# Epictetus his Morals, with Simplicius his Comment/Chapter 4

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CHAP.IV.
COMMENT.
Having directed us, what it is we are to expect Happiness from, and how desirable the Life of such Persons must needs be, who depend not upon External Enjoyments, and things out of their power for it, but place it in their own natural Liberty, and what falls within the compass of That: That such a Life is above all Molestation and Controul, safe from the Assaults of any ill Accidents, not only advantageous, but easie and delightful too, the Good it desires never deceiving, the Evil it declines never overtaking, but in one Word, exquisitely Happy, and divinely Blest; he now proceeds to excite in his Reader, a Zeal worthy of such mighty Expectations; and tells him, that he must not look upon this as a Business by the by, while his main Design and Care is for something else; but that his Pains and his Affection must be so entirely devoted to this one thing, as not to admit of any thing besides, into a partnership with it.
The External Enjoyments of the World then must sit so loose about his Heart, that, as many of them as are inconsistent with a Virtuous Conversation, and the Rules of Right Reason, (such as Excess and Sensual Pleasure, and sordid Wealth, and Power, and Ambition,) must be absolutely discarded. It being impossible, that any Man, who makes these his Concern, should, at the same time preserve his own Freedom, and Innocence, and Wisdom. But as for such others of them, as may be no Obstructions to the Soul's Good, provided they be managed with Discretion; such as a decent Dwelling, a competent Equipage, the satisfactions of Marriage, the care of continuing a good Family, the Exercise of just Authority, and some degree of Solicitude and Pains for the providing all necessary Supports: These, and all the rest ​of the like nature, he advises his Scholars to supersede, for Some convenient time at least. And that for very good reason; it being necessary, that they who would be truly and eminently Good, should make the Exercise of Virtue their whole Business and constant Study, and suffer no other thing whatsoever to divert them from it.
Whoever proposes to himself, not merely to be popular, and impose upon the World with a dissembled Virtue, but to answer the Character of a Sincere and Truly Good Man, must take care of two things. First, He must attain to such a Degree of Wisdom, as may enable him to distinguish, between what will really make for his Advantage, and what will turn to his Prejudice: and then Secondly, he must keep under his brutish Appetites, that they may never revolt, nor rebel against Reason; but may be so ready and observant to it, as to move, only at such Times, and in such Proportions, and toward such Objects, as the Reasonable Soul shall limit and prescribe to them. For Men are betrayed into Vice two ways. Either for want of the Understanding being sufficiently enlightened, when we do not discern what is good and proper to be done; Or else, through the Ungovernableness of the Affections and Sensual Appetites; when, though the Mind hath a Notion, though but a weak and imperfect one, of what ought to be done, yet the Passions mutiny and make head, usurp a Power that belongs not to them, and over-rule the calm Judgment of sober Reason. Thus the Tragedian introduces Medea, complaining of the Impotence of her Mind, when about to murder her Children;
Remorse and Sense of Guilt draw back my Soul, But stronger Passion does her Pow'rs controul; With Rage transported, I push boldly on, And see the Precipice I cannot shun.
It is necessary then, in order to enjoying the World, so as to maintain ones own Virtue and Innocence, that a Man provide himself with a competent Degree of Knowledge and Prudence, and reduce his Appetites to Moderation and Obedience. And when he engages in Business and Conversation, that he be sure to do it cautiously and seasonably, and to put on this impenetrable Armour. For this Reason, Epictetus is urgent with his young Beginners to suspend even those things, that are consistent with Virtue, for a while; till Time and Practice have confirmed their good Habits, and qualified ​them to use the World with Safety and Discretion. For, as it is Rashness and Folly to go into the Field unarm'd; so it is, to engage with the World, till a Man hath fortified himself with Temper and Prudence.
But he acquaints us farther; that, for those, who as yet are but raw and unexperienced in Virtue, to employ themselves in Basiness and Worldly Care, is not only inconvenient and hazardous, but ridiculous and vain, and to no manner of purpose. They, that place their Desires and their Aversions upon such Things as are out of a Man's Power, must needs fail of Prudence and Moderation, and cannot have Inclinations and Aversions grounded upon, and govern'd by, right Reason, which are the only Things that make Men free, and easie, and happy. For they must of Necessity live in Subjection to their wild and brutish Passions, which Lord it over them, like so many cruel Masters, or enraged Tyrants. They must also live perpetually in a slavish Fear of all those Men, in whose Power it is, either to gratifie their Hopes, or to obstruct and defeat them; who can intercept the Good they wish, or inflict the Ills they fear; lest they should exert this Power to their Prejudice.
Besides all this, When our Care and Concern is laid out upon the seeming good Things without us, it exposes us to Disappointments in our true Happiness, by taking off our Care from those Things that are more properly ours. For they, who divide their Desires and Endeavours between Both, do neither make a just Distinction between those Things that are, and those that are not, really good; nor do they express a becoming Concern, for that which is their own peculiar Happiness; nor bestow the Pains about it that it deserves: and till they do so, it is impossible they should attain to it. For the most part therefore, they fall short of those external Advantages they propose to themselves, because they do not apply their Minds to these entirely, but now and then are diverted by Desires and Endeavours after their true and proper Happiness; and out of a secret Shame and Consciousness, that this requires their Care, fall into such Perplexities and Distractions, as restrain and stop their Career, and will not suffer them to do nor to endure, every Thing that is necessary for obtaining the false Good they chiefly pursue.
Now, though such a divided Life as this, must be acknowledg'd to be less vicious, than that which addicts itself wholly to the World, without any Check or Interruption at all; yet it cannot but be exceeding troublesome and uneasie; ​much more so indeed, than that of the Worldling. For it is one continual Labour in vain, ever striving to reconcile Contradictions, full of perpetual Inconsistencies and Remorses, Dislike of ones own Actions, and eternal Self-Condemnation. So that it must needs be infinitely painful and detestable.
But it is worth our taking Notice, that Epictetus, upon these Occasions, does frequently in the following Discourses, admonish and awaken us with a Remember. The Reason of which is, that he adresses himself to the Rational Soul; which, though it be naturally and essentially endued with just Ideas of Things, and hath an inbred Faculty of discerning and adhering to Truth, yet finds but too often, that this Eye of Reason is darkened, hath dim and confused Representations of Things imposed upon it, by the material Principle, to which it is united; and by this means is betrayed into Ignorance and Forgetfulness, the true Cause of all its Miscarriages and all its Miseries. So that, considered in these Circumstances, it stands in need of a continual Monitor to rouze it into Thought and Remembrance.
But when he says, that A Man who proposes to himself Advantages so valuable, ought not to be content with a moderate Prosecution of them; This Expressions is not to be understood, as we take it, when used to distinguish between Moderation and Excess, but is intended here of the Defect, and signifies a supine Neglect, and cold Indifference. For where our Happiness and our All is at stake, there, as Pindar expresses himself,
Distress and Danger should our Courage fire, Move Gen'rous Thoughts, and brave Resolves inspire.