Our Times a^rd nothing bup formal and exce- riour Friends, that govern their Fripndihip accor- ding to their Intereft or Convenience: As tbey dit- ibxiDle when they promife, fo they make no diffi- culty to falilifie their Word, What a fatal Coiruptioii is this! I don*t require che fame time that any Body fhould imitate Cato^ wnoie Love wasfo exceffive for Hortenjim^ihu per- ceiving him to be in love with his Wife, he gave r to him in Marriage, to fatisfie his Padion. Neither do we propofe for Imitation^ the Ex- amples of Philades 3na Oreftesj that woud dye for j one another; this heroick Abdication of our felv^ is out of feafon, but I would have us at the fame , time chat we can^t put in pradbice thefe things that feem impofUble, not to negle(9: our Duty in thofe ll that have nothing in *em Extraordinary, and at leaft J come TO to the Council of Demetrm Phalereuf. jVe ougbi (lays this Philofopher) to vifif our Friends I in Profierity when they defire it; but when Fortune ^ frowns upon *em, and that they are in Adverjity^ "we ou^bt to run Ht^ir AJfifiance^ witlfout being calCd.
' C 5 Ma5C.
THE Wife Man ought to avoid beidg h* miliar with any Woman, wkoieGOft*' ▼erfktion is prohibited by the Laws.
Reflection.
• As the law is the Soul o( the State, and that Pradeftce is the Guide of all the Thoughts and Adlions of the Wife, Eficwus requires that his Condud: jfhould make it appear, that he has that due Refpe& for the Laws that Prmdence dtdlates. ^nd as he has before given us the Character of a Eirf&St Friend, here he pretends to (heW, that die aws of a State ought always to have for final Biid, the Hafpinefs of the Peofle\ and that this (bppi- nefs entirely depends on their living in Unity and Friendihip.
Can any thing difturb it more than Adultry? ^ leeking a Good not belonging to usf; ^tii offering Violence to Civil Society, 'tis affronting Honour, in whole defence Men often facrifice their Lives: nothing can come near this Crime, *tis of (b cruel a Nature, as to make us uke Pleafure in the A|is* fortune of our Neighbour; but our Reli^ion,who(e aim is to make us perfeA, not only prohibits Adul- tery, but forbids alfo the having to do widi any Vonian,except in Marriage ^ out of that holy State^ gll Commerce with 'em is Criminal; nay^ the very jDefire of it is offenlive to GOD, 4nd n^^^us Max* ipub Comments and KefleQionr. % ) H Max- VIIL TTHE Wife Man ought to djaftift and pu* ^ ni(h his Servants, but with this Confide* ration neverthelcfs, as to have a Regard t?o thofe, who by their Cafe, Diligence-, and good Nature, defervc to be diftiiiguifli'd from tlie reft.
Reflection.
Bpicurm allows his Sage the Liberty of punilhing his Domefticks, becaufc he chaftifes Vm wicbouc ^ger, and without dtfturbing in the leaft,tbe Stac ^ cf his Tranquility; be looks upon it as i thing i»6c OJply uCeful, Duc likewife }uft and vieceflary.
Tbefe Oomefticks were Slaves: ReaTon as well «s Policy requirVi they fhould be punifhy, by which means not only fiutber Excefles were prevented^ biu: good Habits alfo contra&ed^ and too great a Licence curb*d, which by Impunity might have been detrimental to the PubUck.
But 'tis eafy to obferve a dUlinguiihing Mark of Good Nature in our Philofopher; for he expreffes a Compaflion for that Slave he will have punifhM; and confidering him a Man as well as himlelf, not- withftanding his Unhappinefs, which he afcrib'd to the Unaccountablenefs of Fortune, he orders a M[i« tigadon of the Mileries of his unhappy State, by a reafonable Indulgence; and that (ome Regard be bad to bimon the fcore of his Morals and Mind.
Tis plain, his Precepts were not meer Ideas^buc likewife PraAice, fince by his Will be freed Mu$^ only becaule he bad apply 'd bimlelf to Pbilofopby.
