Greeks in engrossing Wisdom to themselves because of their Scholastical Niceties and in magnifying their war-like Atchievements beyond all measure whereas they were now fallen from their old Martial Glory the Lacedemonians having in great measure degenerated from the Constitutions of Lycurgus and the Athenians turn'd to servile Flattery u But the Cimbrians In Germany w And Celtiberians In Spain x That Refuge Mark the Artifice of Eloquution the name of death carrieth Terrour with it and is dismal to Humane Apprehension therefore he substitutes for it that of a Refuge a place of retreat a desired Port but yet to count any Pain too great to be stood under so as to resolve against continuance in Life is a Stoical repugnancy and derogatory from true Fortitude y As the Dolphin did Arion of Methymna Arion an excellent Harper having amass'd much Wealth by his Art in the City of Greece upon his return home the Sea-men discovering his charge of Money Pirates as they were conspir'd to heave him over-board he beg'd of them the respit till he could tune his Harp on the Deck which as he touch'd the Dolphins playing about the sides of the Ship delighted with his Aires one of them took him up on its back gently and wafted him over safe to Tenarus Methymna is a City of Lesbos the Territory about it famous for generous Wines and the Country of Arion z As the Sea-born Horses of Pelops bestow'd upon him by Neptune Pelops the Son of Tantalus came from Phrygia into that part of Greece from him denominated Peloponnesus there he fell in Love with Hippodamia Her Father had received an Oracle that he was to dye when his Daughter married and thereupon set up a Race of Chariots in the Isthmos of Corinth at the Altar of Neptune the Prize was his Daughter to the Victor but the loser was kill'd many had he beaten and slain in the Race when Pelops having received a Set of Coach-Horses from Neptune and brib'd the Coach-man of Oenomaus to break his Wheel in driving as he pass'd by slew the Father and carried off the Daughter and with the same Horses pass'd over Sea The Cure of Discontent The Causes and Remedy of the Depravation of Humane Nature are premis'd Sect. 1 2 3. Book III. SECT I. The Reluctancy of deprav'd Man against his own Cure VVHAT should I take to be the Cause most worthy Brutus since we consist of Body and Soul why an Art hath been sought out for recovering and preserving the Bodies Health and the usefulness of it a attributed to the Invention of the Gods but the Physick of the Soul was neither so much wanted before it was found out nor so much frequented since its discovery nor is so agreeable and accepted by many nay is suspected and loath'd by the greater part Is it because we judge of the Bodies Infirmity and Pain by the Soul but have no Sense of the Souls Maladies by the Body So it happens that the Soul does not pass judgment of it self b till that which is to give the judgment be distemper'd Now if Nature had brought us into the World with an Original Ability to look into and clearly discern her Ordinance and that under her surest conduct we might pass the course of our Life there would be no reason why any should have use of Logick or Philosophy But now she hath put into us only some small glimmerings which we being suddenly corrupted with ill habits and opinions so far stiffle that the Light of Nature doth no where appear for there are Seeds of Vertues innate in our very Souls which if they might spring up till they come to maturity Nature it self would conduct us to Happiness of Life But now as soon as we are brought into this World and taken up we are presently encompass'd with all Corruption of Manners and falshood of Opinion that we may seem to have suck'd in Error almost with our Nurses Milk But when we are brought home to Parents and then turn'd over to Masters we are season'd with such variety of Mistakes that Truth is forc'd to yield to falshood and Nature it self to prejudicate Opinion a Attributed to the Invention of the Gods Apollo and Aesculapius b Till that which is to give the judgment be distemper'd Therefore not only the inferior Faculties of Will and Passions are disordered but the Superior Power of the Soul the Understanding is disturb'd and Sick contrary to the answer which he gave Panaetius above about the Sickness of the Soul This in reference to the mind consists in a Corruption of Judgment and reprobate Sense only curable by attention and assent to sound Doctrine SECT II. Further Causes of the Depravation of Humane Nature THEN come in the Poets These carrying a great appearance of Learning and Wisdom are heard read con'd without Book and stick in our Memories but superadd to all as it were our highest Master the People and the whole Multitude on every side conspiring in favour of Vice then we become entirely debauch'd in judgments and fall off from our very Natures So that they seem to me to have envy'd us the Prerogative of the best Nature who have judg'd nothing better for man nothing more desirable nothing more excellent than Honours than Commands than Popular Glory toward which the best of men pursue and affecting that true Honour which Nature doth propose as the sole object of its most diligent Enquiry grasp at meer Emptiness and Vanity These pursue no substantial and grand Figure of Vertue but a superficial and shadow'd resemblance of Glory For Glory is a solid thing and substantial not a faint shadow it is the concurrent praise of good men the incorrupt approbation of such as judge rightly concerning excellency in Vertue that answers to Vertue as the eccho Which being the attendant on honest Actions is not to be rejected by good men but that which apeth it popular vogue a rash and inconsiderate cryer up of Vices for the most part by a semblance of Honour sets a false