‘BEAUTIFUL THOUGHTS, Hatin Authors BY CRAUFURD TAIT RAMAG: D. AUTHOR OF “ ROOKS AMD BY-WAYS OF ITALY,” “ BEAUTIFUL THOUOETS YROM OBEEE AUTHORS,” "BEAUTIFUL THOUOUTS FROM FREXCK AMD ITALIAN AUTHORS,” “ BEAUTIFUL THOUGHTS FROM GERMAN AND SPAMISH AUTIIORS,” ETC. N [2 — Second Edition . “Classical quotation is the parole of literary men all over the world.” Da Jounsox. — Liverpool DWARD HOWELL ing” 1869PREFACE TO SECOND EDITION. As my Latin volume has reached a second edition, I may be allowed to thank the public for the apprecia- tion shown for my exertions to give a real and substan- tial work. I have now endeavoured to bring all my previous experience and knowledge to bear on this new edition, and so much is this the case, that 1 do not hesitate to say that it is entirely recast, and may be ° considered a new work. I have thrown asido the poetical translations and given the passages in prose, as closely as the different idioms of the English and Latin languages would permit, belicving, as I have said elsewhere, “that the thoughts in the passages selectod for some specialty will bo best brought out by a simple prose translation, and that in the ordinary poetical translations much that is poctry is not accurate, and what is accurate is not poctry.” In order that the volume may form one homogeneous whole, 1 have also thrown aside nearly all the old translations from prose authors, and given them anewviii PREFACE TO SECOND EDITION. in my own words. How far I have succeeded, must be decided by scholars who are acquainted with the idioms of the Latin language. I have added nearly six hundred new passages, which I think will be found equally interesting with those I had originally sclected. What, however, will be specially valuable to scholars are the numerous illustrations from my other works, and besides many parallel passages from Greek, Eng- lish, and French authors. It is interesting to trace the various shades that different nations give to the same idea, and I cannot help thinking that often the idiosyncrasy of a people is shown by the forms that the idea is found to assume. The practical character of the Romans, the intellectual spirit of the Greeks, the light buoyancy of the French, the philosophy of the Germans, may all be found in the same idea with the slight changes that each has given to it, as it has passed through the crucible of their minds, So strongly convinced am I of the truth of this remark, that I hope I may bo able, ere long, in another work, to illustrate, by apt examples, what I have now stated. I have added extracts from writers that do not appear in my first edition, and I have given slight biographical sketches of all the authors. T have also paid particular attention to the Latin and English Indexes, believing that the value of the work will thus be much increased to those who consult it for @ particular purpose by the ease with which they canPREFACE TO SECOND EDITION. ix obtain the passage of which thcy are in search. I have added ao Supplement containing passages, which may be regarded as “houschold words” among the educated, but which are not found in classical authors. For the tracing of many of these to their sources I have to thank correspondents in “ Notes and Queries,” a work of highest value to literary men. Watiacs Hatt, let March 1869.PREFACE TO FIRST EDITION. Few of the ways that conduct to virtue are more full of pleasantness and peace than that which leads us to warm our hearts by putting them in close contact with noble natures. “I am not the rose, but I live with the rose,” says the Eastern apologue, “and so I have become sweet.” “It was a strong conviction of the t.ath of this apophthegm that induced the Editor to spend many of the leisure hours of a busy life in bringing together the beautiful thoughts of ancient writers ; and he now presents them to the public, in the hope that many who have little time to devote to the study of the classics, will be. glad to renew their acquaintance with the finer emanations of the Roman masters, Some passages worthy of selection doubtless may be found to have been excluded, and others ad- mitted which may appear to be of inferior merit, In such a compilation, however, allowance must be made for differences of taste; and the Editor ventures to express