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

CHAP. XLII.

Whenever you happen into Company, where you haue Authority and Influence enough to do it, try to change the Discourse, and bring it to becoming Subjects: But if you are among People of another Temper, and such as will not endure Restraint or Re∣proof, then hold your own Tongue.

COMMENT.

THE Duties owing to a Man's self, are the next thing to be learn'd; and those he begins to treat of here, advising his Proficient, (for to such a one he writes now) to make it his first Care to determine with him∣self, what Figure he intends to make, and what Part to play upon this Theatre of the World: And when once that is done, the next must be so to model all his Actions, as that they may con∣spire together to the maintaining of that Cha∣racter. And this, he tells him, must be kept constantly in view, that his whole Behaviour may be levelled at it, both in publick and in private. By which I suppose he means, that a Man should be always consistent with him∣self, and his Life all of a piece; not fluctua∣ting and uncertain, like a troubled Sea, that is ever ebbing and flowing, as the Winds and Tide change: For the Circumstances of Humane Life are no less fickle than these; and therefore we must ••ix our selves upon a good Bottom,

that we may be able to stand the Shock, and the variety of them. Socrates is said to have attained to so great a Mastery in this Point, that the Air of his Face was always the same; and neither Pleasure and Prosperity could give him a more Serene and gay Countenance; nor any of those which the World calls Calamities force him into a dejected and melancholy one; in such perfect Agreement was he constantly with himself.

Now of all the Expedients proper for this Character, the first and most considerable which he recommends, is a great degree of Silence. For the design of all Moral Instructions is chiefly to confine the Soul within her own proper Sphere, which is the Improvement and Contemplation of her self, and to draw her Thoughts and Affe∣ctions off from the World, and the sensual Ap∣petites and Passions, and an inordinate Concern for the Body: And no One thing contributes more to the effecting of this, than Silence. The Pythagoreans, you see, were so sensible of this Benefit, that they imposed a Quinquennial Silence upon all that entred into their Discipline; and thought it the most auspicious Beginning they could possibly make. For as the Senses, when fix'd upon External Objects, do carry the Mind abroad with them; (a plain Intimation whereof we have in that common Custom of Mens shut∣ting their Eyes, when they would think with greater Attention;) so Speech of necessity le••s loose the Mind, and sets the Thoughts to ro∣ving; and that much more indeed than any out∣ward and sensible Object; for there the Soul only cooperates with the Organ, and bears it

Company; but here she is the first and principal Mover, and dictates what the Tongue utters. And the only effectual cure for this Rambling, is to keep it at home, by holding ones Peace, and not indulging it in all its Effusions.

Not that an Universal Silence is expected from us; no, nor so high a degree of it, as that the Pythagoreans required, these are too exalted, and, as the World goes, unattainable Perfections. But he hath suited himself to Mens Tempers and Circumstances, and expects only such as will consist with our Infirmities, and the Affairs of the World: Therefore he advises us, either to be silent, or at least to speak no oftner, and no more than is necessary; as the answering to what is asked us, or the like. And in mentio∣ning this Word Necessary, he hath given us a ve∣ry compendious Hint, what Subjects we ought to converse upon; such as specially tend to the promoting of Wisdom and Vertue, the improve∣ment of the Mind, and the necessities of the animal Life. For these being but very few, and having something of Substance and Business in them, not loose, and empty, and imperti∣nent things, do not confound the Mind with Levity, nor fill it with wild and extravagant Ideas.

He hath also ordered us, even upon these most allowable Occasions, to be as brief as convenient∣ly we can. For it is very observable, That those who talk most, generally understand least. There is nothing disposes a Man to multitude of Words, so much as slight and superficial Noti∣ons of the Things he is talking of; he does not know what he says, and that is the Reason

he does not know when to give over. But one that goes to the bottom of the Thing, and hath a clear and true Apprehension of it, will collect himself into a little Room, because he will say nothing but what is material, and directly to the Point in hand.

