26. There is a precept in the writings of Epicurus, "That we should constantly keep in mind the example of fome ancient, who was eminent for his virtue."

27. The Pythagoreans advife us to look up to the heavens every morning, to remind us of thofe cœleftial beings which regularly pursue the fame course, and perform the work allotted them; and to observe their order, their purity, and their naked. fplendour: for the stars have no veil.

28. With what unconcern did Socrates. appear, dreffed in a fkin, 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 fo 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.

Might he not more decently have retired himself?

A a

30. "You

30." You are a flave, and have no right

"to speak:

"But I laughed in my own mind."

HOм. Odyff.

"They will treat their parents with harsh HESIOD.†

"words."

31. It is madnefs to expect figs in the winter; and no less fo to endeavour to preferve your child, when doomed to die.

32. Epictetus, feeing a father fondly careffing his child, bade him fay to himself, "That to-morrow, perhaps, he will be snatched from me by death." But thofe, you will fay, are words of ill omen. Nothing can be of ill omen, which is only expreffive of the common operations of nature; otherwise it would be ominous to fay, that "Corn will be cut down in the harvest."

33. The unripe grape, the ripe cluster, and the dried grape, these are all changes of the fame thing, not into nothing, but into what does not yet exist in that form.

+ It is not eafy to guefs for what purpose these fcraps were quoted.

34. "No

34. "No one can rob you of your freewill," fays Epictetus.

35. He alfo bids us find out the true art of yielding our affent to any thing.‡

And in regard to our pursuits, that we fhould carefully watch and keep them within bounds; and always with a refervet [for disappointment;] that they should have a respect to the rights of fociety, and be proportioned to the importance of the object. As to any violent appetites or defires, we should restrain them altogether, nor indulge our averfion to any thing that is not in our own power.

36. "It is no fmall prize which philofophers contend for, (fays he) but whether they shall be deemed madmen or not."

37. Which of the two would you have, (faid Socrates) the foul of a rational or of an

This art is explained by the Emperor himself, Book viii. §. 7. which is no more than not affenting to any thing falfe or uncertain.

+ See B. iv. §. 5.

* It is a known maxim of the Portico, " Omnes ftultos infanire," that all fools are mad men,

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, furely. Why do you not endeavour then to procure this privilege? Because we are already in poffeffion of it. Why then do you thus worry and torment each other?

END OF THE ELEVENTH BOOK.

BOOK XII.

§. I.

LL thofe 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 occafions according to the law of reafon, and according to the importance of the object.

*Пlegiod-but the English word has a different fenfe. See B. iii. §. 4.

And