain with false Instruction, they shall never be thoroughly sound, nor shall their disciplines help them away with any one inconvenience. Which is the way then that leadeth unto true instruction. Why look you here, see you this high place that seems as desert and unhabited. Well sir, I see it. Then you see that little gate, and the way there before the gate, which looks as if it were but little used, lying in such a steep descent of that craggy rock. That I see also: you see moreover that hill there, that is environed on either side with inaccessible cliffs, having only one narrow path whereby to ascend it: True sir. That same path, is all the way we have to true Instruction. Truly sir me thinketh it is almost impossible to get up it. You mark that steep rock then by that other hill. So I do. And see you not two lusty and comely Viragoes standing thereupon, & reaching forth their hands in manner of a cheerful invitation. I see them well, but how call you their names? One of them hight Continency, and the other Tolerance: and they are sisters. Why do they reach forth their hands? They encourage the travelers that come that way, to be of good cheer, and to defy desperation the daughter of sluggishness; assuring them, that after a little toil, the whole residue of their life shallbe topped with happy tranquillity, and that if they will climb but a little, all the way after shall be most plain and easy. But when they come to the rock how shall they do to ascend? I see no mean they have to mount so steep a cliff. True, but the two sisters do come down themselves from the top, and lending them their hands, pull them up by degrees. After they are gotten up a little way, they bid them rest a little, and then they bring Fortitude & Confidence unto them, and pass their words to bring them to the presence of True Instruction, showing them how plain and how pleasant the tract is, now that they have surmounted the former difficulty, and how clear it is from all crags and encumbrances, as you see in the Table. So indeed it seems. And see you not that wood, and before it, as it were a pleasant land, or mead? All full of light & delight? Right: and in the midst thereof another enclosure with a gate unto it? There is so: but how call you that enclosure? marry it is called the habitation of the blessed, for in that place are all the virtues resident with beatitude. Truly it looks like a delightful abode. You see then that goodly matron that stands by the gate, with a constant eye of a middle age, rather inclining to fifty, in a plain and ungarnished habit, and standing upon a stone not round but cubike, and directly square? She hath two other women also near her that seem to be her daughters. So they do. The mid most of these three is called Instruction▪ she of the one hand, Truth, and she on the other, Persuasion. But why doth Instruction stand upon a square stone? To show that the path which leadeth unto her is fair and firm: and that her gifts do bless the receiver with fruits of security. What doth she give? She giveth Confidence, Security, & Acquittance from troubles. And what use of those? By these man understandeth that his life is now to continue void of all perturbations. Oh glorious, oh gracious gifts quoth I! but why doth she stand without the enclosure? to cure the travelers, & give them her drink before they enter, and then to admit them passage in, unto the virtues. How is this good sir quoth I? In truth I conceive you not. You shall, quoth he. It is here, as if a person greatly diseased should betake his body to the cure of the Physician: now he, first of all, purgeth away the causes, and nutriment of the malady, and then corroborates the vitals, and finally confirmeth the body in perfect soundness. Now if the person had contemned the counsels of Physic, he had been deservedly given over to the tyranny of his disease. This I conceive, quoth I. Well, even thus quoth he, do men approach this station of Instruction, which as soon as they arrive at, presently she cureth them, given her own receipt unto them which purgeth out all their ingulphed evils, as by vomit or ejection. What are the evils they cast up. Error and Ignorance, both which they drunk from the hand of Imposture, Arrogance also, Avarice, Desire, Incontinence, Anger, and all the poisons which they swallowed down while they were in the first enclosure. And whether doth she send them having purged them? She letteth them in unto Knowledge and the other virtues. Which be they? Why see you not a company of fair & modest matrons there within the gate, amongst whom there is not one that seemeth painted, or curiously adorned, as they before were all? I see them: what are their names? The fore-most of them, hight knowledge, the rest are her sisters, called by the names of Fortitude, justice, Integrity of life, Temperance, Modesty, Liberality, Continency, &( Clemency. Oh goodly consort! quoth I. How great is human hope? your hopes quoth he shallbe complete, if you conceive this relation aright, and apply it unto your courses in the world. Sir, assure yourself, quoth I, we will omit no pains herein. Then shall your ends be crowned with security, quoth he. But whether do these Virtues lead the man that enters? Unto their mother. What is she? Her name is BEATITUDE. Of what quality is she? See you not a way that ascendeth that height there, whereon the tower of the three enclosures is founded? Behold there a fair and flourishing