varnish in the place of a true and natural Beauty Men out of this blindness having been imported with an ardent desire after some sort of Excellency yet having withall entertain'd a false Notion wherein it consisted and what are its Properties some have utterly subverted the Government of their Countries others have fallen themselves in the Contest Now these propounding to themselves the noblest end do not so much willfully miscarry as through mistake of the way What shall we say of them who are acted by the love of Money or Pleasures and whose Spirits are to that degree disturb'd as that they come little short of madness which is the Case of all unwise men can no course be taken for their Cure Is it because Maladies of the Soul are less hurtful than those of the Body or because Bodies may be cur'd there is no Physick for Souls SECT III. That the Soul may have Remedies for its Distempers WHEREAS in truth
always to repress the Enormity of the Will and to preserve a constant Moderation in all things The contrary Vice to which is called Naughtiness Frugality is as I suppose from Fruit than which nothing better springs out of the Earth Naughtiness is hence though perhaps it may be somewhat hard however let us assay though it pass but for an Allusion if there should be nothing more it is hence deriv'd from that such a man hath not ought in him whereupon he is also said to be nothing worth He then that is Honest or if you had rather that is Modest and Temperate must of necessity be Constant and he that is Constant Quiet he that is Quiet free from all Disturbance and consequently Discontent but these are the Properties of a Wise man theâ—â—fore Discontent will be far from a Wise 〈…〉 SECT IX by an Induction from Particular Passions of Wrath Envy SO that Dionysius of Heraclea Disputes not unhandsomly upon that Passage of Homer wherein Achilles complains to this purpose as I take it My Heart swells big whil'st I on this reflect Rob'd of my Lawful Prize and iust respect Is the Hand rightly dispos'd when it is swell'd or is there any other Member which hath a Rising or Swelling that is not out of order in like manner therefore the Soul puffed up or swollen is out of order but the wise mans Soul is always in order therefore it never rifeth never swelleth But now the Soul in anger is so therefore a wise man is never angry for if he be angry he also Lusts for it is the property of one angry to desire a fixing the most grievous Pain on him by whom he thinks he is injur'd and he who covets that if he shall obtain it must necessarily be transported with joy whence it follows that he must rejoyce at anothers harm which because it is not incident to a wise man neither is it incident to him to be angry but if Discontent were incident to a wise man so also were the Passion of Anger but because he is free from this so must he be also from that of Discontent For if a wise man were liable to Discontent so might he also be to Pitty so might he also be to Envy I use a word of active signification because the ordinary Latin word rather signifieth passively an Odium that so we may decline the Iniquity of the Term now the Latin word for Envy is deriv'd from a Verb which imports looking very wistfully upon anothers Beauty as in the Play Menalippus Who on my blooming Sons look'd with ill eye The Latin Construction seems wrong but Attins said singularly well who though he departs from Custom at present prevailing yet challeng'd the Priviledge of a Poet ventur'd to follow the natural Analogy SECT X. and Pitty THerefore also the Passions of Pitty and Envy are incident to the same Subject For he that is griev'd at some ones Adversity is also griev'd at some ones Prosperity h As Theophrastus deploring the untimely death of Callisthenes his Fellow-Student maligneth the good successes of Alexander therefore he saith that Calisthenes light upon Relation to a Person of the greatest Power and highest Fortune but ignorant how to manage Prosperity as he ought Now as Mercy is the being afflicted at anothers Adversity so Envy is the being afflicted at anothers Prosperity Whosoever therefore is liable to Pitty the same is also liable to Envy but Envy is not incident to a wise man therefore neither is Pitty Now if a wise man used to take Discontent he would use also to take Pitty therefore a wise man is not liable to Discontent i These Arguments are thus brought by the Stoicks and infer'd by legitimate Conclusions but they are to be discours'd somewhat more at large and with greater Variety Yet we must maintain their Tenets more expresly who have proceeded upon the most couragious and as I may say manly Principle and Opinion For our Friends the Peripateticks though there be nothing under Heaven more Copious than they are nothing more Learned nothing more Grave yet do not make out to my judgment a Moderation either of the Distempers or Diseases of the Soul for every Evil though but indifferent great is great But we are proving this that there is no such thing at all in a wise man For as the Body if it be but indifferent is not well so if there be the same indifferency in the Soul it is not in Health Therefore our Ancestors did excellently well name as many other things after their Propriety so Vexation Disquiet Anxiety a Distemper and the Greeks express every disorder of mind by a Term near the same for they call every inordinate Sally of the Spirit a Passion which in that Language imports a Disease We more properly for the Distemper of the mind bears great Analogy with bodily Sickness But Lust is not like Sickness nor is immoderate Joy which is an ecstatical and extravagant pleasure of the Mind Nay Fear it self is not very like a Disease though it borders upon Discontent But properly as Sickness in the Body so Distemper in the Soul hath