Do you think, that you can act as you do, and be á Philosopher? That you can eat*, and drink, and be angry, and discontented, as you are now? You must watch; you must labour; you must get the better of certain Appetites must quit your Acquaintance; be despised by your Servant; be laughed a by those you meet: come off worse than others, in every thing; in Magistracies; in Honours; in Courts of Judicature. When you have considered all these things round, approach, if you please: if, by parting with them, you have a mind to purchase Apathy, Freedom, and Tranquillity. If not, do not come hither do not, like Children, be one while a Philosopher, then a Publican, then an Orator, and then one of Cæsar's Officers. These things are not consistent. You must be one Man, either good or bad. You must cultivate either your own ruling Baculty, or Externals; and apply yourself either to things within or without you; that is, be either a Philosopher, or one of the Vulgar†.

* Ταῦτα in this place should be τ'αυτά.

What is omitted at the end of this chapter, is placed at the end of the XVIIth; to which Lord Shaftesbury thinks it belongs, or to one of the Miscellaneous Chapters; which is the more probable opinion.

VOL. II.

CHAP.

CHAP. XVI.

That Caution is necessary in Condescension and Complaisance.

§. 1. HE who frequently converses with others, either in Discourse, or Entertainments, or in any familiar Way of Living, must necessarily either become like his Companions, or bring them over to his own Way. For, if a dead Coal be applied to a live one, either the first will quench the last, or the last kindle the first. Since then, the Danger is so great, Caution must be used in entering into these Familiarities with the Vulgar; remembering, that it is impossible to touch a Chimney-Sweeper, without being partaker of his Soot. For what will you do, if you are to talk of Gladiators, of Horses, of Wrestlers, and what is worse, of Men? "Such a one is good; another, bad: this was well, that ill done." Besides: what if any one should sneer, or ridicule, or be illnatured? Is any of you prepared, like a Harper; who, when he takes his Harp, and

tries the Strings, finds out which Notes are discordant, and knows how to put the Instrument in Tune? Hath any of you such a Faculty as Socrates had; who, in every Conversation, could bring his Companions to his own Purpose? Whence should you have it? You must therefore be carried along by the Vulgar. And why are they more powerful than you? Because they utter their corrupt Discourses, from Principle, and you your good ones, only from your Lips. Hence they are without Strength, or Life; and it would turn one's Stomach to hear your Exhortations, and poor miserable Virtue, celebrated up-hill and down. Thus it is, that the Vulgar get the better of you: for Principle is always strong, always invincible. Therefore, before these good opinions are fixed in you, and you have acquired some Faculty for your Security, I advise you to be cautious, in your Familiarity with the Vulgar: otherwise, if you have any impressions made on you in the Schools, they will melt away daily, like wax before the sun. then, far from the sun, while you waxen opinions.

Get away

have these

§. 2. It is for this reason, that the Philosophers advise us to leave our country; be

cause inveterate Manners draw the Mind aside, and prevent the beginning of a new Habit. We cannot bear those, who meet us, to say, “Hey-day! such a one is turned Philosopher; who was so and so." Thus Physicians send Patients, with lingering Distempers, to another place, and another air and they do right. Do you too import other Manners, instead of those you carry out. Fix your opinions, and exercise yourself in them. No: but from hence to the Theatre, to the Gladiators, to the Walks, to the Circus; then hither again; then back again; just the same persons all the while. No good Habit, no Attention, no Animadversion, upon ourselves. No observation what Use we make of the Appearances presented to our minds; whether it be conformable, or contrary, to Nature; whether we answer them right, or wrong; * whether we say to things independent on Choice, "You are nothing to me," If this be not yet your case, fly from your former Habit: fly from the Vulgar, if you would ever begin to be any thing.

The translation follows Mr. Upton's conjecture, de

Ει επιλέγω, δε.

+ Mn, Mr. Upton's manuscript.

CHAP.

CHAP. XVII.

Of Providence.

§. 1. WHENEVER

you lay any thing to the charge of Providence, do but reflect; and you will find, that it hath happened agreeably to Reason.

Well: but a dishonest Man hath the Ad

vantage.

In what?

In Money.

Why he is better [qualified] for it than you because he flatters, he throws away Shame, he keeps awake: and where is the Wonder? But look whether he hath the Ad

vantage of you in Fidelity, or in Honour. You will find he hath not: but, that whereever it is best for you to have the Advantage of him, there you have it. I once said to

"But sometimes Virtue starves, while Vice is fed."
What then? Is the reward of Virtue, bread?

That, Vice may merit; 'tis the price of toil;

The knave deserves it, when he tills the soil;
The knave deserves it, when he tempts the main.
ESSAY ON MAN, 1. iv.

See Arist. Ethiç. Nicom. 1. iv. c. 1.