C 4 T# EpicurusV Moralsy To fpeak the Truth, can any thing b# imagin'c more Inhumane than a Mafter, whofe Fury am Caprice render hini the Tyrant of thofe that fervi him? Seneca inveighs againft the haughty Nicetie of thofe of his Age, who difdain'd to eat, or tall with their Slave's; which he counlcll'd the W ami fenfible p^rt of Mankind to do, hjscaufg (fay this Philofopber) thefe Wretches took fo much Pl< fure and Satisfa(5l:ion in thefe Tokens of Bounty an< gjx)d Nature, as to recompenfe the Liberty the; had to fpeak, with the Courage they flicw'd iji hoi ding their Tongues in the midft of Torments, an( chufing rather to dye, than to reveal any thing t( the Prejudice of their Matters.
It was good Ufage that Infpir*d Catenim Phsio tinus with fo Generous and Noble a Love for hi Matter, as to make him prefer Death to all t Riches he had left him by his Tcftamenr. Moi Men run Rifques to gain Wealth, yet Caten. defpis'd it fo far, as to prefer to it the Memory a left to Poftcrity of the Love he had for his Matter.
This Noble Difpofition was fo powerfiiUy ftron in him, that he flung himfelf into the flaming Pik that was confuming the Corps of his Matter, wh had giv'n him his Liberty.
Mi Max. IX.
TTH E Wife Maa muft never yield to th •*• Charms of Love •, it never came froi Heaven, its Pleallires have nothing Valuabl in 'em, and if one is Unfortunate enough t be overcome by it, h^ ought to count it Happinefs, if he comes off* without Mifchie RI tvith Comments and Reactions. 25 Repleptioij.
Eficwrm Jiaving plac'd the Felicity of Life in the Calm, Peaceabkyand Qiiiet State of the Mind^ for* bi3s his Wife Man to admit of the lead: Impreilion from this Paffio^; for in reality 'tis a wonderful ObfUele to the Labour and Pains he muft take to arrive at this bleiled Tranquillity, Love delighting inldlenefsy &om whence it had its Birth, Labour and Pains being diametrically oppofite to its ElTe'- minacy.
How unreafonable were thofe Philofophcrs, that endeavoured topcrfwade the World,that Love had bs Origin from Heaven, fince it proceeds from nothing die than the Sympathetick Diipoiiiitions of • Temper and C!onftitudon,awakenMaAdilir'd up by the prefence of the refpcdlive Obje<fls.
Refleft on the Pleafure it affords, an4 the Unea- ^nefs it caufes, and you'll find it to be a meer Pro^ teuSf that is always changing his Form.
If it ilatters and pleafes y oii, alas! 'tis but for a few tranfitory Moments, and that the better tp eftabUfh its Ufurpation. It has hardly feduc'd you by its firft Allurements, when on tb^ iiidden ic changes the Satisfadton you reCeiv'd into the moft cruel Tonnents,and Plagues you with its moft rac^ king and rigid Psuns. For thefe Reaibns our Phir IpfbpKer aflerts, that thisPaifion is in no wife bene- ficial, but on the contrary very pernicious, ^ce it knows no Moderation. To be Exccjjhe^ is its Character, becaufe it expects to find ibme Relief; but as Lucretim well obferves, 'tis all in vain, by r^afon '4$ infatiable.
Tit Tis reported, chat Selemnus had fo ftrong a Paf- fion for the Nymph Argyra^ that he dy*d thereof, and that Venus out of Pity changed him intp a Fountain that had this Quality, vi^. to walh out of the Hearts of them that badi^d therein, the moft minute remains of Paffion, that was uneafy to *em« If this be true, (fays Paufanids) this Water was more precious than Gold; and in tnv Opinion it might defervcdly be prefct'd to Philoiophy it felf, whole Cbunfels very often have no efftd in Love. Is it poflSble that the 5^McJ^j,after having maintained by their Patron SmecM, dbat die Wifdom of Cdto had received no Blemifli from the excefi of Wine, and aflur'd us that their Sage might love, without die- rogatine from the SQVerh7 of his Ppofeifion, could any wife prejudice Epicurus with Poftcrity? SbMR thefe feife Profcflbrs of Virtue perfwadc, diat t Man can be Wife amidft the Tranfports of Loy^ which is the deflrudivt Rock of Qpiet, Refolua- on and Happinefs?
Where is Wildom, when a Man is overcome with the difmal Vapours of Jealoufie, by the Tnui- Iborts of a (lighted Love, and by the gnawing Re* nedtions on Infidelity? Where is, in me, WuUom when a Man employs hisjjreateft Cunning and Art, only to augment his lorment; when he (a^ crifices his Reafon and good S&ife to the Caprice of a loofc extravagant Woman, for whichprDc^d* ing at the &me time, as he imagines himlelf xo be aWifcs^wcJt^ the rtfft of the World ccmdudesUia to be the greateft of Fools?
