Epictetus his Morals, with Simplicius his comment made English from the Greek, by George Stanhope ...

COMMENT.

AFter so many Arguments used to check the mighty Propensities of Humane Nature,

and restrain his Scholars from too eager a Pur∣suit of the Goods of Fortune, lest his Discourse should prove less persuasive for being thought too severe, he tells us, that it is not his Inten∣tion to debar Men from all Communication with the World; and therefore instructs us what Ad∣vantages they are allowed to partake of, and how they ought to demean themselves with re∣gard to them. He had before indulged us the Use of not only the Necessaries, but the Con∣veniences of Humane Life; provided that we accepted of these as additional Enjoyments, and did not mistake them for our main Concern, but kept our Minds and Eyes constantly intent up∣on the Ship, and (as he exprest it there) were ready to come on Board, and Sail at the Ma∣ster's Call. And now he tells us, that whatever of this kind is presented to us, we may receive it, whether it be a Wife, or Children, or Rich∣es, or Advancement; but then we must take them modestly and decently, and not suffer our Appetites to grow impatient, and snatch or reach at it rudely, before it is offered. So again, if they were once ours, and are taken away (for thus I understand that Expression of passing by, and being sent to some body else) we must by no means detain them, he says; that is, we should part with them patiently, neither struggling to keep them, nor repining at the Loss. If they be not yet come to us, it will ill become us not to desire them before our Turn, to feed our Wishes and Imaginations with them, and be so taken up with these, as to forget both Virtue and our Selves.

When they are given to us, we must not re∣ceive

them even then voraciously, and with too much seeming Transport; but decently and gent∣ly, that so we may keep our selves above them, and use them prudently, without suffering our Affections to be over-power'd, and wholly im∣merst in them.

Now the Condition of Men in the World is here represented by People met together at a Common Entertainment; where Almighty God makes the Invitation and the Feast; and every one of the Guests partakes of the Provision ac∣cording as his own Appetite stands affected. Some behave themselves with a prudent Reserve, like well-bred Persons, as the Dictates of Rea∣son and Nature direct them, and in a manner acceptable to the Master of the Feast, so as to seem a Guest worthy of the Gods. Others again are insolent and unruly, greedy and gluttonous, injure themselves, and displease the Great Lord that receives them.

But the especial Excellency is yet behind. For if you are a Person of so exalted a Virtue, as not only to wait with Patience, and accept with Modesty, but even to decline and slight these worldly Advantages, that the Generality of Mankind dote upon so infinitely, and can deny your self what the Master of the Feast offers to you; this is the utmost Perfection Mortality is capable of: the World is no longer worthy of such a Person: he hath transcended Humane Nature it self, and is not only fit to be a Guest to the Gods, but to be admitted into a share of that Dignity and those Divine Excellencies, which he hath wrought himself up to so near a Resemblance of.

This was the Case of Crates and Diogenes, the latter of which exprest so just a Contempt of the World, that, when Alexander the Great saw him basking in the warm Sun, and asked, what he should do for him? he desired no more, than only that he would stand out of his Sun-shine. Which Answer gave so true an Idea of the Gal∣lantry of his Soul, that this mighty Conqueror thought that Philosopher a Braver and Great∣er Man than himself in all his Triumphs; and said, that he could wish, if that were possible, to be Diogenes; but if not, then his second Wish should be, to continue Alexander.

Thus then the Good Providence that consti∣tutes this mortal State, and mingles Mens Cir∣cumstances in it as it sees most suitable and convenient, advances those Persons to the Ta∣ble of the Gods, who manage the Incumbrances of the Body and the World, according to the Directions they have given us, and temper all their Actions with Prudence and Moderation. But when Men do not only manage, but tran∣scend the World and its Enjoyments, when they get quite above these Things, and exercise an absolute Mastery over them; then the same Providence calls up those Souls that so well imi∣tate the Divine Excellencies, into a sort of Partnership and Government, and makes them (as it were) its Assistants in the disposing of Things here below. For, what can we think less of them, while they sit enthroned on high, and look down, and order all Things, with such undisturbed Security, and so Imperial a Sway, as if themselves were no longer a part of this Universe, but, like those Beings above, were

distinct and separate from it, and governed their own World?

For this Reason, Epictetus says, Heraclitus and Diogenes, that had a generous Disdain for these Things, were justly esteemed, and in reality were Divine Persons. And indeed, they are tru∣ly so that live up to the utmost Perfection of their Nature, and divest themselves of all Con∣cerns for the Body and the World. They are spiritualized already, and have no more to do with any Impressions of Flesh and Sense. This is the utmost Perfection of a Humane Mind, and whatever is absolutely perfect, is Divine; because it is of God, who is the Source and Sum of all Perfection.