them, as flocks and herds. Others, of a more cultivated taste, are more taken with the rational part of the creation, and human nature; yet not in general, but as distinguished by their skill in arts, or some particular accomplishment; or, sometimes, merely as human creatures; such as the possession of a number of slaves. But he who respects rational nature, as such, and in its social capacity, will pay little attention to any thing else, but to preserve his own mind in its rational and social state, and to co-operate with that being who presides over the universe, and to whom he himself is by nature allied.

14. Some things are rushing into existence, others hastening to dissolution; and of those which now exist, some parts are already flown off and vanished. The world is renewed by continual change and fluctuation, as time is by perpetual succession. Who then would set any great value on things thus floating down the stream, and of which we cannot for a moment secure the possession? One. might as well fall in love with a sparrow, which flies by us, and is instantly gone out of sight. Such is the life of every man: a mere vapour exhaled from the blood, a momentary breath of air drawn in by the lungs. And as our life consists in thus drawing in and breathing out the air by respiration, which we incessantly perform; so death is no more than restoring that power of breathing, which we received at our birth, to the source from whence we derived it. There is no merit, nor any great privilege in

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mere animal functions: Neither in perspiring, as the plants do, nor in respiring like the brute creation, nor in receiving the impression of objects by sensation, nor to be mechanically put in motion, by the passions; that we berd together, and unite in society, or that we are nourished by our food; which is an act of no more dignity than the excretion of its superfluities. What then ought we to judge really worthy our esteem? To be received in public with applause and acclamation? By no means. Nor yet are panegyrical orations any thing more, than a different kind of acclamation; no more to be valued than the huzzas of the multitude. If then we exclude every degree of fame and glory, what remains worth our regard? Why nothing, in my opinion, is truly so, but to act conformably to the end for which nature designed us,and to persevere in that course. Thus it is in all other arts and occupations of men: for this is the chief aim of every artist, that his work may answer the end for which it was intended. This is the

object of the gardener who plants a vine; of the horseman who breaks a colt; and of the sportsman who trains a spaniel. What else is proposed in the education and discipline of youth? This then ought to be the object of your esteem. And if you can accomplish this point, you need not be solicitous about any thing more.

But will you never cease to admire and set a value on a variety of other objects? If so, you will never enjoy your freedom, nor be sufficient to your

own happiness, nor be exempted from many troublesome passions. You will necessarily be exposed to envy, jealousy, and suspicion; and endeavour to undermine those, who, you think, may get the start of you, and deprive you of what you so highly esteem. In short, you will unavoidably be tormented by the want of those things, and be tempted even to murmur against the Gods. On the contrary, if you pay a proper regard to your own rational nature, you will always be pleased with yourself; will act agreeably to the good of society, and consonantly to the will of the Gods; that is, you will humbly acquiesce in, and be entirely pleased with, their administration. 16. The elements of the material world are in continual motion, and carried about in every direction. Yet virtue is subject to none of these deviations; but it is something of a more divine nature, and in a way above our comprehension, proceeds directly to the point, and never fails of suc17. How preposterous is the conduct of mankind! They refuse the just tribute of praise to their contemporaries, amongst whom they live, yet are themselves extremely ambitious of the esteem of posterity, whom they never have seen nor will ever see; which is as absurd as it would be to lament that they have not been celebrated by those that lived before them. 18. Do not conclude, because you find a thing difficult, that therefore it is beyond the power of man to perform. But what

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ever you see practicable by other men, if it be proper to be done, be assured it is in your power to perform. 10 19. Should an anta

gonist in any gymnastic combat scratch our face with his nails, or dash his head in our stomachs; we should hardly show any sign of resentment, or be offended, or suspect him of any treacherous design upon us; we should guard ourselves against him indeed, as well as we could, yet not as an enemy; we may avoid his blows with calm caution, but without jealousy or suspicion, Thus you should act in the other transactions of life. Let us pass by without notice, many of the little conflicts which we must expect to meet with in the world: we may parry them as I have observed, and manage the contest with caution, but without malignity or ill-will, 20. If

any one can convince me of an error, and make it evident that I have either acted or judged wrongly on any occasion, I will gladly retract my opinion; for truth is my only object, which can never prove detrimental to any one. He alone can suffer detriment, who voluntarily persists in ignorance and error. 21. I en

deavour, on all occasions, to do my duty, and act as becomes me, As for other things, I give myself no concern about them; being such as are either void of life, or void of reason, or involved in error, and ignorant of the true road of life. As for brute creatures, and, in general, things void of reason, you may use them freely, and with that superiority which your privilege

of reason gives you over beings of an inferior order. But men, as partaking of reason as well as you, should be treated with that regard and equality which the laws of society require. Now in all your transactions remember to invoke the Gods to your assistance? nor be solicitous how long, or how short a time may be allowed for these devout exercises; for a life of three bours, if it be well spent, will secure the favour of the Gods and your own felicity, (as well as three ages.) 22. Alexander of Macedon, and his groom, after their deaths, were reduced to the same level; for they were either resorbed into the prolific soul of the universe, or were dispersed amongst the elementary atoms without distinction." 23. Consider what a variety of operations are going on at the same moment, both in our bodies and in our souls; and then you will cease to wonder that such an infinite number, or rather, that all things which come to pass in this one universal system which we call the world, subsist and are upheld, by one intelligent Being. 24. If any one should

ask you civilly, how the name of Antoninus is written, you would hardly pronounce each letter as loud as you could bawl; or even suppose they spoke in a rude passionate tone, you would not think yourself at liberty to imitate them; but would rather calmly pronounce the number of letters which the name required. In like manner, the several duties of life depend on certain numbers and measures to complete