matron, enthroned in state, at the porch of the said tower in goodly raiment, yet untaxable of profuseness, with a crown of roses about her beauteous temples. You say right sir, what is she? she is the person, that is called Beatitude. And when one cometh to her, what doth she? She crowneth him( quoth he) with delight adjoined unto all the other virtues, as they are crowned that are victors in dangerous conflicts: what conflicts hath he been in, said I? In many sore ones, quoth he: and hath conquered many a savage beast that wounded him pitifully, & overthrew him often: yet brought he all their fury under, and now is become his own man, making those savages serve him now, as he was forced to stoop to them before: What beasts are they you speak of, sir? I would fain know that. I speak of Ignorance and Error, first: are not they true beasts? yes, and cruel ones too, quoth I. And then, quoth he I speak of Sorrow, Anguish, Avarice, Intemperance, and the whole Lernaean fen of vicious habits. All these hath he now at command, whereas before they commanded him. O renowned victory, quoth I, and memorably performed! but I pray sir tell me this, what force is there in the crown she giveth him? A blessed force( young man) there is in that crown. He whose brows it encircleth, shall be really blessed, and lift up beyond the pitch of misery: nor shall his bliss rely upon others, but be fully established in himself. Oh what a conquest is there! But what doth he when he hath this crown? whether goeth he then? Then the virtues bring him back the same way that he came, and show him those that live there beneath, how miserable and how mischievous their estate is, and how they dash the ship of their life against the rocks, keeping no course but roving at random without all care or compass: and how they are led away to bondage by their foes, some by Incontinence, some by Arrogance, some by Avarice, some by Vainglory, some by one mean of ruin & some by another. And out of these gives of perdition they have no means in the world to redeem themselves, but there they lie in fetters of perturbation, all their lives long. The reason hereof is, they have forgotten the instruction that Life's Genius gave them at their ingress, and so cannot light of the true course of life. In truth you say well, but why should the Virtues go to show him the place and perils that he had already passed? He tell you why. At his former passage of them, he conceived not the half of their malevolence, nor understood the actions that were done there, almost any thing: but was altogether environed with doubts, because of the drink of Error & Ignorance which he had tasted, which made him imagine that for good, which had no goodness in it, and so in like manner of evil. Whereby he was thrust into the course of corruption aswell as the rest were. But now that he hath attained the knowledge of conveniences, he both beholdeth the misery of others, and enjoyeth felicity himself. But when he hath observed the misfortunes of these men, what doth he then? or whether goeth he? faith even whether he lift himself. For he is as secure in every place as if he were in the cave of Corycum: and let him live were he will, he shall live in honesty and free from all, even the least encumbrance. All men shallbe as glad of his company as the sick person is of the Physicians why but shall he never more stand in fear of those beasts you spoke of? shall they have no more power to touch him? no, not a jot. He shall stand at defiance with Sorrow, Trouble, Incontinence, Avarice, Need, and all other extremes whatsoever: he shall check and curb them now as he pleaseth, who before plagued him worse than the stings of adders, and as the serpents that kill all other things with their poison, meddle not with the viper, because his own venom is an Amulet against all theirs: so likewise shall no evil approach this perfect man, because in himself he hath a preservative against all their infections. All this is well, quoth I: but I pray you sir tell me this: I see a great company descending the hill as it were, some with crowns on their heads, seeming to exult and rejoice, and others without crowns looking like despairing men, with their heads and legs all bruised, and divers women seem to detain them: what are these? They that wear crowns, are the adopted sons of instruction, and rejoice at their adoption. The other, are some of them rejected by her, and so fallen into miserable estate: others, being weakened by Sloth, when they had gotten up as far as Tolerance, turned back again, and so sell a wandering they knew not whether. But what are the women that follow them? There is Sorrow, Trouble, Desperation, Ignominy, and Ignorance. Why then belike all the mischiefs that may be, do follow them at the heels. So they do, and when they come back in●o the first enclosure, unto Luxury, and Incontinence, they lay all the blame on themselves, and fall a cursing Instruction, and all that are in the way to her, as wretches, & unfortunate fools, that leave the tract that these now do tread, and the pleasures of the first enclosure, to go seek had I wist and hunt out a course of such unhappiness, refusing to stay and share with them in their delightful goods. And what are their goods? Shall I tell you in a word? Luxury and Incontinence. For like unto beasts, they are all for the belly, and imagine the filling of that the full fruit of all their expected good.  