a hope that, on the whole, the work will beaii PREFACE T0 FIRST EDITION. found useful both to the scholar and to the general reader. He would also suggest that, as the heads of our pubiic schools pursue the very proper course of causing their pupils to commit to memory passages from ancient authors, and are obliged to do so without much selection, the present work may be found useful for that purpose. The minds of the young would have presented to them those scattered sparks of truth and of knowledge, which might hereafter in many cases kindle into a bright flame ; and, while improving their - memory by exercise, they may be laying up a store of thoughts capable of being turned in: future years to good account. From the various authors whose senti- ments are embodied in this work, the Editor has selected a large mass of sentential lore on every subject, which has occupied the mind of man. Here will be found original seeds from which may still spring a rich har- vest of new thoughts, that may be further cultivated, beautified, and enlarged. . Here the reader will find illustrations of Divine wiedom, of the feelings of bene- volence, of political and personal prudence, and of many of those questions which still continue to be subjects of contention among mankind. The Editor is not acquainted with any works on a similar plan. The Dictionaries of Latin Quotations, of which several have been published, consist merely of Latin phrases in alphabetical order, with no precise "reference to the original authors ; in absence-of which the scholar, desirous of discovering whebco any particu-.PREFACE TO FIRST EDITION. xiii lar quotation may have been taken, in order to verify its accuracy or to examine the context, would frequently have to sacrifice hours in tedious and sometimes vain research. Besides, such Dictionaries are encumbered with Law phrases and Dog Latin. The characteristics of the present work may be shortly atated as the following :— 1. It quotes only from certain specified well-known classical authors. 2, Each passage quoted has a distinct reference to the work of the author, the book, ode, play, and, where it was practicable, the line, so that the passage may be found immediately and without difficulty. It is conceived that this will supply a great desideratum in works of a similar class that have been hitherto published. 3. To each passage, with few exceptions, there is appended an English translation by some well- known author; and, when a poct is quoted, there is a poetical translation. The heading to— each passage briefly indicates the ‘subject. 4, There is a copious Latin Index ; and the Editor has attempted to surmount a difficulty which occurs in searching for a passage, the first word of which may not be known, but merely the general idea, The first words of each quotation are given in alphabetical order, but the same passage is also given under what he considers to be the key-word.xiv PREFACE 10 FIRST EDITION. 6. The Editor has laboured to give a complete and elaborate English Index, and this, he hopes, will be found to be a popular feature of the work. While it gives the subject, it indi- cates at the same time with great precision the leading idea and drift of each quotation. This, it is conceived, will render the work most valuable, particularly to persons not acquainted with the original of the classica, but “with just enough of learning to misquote.” Thus, if such & person, writing upon a particular subject, wanted a classical illustration, a mere Dictionary of Latin Quotations, following the initial letter of the Latin passage, would be of no use, as he may read through most of the volume before lighting upon a quotation to suit his purpose. But the English Index of this work will exactly meet his case, as by means of it he will find, with the greatest ease, a quotation almost on every subject ; and not only so, but many ideas that may suit the subject which he is illus- trating. It will also be of great assistance, although in « less degree, to a man who has enjoyed a classical education, but who, in the hurry and bustle of life, has not had time or inclination to keep up his acquaintance with the classics, which were the delight and compenions of his youth. It will recall to his recollection the scenes of