U A X.
mth Comments and Refle6lions. 1 7 — j ^., — — THE Wife Man.ought not be too folici- tous for his BuriaT Reflection.
Tht Sapeffinoiu Cart that is taken during t Mans Life, for his Funeral, proceeds only from di# fdde of SeIf4oTe; it looks as if he proposed to live after Death, when he exptefles fo much Concern about the place that IhaU be the Repofitory of bit dead Carcaie: He flatteis himftif with Thoughts •f Immortality, by thelb exteriour Marks ^ and iiiftead of making it his Bulinefs to get a goodKeitatidiii he entertains bis Imagnation with d^ kente of the Tidai that are to compofe bbBpitacdu This IS a ibolilh PRfumption, that the Sage Mgbt not to be cainsed withi when Death has once ioMt a DUTohition of the Parts that compoft u|p there is fo licde Room requir*d to contain Vm, that *^ ibven ridicalotts to be folidcons about it.
• The Earth, from whence we came, is always f«ady ta receive us, aftd tho* die Matter that con* tams our fmall Remains be ntftr fo precious, yei Corruption takes Care to tdtbtt us to our Com* mon Mother; and Time, which preys even ttpoii Nature it fdf, will at length confume 6ttr Tomfa^ the* it were of Adamaut or Bmft.
This HP This made Socrates, being ask'd before he died, how he would be buriedyanwer'dy Conformably to the Sentiments of Epicurus. This great PhUofopher having fvll'd all Greece with his Wifdom, and whofe Memory was never likely to be forgot, contented himfelf with that Immort^ty, and l^eft it to the Choice of his Friends, to bury hini as they (hould find moft eafy and commodious to them.
Diogenes ordered, that his Body fhould not be put in the Ground; and when his Friends thereup- on ask'd him, if he would be a Prey to the Fowls and Wild Beafts, he anfwer'd fmiling, No; there- fore put a Stick near me, that I may dtive *tm away.
The Parthians were us'd to expoie theic Dead ull the Birds and Beafts had left nothipg but their Bones, which they then committed to the Grave*. Arijiides was fo undiftutb^d at his Death, that he did not leave wherewithal to Bury him: And in* deed 'twas more tohis Htoour, to have that Du- ty difcharg'd at the Pnblick Expence; His Valour, his Juftice, and Wifdom,.(^hicb made Flato £iy, he was the only Man that deferv'd to be admired) were an Everlafting Monument to him. The Ak- mory oi Artemifia^s Husband was more celebrated^ by the Love that Princefs bore him, than by the Magnificent Maufoleum (he ereded to it.
There have been nevertbelefs (bme People that expreft more Concern i(x their Sepulture, than for Life itfclf. The Sf4rta»s, the Eve of the Day of Battel, were us'd to faften to their Right Ann cer^^ tain Marks, on which were engraveM their own Name, and that of their Fathers; to the end, that if they * had the ill Fate to be lall flain, and that their Bodies (hould be fo.disfigur'd,as not to be di- ftingui(hable,they might notwithftanding,by means of that Infcription, be reftor'd to the Tombs of their Anceftors. It is recorded among the other Cruelties that Philip of Macedon pradis'd towards the ■AvMMi^ti fvith Comments and RefielNons. 29 the Thebans, after the Vi&ory he obtain^ ajgainft Greece, chat he took a Price of the Parents, fot the Priviledge of burying their Relations.
Max. XL Tli E Wife Man fhall not ftudy EIo- cjuence in the Expofition of his Dif? coveries.
Reflection.
Philofophy is an Enquiry after Truth; all its Speculations tend to this happy Difcovery, and the Mind muft be continually in A&ion to attain to it. The great Secret is, how to husband Time, whofe Irrevocable Courfe fufficiendy (hews how precious its Moments are: May it not then properly be faid to be loft, what is mi^nt in the Inventi- on of Expreffions, that at beft only flatter the Ear, and do not fatisfie the Mind.