But what call you the other women that come down there, laughing and making semblance of mirth? They are Opinions: they carry men up unto Instuction, and when they have done, come back, and tell the rest how graciously those they presented were received, and how they are now in state of blessedness. Why but do these Opinions go in unto the virtues? Oh no: it is altogether unlawful for Opinion to come in the sight of knowledge, they do only deliver the men over unto Instruction, whom she receiving, they go their ways to fetch more, as ships do, that having unladed their fraught make presently forth for a new voyage, taking in other commodities. In truth sir, your comparison is passing good, quoth I but you told us not yet what it is that lives Genius saith unto those that are to enter the course of life. He biddeth them be of good cheer, quoth he: and be you of good cheer also, for I will not keep a letter of the exposition from you: we thank you most humbly sir, said we all. Then he, reaching forth his staff again, pointed up, saying, see you that blind woman upon the round stone there, whom even now I told you hight Fortune? Yes. The Genius bids them, never to give credence unto her, never to imagine any solidity in her bounties, never to hold her gifts as your proper goods: for that when she list, she will take them from one, & bestow them on another, magure all contradiction, it is her ordinary practice. And therefore he warneth them, not to delight in her benevolence, nor to grieve at her frowardness: Never to be conquered either by her cursedness or her curesies, to give her neither praises nor curses, seeing she doth nothing with discretion, but hurleth all about at six and seven, as I told you already. Therefore doth this Genius bid us never wonder at her exploits, nor play the bad borrowers to count another man's money our own, and to be offended, and hold ourself injured, if it be demanded again: forgetting that our credit lent us it, upon condition to have it restored without contention.  
Thus( saith this Genius) must we stand affected to the benefits of fortune, and to remember well, that it is one of her old tricks to give, and take again, and then to give one far more, and presently to take away all every jot, both what she gave last, and what she left before. He bids us therefore take her gifts, & having them, make haste with them to that firm, and constant kind of bounty: Which is that? That which Instruction giveth to those that come safe to her Tower to ask it. And what giveth she? See giveth the True knowledge of profitable things, a gift of unchangeable goodness and security. To her therefore he wills them all to make haste, and when they come to Luxury, and Incontinence, the two women aforenamed, to pass by them speedily, and stop the ears unto their inueyg●ed persuasions, and so to hasten on until they come unto False Instruction. There he adviseth them to make a little stay, and take what they like of her for their Viaticum, the rest of their journey. And then to scour away with all speed unto the Palace of True Instruction. This is the charge that the Genius of life layeth upon all that are upon entrance into the first enclosure: He that either refuseth it, or misaplyeth it, comes home by unhappiness and ruin. This mine honest friends is the exposition of this Table: If you would be further satisfied in any thing else, propound it, and I will resolve you. Gramercy, courteous sir. I pray you then what is it that their Genius wisheth them to take at the station of False Inctruction? Such things as they shall need. And what be those? Letters, Languages and Disciplines which Plato called the bridles of youth, keeping them out of worse employments.  
Must he that will pass to True Instruction needs take these here, or may he let them alone if he please? He need not unless he list: They are convenient, but wholly impertinent to virtue.  
No? are they not necessary for the bettering of our understandings? Yes, but our goodness may have increase without them, yet are they not altogether unuseful. For we may hear a doctrine read by another, and yet it were not amiss if we could read it in the language ourselves, than we benefit by his reading nevertheless: so that one may be without these disciplines, well enough. I but are not these that understand the arts of a better ability to have goodness infused into them, than others that want those disciplines? No, how should that be, quoth he, when they are as badly conceited of the true nature of good and evil, and as black with the pitchy touch of viciousness, as others that understand nothing? It is an easy thing for one to be a deep scholar, and a master of all the disciplines, and yet be as prone to drunkenness, intemperance, avarice, injury, treachery, yea and madness, as he that never saw the inside of a schoole-house. There are plenty of those examples, we need not go far to fetch them. And therefore what prerogative hath learning in the reformation of a man's exorbitances? Truly none quoth I, if things go thus. But why then are those scholars in the second enclosure, as nearer neighbours to true Instruction than the rest?  