bygone days ; and, as he saunters through this gardenPREFACE TO FIRST EDITION. xv of choicest flowers, he can scarcely fail to gather a bou- quet of those “thoughts that breathe and words that “burn.” To the Editor the compilation of the work has been a labour of love. He has revelled in the beauties of each author, whilst he was culling from each those gems of thought which warm the heart and illumine the understanding. He feels, indeed, that he has only in part done his delightful task ; and if opportunity offer, and his labours be appreciated, he would gladly return to it, and endeavour to illustrate each subject by parallel passages from Greck authors, which he has already collected, and would add from Italian, French, and Spanish, as well as from English classical authors. Wattacs Hatt, le Jan. 1864.INDEX OF AUTHORS. AUTHORS PAGES Ammianus Mareellinus, 65 6 6 oo 1-4 Ausoniu, 2 6 0. ee ee 4-7 ear, . . . . . . . . 7-10 Catulu, 2 2 of ff of te 10-15 Cicero, . . . . . . . . . » 15-105 CinidianUhy ge 105-112) Columella, 2. 2 «©. ee ee 14 Ennius, . . . . . . . . . » 14-115 Horatius, . . . . . . . . + 116-235 Juvenalis, 2 6 ew we ee ee 28265 Liviu, Fe tL 26983 Lucanus, S00 eg oO oo 284—206 Lucretius, =. 7 wwe ees KBE Manilius, . . . . . . . + 316-317 Martialis, . . . . . . . . + 318—328 Nepo, ss ed 829831 Ovidius, eee ew wg B81 882 Persius,,. =. ls se eww 382-389 Petronius Arbiter, . see ew 390-993 Phi b . . . . . . . . + 393-397 Plautus, . . . . . . . . « 398—432 Plinius Major, . . . . . . . « 432436 a pliner, . . . . . . « 436454 . . . . . . . « 44-458, bea ius Syrus, fobob +. 458469 Quintilianus, . . . 28 : + 469-476 Sallustins, oe +. AT6—484 Bee talicus, ee eee + + 636—540 Statiu,. - set BOB Tacitus. =. ee OA Terentius, . se ee ee 562-583 Tibullus, . . . . . . . . « 584—589 ius, . 5 — Supplement,: 2 5 |. off 639-647 The following works are referred to in the body of the work :— Delectus Poesis gince, Iambicew, Melicw, edidit F. G. Schneidewin, Gotting Fragmata Comicorum Gi Meineke, Berolini, 1847. , 1 orum, , collegit et disposuit AugustusCHRONOLOGICAL INDEX OF AUTHORS. Plinius Major, Silius Italicus, Persius, . Lucanus, . Quintilianus, Martialis, Petronius Arbiter, Tacitus, . Plinius Minor, Stating, = Columella, . Tuvenalis, . Auoniu, . ‘Am B ourishod shout born born ‘about flourished born about flourished . born ston born ‘bout AD, 39 . born A.D. 40 . AD, 43. flourished a.p, iW born about a.p. 59 flourished A.p. 61 born about A.p. 61 flourished a.p. 70 AD, 90 born a.p. 3) co: Oo janus Marveliinus, flourished A.p. 330 a.D. 400 ” AD, + died about B.C. ” Bo. I died 4.D. ” ” ” aD. AD, A.D. 100 ra o2- 65 died about nx pn 118 + died A.D. 104 died about 4.p. 120 AD. 96 + died a.v. 392BEAUTIFUL THOUGHTS FROM LATIN AUTHORS. —_——. AMMIANUS MARCELLINUS FLOURISUED FROM ABOUT A.D. 350 TO A.D. 300, AMMIANUS MARCELLINUS, o native of Antioch in Syria, was the last subject of Rome who composed a profane history in the Latin language. Of his personal history little is known ; he was an officer in the army, acoompanying Ursicinus, an able geucral of the Emperor Constantius, to the East in 350. We next find him scoompanying Julian in his expedition against the Persians, having a narrow oscape in the retreat of the Romans. His his- tory extended from the accession of Nerva, A.1). 96, to the death of Valens, a.n. 378, comprising period of 282 years, It wasdivided™ into thirty-one books, of which the first thirteen are lost. What romains includes the reign of Constantius from a.n. 353, and those of Gallus, Julianus, Jovianus, Valentinianus, and Valens, Trots 18 Sure. Hist. xiv. 10. Veritatis abeolutus sermo ac semper est simplex. ‘Tho language of truth is unadorned and always simple. ‘We find the three great tragio writers of Greece speak of truth in the same way. “Rschyls (Fr. Arne, jod. 2) — Aha ydp éors rijs dAndelas Eryn. “* For the words of truth are simple.”2 AMMIANUS MARCELLINUS. And Sophoctes (Antig. 1196) :— Sphde "dnbel’ del. Trath ls always straightforward.” And Euripides (Phoen. 