But if at any time an Occasion of enlarging offer it self, by which I understand Speaking, not only when you are provoked to it, but be∣ginning some Discourse of your own Accord. Though there may be a necessity for dispensing with the latter of these Rules, and indulging your self in a larger proportion of Talk; yet be sure still to observe the former, and not go out of the Road I have directed you. Let your Sub∣ject be something of Necessity and Use; some∣thing that may advance the Love and Practice of Vertue, reform the Passions, instruct the Understanding, such as may minister Advice to Men in Difficulties, comfort them un∣der Afflictions, assist them in the search of the Truth, give them a reverent Sense of God, an awful Admiration of his Divine Excel∣encies, Honourable and becoming Opinions of his Providence; and of his readiness to help and forward all those in the practice of Vertue, who are careful to implore his Aid by Prayer. But as for the common ridiculous Themes, such as Fencers, and Horse-races, and the like, or Feasts, or Fashions, Cookery, and Wines, who eats and drinks, and dresses best, and such Stuff; scorn the idle Prattle: For these Subjects are apt to make a strong Impression upon the Fancy, and sometimes get within a Man's Affections before he is aware; they give a Tincture to his Appe∣tites,

and have a very unhappy Influence upon all his Conversation: And it is really no unusual thing for Peoples Manners to be sormed by their Discourse.

But above all things, he gives us warning not to entertain our selves, and our Company with talking of other People; neither so as to call their Behaviour to Account, nor to be profuse in their Praises, nor free in making Comparisons between one Man and another, as That this Lady is handsomer than That, or this Man Braver, or Honester than That, or the like. Now there is nothing more evident, than that this Topick does in a more than ordinary manner divert the Soul from its self, and its own Business; for it makes Men busie, and curious, and impertinent, extreamly inquisitive, and troublesome where they have nothing to do. But why should this (you'll say) do so more than any other? And what can our talking of other Men have in it worse than the Subjects mentioned before?

To this we may reply, That the Person to whom the Advice is here directed, being one who hath made some progress in Philosophy, as not so likely to entertain himself with those trivial Matters, as with something that relates to Mankind, and their Affairs and Actions. So that it was convenient to draw him off from those things especially, which his own Inclina∣nations would most dispose him to; and there∣fore he adds that Emphatical Caution, But above all things.

Besides, though it be true, That the same Affections are stirred in us by both Discourses a∣like, (for we are insensibly drawn in to love and

hate things and Men by talking of them) yet there is one peculiar Vice attends our Conver∣sation, when we pretend to give Characters of other people; which is, That it strangely swells one with Vanity and Pride, and Contempt of others. For whoever he be that pretends to sit in Judgment upon other Mens Conduct, does it out of some imagined Excellence in himself, which he fansies gives him a Right to arraign his Neighbours. And besides, any mistake in our Judgments of Men, is more inexcusable, and of infinitely worse Consequenee than if we pro∣nounce wrong in those other trifling Matters; and therefore we should be very sparing and ten∣der in this Point.

To prove the Importance of this Advice yet more, he proceeds farther, and lays a restraint upon our Ears as well as our Tongue. And indeed, with good Reason; for our Imaginati∣ons, and inconvenient Desires are cherished by hearing the Subjects that minister such Thoughts spoken of by others, as well as by speaking of them our selves. And besides, those who give themselves these indecent Liberties, if some per∣son of Gravity and Authority, sit by, and do not check them; take advantage of his Pati∣ence, and grow perfectly careless; they then think they have a priviledge of saying what they will, and no Shame, nor Sense of Decency hath any longer power upon them. Therefore he directs us, to take all the prudent Methods we can, of putting a stop to such Discourse, and turning it to some other more manly and be∣coming Topick. But because this is not to be done at all times, nor will every Company bear

it; therefore (says he) if you are fallen in among Men of ill Tempers, no Breeding, or vicious Conversation, (for these are the persons he calls, people of another Kidney) yet at least discoun∣tenance them by your Silence; and preserve your self from Infection, by withdrawing from their Discourse into your own Breast.