Ablasse, saith he, what good get they by that; When we see often that divers pass out of the first enclosure, from Incontinence and the other vices, unto true Instruction without once resting amongst those Disciplinarians? What man then can avouch their estate better because of their place? They are either more dull, or more idle than others? Why said I, how is that? Because, saith he, though those of the second enclosure were clear from all faults else, yet this alone sticks by them for ever, To profess to know that, Whereof they are utterly ignorant: which conceit of themselves, maketh them far more slack in the quest of true Instruction.  
Again, do you not see how the Opinions come flocking out of the first enclosure unto them? These are the causes why their estate is not an hair better than the others, unless Repentance and they fall once acquainted, and that they be verily persuaded that they dwell not with True Instruction, but with her counterfeit, which draweth them into errors, and so stoppeth all the means of their reformation and passage to security. Wherefore strangers, quoth he, unless you take this course, and beat this discourse of mine over and over, until you have gotten the habit thereof( to which end you must continue an often revolution thereof in your meditation, and make it your thoughts principal practice) you shall never make use of any word that you have heard: Sir, we will do our best endeavours. But I pray resolve us this: Why are not those things worthy the name of goods which Fortune giveth unto man's use? as life, health, riches, honours, children, conquests, and such other her bounties: and why are not their contraries evils? this assertion seemeth strange and incredible unto us. Well quoth he, be sure then that you answer directly unto that I shall demand. I will, quoth I: whether is it good for him that is an evil liver, to live, at all or no. It is not good I think( quoth I) for him to live, but rather evil. How then can life( saith he) be good at all, if it be evil for him? Because( quoth I) as to the bad liver, life is bad, so to the good liver, life is good. So then, you hold life both good and bad. That I do said I. O beware of an absurdity,( quoth he.) It is impossible for one thing to be good and evil. For so it should be both profitable and hurtful, and likewise always, both to be affected and avoided, and that both at one time. This is an absurdity indeed, quoth I. But if he that liveth badly, have a badness by living so, how can life but be bad unto that man? I but quoth he, it is one thing to live, and another to live badly. That is true quoth I. So then life in itself is not bad. For if it were so, it would be so to the best lives as well as the worst: For all should have a life that should be a badness in itself. You say true. Well then life being communicated, both to the good lives & the evil, to live, of itself, is neither good nor evil, no more than cutting or burning is, both which are good in some diseases, but hurtful unto all sound bodies. So is this life: and therefore propose this to yourself: whether had you rather live badly, or die honourably? The latter should be my choice, quoth I. So then, quoth he, death in itself is no bad thing belike: for it is often times to be preferred before life. Most true. Well then, sickness & health, have one and the same respect. For occasion may so fall out, that it befitteth not the sick man to recover. It may be so. Good, weigh riches then in the same balance. Suppose that which is often seen: A man hath great wealth, and applieth it to no good use: Many such there are. Do not his riches then help his beatitude any way? I think not, because of his own badness. Why then very well, it is not wealth, but wise Instruction that maketh a man happy. Surely so it seems. How then can riches be good, when they have no power to better their possessors? They cannot indeed. Well, it is befitting then that some should not be rich at all, because they are ignorant of the true use of riches. Nay I am of your mind in that. How then can that be any way pertaining to goodness, which must be often times withheld from the use of divers persons, so that he that can use wealth, as wealth should be used, may live well, and he that cannot must needs break down his own quiet? you strike on truth in all things, sir. Lastly( quoth he) it is the esteem of those for goods, or the contempt of them as evils, that molesteth and offendeth the cogitations of men, prising them as things of such excellent worth, and the only conducts unto the Court of happiness and this maketh them undergo all actions, even of how wicked a front soever, only for the attainment of these glosses. These accidents attend on all such admirers of external shows, because theirdull understandings can no way penetrate into the natures of things truly good, they are so graveled in the quicksands of erroneous Ignorance.  
The end of Cebes his Table.