a name not sever'd from Pain therefore the Original of this Pain is to be laid open by us that is the efficient cause of Distemper in the Soul as of Sickness in the Body for as Physicians having found out the cause of a Disease think the Cure found out so we having discover'd the Cause of Discontent shall find out the method of curing it h As Theophrastus deploring the untimely death of Callisthenes his Fellow-Student Callisthenes the Olynthian was well known to Alexander the Great having studied together under the same Tutor Aristotle The King took him along with him to Pen the History of his Asian Atchievements but the freedom of his Discourse and uncomplying demeanor wrought his overthrow For when King Alexander now Lord of Asia requir'd of his Macedons to give him the Ceremony of Persian Adoration he with some others of the Macedonian Nobles too openly declar'd their dislike of it The haughty young Victor could not brook that the Majesty of his Empire and with that Grandeur improv'd should be disputed by his Vasals and therefore is said under a colour of a Sham-Plot of Hermolaus to have executed many of the Non-conforming Nobility but Calisthenes he first mangled and disfigured cut off his Ears Nose and Lips afterwards put him into a Cage with a Dog and so carried him about whithersoever the Army march'd till at last he dy'd with the torture and regret of Spirit Theophrastus wrote a Book entitled Calisthenes or a Lamentation from whence this Passage is quoted i These Arguments are thus brought by the Stoicks From strict Arguing he cometh to examine Terms and prepares the way to enlarge more clearly on the Subject SECT XI The Cause of Dissatisfaction is a mistake in Opinion k THE whole therefore is in Opinion nor is that the Cause of Discontent only but of all the
in Meditation as in Death P. 54. SECT XXXII The Adversaries of the Souls immortality confuted P. 56. SECT XXXIII The Arguments of Panaetius answer'd P. 58. SECT XXXIV Upon Supposition of the Souls mortality Death is not evil being a departure from Evils P. 59. SECT XXXV Or from uncertain Goods P. 61. SECT XXXVI Such as we shall not miss P. 63. SECT XXXVII Since it hath not appear'd dreadful even to common Souldiers P. 65. SECT XXXVIII Much less should it hinder promoting the publick Good but as Death is not terrible so neither is it amiable P. 67. SECT XXXIX The opinion of untimely Death examined P. 68. SECT XL. We must live in our places undaunted and when our time is come dye contented after the example of Theramenes P. 70. SECT XLI Socrates P. 72. SECT XLII The Spartans P. 73. SECT XLIII And Theodorus the Cyrenian A digression to the Point of Burial P. 75. SECT XLIV Cruelty towards dead Enemies and lamenting unburied Friends reproved P. 77. SECT XLV The Customs of some Savages herein condemn'd what decency to be observed in interment of the dead P. 80. SECT XLVI Glory after death should abate the fear of dying in prosperity P. 82. SECT XLVII An Epilogue after the mode of the Greek Rhetoricians who would perswade us that Death is the greatest good that can befall man and that from Divine Testimonies P. 84. SECT XLVIII From those of Demi-gods Oracles and Panegyrical Commemorations of such as have dy'd for their Country P. 87. SECT XLIX The Close of all applys the substance of the present Debate to the Readers benefit P. 89. THE CONTENTS Of the Second BOOK Patience under Pain The Proem Sect 1 2 3 4. SECT I. THE benefit of Philosophy P. 92. SECT II. That the Academick Scheme is cautious and modest P. 95. SECT III. The Epicurean only regarded by its own Followers P. 97. SECT IV. The bad lives of some Teachers only scandal to their Persons not Doctrines P. 99. SEOT V. The Position maketh Pain the greatest of all Evils P. 101. SECT VI. The different Maxims of Philosophers on that Subject P. 103. SECT VII Epicurus contradicts himself herein The Tragical Impatiences of Philoctetes P. 104. SECT VIII IX Hercules P. 106. 108. SECT X. Prometheus P. 109. SECT XI Digression against the Poets P. 111. SECT XII And some Heterodox Philosophers P. 114. SECT XIII Pain must not betray us to indecent carriage P. 115. SECT XIV Must be oppos'd with Courage P. 117. SECT XV. Inuring to labour disposeth to a patient enduring of Pain P. 120. SECT XVI XVII The Power of Exercise P. 121. 123. SECT XVIII The force of Reason P. 126. SECT XIX The direction of Epicurus impracticable P. 127. SECT XX. Vertue personated making her Exhortation p. 129. SECT XXI The manner of subduing our Passion to Reason p. 130. SECT XXII Armour against Impatience p. 133. SECT XXIII Faintness of Spirit dishonourable p. 136. SECT XXIV Resolution necessary to War p. 137. SECT XXV in Tryals at home p. 140. SECT XXVI and in all laudable Enterprises p. 142. SECT XXVII Our Patience must be of equal Temper as to the Field in Battle or the Bed of Sickness p. 144. THE CONTENTS Of the Third BOOK The Cure of Discontent Premis'd in Sect. 1 2 3. SECT I. THE Reluctancy of depraved Man against his Souls Cure with some Causes of his Depravity p. 148. SECT II. Further Causes of the Depravation of Humane Nature p. 150. SECT III. That the Soul may have Remedies for its Distempers p. 151. SECT IV. The Position offers it as a probable opinion that a Wise man is liable to Discontent p. 153. SECT V. That men imported by Passions are Mad. p. 154. SECT VI. The absurdity of denying a Wise man all use of the Affections is declin'd p. 157. SECT VII The Position impugn'd by an Argument from the Topick of Fortitude p. 158. SECT VIII By another from that of Temperance p. 160. SECT IX By an Induction from particular Passions as of Wrath Envy p. 161. SECT X. And Pitty p. 163. SECT XI The Cause of Dissatisfaction is a mistake in Judgment p. 165. SECT XII The Picture of Discontent in certain unfortunate Princes