473) :— dwdéus 6 n6O0s rhs dAndelas Ep. “The language of trath is simple.” And our own great poot Shakespeare (‘Measure for Measure,” act v. se. 1) _—< “Truth is trath ‘To the end of reckoning.” Man Paratysep By Fare. Hist, xiv. 11. Solent manum injectantibus fatis hebetari sensus ho- minum et obtundi. ‘The senees of men are rually blunted and deadened, when fate” ~ lays a heavy hand upon them. Tae Minp oF Maw IN SLEEP. Hist, xiv. 11. Solutus enim corporeis nexibus animus, semper vigens motibus indefessis et cogitationibus subjectus ain ry mortalium sollicitant mentes, colligit visa nocturna, quas phantasias nos appellamus, The mind freed from the erage of the body, never resting, ve e ‘ing under the imprenso id anxieties ba Triage bufore us thse sight nikioas ekich Wenall Leoghellew (** A Psalm of Life”) expresses himself otherwise :— “Tell me not, in mournful aumbers, ‘Life is but an empty Dream |’ For the soul is dead that slumbers, ‘And things are not what they seem ;” but Byron (“The Dream,” 6) cays :— «Dreams in their development have breath, And tears and tortures and the touch of joy ; ‘They have a weight upon oar waki roaghis, ‘They take a weight from off our wak! They 60 divide our being.” Rerarsorive Justice. Hist, xiv. 11, Ultrix facinoram impiorum, bonorumque pronmiatrix aliquoties operatur Adrasteia (atque utinam semper !) quam vocabulo duplici etiam Nemesin appellamus : Jus qi dam sublime numinis efficacis, humanarum mentium opinioneAMMIANUS MARCELLINUS. 3 superpositum, vel, ut definiunt alii, substantialis tutela generali potentid partilibus procsidens fatis : quam theologi veteres fingentes Justitio filiam, ex abdité quidam oterni- tate tradunt omnia despecture terrena. me ut regina causarum, et arbitra rerum ac disceptatrix, urnam sortium temperat, accidentium vices alternans : voluntatumque nos- trarum exorsa interdum alio, quam quo contendchbant, exitu terminans, multiplices actus permutando convolvit. Eadem- ue necessitatis insolubili retinaculo mortalitatis vinciens jastus tumentes incassum, et incrementorun detrimentor- umque momenta versans, ut novit, nunc erectas mentium cervices opprimit et enervat : nunc bonos ab imo suscitans, ad bene vivendum extollit. Adrasteia, whom we also call Nemesis, very often (I wish it wore always so!) acts as the avenger of the deeds of the impious and the rewarder of the righteous —being a certain sublime law of the Almighty placed over the minds of men, or as others define it, o self-existing guardian-angel watching over each individual with uncontrolled power ; which theologians of old, falsely assuin- ing to be the daughter of Justice, maintain to look down on all things earthly from the abysses of eternity. She, as the direc- tress of original causes, the arbitress and judge of events, rules over the urn containing the fates of men, turning out at will tho lots of life ; and ending very differently at times from what she seemed to have intonded, turns round our futes with endless changes. And binding with the indissoluble chain of necessity the pride of man, vainly puffed up, and causing the ups and downs of life, as she best knows to turn them ; now she throws him down from his lofty seat, and egain lifting the upright from the lowest bottom raises him to the pinnacle of fortune. “Bee (Gr. Fr.) Justioe, Exceptions to Every Roe. — Hist. xvi. 7. Sed inter vepres ros# nascuntur et inter feras nonnull mitescunt. But in the midst of thorns roses spring up, and amidst savage beasts some are tame. ALMost ALL DirFICULTIES MAY BE OVERCOME BY PRUDENCE. Hist. xvii. 8. Eat difficultatum pone omnium diligens ratio victrix, multa mente vereans et varia, Almost all difficulties may be got the better of by prudent thought, revolving and pondering much in the mind. =4 AUSONIUS. Tas Genius Watcuine over Eaca. Hist, xxi, 13, Putabatar Genius quidam tutelm salutis appositus eum reli mundo citius di; trum. Ferunt enim theo- Jogi, i in lucem editis hominibus cunctis, hyjusmodi quaxtam jut actus rectura numina sociari, admoduin tamen paucix- simis visa, quos ees auxere virtutes, His particular Genius, w! to watch over his life, was thought to have standoncd him, as he was on the point of leaving the world. For theologians say, that to all men, when wer are born, certain divine beings are attached to direct their though visible to very few, only to those who are distin- by many virtuous qualities. May Proposss, Gop Disroses. Hist, xxv. 3. Tametsi prosperitas simul utilitasque consultorum non ubique concordent, quoniam captorum eventus super sibi indicant ‘Yet the success of plans and the advantaze to be derived from them do not at all times agree, seeing the Gods claim to them- selves the right to decide as to the It. ‘Tae Sauz Cuaracter Proup ann HumBLe. Hist, xxvii. 