TTis unworthy the Wife Man, to be over-ftudx- ous in the knowledge of Words, and to affeA to be- nice in the turn of his Periods, when iie is Teaching the Truth; 'tis making it almoft doubt- ful, and even profaning its Simplicity; 'tis making a Criminal Medley of Things Real, and thofe that have their Exiftence,. but in the Imagination* The Philofopher therefore muft not imitate tl)p ways of the Orator, whofe PrbfJiffion, accordmg lb Plato, istbpeifwade whatever he pleaies^ by rKfe means of his Expreflions^ ttett l^ve no Solidity in ««ta*i«> *em^ and to charai (asooe may lay) bis Ax^dkorf infavoUr of ch^Fable^ 'tisan Art ti|a£ GlQciesio deceiving, and that hu not for Aim the Ubtia,bai the Manner, and Form of the Difcourfe.
On the contrary, the Wife Man advances no- thing but what is conformable to his Speculations; he has ao other View, than to Inftrud; and he fubmits his Words to the Strength of his Thoughts. Eficurm will have it, that the Figures of K^toric are altogether Ufelefs in the Explication of the Precepts of Wifdom, which he reauires fhould be taught without, Afiedation; and that *ti$ betur to lengthen ones Difcourfe, than to make ufe of A- pofoophe's, AntithefeSy and the other Adrefi the Art of Speaking teaches; for the Diicoorie can never oe too long, when it is concerning die Nature of Things, which it explains in proper, intelligible, and natural Tenns.
Max. XII.
Max. XII.
THE Wife Man fhall not Marry, nor' ^ Trouble himfelf with the Thoughts of Receiving, as it were a frelh Being, in bis Children \ not but that there are AccidiMita in Life, that may oblige him to this Engage* ment^ and make him wifh for Polterity.
Reflection.
FUn^ m his Republick^ ordains all Voiiffi fliQxdd be in comnpo. One would think tMft thence, that he was nejndic'd ascocbe Conftwqr wd Fidelity of the S^e; ai well as tbeDitfcatt]r ^ " ihcit mth Comments ani Refie£fiom. j i there is to ftem die Torrent of their PaiHons; iiH fomucb^dm judging this to be above the Power of a Single Man, he thought of e&<5liDg it by Plu« ralities.
He pla/d here the Politician^ 'cwas ftriking at the Root of many Evils, and taldns away the rao king Torments diat (^nour cauies, when it if injured by their Misbehaviour.
Eficurm, without entring on the Detail of thefe IPlagues, which have ibmething. verv formidable in *em, will, if poifible, have his Wife Man abfo* faeely avoid the Danger, by (hunning the Engage* ment.
To fpeak the Tnidi, a Wife, Children, and the carking Cares of thefe things, difturb our Tran- quillity, and only carry us into a Sea of Trouble. Not but that Matrimony is in it fdf a good thing, nay, excellent; fince it is ordained both by Religi- on and the Laws, and procures the duration of ci- vil Society; but the Confequences thereof alter very much the fweetnefs of its Condition. This made one of the Andents &y, That the tm happiefi Dajs ef that St4t€^ Ttere the firfi^ and that of pur Deatbf that frted utfrom it.
Our Philofopher, that governs himfetf by Pni^ dence, is not io rigid, but that he admits of ibmc Excepdons to this fevere Law. He allows there- fore of Marriage, where Neceffity or Utility leem to make it advi£ible; which Indulgence is authorize by Juftice: For tho' tnis State carries with it fomething very frightful and forbidding, there are cenain Tundlures that really oblige us to embrace it: And although we are fcnfible we adt againft the Counfels of a rigia and ftrid Wifdom, yet we, in a manner, free our felves from Cen- fiire, when die uneafienefs that ufually accomy- »ies ilns indiilblttble Bond is fweetenM witn a (rkntiftti Fortune* But on the other fide, a Maty one €9ep|Stj!^o^^!^^% Weighty Confidera- ^k ^k tionsy runs a great riique of being unhappy and vexatious.
Hiftory ("that fumiOies us with many Examples of its fatal Confequences) affords us fome In«» ftanceSy and thofe illuftrious ones too^ in its favour. Caritfjo had fo tender and paffionate a Love for her Husband JovinUn theEmperor, that the be- holding his Triumph, proved tne innocent Caufd of her Deadi; this Princefs being overjoyed that her Husband was returned Vidftorious over bis Enemies.
The Hiftory of Germany makes mention of a Town where there was as many Heroines as Wo- men. fVdnsberg having been beiieg*d and taken by Conradus III. all was to be lacrific'd to the Fury of the Conquerors, the Women only es« ccpted, who were peihiitted to go off; and ha- ving obtained Leave to carry what they wocdd a*' long with *em, Love, that is otherwife effeminate and weak, fumifli^d *em with fo much Strength, that they took their Husbands upon their Shout ders, and their Children in their Hands; which unexpected iightfo di&rm*d the Emperors Anger^ that the Men were no longer look*d upon as Cri- minals by him, becaufe their Wives had prov'd fb Virtuous.