p. 167. SECT XIII We should not despair whatever our Circumstances be p. 169. SECT XIV Meditation on possible Mishaps abates their Evil when come p. 170. SECT XV. Is also ground of Constancy p. 172. SECT XVI The contrary Tenet of Epicurus and his Followers p. 174. SECT XVII The true Remedy assign'd p. 175. SECT XVIII And verified in the Case of Thyestes Aeetes Telamon p. 177. SECT XIX And Andromache p. 180. SECT XX. Epicurus prov'd inconstant to his own Principles p. 182. SECT XXI The stoutness of the Epicureans taken down p. 184. SECT XXII The judgment of the Cyrenian Sect how far allowable p. 185. SECT XXIII Forecast of possible Calamities is needful p. 187. SECT XXIV The use of Presidents p. 189. SECT XXV The Cavil that the common condition of Mortality is ineffectual in point of Comfort examin'd p. 191. SECT XXVI Trouble of mind to be a Duty is a mistake p. 192. SECT XXVII Farther illustrated p. 194. SECT XXVIII That mistake rectify'd by Consideration that our Sorrow availeth nothing p. 196. SECT XXIX That the matter of our disquiet is by misapprehension aggravated beyond its own Nature p. 199. SECT XXX That Motives of Consolation too often prove ineffectual proceeds not from defect in them but our own Indisposition p. 201. SECT XXXI Directory for Comforters as to the Season p. 203. SECT XXXII the Method p. 204. SECT XXXIII That it is a Duty not to be swallow'd up of Grief p. 205. SECT XXXIV A Passage clear'd to the Remedies of Disquiet arising from the particular Passions p. 207. THE CONTENTS Of the Fourth BOOK The Government of the Passions The Preface Sect. 1 2 3. SECT I. THE ancient Romans probably not Strangers to polite Learning because Borderers upon Greece the Great p. 209. SECT II. Because acquainted with Musick Poetry and Oratory p. 211. SECT III. But Philosophy was of later date with the Romans p. 212. SECT IV. The Position That it is probable thâ—â— a wise man is not free from all Passion p. 214. SECT V. The method of the ensuing Disputation p. 216. SECT VI. The Definition of the Passions in general p. 217. SECT VII The Intellect to be accessary to the Passions p. 219. SECT VIII The subordinate Passions defin'd those under Discontent and Fear p. 220. SECT IX Those under Pleasure and Lust p. 222. SECT X. The Original of the Souls Distempers p. 223. SECT XI The Cause of Passion and Antipathy p. 224. SECT XII The Analogy between the Souls and Bodies Sickness in ill habits p. 226. SECT XIII The Similitude between Soundness and Unsoundness of Body and Soul p. 227. SECT XIV Their Dissimilitude p. 229. SECT XV. The Cure of the Souls Infirmities p. 230. SECT XVI Especially to be in Moderation p. 231.
Elements which furnish material cause of existence to all compound Bodies pitches upon a fifth Essence of which the rational Soul should consist for to think and forecast to learn and teach to invent with so many other Abilities of Memory Love Hatred Desire Fear Anxiety Joy he doth not conceive these and the like can be inherent in any of those four Elements Hereupon he adds a fifth nameless Nature and so calls the Soul by the new name of a pure Act being in continu'd and perpetual Motion SECT XI Inferences from these diverse Opinions THese are almost all the Opinions about the Soul as far as I can recollect for let us wave Democritus a brave man indeed and excellent Scholar but who fram'd the Soul upon a casual rencounter of smooth and globular Moths for among those Gentlemen there is no feat so strange but what omnipotent Atomes can perform Of these Opinions which is true God alone knows which hath the greatest appearance of truth is much to be question'd Had we best therefore discuss these different Opinions or return to the enquiry at first propos'd S. I would fain both might be if it were possible but it is hard to confound them Wherefore if without scanning them at large we may be deliver'd from the Terrors of death let that be our business but if that cannot be obtain'd till this question of the Souls nature be decided let us now dispatch this and that another time M. I judge that more convenient which I find you like better for it will be concluded with good Reason that whatsoever of those Opinions which I have alledged prove true death must be either not evil or rather good For if the Soul be Heart or Blood or Brains of a certain because it is Corporal it will dye with the other Body If it be breath perhaps it will scatter into thin Air If Fire it will be quench'd If it be the Harmony of Aristoxenus it will be discomposed What need I mention Dicaearchus who allows not the Soul to be any Substance according to all these Opinions none hath any concern after Death for Life and Sense are extinguish'd together But what is insensible hath neither interest in good or evil The Judgments of the rest open some door of Hope if this may chance to please you that our Souls when they have escap'd out of our Bodies may arrive at Heaven as at their own Home S. That is well pleasing to me and I could principally wish that it were so But next however it is could be contented with the perswasion that it were so M. What need have you of our pains to that purpose can we surpass Plato in Eloquence Read over diligently his Book about the Soul you will need no further Information S. I have in truth done so and that many times but I know not how whilst I am in reading I yield my assent when I have laid down the Book and begin to meditate with my self upon the Soul's Immortality all my former Assent slips out of my mind M. What think you of this do you grant that Souls do either subsist after death or determine upon death S. I readily grant it M. b What if they survive S. I allow they are blessed M. If they dye S. That they are not miserable because they have no being for that Point upon compulsion