11. Ut videretur, cum sibi fideret, de cothurno strepere tra- gico, et ubi paveret, omni humilior socco, So that he seemed, when he felt confidence in himself, to be like a tragic actor declaiming from the high-heeled buskin ; and was cast down, to be more humble than any low Sonedian in his sock. AUSONIUS BORN ABOUT A.D, 315—DIED ADOUT A.D. 302. Decruvs Macnts Avsonius, a Latin poet and grammarian, was & native of Bordeaux, born about the beginning of the fourth century of the Christian era, He devoted himself to the study of law, and became tutor to Gratian, son of the Emperor Valen- tinian, by whom he was appointed presfectus of Latium, of Libya, and of Gaal, and at last, in the year 379, was made consul. The Ietter of Gratian conferring the dignity, and the grateful reply ofAUSONIUS. 5 Ausonius are both extant. After the death of Gratian he retired from publio life, and ended his days in a country retreat at no great distance from his native city about a.p, 392, in the reign of Honorius. There can be no doubt from several passages in his works that he was a Christian, though the licentious nature of some of his writings proves that he did not at all times attend to its pure doctrines, He was the author of many works, which have been preserved; but the most cclebrated arc his twenty Eclogues, of which the tenth, entitled Afoselia, is a description of the river Moselle, one of the best specimens of his powers asa poet, though the same faults pervade it as his other works—want of simplicity, taste, easiness of versification, and purity of language. Everytuine Human PerisHes. Epigr..35, 9. Miremur periisse homines? monumenta fatiscunt, Mors etiam eaxis, nominibusque venit. Can wo wonder that men perish and are forgotten, when their noblest and most enduring works decay? Denth comes even to monumental structures, and oblivion rests on the most illustrious names. Waatever THOU Dozst, Do rt QuickLy. Epigr. 83, 1. Si bene quid faciaa, facias cito : nam cito factum Gratum crit ; ingratum gratia tarda facit. Tf thou intendest to do a kind act, do it quickly, and then thou mayest expect gratitude: a favour, grudgingly conferred, causes ingratitude. = See (Gr.) Gratitude: Tue UNGRATEFUL. Epigr. 140, 1. Nil homine terra pejus ingrato creat. ‘The earth produces nothing worse than an ungrateful man. See (Gr.) Ingratitude. FicKLeNrss oF ForTUXE. Epigr. 143, 1. Fortuna nunquam aistit in eodem statu : Semper movetur ; variat et mutat vices, Et summa in imum vertit ac versa erigit. Fortune is never stable, is always turning, always changing ; throws down the prosperous and raises the humble. aaa6 AUSONIUS, ‘Buripides (Fr. Ino. 33) says:— ‘Opés, rupdrove did paxpie dutnutrovs ‘Ds puxpd rd oGddAovra, wal ul” hudpa Tae pir cadidder ixpdser, ree 35° dow. Teberepon 5 Fhobror ols yap He wore, _ "BEAN wlrrovras ixrlovs pd. 3 7 seest what Gen Gisele ae bring dows eee ve a rosperity ; Jom eect and Talore snethcr'” Rickes have wings? fe T sce thows, wine once had them, falling from their high hopes.” Diphites (Fr. Com. Gr., p. 1003 0.) says — Rewep cvabifovs’ évlol" huir 4 roxy “Be dyabde éwixdace tpl érarrhet cand. “ds Fortune sometimes, while she is conferring on us one gomi, In doing so pempe 4 were Bee (Gr.) Fortune. How Enxmtes ARE INCREASED. Epigr. 312, 4. Multis terribilis, caveto multos, ‘When thou causeth fear to many, then is the time to be on thy Preserve EQuaniMity. » Epigr. 312, 6. Si fortuna juvat, caveto tolli ; Si fortuna tonat, caveto mergi. If fortune is favourable, be not elated ; If fortune thunders, be not cast down. Fear Conscience. Epigr. 315, 1. Turpe quid ausurus, te sine teste time. ‘When about to commit a base deed, respect thyself, if thou hast no other witness. Diphitus, who flourished 3.0. 300, (Fr. Oom. Gr., p. 1001 M.,) says, much to the same efect — *Oorus yap durbs abrie ove aloxtreras LwuB6F aig aida kamen payniry, Tlds rée ye paddy e867 alexwPheeras ; For whoever does not feel ashamed before his own conscience, when he hae commsatiied © bent deed, why will he feel ashamed before another who is ‘unconscious of It Bee (Gr.) Conscience.CAESAR. To Fear wHat you Cannot OVERCOME. Epigr. 