Max. Xm.
THE Wife Man ought never to drink ^ to Excefs i neither muft he fpend the Nights in Reveling and Fcafting.
REwhh Comments and RefleSfions. j j JIeflection* The 5f«c;^i^oiwithftanding they were in them- felves convinc'd, that the Weaknefe of Man was fuch as rendered it impoifible for him to attain to tKat ftiblimc pitch of Pcrfedion, to which they afiecSed to raife their Wife Man, have nevenheie6 iiis'd their i^tmoft Efforts to fuppon this Idol of their Vanity.
They have endeavoured by falfe Arguments to prove, that he was infallible, tho' addided to all the Failings the Weaknefs of Mankind could fub-^ jed him to; they have given us to undei*ft&nd,thac this Mafterpiece of their Pride might be involved in the Pleaftues of Love and Wine,without the Icaft blemifh to his WiOom.
Seneca reproves ^^, for endeavouring to vin- iicate his Sa^e from the imptitation of Drunken- ne(s, becaufe he was intrufted with the greatef^ Secrets y and that fuch a Mah, altho' furtriz'd by the fumes qf "Wine, could never be cenluFd as i Drunkard. Tis in viin (fays this Philofopher^ that yoa ftrive to prove that the Wife Man,ih the midft of the Tranlporrs of Wine, can ft ill {freferve an Equality of Mind; you might as well pretend,thac having taken Poifbn, he (bould not be liable to Death, and that in the profoundeft Sleep, yet he Was ftill awake. Can you difallow (fays he) when you obfervc his tottering and ftumbling Walk^ his ftammering and imperfect Speech, that he is overtaken with Winei nay^ really "Drunk?
Is it poffible that the Impudence of the Stoick^s iht)vdd remain fo long undifcover'd, and that thejr fliould have ^ny Succefs in the Impoftures and Lyejl ^hey putliih'd to the prejudice ot Epicurus^ whofe Virtue (hitfd asbright^in his^Adkions as in his Wri- " tings? Surely thefe falfe Profeffors of Wifdom^ ia^d account dwt Pofterity would be very tredii- D ious^ lous, when they dclivcr'i thcmfclves with fo li Caution.
The (ame Seneca ftiles j^eiM the Head ol intrepid holy SeSt^ and afcewards he reproves for maintaining capdoufly, that Drunkenneis n: mo alteration ui wifdom; in that very di0e from EfiewruSf vfho abfolutely forbids all Exce; Wine. He has only permitted thofe Entertainm of which be (peaks in his Teftameni^ where he t Notice that he us*d to have *em iA Memory ol Father and Brothers, and ordains the Qune Pnu in Favour of bis own, by reafon tihey Wa contrived that the Mind vras more nouriA^*d the Body. Tis during the& innocent agiric^ Freedoms, that the Som communicaties it felf fpecial manner; they are as ic were the Bon a Wife Converfation, wherein is difirours'd wit the Mildnefs noifiblcy concerning Nature, moft abftrufe oecrets are enquired into; our \ \ <mr and Manners are likewiie confiderM. her cording to Horace^ thev difcufs'd the Q^ieftio the Soveraign Good ot Life, whether Riches c lead a Man to that Felicity, and whether V did not conftitute that happy State.
Max. XIV.
£ (hall not take upon him the Adn ftration of the Commonwealth.
REFLECTION.
He may be look'd upon as exempt from al Tyranny of the PaflSqns, and to have a a H MMMMMMHMaBMHrii** with Ctmments dnd R ejleCtions. ^ ^ mark of a true T^thquility^ that ciln bebold Dig4> nicy and Honours^ widiouc defiring 'em.
Tie Amhkions ieek after 'em^ to fooch their Vaaicy and Pride i the VinSHivt^ to iati^e their Kevenge; the Cholerick^xo exerci^ with impunity the FifitceQefs of their Temper; and they that are hnnyfd away with blindLov^, chat they inay place upon the Throne the Objjed of their Paifion.