from you we a little before granted M. How then or wherefore do you say death in your judgment to be an evil which either renders us blessed in case the Soul survive or not miserable as being without all Sense b What if they survive I allow they are blessed An intellectual Life is a Blessing compar'd with Annihilation but to this must be added Reconciliation to God on such Terms as he hath declar'd consistent with the Honor of his Justice and Truth SECT XII Arguments that the Soul subsists after Death from immemorial Tradition from Funeral Rites and from the Veneration of ancient Heroes S. BE pleas'd therefore to declare in the first place if you are able that the Soul subsists after Death if you cannot evince that for it is a hard matter to make out clearly inform us that Death carrieth no evil along with it for I fear least that be evil I say not to be insensible but that we must lose our Senses M. We can produce the best Authority for that Sentence which you would gain now this both ought and is wont to be of greatest moment in deciding all Causes as first the consent of all Antiquity who the less distance they were remov'd from their original and divine Extraction did perhaps discern truth more clearly Therefore this one Principle was deeply engrasted in those old Sires who liv'd in the non-age of time that there was Sense after Death nor would man by departure out of Life be so rais'd up from the Foundations as to perish totally And this may be collected as from many other Instances so in particular from the Pontifical Sanctions about Ceremonies at the places of burial which they would never have observ'd with so much Devotion nor aveng'd the breach of them under such inexpiable Penalties had it not been imprinted in their minds that death was not an Annihilation but a removal and change only of Life which used to conduct Men and Women of good Fame up to Heaven and which continu'd in others but was depress'd to the grosser Regions investing the Earth After this Ritual and the Opinion of our Ancestors In Heaven lives Romulus with the Gods in bliss as Ennius compliant with Fame sweetly sings In like manner among the Greeks and from them deriv'd to us and as far as the Western Ocean is Hercules esteem'd a God so powerful and propitious From hence Bacchus born of Semâ—le and in like renown Castor and Pollux Brethren Sons of Tynearus who are deliver'd to have been in the Battles of the Roman People not only assistants of Victory c but also Messengers there of express What is not Ino Cadmus's Daughter who was nam'd by the Greeks Leucothea term'd by the Romans Matuta What is not almost all Heaven not to instance in more peopled with Inhabitants of humane Race c But also Messengers thereof In the War with the Latins at the Regillan Lake two Knights on white Horses were seen to lead up the Roman Battalia and after the Victory the same night to wash their Houses at the Fountain of Juiurna where having brought Post to Rome the News of the day won they vanish'd The like divine Express is said to have brought the word to Domitius Aenobarbus the day that Perses King of Macedon was beaten by Paulus Aemilius SECT XIII From this that the Superior Gods are receiv'd to have been Men deceas'd BUT if I should go about to ransack old Monuments and discover out of them what the Greek Writers have disclos'd those very Gods which are reputed of the higher Rank will be found to have pass'd from us here to
approach Hence the Saying of Theseus in Euripides is commended which we shall take the Liberty to translate out of the Original as we have often done the like on other occasions I as by a great Scholar taught On future Troubles fix'd my thought Untimely Death or Banishment Still to me did some Cross present That whatsoe're Change should arise Might me not unprepar'd surprize Now what Theseus saith he heard of a learned man that Euripides by a Figure transfers to him from himself for he had been the Hearer of Anaxagoras concerning whom they report that upon the News brought of his Son's death he reply'd I know that I begot him Mortal which expression declareth that these occurrents are sharp to them by whom they have not been consider'd Therefore it is no question but that all things which are reputed evil fall more grievous when they come unawares So that although this be not the sole Cause which creates the greatest Disquiet yet because the foresight and preparation of the Soul is of great Power to the diminishing of Grief let all the incidents to Humane Life be well consider'd by every man and in truth this is that excellent and Divine Wisdom to have a full insight and experience of all the Chances of Humane Life to admire nothing when it is happen'd to suppose of nothing but that it may come to pass before it is come to pass Wherefore all men whil'st in most prosperous State To bear affliction most should meditate Suits Fines safe home return'd still bear in mind Son faulty Daughter sick Wife dead to find All common possible nothing new appear What unexpected cometh for profit clear SECT XV. Is also ground of Constancy NOW since Terence hath so aptly insinuated this Notion borrow'd from Philosophy shall not we out of whose Fountains it is drawn both say the same thing better and more firmly hold it for this is that countenance always the same which Xanthippe is reported to have used to declare that her-Husband Socrates had and that she saw him have one and the same when he went forth and when he return'd home again Nor was it that brow which M. Crassus the Ancient bore of whom Lucilius reports that he laugh'd but once all his life-time but it was calm and serene for so have we receiv'd by Tradition And well might it be always the same countenance when there was no alteration in the mind by which the looks