was considering whether he should go to Nero's shows, so as to perform some part in them himself, bid him go." But why do not you go then?" says Florus. "Because, replied Agrippinus, I do not deliberate about it." For he who once sets himself about such considerations, and goes to calculating the worth of external things, approaches very near to those who forget their own character. For, why do you ask me whether Death or Life be the more eligible? I answer, Life. Pain or Pleasure? I answer, Pleasure." But if I do not act a part, I shall lose my head."-Go and act it then, but I will not.-" Why?"-Because you esteem yourself only as one thread of many that make up the piece.-" What then?"-You have nothing to care for, but how to be like the rest of mankind, as one thread desires not to be distinguished from the others. But I would be the Purple *, that small and shining thing, which gives a lustre and beauty to the rest. Why do bid me resemble the multitude then?

that rate, how shall I be the Purple?

you

At

An allusion to the Purple Border, which distinguished the

dress of the Roman Nobility.

§. 4. This Priscus Helvidius* too saw, and acted accordingly: for when Vespasian had sent to forbid his going to the Senate, he answered, "It is in your power to prevent my continuing a Senator; but while I am one, I must go."-" Well then, at least be silent there."-" Do not ask my opinion, and I will be silent."-" But I must ask it."-" And I must speak what appears to me to be right."-" But if you do, I will put you to death."-" Did I ever tell you that I was immortal? You will do your part, and I mine: It is yours to kill, and mine to die intrepid; yours to banish me, mine to depart untroubled."

§. 5. What good, then, did Priscus do, who was but a single person? Why, what good does the purple do to the garment? What, but the being a shining character in himself, and setting a good example to others? Another, perhaps, if in such circum

* Helvidius Prisc was no less remarkable for his learning and philosophy, than for the sanctity of his manners and the love of his country. He behaved however with too much haughtiness, on several occasions, to Vespasian, who sentenced him to death with great reluctance, and even forbad the execution, when it was too late. SUETON. in Vesp. §. 15.

+ Αντω in the original refers to ιματίω ; but the figure would have appeared harsh in the translation.

stances

stances Cæsar had forbidden his going to the Senate, would have answered, "I am obliged to you for excusing me.' for excusing me." But such a one he would not have forbidden to go: well knowing, that he would either sit like a statue; or, if he spoke, he would say what he knew to be agreeable to Cæsar, and would overdo it, by adding still more.

§. 6. Thus acted even a Wrestler, who was in danger of death, unless he consented. to an ignominious amputation. His brother, who was a Philosopher, coming to him, and saying "Well, brother, what do you design to do? Let us cut away this morbid part, and return again to the Field." He refused, and courageously died.

§. 7. When it was asked, whether he acted thus as a Wrestler, or a Philosopher? I answer, As a Man, said Epictetus; but as a Man who had been proclaimed a champion at the Olympic Games; who had been used to such places, and not exercised merely in the School of Bato*. Another would have had his very head cut off, if he could have lived without it. This is that regard to character, so powerful with those who are accus

Bato was a famous master of the Olympic exercises. UPTON.

tomed

i

tomed to introduce it, from their own breasts, into their deliberations.

§. 8. "Come now, Epictetus, take off your Beard *."-If I am a Philosopher, I answer, I will not take it off." Then I will take off your Head."-If that will do you any good, take it off.

§. 9. It was asked, How shall each of us perceive what belongs to his character? Whence, replied Epictetus, does a Bull, when the Lion approaches, perceive his own qualifications, and expose himself alone for the whole herd? It is evident, that with the qualifications, occurs, at the same time, the consciousness of being indued with them. And in the same manner, whoever of Us hath such qualifications, will not be ignorant of them. But neither is a Bull, nor a gallant-spirited Man, formed all at once. are to exercise and qualify ourselves, and not to run rashly upon what doth not concern

us:

We

Domitian ordered all the philosophers to be banished, To avoid this inconvenience, those who had a mind to disguise their profession, took off their beards. UPTON.

This term was used, among the Stoics, to express the natural or acquired powers necessary to the Performance of any action.

§. 10.

§. 10. Only consider at what price you sell your own Will and Choice, Man*: if for ✓ nothing else, that you may not sell it for a trifle. Greatness indeed, and excellence, perhaps, belong to others, to such as So

crates.

Why then, as we are born with a like nature, do not all, or the greater number, become such as he?

Why, are all Horses swift? Are all Dogs sagacious? What then, because Nature hath not befriended me, shall I neglect all care of myself? Heaven forbid! Epictetus is inferior to Socrates †; but if superior to――this is

* See Introduction, §. 9.

This is a difficult place. The text, as it stands now, is Επίκτητος κρείσσων Σωκρατου ουκ εσιν. ει δε μη, ου χειρων τούτο μοι ικανόν εςιν. Which must be translated, Epictetus is not superior to Socrates: But if not, he is not inferior; and this is enough for me. By a change in the pointing, it might perhaps be translated, but if he is not inferior, this is enough for me. And sometimes the Stoics considered themselves as not inferior to the Deity. See Lib. I. c. xii. §. 2. But neither of these renderings makes a proper connection. I have therefore adventured to suppose, that κρείσσων and χειρων have changed places; that oux hath arisen from a casual repetition of the two last letters of Ewxparov and that prou is the remainder of some proper name; perhaps Mɛλrou as he was one of the accusers of Socrates: which cannot now be known. This will give the sense which I have expressed, and it is the only unexceptionable one that I can find.

enough