without confidering the relation they bear to the Gods: and the reverse of this is true.

14. Do not fuffer yourself any longer to deviate from the right path of life. You were born to live as well as to read. You will hardly have time to peruse your own little Commentaries† in your journal or memorandum book, much less to read all the exploits of the ancient Greeks and Romans; and your extracts which you have made from other authors for your conduct and amusement in your old age. Make all poffible speed then to the chief end of all instruction; and without hopes of any further external aid, rely on your own refolution, if you have any regard to your own happiness; which thofe

+ As most of these precepts are addreffed to himself, it appears probable, that the Emperor alludes to fome "Commentaries," which he is fuppofed to have written of his own life; and the modeft title which he gives them, wouμala, "little Commentaries," makes this the more plausible,

I have followed Gataker's opinion, in not separating this from the former section; chiefly as it seems confonant to Seneca's fentiments. Grammaticus

may do who are no critics in language, and who do not know all the grammatical or logical fignification of words, and in how many fenfes, for inftance, " to steal, to sow, to buy, to reft," may be taken, and the like. The knowledge of our duty indeed is not the object of fight or any external fenfe, but of the eye of the mind or our mental faculties.

15. Man confifts of a body, a foul or vital spirit, and the mind or intellectual faculty. To the body belong fenfations ; to the foul or vital fpirit, appetites and pasfions; and rational principles to the intellectual faculty or mind.

Now, to receive the impreffion of objects on the fenfes, is common to us with other

Grammaticus circa curam fermonis verfatur; et fi latiùs evagari vult circa hiftorias; jam, ut longiffimè fines fuos proferat, circa carmina. Quid horûm ad virtutem viam fternit? SEN. Ep. 45.

"The grammarian's chief attention is confined to style and expreffion; or, if he takes a little wider compass, it extends to history; but fuppofe he proceeds to his utmost limits, the structure of a poem and the modulation of verse; what tendency has any thing of this kind to fmooth the road to virtue?

animals

animals of every kind; to be forcibly hurried away by the mechanical impulfe of our appetites and paffions, is the property of brute creatures and beafts of prey; of debauchees and tyrants, of a Phalaris* or a Nero. And even atheists and traitors to their country, and those who in private will commit every thing base and detestable, may yet be guided, by the mind or rational faculty, to perform fuch plaufible duties as may gain them popularity amongst the vulgar.

If all other human actions, therefore, like those which I have mentioned, are common to all mankind, what peculiar diftinction remains for a wife and good man, but to be eafy and contented under every event of human life, and the decrees of fate? Not to offend the divine principle that refides in his foul, nor disturb the tranquillity of his mind by a variety of fantastical pursuits; but to keep himself calm, and follow with decency the dictates of his heavenly monitor.

The tyrant of Sicily.

To

To observe a strict regard to truth in his words, and justice in his actions; and though all mankind should confpire to question his integrity and his modefty, and even difpute with him his own feelings and his pretenfions to happiness; he is not offended at their incredulity, nor yet deviates from the path which leads him properly to the true end of life; at which every one should endeavour to arrive with a clear confcience, undaunted and prepared for his diffolution, refigned to his fate without murmuring or reluctance,

END OF THE THIRD BOOK,

BOOK IV.

§. I. WHEN the mind or ruling prin

ciple is properly regulated, it

can with ease and at any time adapt itself to the various events of life, which are presented to it for the subject of its operations. For it is not particularly attached to any one subject or mode of action. It exerts itself with a preference indeed on things more agreeable, but with a referve* of acquiefcence; and if chance throw any thing of a contrary qua

"With a referve." This was a falvo, which the Stoics fometimes found it necessary to make use of. Thus Seneca fays, "Nothing can happen contrary to the expectation of a wife man-because he forefaw that fomething might intervene to prevent his defigns." What they meant feems no more, than that, in spite of fortune, their refignation and patience would make them happy. See B. v. §. 18.