are fashion'd Wherefore I receive from the Cyrenaicks these Arms against contingent Events whereby their approaching insults may through long Premeditation be rebated and withall I judge that their Evil is from conceit and not nature For if it were in that object why would they be alleviated by being foreseen but there is somewhat more accurately to be spoken on this matter after we have look'd into the opinion of Epicurus who judgeth that they must all of necessity be Discontented who conceive themselves to be under Evils whether these Evils have been foreseen and expected or whether they are grown old for that neither are Evils abated by long time nor yet alleviated by foresight of them and that the poring on Evils not yet come and perhaps that never will come is foolish For that all Evil is Vexation enough when it is come but he that is always thinking that some Adversity may possibly befall him to him it becometh an everlasting Evil but if it shall never actually come upon him a voluntary Disquiet is taken up on false grounds so the mind is always vex'd either with enduring or expecting Evil. But the relief of Discontent he placeth in two things a taking of the mind from considering its troubles and setting it on the Contemplation of Pleasures for he judges the Soul in capacity to obey Reason and to follow whether that leads therefore Reason forbids to dwell upon the Causes of its Trouble it fetcheth off from anxious thoughts the sight of the mind dim'd with poring upon its Miseries and when it hath sounded a retreat from them it pusheth it forward again and provoketh it to look on and with the whole fancy tast variety of Pleasures with which he thinks the life of a wise man is fill'd both through the memory of the past and hope of following ones This account we have given after our own fashion the Epicureans deliver after theirs but let us see what grounds we have to slight what they say SECT XVI The contrary Tenet of Epicurus and his Followers FIRST they do ill to reprove a Premeditation of future Contingences since there is nothing doth so much take off the edge of Discontent and weaken it as the continual consideration thoroughout the whole course of our Lives that there is nothing but may befall us as a Meditation on man's Frame as on the condition of Life and a Study to submit to it This hath not that effect to make us always but never melancholly for he that considers the order of Nature and the Vicissitudes of Life and the Frailty of Mankind is not melancholly when he considers these things but is then most principally imploy'd in the exercise of Wisdom for he reaps a double advantage both that in the consideration of man's circumstances he enjoyeth the proper Office of Philosophy and in case of Adversity he is supported by a threefold Consolation First that he hath long consider'd that such accidents might come which consideration alone doth most weaken and allay all Afflictions Then he cometh to learn that all Tryals common to men should be born as such patiently Lastly that he perceiveth there is no Evil but where is blame but there is no blame when that falls out the Prevention of which was not in man to warrant for that sounding a retreat which Epicurus enjoyneth when he calleth us off from looking upon our Evils is null For not to take notice or to put out of memory is not in our Power when those things gore us which we conceive to be Evil. They Tear Fret Spur-gall apply Torches for Torture allow no breathing time And you bid us to forgo what is against Nature what remedy is by Nature given would you wring away that of a grief worn old True it is a slow Process yet of great Efficacy which length and time do effect You bid me consider the good and forget the bad you would say somewhat and worthy a great Philosopher if you held those things to be good which were most suitable to the Dignity of man SECT XVII The true Remedy assign'd SHOULD Pythagoras now or Socrates or Plato say to me Why are you cast down or why do you fret or why do you sink and render to Fortune which may perhaps pinch and prick you cannot to be sure over-power you Great force there is in the Vertues rouse up them if they chance to be dormant In the first place will present it self to you Fortitude which will oblige you to take such courage as to contemn
so violently that we should not see reason enough to endure them any longer good Gods m why do we make much difficulty for the Harbor is at hand death upon the spot an eternal receptacle into a State of insensibility n Theodorus said to Lysimachus threatning him with death you have indeed rais'd your self to great advancement if you can compare in power with a Spanish Fly Paul when King Perses petition'd him not to be led in Triumph reply'd That is in your own Power Much hath been said of death the first day when the Debate was expresly concerning death and not a little the second when the Subject was about Pain he that can remember that is in no great danger of not thinking death either to be desir'd or at least not to be fear'd k That he heard ill M. Crassus the Triumvir one of the three Keepers of the Liberty of Rome with Pompey and Julius Caesar he certainly lay under a flagrant infamy of unsatiable Covetousness both at home and with the Persians On this account Tully inveighs against him in his last Paradox He was also brought into some suspicion in the matter of Catiline but there compurg'd by him and perhaps he doth the like here only in point of disaffection to the Government in his time establish'd l Our Epicureans A colour or facetious Argument taken to expose that Sect. m Why do we make much difficulty A Stoical case to favour impatience in Pain n Theodorus Call'd Atheist was sent Embassador by Ptolomy to Lysimachus King of Thrace where