315, 4. Crux est si metuas, quod vincere metuas, It is mental torment if thou art in dread of that which thou fearest that thou canst not get the better of. Lareg Dowry Cause or MiscHizr. Epigr. 342, 1. Seepe in conjugiis fit noxia, cum nimia sit dos. ‘When the dowry is too large, it is often the cause of much maischief. Broun Hair Dong. Epigr. 342, 5. Incipe quicquid agas : pro toto est prima operis pars. Set about whatever thou intendest to do: tho beginning is half the battle. See (Gr.) Deginning. Berrer Not To BE Bory. Idyll xv. 48, Ergo Optima Graiorum sententia ; quippe homini alunt Non nasci esse bonum, natum aut cito morte yotiri. Therefore the sentiment of the Grecks is best for they any that it ia best for man not to be born, or being born, quickly to ai the trnin of elt of Ppa (Ant L, 6, xil., epigt. 3. “Hy dpa roiy ye buoir évds alpeors, 4 7d -yertobar Maydéror'’, 4) 7d Oaveiv atrixa rixrépevov. Lebrun says :— “ Ceux que favorise te Ciel, ‘Terminent jeunes leur carritre.” CASAR BORN B.C, 100—DIED B.C. 44. C. Jutrus Cz#san, the dictator, on of C. Julius Caesar and Aurelia, was born on the 12th July 3.c. 100, and murdered on the 15th March nc. 44. He attached himself to the popular party, and married B.c. 83 Cornelia, the daughter of L. Cinna, one of the chief opponents of Sulla ; being in oonsequonce proscribed and obliged to conceal himself for some time in the country of the Sebines, Ho served for ssveral years in the wars of Asia, but re-8 CHSAR. turned to Rome B.c. 78, on hearing of the death of Sulla He ‘became questor B.c. 68, pretor B.c. 62, reaching the consulship 3c. 59, when he joined Pompey snd Crassus in an agreement to support one another and divide the power between themselves. ‘This was what was called the first triumvirate ; and to make his union with Pompey still more intimate, he gave him his daughter Julia in marriage. He married at the same time Calpurnie, the daughter of L. Piso, who was consul the following year. Obtain- ing the province of Gaul, he was occupied for nine years in its subjugation, conquering the whole of Transalpine Gaul, which had hitherto been independent of the Romans, with the exception of the part called Provincia: he twice crossed the Rhine, and carried the terror of the Roman arms across that river; and he twice landed in Britain, which had hitherto been unknown to the Romans. While Casar had been thus actively engaged in Gaul, affairs in Rome had taken a turn which threatened a speedy rupture between him and Pompey. The ten years of Cresar’s go- vernment would expire at the end of n.c. 49, and he was therefore resolved to obtain the consulship for 3.c. 48, as he would other- wise be reduced to a private station, Pompey joined the aristo- eratical party, and prepared to resist the proceedings of his opponent ; but Cesar crossod the Rubicon, which separated his province from Italy, and in three months subdued the whole of Ttaly. Having defeated his rival Pompey in the plains of Phar- salia B.C. 48, he became undisputed master of tho Roman empire. He caused himself to be proclaimed perpetual dictator, and had actually consented to accept the imperial throne, when he was murdered by the republican party, who hoped by his death to restore the old constitution. “He fell in the Senate House on the ‘15th March B.c, 44, 5 Puwtenuent or WICKEDNESS. B. G. i. 14. Consuésee deos immortales, quo gravius homines ex com- mutatione rerum doleant, quos pro scelere eorum ulcisci velint, his-secundiores interdum res, et diuturniorem im- Punitatem concedere. The times grant greater prosperity and a longer period of impair they wish to Sat for th ir crimes, in ‘they may feel moro acutely a change of circum-CAESAR. 