How chartkiing it is co be fo ifiuch Mafter of himfeify as co regard with an unlconcern^d Eye cheie criffling Honours 1 how delightful muft it Heeds be^ CO be free from che Inquietudes and Un-^ feafinefiy thac are infeparable Companions of tho(e diac labour co fee chemfelves above the reft! how raviihing to enjoy the interiour Pleafures of the Wife^ and co be to ones felf, ones own proper felicity! • This Generous Conteinpt of the Honours that accompany che Adminiftracion of Govemmencs, is onae more a certain Mark^ thac one has overcome Humane Weaknefs.
How fiililof Prudence is chis Maxim! and how dangerous a Rock does the governing a State prove CO che Wife AdUnl for he has cfaen a double Task^ being caken up, noc only with the ftudy how cd preferve che Calm of his own Mind, buc alfo how CO procui^ che quiec and eafe of others; he (hall ^uc in Practice all chat the moft confummate Pru-^ dence, and moft l*elin^d Polidy can fuggeft, and yet if Fortune, who over-rules the Event of Things^ fliall oppofe his glorious Undertakings, he fhall be )udg'd faulty, and as ic were accouncable for hei^ Injv^ice.
AltibUdei was noTooner forfaken by chis Unac«- toimcable (joddefs, chan his fellow Citizens (not being dble CO affiribe to hi^ ill Condud: che ill Succefs of the War) Ch&rg'd hifh With Impiccy, ti i^ chey eouid Ariti againft him both Religion and tlti'G^s i he Was forc'd co fiy, co efcape cheir Fury^ Di btii \ bnc bis AdVerfity fervid only co make him more illuftrious, for he performed (6 many fine A^oos, that the Athenians were fbrc'd to recall him. They went out to meet him; having with *!em Ac Ikme Gods, whofe Thunder they wovdd before hxn drawn down upon him, they forgot the Lofles diey had fi^tainM in Siciij, as ^eli as that of their JFJeetj and having made him very Magnificent Pfefems^ they chang'd their Injuries into Publick Apphufe, and their Imprecations into Prayers for his Pofte« rity.
As there was no Medium in the Happinefi o£ this Great Captain, fo Fortune knew none in h^ Perfecutiohs, and if (he raisM him one while to the higheft pitch of Glory, *twas in order to treat him afterwards with the greater Inhumanity, 6x he having afreih incurred the Hatred of the Atbe^ niansy and appearing fo formidable even in his.dil^ grace, that they who purfu*d him (by order of thofe who had ufurpt the Government) did not dare to attack him with open Force; they fet Fire te tkc Houfe where heliy, and fo burnt him in bis Bed.
The Wife Man therefore oueht never to hazard his Tranquillity fof the fak^ of Honours, the Ble^ vation to which may ruffle and difcompofe it^ til buying that fplended ootward Appearance at too dear a Rate i he ought much leis to thhfft after being Prime Minifter to any Prinee,: tliisk Ftmdtioo being more dangerous than any odier ^ fiM* he hai not only the Prince, but the People to cenliire hi»' Adions, and it is very diflScult to k<ep up to ail exad; Medium between thole cw&Emeuis.
A Blind Obedience to the one, (hall often m^ him incurr the Hatred of the other: If he endea- vours to gain the Good-will of the Peopley Envy I'mmediately reprefents him to the Prince as an Am- otions Perion, who conceals his evil Defigns undec the fpecious cover of the Publick Good i But thi# «■■■«■ Maxim only oppof^s. the Ambition of the Subje(9', udchoui obftracang in the leaft the Choice of the Soveraign. ^ r < ^ 3 M A X. XV..-..
E (hall iiot-iivcaftcr the manner of Ihe Cynicks. ■ Reflection. • *i AIdioug1i,accbtding to our Philofo|>her, Natiure is the true Guide we ought to follow in the purfuit of Ha|>piQefs, be requires neverthele^ that, (he ihoiild go hand in hand with the Laws,,and that Decency that ought to be obferv'd in Civil Socie- ty. This ma^de him cenfure the Behaviour of tiKe uynicks, m^o m^d< t^p;r Impudence tbe chief Chm&eriftick to,dlj|ingui(h 'em b^^ other Men, auluiig the Happinefs of Life to confiQ^ in the imi* tation of what was^filthy, even in the Brutes.
•Tis very well toibwh, that Qr.Atts and Diogenes have made PrOfeffiori of Beaftly Impudence, even in'puhlick Phces, in which they have not been aihamed to do thoie Actions, that ought to have no o her witnefs than the Night and Darknefs. To this Pitch did they carnr th^s falfe Notion, That Nature ou^t co be the Quide and Rule of all their Adtions.