speaking resolutely he was threat'ned by him who was of a cholerick Temper when he bid him come no more into his presence he reply'd he would not unless Ptolomy sent him again Some of the Fathers count him falsly traduc'd of Atheism because he disallow'd the worship of the Greeks and being a Cyrenian and known to Ptolomy he might have acquaintance with the Alexandrian Jews SECT XLI That it is an opinion almost universally held by the Philosophers that wise men are always happy THAT order seems in my judgment fit to be observ'd in Life which is enjoyn'd in the treats of the Greeks either drink or be gone And reason good for either let a man enjoy the pleasure of taking his Cup with others or let him timely withdraw lest he being sober be fallen upon by the rest in a drunken Fit So should a man avoid by retiring what injuries of Fortune he cannot sustain These same directions of Epicurus repeats Hierom word for word Now if those Philosophers who are of the opinion that vertue of it self is of no consideration all that we call honest and praise-worthy they say to be meer Jargon and a pure Rant yet if these judge the wise man to be always happy what I pray do you think should the Philosophers descended from Socrates and Plato do some of which say there is so great excellency in the goods of the mind that those of the Body and external ones are eclips'd by them others do not so much as count them goods place all their advantages in their mind Which Controversie of theirs Carneades was wont to moderate as an Umpire to which both Parties refer'd their Cause to be compromis'd For whereas what things the Peripateticks think goods the Stoicks count the same Conveniencies and yet the Peripateticks do not attribute more to Riches Health and other things of like Nature then the Stoicks since they were to be weigh'd by reality not words he deny'd there was any just cause of Dissention Wherefore let the Philosophers of other Perswasions look to it how they can gain this Point Yet I am pleas'd that they make a profession beseeming Philosophers about wise mens title to living in perpetual happiness But since we must be going to morrow let us comprise in memory these five days Debates And to say the truth I think I shall draw them up in writing for upon what can we better employ o this leisure such as it is and we will send these other five Books to our Friend Brutus by whom we have not only been invited to the making Philosophical Treatises p but also provok'd Wherein how much we shall profit others we cannot easily tell but for our own most bitter griefs and various disquiets charging us on every side no other relief could be found o This leisure such as it is Spoken with some Stomach for his being at that time in Prudence oblig'd to compound for his safety by retirement from his honourable Emploiments p But also provok'd By example and the address of his Book upon alike Subject FINIS THE CONTENTS Of the First BOOK Comforts against Death The Prologue Sect. 1 2 3 4. SECT I. THAT the Greeks were inferior to the Romans in most Points of useful knowledge Page 1. SECT II. However Superior in Poetry Pictures Musick and Geometry P. 3. SECT III. Equall'd by them in Oratory which is encouragement to set upon Philosophy P. 5. SECT IV. Philosophy joyn'd with Oratory is more beneficial P. 6. SECT V. The Position that the Proponent taketh Death to be Evil. P. 8. SECT VI. The local Hell of the Poets to be fictitious P. 10. SECT VII They who are not are not miserable P. 12. SECT VIII Nor is dying miserable but essay'd to be prov'd rather good P. 14. SECT IX What Death is What the Soul in vulgar opinion P. 16. SECT X. What it is in the judgment of divers Philosophers P. 17. SECT XI Inferences from these different Opinions P. 19. SECT XII Arguments for the Souls subsistence after death from immemorial Tradition from Funeral Rites and from the veneration of ancient Heroes P. 21. SECT XIII From this that there is a Tradition of the Superior Gods having been Men deceas'd P. 23. SECT XIV From an innate care of Posterity Zeal for the State P. 25. SECT XV And thirst after Glory P. 26. SECT XVI That dead mens Souls abide in Caverns under Earth is the groundless Fiction of Poets or imposture of Magicians P. 28. SECT XVII That it is more likely they ascend P. 30. SECT XVIII Nor vanish P. 32. SECT XIX But mount the Sky P. 33. SECT XX. And thence contemplate Nature P. 35. SECT XXI That the Epicureans who plead for Annihilation have no such reason to triumph in their Scheme of Natural knowledge improved P. 37. SECT XXII An immaterial Substance though invisible may subsist of it self as God so the Soul P. 38. SECT XXIII Arguments for the immortality of the Soul from its being the principle of its own Motion P. 40. SECT XXIV From the capaciousness of its memory P. 41. SECT XXV Corollaries upon the former Arguments from that of Invention P. 44. SECT XXVI From further Endowments P. 46. SECT XXVII From its Divine Original P. 48. SECT XXVIII From its Faculties P. 49. SECT XXIX From its Nature P. 51. SECT XXX From the Authority of Socrates and Cato P. 52. SECT XXXI From the Sequestring it self from the Body
