it is in your power. 16. How much time and leisure does that man gain, who is not curious. to enquire what his neighbours say, or do, or think, but confines his whole attention to his own conduct, and is only solicitous to preserve that justness and irreproachability, according to Agathon; without looking about to find blots in the best characters of other people, he pursues the direct line of duty, and gains his end without wandering or dis17. The man who is so anxious about a posthumous fame, does not consider, that every one of those, who are to preserve his memory, will themselves in a few years be no more; and in like manner their successors, till after passing through a series of his admirers, they and his very memory will be extinct [and lost in oblivion.] But suppose these repositories of your fame, and

traction.

your fame itself, were to be immortal; what is that to a philosopher? I do not mean if you were dead. but supposing you were still alive; unless in a prudential view, and by way of accommodation12 to the prejudices of the vulgar. In short, you give up the privilege and dignity of your nature, by be ing solicitious about the good opinion of other people. 18. Whatever is really good and beautiful is such from itself, and terminates in itself, and owes no part of its excellence to the applause of the world; being neither better nor worse on that account. And this is applicable to those things which in a popular sense are called beautiful, as all material objects and works of art. Much less do those things which are intrinsically beauti,

ful want any foreign addition, such as justice, truth, benevolence, and modesty. What virtue of this kind is more amiable for being applauded, or less so for being censured? Is an emerald less beautiful in itself for being praised? The same may be said of gold, of ivory, of purple; and in short, of the flowers and shrubs, and of all the other productions of nature or of art. 19. If our souls exist after death, how can the heavens contain such a number as have had existence from all eternity?13 A similar question may be asked in relation to our bodies; how can the earth contain the infinite number, which have been buried in it, from so immense a space of duration? But as in the latter case, those bodies which have remained some time in the earth, are changed and dissolved and make room for other bodies; so our souls, when conveyed into the regions of the air, after some time undergo a change; and are either dispersed or rekindled and resorbed into the seminal spirit or soul of the universe, whence they were originally derived; and thus make room for others to succeed them. This, I trust, is a sufficient answer, upon a supposition that our souls survive our bodies. But we should likewise consider not only the multitude of human bodies thus buried in the earth, but those also of other animals daily eaten by us, or devoured by wild beasts. For what a number is thus consumed, and as it were buried in our stomachs; yet there is sufficient room for them, as they are converted into blood or changed's into fire or air, those elements of which

aim.

they were at first composed. In all our researches into the true nature of any object, its matter, and its form or efficient cause, is the first consideration. 16 20. Do not suffer yourself to be hurried away by the impetuosity of your passions; but in all your pursuits have a regard to justice, and in all your speculations let truth be your 21. Whatever is agreeable and consonant to thy system, O Universe!" is so to me. Nothing is either premature or too late, in my apprehension of things, which is seasonable to nature, and conducive to the good of the whole. I esteem every thing as advantageous to me which the seasons of nature produce. Every thing is from her, subsists by her power, and returns into her again."O city beloved of Cecrops!" says the poet, speaking of Athens. And why may not we say, O thou favourite city of Jupiter! when we speak of the universe. 22. "If you would live a life of ease and tranquillity," says Democritus, "do not engage in too many affairs." Would it not have been better to have said, "Engage only in necessary affairs, and such as reason requires of a man born for society, and transact those as reason prescribes." For this will not only procure to us that tranquillity which is the result of a right conduct, but that also which proceeds from engaging in but a few affairs. For if we should substract all that is unnecessary from what we usually say or do, how much embarrassment should we avoid, and how peacefully and undisturbed would our lives pass away! In every transaction, therefore,

we should ask ourselves this question, " Is what I am about absolutely necessary ?" Neither is it sufficient to avoid all unnecessary actions; but all superfluous thoughts should be checked, that no superfluous actions may succeed.

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23. Examine yourself, how far your life corresponds with that of a really good man; of one who acquiesces in the lot assigned him by fate, and is completely happy in the just sentiments and benevolence of his own inind. 24. Have you attended to these precepts? give me leave to add the following. Do not perplex yourself with things foreign to your purpose, but simplify your own conduct. Has any one been guilty of an offence? it is his own affair, let him answer for it. Has any good fortune fallen to your share? it was allotted you from the beginning, in the general plan established by fate. Upon the whole, life is short; make the best of the present opportunity with prudence and justice; and even in your amusements, be upon your guard, and act with vigilance and sobriety.19 25. This world is either the effect of design, or it is a confused fortuitous mass; yet it is a beautiful system. Can you discern a symmetry and order in your own person, and yet believe, that the universe is a mere chaos, where every thing is thus harmonized and conducive to the good of the whole? 26. In our intercourse with the world, what a variety of disgusting chaacters do we meet with! malicious, debauched, obstinate, and brutish! some mere domestic ani. mals, stupid or childish, others deceitful, parasites,

mercenary or tyrannical." If he be a stranger in the world who knows not what is in the world, he is no less so who is ignorant of what is usually going on in the world. He is a deserter, who deserts his station in life, and the duties which he owes to society. He is blind, the eyes of whose understanding are shut against the truth. He is a beggar, who is dependant on other people, and has not in himself every thing really necessary to his happiness. He is a mere excrescence of the world, and separates himself from the general sys tem of nature, who complains of the common accidents of life. For the same universal nature or First Cause which produced him, produced also the event which he complains of. In short, he is a kind of voluntary exile from the community, who sets up a separate interest from the society of rational beings. 27. I see one man, a philosopher, without a coat, another without books, nay another half naked. "I have not bread to eat," says one, "yet I will remain firm to the dictates of reason.” "I do not get a livelihood by my lectures on philosophy," says another, "yet I persist in my profession. Let me then persevere in the noble art in which I have been instructed, acquiesce in it, and be happy. And let me spend the remainder of my life as one who has committed, with entire resignation, the whole management of his affairs to the will of the Gods; nor let me be either a tyrant or a slave to any man living. 28. That the world was always the same, let us consider, for instance, the times of the

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