D J M AX.
23 fiP 1 C U RU SV MoTdlfy *.■. ' Max. XVI.
HE Ihall not Beg foj^a Livelihood, but if Neceflitous, he may teach Philofophy, to fubfilt by.
Reflection.
Poverty, according to Hin^ircf/. renders us ridi* culous; and altho' Epicurus requires, that his $ag|: or Wife Man ihould be above the Affronts oJF Men, yet he cautioufly forbids him to give Oc- cafion for any Contempt of his Prpfeflion.
Wifdom, tho' it ought to be fatisfied with its peculiar and proper Advantage?, ihould not/ be exposed to the Indignities of a >Ieceffitous y/^iPff His Prohibition is by fo much the more re^n^^? ble, that he always maintained, that Man Apod in need but of a fmall matter for his SubfifteQ^ and that therefore the Wife Mip ought never to be reduc'd to that Extremity j which may rfafii hably be counted the greatel)['of Evils,...In fine, if cruel Fortune flioild deal fo rigorouOy with him, ar to make him want Neceffarics, ana by that means endeavour to difturb the Tranqui« lity of his Mind, he muft then fummons the whole ftrength of his Virtuous Habits: Anjji that h^, «iay triumph over his Unworthy Fate, he muft have recourfe to the teaching Philofophy, to fupply bis Wants, that he may receive from her wherewith to fupport Life, as well as to compofe and calm his Mind.
M A X.
mth Comments and KefleBions. 3 9 ^mtmmmmM Max; XVU.
IF he IhouW, by an Accident dr Misfor- tutie, become Blind, that AfBiftiott ought not to make Life tedious to him, or impair 6is Happiaefsr Reflection.
Bficuna^ nvho prefiends that his W\{& Man ihatt never dcpait from the Precc|)ts of Wifdom 5 diac his ite^^jpDS have placM him above all Misibr- cwies, inibinu^y that if the Univcrfe were to fallow hxwi in its Ruins, he'd (hare the Caia- Q»ity without any difturbance to his Mind; will nor have it to hp ii) the power of any thing to make him lole the Severicy of his Profeffien: So that if he were deprived ot his Sight, he ought to bear it as a Natural Accident; and having loft ilie benefit of the Eyes of his Body, apply himielf more ftudioufly to Speculation by the Eyes of his Mind.
He will have his Sage happy in all Circumftan* ces, even in the very worn; that his Mind be 2ttiet and undifturb'd amidft the Horrours of hipwreck; in fine, that he be intrepid, and that the conftant Refledion he (hall make on himfelf, be the Source and Spring of his Indolency.
Thus, we fee, the Fonitude of CaBifihenes was admir'd by all Men: "When Alexander would caufe himfelf to be ador'd, after the Perffan man- ner, this Philofopher was the only Man dar*d to oppofe it, and remonftrace to that Prince, That D4. that ; • *• chat Adion, tho* approved of and pradis'd by thofe he had overcome, was unworthy him and his victorious Army. Alexander waJ» fo tranipor- ted with Rage hereac, that nothing but the jneico- preiiible Tortures of ih]s Caft'ain and Pbilo/opher could app^afe hini; he therefore caused his Ears, Xioky fuid Lips tQ be cut otf, and having disfigured all hi$ IfUn&i ordered hiip co be j)iuf into a Cag^ with ' a Dog, and in th^ deplorably condidqn caus-d him to c^ carried up and down, as a me- lancholy Spedacle of his impotent Paffion and This wife Macedonian did not expreis any more Uneafinefs in this difmal ftate, than when in hi^ profound Speculations, and greateft Favour urick bis Prince; he appeared as magnanimous as when he fought for this ungrateful King; and, to fintfli happily his unfpotted Life, he made a School of the Place of his Torment, and to the laftGafp itf a manner inftruded Lyjimachm in the ffrtctpa^ df. Virtue and Wifdom: He had no Thought otpoCfi^ ting an End to his Tortures; he pleas'd hinifdf on the contrary with the Trj'al of his Conftancy, that would have continued longer the Subjed'cf Admiration, had not his generous Diiciple (bmng aftonilh'd at his Heroic Sceadinefs and Refblutioo) put an End to his Pain, by Poifbn, which he gave him, as an Acknowledgment for hist In^ itrudions.