much evil you have discharg'd humane Condition S. Which way M. Because if dying had been miserable to them that are dead we should have had an endless and everlasting evil in Life Now I see the Goal whether when I have finish'd my course nothing further is to be fear'd But you seem to me to be of Epicharmus's mind an acute man and not unfacetious as being a Sicilian S. What was his mind for I do not know it M. I will tell you if I can translate it for you know I no more use to bring in ends of Greek in a Latin Discourse than when I am speaking Greek to come in with Latin Sentences S. In that you are right but what I pray is that saying of Epicharmus M. To dye I 'me loth but weigh not to be dead S. Now I find the Greek by his subtlety but since you have forc'd me to yield that they who are dead are not miserable perswade me if you can that it is not a miserable thing that we must dye M. There is now no great difficulty in that but I aim at higher Matters S. How no great difficulty in that or what can be those higher Matters M. Because if there be no evil after death neither can death it self be evil for the time which immediately follows it is after death wherein you allow that there is no evil upon which follows that neither is it evil that we must dye which is we must arrive thither where we confess is no evil S. Speak to that I pray more largely for these captious questions sooner gain of me a Confession than a Conviction But what are those higher Matters that you say you aim at M. To make out if I am able that death is so far from being evil that it is good S. I do not require that from you but would gladly hear it for though you should not demonstrate what you attempt yet you will gain the question that death is not evil Proceed then I shall not interrupt you I had rather hear it in a continu'd Speech M. What if I should ask you any thing would you not answer me S. That were an uncivil part but unless there be a necessity I had rather you would for bear it * * If there be no evil after death neither can death it self be evil Death as a passage to a State of insensibility can have no very formidable aspect and this is offer'd to overthrow the first Branch in the disjunctive Syllogisme as if death were evil to them that are to dye But the Heathen World knew not the universal calpableness of mankind the rigorous Sanction of a just Law and Power of the Law-giver to put his Sentence in Execution wherein the Terrors of Death doth consist SECT IX What is death what the Soul in vulgar Opinion M. I Will comply with you and to my best Ability declare what you desire yet not so as if inspir'd by Pythian Apollo I should speak nothing that were no Oracle and Infallible but as a weak man of like frailty with the rest of Mankind pursuing what hath greatest appearance of Truth for beyond probabilities I am not able to advance Let a them deliver Certainties who both affirm these Matters to be comprehensible and profess themselves to have arriv'd at Perfection S. In that as you please we are prepar'd to give attention M. Death then however universally it may seem to be known must first be enquir'd what it is Some hold death to be a Separation of the Body from the Soul Others think there is no Separation but that both Soul and Body determine at once and that the Soul is extinguish'd with the Carkass Of those who judge that the Soul departs some hold that it presently scatters some again after a long space others maintain that it endures for ever Now what it is where seated or whence it cometh is matter of great Controversie Some take it to be the heart whence men are said to be without Heart of a bad Heart or of one Heart And that great Statesman Nasica who was twice Consul had the Surname of Wise-heart And the old Poet terms Wise Aelius Sextus of an heart Profound Empedocles thinks the Soul to be the Bloodshed through the Heart Others judge that a part of the Brain is the Principle of Sense and Understanding Another Party cannot agree either the one or other to be the Soul but these lodge it in the Heart those in the Brain as its Seat or Palace Others and among them we in our own Language use the name Soul and Spirit promiscuously for we say to gasp and expire or give up the Ghost also men of a gallant Spirit of a sound Spirit and the like As for Spirit it is being interpreted Breath Zeno the Stoic holds the Soul to be a Fire a Let them deliver Certainties He reflects upon the Stoics who were very positive and Pretenders to perfect Wisdom SECT X. What it is in the Judgment of divers Philosophers BUT these which I have recited that the Soul should be Heart Brains Breath Fire are vulgar Opinions the remaining private Doctors have held and some of the Ancient ones Of later date Aristoxenus Musician and Philosopher too maintain'd it was a certain Key to which the body was strain'd as in the tuning of an Instrument so by the nature and posture of the Body variety of Motions were rais'd and as Notes in Musick He kept to his Art yet somewhat he said which somewhat such as it was had been long before both said and explain'd by Plato Xenocrates deny'd that the Soul hath any corporeal Figure but said it was a number whose Power as Pythagoras had before held was of great Efficacy in Nature His Master Plato divided the Soul into three Parts The Principal of these which is Reason he plac'd in the Head as in its Citadel and separated into two Anger and Lust which he lodg'd in different Apartments placing Anger in the Stomach and Lust under the Entrails But Dicaearchus in that Discourse which he held at Corinth and put out in three Books in the Person of learned men in the first Books brings in many Disputants in the two latter introduceth one Pherecrates an old man of Phthia whom he alledgeth as descended of Deucalion and there to argue that there is no such being as a Soul that it is a meer Name without a Notion and that we speak improperly in saying that Creatures have a living Soul whereas in truth there is neither in Man nor Beast any such thing as Soul or Spirit but all that Power which produceth in us Actions of the Mind or Senses is an equal Complexion of the Elements nor can subsist in a separate Estate as being no substance but plain body which under such a Figure is by its natural Temper dispos'd to Vegetation and Sense Aristotle who far surpasseth all others Plato alwayes excepted both in Parts and Industry after he had computed the four