the whole, and keep their post, till the signal be given for their dissolution. Is it not monstrous, then, that the intellectual. part alone should prove disobedient, and be dissatisfied with its situation; though no violence be offered it, nor any thing enjoined it, but what is agreeable to its nature. Yet the mind will not

nature.

submit to this dispensation, but runs counter to it: for all its tendency towards injustice and sensuality, its yielding to the passions of grief and fear, is nothing more than a departure from its And whenever the mind complains of the common events of life, it then may be said to desert its station: for it is formed for resignation and piety, no less than for justice. For these are a species of social duties towards the Gods, rather more venerable even than justice towards men. 21. He who has not one uniform end in view in all his actions, can never be consistent and uniform through life. But what I have said is not sufficient, unless you add what that end or design should be.

Now as all men are not agreed in their opinion concerning those things which are esteemed good by the vulgar, and only concerning those which tend to the benefit of society; so the end proposed by every one should be of the social kind, and for the benefit of the body politick. For he alone, who, directs all his private pursuits to that end, can render all his actions uniform, and by that means preserve an uniform and consistent, character. 22. Remem

ber the fable of the country-mouse and the city. mouse, and the alarms and terrors of the latter. 23. Socrates used to call many received opinions of the multitude, bugbears to affright children. 24. The Spartans, at their public spectacles, appointed seats for strangers in the shade; but took their own places as chance directed. 25. Socrates ex

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cused himself for not accepting an invitation from Perdiccas, "Lest, says he, I should suffer the greatest possible misfortune, by receiving a favour, for which I cannot make any return." 26. There is a precept in the writings of Epicurus, "That we should constantly keep in mind the example of some ancient, who was eminent for his virtue." 27. The Pythagoreans advise us to look up to the heavens every morning, to remind us of those cœlestial beings which regularly pursue the same course, and perform the work allotted them; and to observe their order, their purity, and their naked splendour: for the stars have no veil. 28. With what unconcern did Socrates appear, dressed in a skin, when Xantippe had gone out in his clothes! And with what humour he entertained his friends, who were out of countenance and retiring, on seeing that great man so ludicrously equipped! 29. Even in writing and reading, you will never teach others till you have been taught yourself, Much more should this be attended to in the more important affairs of life.

23

"You are a slave, and have no right to speak : "But I laughed in my own mind."

HOM. ODYSS.

"They will treat their parents with harsh words." HESIOD.24 31. It is madness to expect figs in the winter; and no less so to endeavour to preserve your child, when doomed to die. 32. Epic

tetus, seeing a father fondly caressing his child, bade him say to himself, "That to-morrow, perhaps, he will be snatched from me by death," But those, you will say, are words of ill omen. Nothing can be of ill omen, which is only expressive of the common operations of nature; otherwise it would be ominous to say, that "Corn will be cut down in the harvest."

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33. The unripe grape, the ripe cluster, and the dried grape, these are all changes of the same thing; not into nothing, but into what does not yet exist in that form. 34. "No one can rob you of your free will," says Epictetus. 35. He also bids us find out the true art of yielding our assent to any thing." And in regard to our pursuits, that we should carefully watch and keep them within bounds; and always with a reserve [for disappointment;] that they should have a respect to the rights of society, and be proportioned to the importance of the object. As to any violent appetites or desires, we should restrain them altogether, nor indulge our aversion to any thing that is not in our own pow 36. "It is no small prize which philosophers contend for, (says he,) but whether they shall be deemed madmen or not.

er.

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37. Which of the two would you have, (said Socrates) the soul of a rational or of an irrational creature? Of a rational, without all doubt. But

of what kind of rational creatures, of the virtuous or of the vicious? Of the virtuous surely. Why do you not endeavour then to procure this privilege? Because we are already in possession of it. Why then do you thus worry and torment each other?

END OF THE ELEVENTH BOOK.

BOOK XII.

LL those advantages [that state of perfection and happiness] at which by a long circuit' of time and trouble you wish to arrive, if you are not your own enemy, you may now obtain. This you will accomplish, if, thinking no more of the time past, and leaving the future to Providence, you employ the present time according to the dictates of piety and justice; of piety, by submitting cheerfully to what is allotted you; for that will conduce to your good in the end; and you were destined to this allotment: of justice, that with freedom and without prevarication, you may speak the truth, and act on all occasions according to the law of reason, and according to the imporance of the object. And be not prevented from doing your duty by the malicious or absurd opinions or the censure of other people, nor even by any punishment, which may be inflicted on that mass of flesh which surrounds you. In what that suffers you are not really concerned."

If then, as you are now on the verge of life, you lay aside all other cares, and dedicate your whole attention to the improvement of your mind, and pay a due respect to the Deity within you, and