The Wife Man muft be immovable to all the Accidents of Life, and be fatisfied and contented in that State and Condition that provokes Defpair in Vulgar Souls; and fo far from freeing himfelf by Death, which would argue the Lofe of his Tranquility, and that he gave way to Human Weaknels, that he mufk preferve his Life, enjoy that Felicity which he has acquired, and make ufe of the Lofs of his Eyes, to give the gigater Liberty to his Mind, '' '^ MAX, V tpub Comments and Refleflions. ^ 4 1 ^mi^f^m Max. XVIII.
THE Wife Man may be fad on car tain Occailons.
.Reflection/ Tbis Maxim is aa ufxleniable Prpof of Bffitt^ 1^'s Sincerky; he permits hut Sage to aflqid- Eomeching to Grief and Sadneis. Seneca, cho^ V Ssoick, Uunes that Hardheartedtiers chat wouUL have us in&tSbik, and incapable of any tendev/ &£fe(^n: ^i nothings lays he, iuf the want «/> lV)rtf /y ^ib4^ makfs tbefe haughty Indifferent s; fhenUt F^tune bmmakjt ^emfenjSk rf her Strokes, tj thf. hfi ef fometbing very dear and valuable to ^em, /he, matd force frotn ^eni a Cemfeffim tfthh'p'utb.
The Wife Man, by this Sadneff, ihall no ways Twerve from his happy State, if.he.do^ but t^ :are to obfenre an eM&, Mtditm in his Com^ l^lainis* *^.'^Sf Ma^« Max. XIX.
THE Wife Man may be actus'd, tnd brought to Judgmettt.
Reflection.
Tte Wiftfrof Men is noc fhelcer*d from Tn- jtiftice and Snvy; he may be Calammaoed, ^it t9ue, but it flmll not wdrk upon hini^ becaaie lie toMms hi)i own fnltacj^ and Virtue; and Malice^ vrhefe Cunrent he camoc ftem, is noc capable cr <}i(bon!ipofiM his Tranquility; ib thctt* tho* he |e btXMighc before a Jtuigey and that he be caft by tbf Ihteitift and Contrivance of his Enemies, his InD6» <!ence fliall ftill be a fuffictent Buckler and PiOh tedion n>him, every way impenetrable to his Ad- verfarieSy and his Steadineis of Mmd (hall make Imn look with Oiifteihpt on all the TricksTihd Artifices, that ha<^el)een us*d to oppreft him. > ^ Socrates^ whsfe Wiidom was apf90ov*d aod ap plauded by the Oracle, was condemnM, *tif mie^' out Time Ihew'd the Injuftice of his Sentence; his Judges were punifhVl, and the PUgue it felf feemM to revenge his Qiiarrel J his Country ereded Sta- tues to him afterwards, and adored his Memory.
the Body^ fays Scfhocles, may Perijh, but Virim U above fhf Power of Death^ for fise l^nows no oiber Bounds than Immortality, Max.
m^m with Comments diU Reflexions. 43 i*i^MiB*- ■ k.: Max. XX, HB may write Books that may imsnot^ talize his Name^ hut be IbaQ Wt meddle with Panegyricks.
.«* Reflection i.
The Arpunqi^ts of the Wife would be of,)Uk de VVi, if they did not tnanfxpit ^em to PofteHiRfV? which cpi^d 00;^ ht a conapetCB^ Judge of cbtir Merit, if Hhey had not takea c$r^ to convey no k l^e never-perii)|iat>ie Fruits of their Labour.
O^r Phdofbpher ( te whoiEiy in the Ojpinkm cf Lucretius^ we ate more obliged, fer the ReikicdkftT 6e has tau^t us. agaioft the accidencal Mt$fi»»r. mnes o£our JLi&^ than we are \Q{ier€s asid. Ar^^ chuh for ceachinft us the Art of pmdiKiog Wine. and tjoxtkf ) wilThave us hand dowo to Pofterky our Acquifitions and Improvemencsi:: ^is by the Monuments of lUuftrious Men, ¥di^' have diftinguifhM themfelves by the Strengck/of their Mind» that the Learned have been exoiied^ to follow* their Example, aad improve their fitft Difcoverics.
n^is therefore that Efieurm counfels his Sage to meditate in his Glolet, and ^re to run oi^r the vaft extent of Immenfity; and as the intcovc*' rable fwiftnels of Time ought to make every Mo^ men t thereof precious to us^ lie confines him tifr the purfuit of 'Xhinps that are ftlid, and forbids him having an^ chuig to do wii^ thole SubjeAi where