9 Rioats or War. B. G. i. 36. Jus esse belli, ut qui vicissent, iis quos vicissent, quem- admodum vellent, imperarent. It is the right of war for conquerors to treat those whom they have conquered according to their pleasure. Bee (Gr.) War has its laws, Wire. B. G. ii. 15. Nihil pati vini, reliquarumque rerum ad luxuriam per- tinentium, inferri, rod his rebus relanguescere animos et remitti virtutem existimarent. . They allowed no wine or other luxuries to be imported, because they believed they had a tendency to enervate the mind and make men less brave in battle. : Bee (Gr.) Wine. GavLs. B. G. iii. 8. Sunt Gallorum subita et repentina consilia. The Gauls are hasty and precipitate in their resolutions, Gaus, B. G. iii. 10. Omnes fere Gallos novis rebus studere et ad bellum mobiliter celeriteryue excitari, omnes autem homines na- turé libertati studere et conditionem servitutis odisse. Almost all the Gauls are fond of change, and easily excited to hn while they are at the samo time attached to liberty and hate— ae Bee (Gr.) Gauls. Tue WisH 18 FatHER 10 THE THOUGHT. B. G. iii. 18, Quod fere libenter homines id, quod volunt, credunt. Men willingly believe what they wish. See (Gr.) Believe, we readily. Inrrative CHARACTER OF THE GacLs. B. G. vii. 22. Est summa genus solertice atque ad omnia imitanda atque efficienda, qua ab quoque tradantur, aptissimum. ‘They are a race of consummate ingenuity, and possess wonderful Powers to imitate whatever they see done by others.10 CATULLUS. Fear. B. G. vii. 26. In summo periculo timor misericordiam non recipit. In extreme danger, fear turns a doaf car to every feeling of To Turow Buawe on THE Deap. B. G. viii. 22. + Scire atque intelli, se, caussam peccati facillime mor- tuis ‘dclegali 7 ‘That he knew, and 1] aware, that nothing easier than to ascribe the blame of an act to the dead. no iad ‘The French have s proverb, ‘ Les morts foat toujours tort.” Trivian Cavses in War. B.G.i 21, In bello parvis momentis magni casus intercedunt. In war important events are produced by trivial causes. CATULLUS BORN B.C. 87—DIED ABOUT B.O. 47. Catus Vatentus CaTuius, a celebrated Latin poet, was born at Birmio, in the vicinity of Verona, 2c. 87, one year before the historian Sallust. His father was the friend of Julius Cxsar, and Catullus himself was on intimate terms of friendship with all the most illustrious men of his age. His time was spent principally at Bome or in his villa near Tibur. It is not known when hedied, but it must have been subsequently to B.c. 47, as he mentions the consulship of Vatinius, He was the author of 116 poems, which ‘we still possess. They are partly epigrammatic, partly elegiao, with a few lyrical pieces. Catullus was deeply imbued with the spirit of Greek poetry, and had formed his taste on that model. Tue Grave. iii, 11, Qui nunc it per iter tenebricosum, Tlluc, unde negant redire quemquam. He is now travelling along that darksome path to the bourne from whish, they say, no one ever returns,CATULLUS. u Tue WHISPERING OF THE TREES. iv. 11. Nam, Cytorio in jugo, Loquente spe sibilum.edidit coma. For on the ridge of Cytorus it often gave forth a hissing, while + the leaves spoke. Tennyson, ‘The Princess,” thus expresses the same Idea :— «+ Asin a poplar grove when a light wind wakes ‘A lsping of the Innumerous leaf, and dies, ach hissing in his neighbour's ear.” One Erernat Nicut To ALL ve 4. Soles occidere et redire possunt : Nobis cum semel occidit brevis lux, Nox est perpetua una dormienda. Suns may set and rise; we, when our short day has closed, must sleep on during one nover-ending night. ‘Young, in his “ Night Thoughts,” (No, 6,) says in a very different tone :— “Look nature through, "tis revolution all ; ‘All change, no death ; day follows night, and night ‘The dying day ; stars rise, and set and rise. Earth takes the example.’ See the Summer, gay ‘With her green chaplets and ambrosial flowers, Droops into paid Autuma : Winter gray, Torrid with frost and turbulent with storm, Blows Autumn and his golden fralts away, Then melts {nto the Spring: soft Spring, with breath Favonian, from warm chambers of the South Recalls the first All, to reflourish, fades; ‘As In a wheel all sinks, to reancend ; Emblems of man, who passes, not expires.” — See Sir W, Scott's lament over Pitt and Fox in the introduction to “ Marmion,” beginning, «To mute and to material things New life revolving summer brings,” &c. Seo the famous ds & ral waddxat, Mosch. Id, de Blone, L 106, and Job xiv. 7-12, : Grogs PLEASURES. vi. 1. Deliciee illepide atque inelegantes. Groes and vulgar pleasures. A Sropi Boonr. xvii. 21. Talis iste meus stupor nil videt, nihil audit, Ipee qui sit, utrum sit, an non ait, id quoque nescit.13 CATULLUS. ‘That stupid booby of is 00 crasy that he neither secs hears, and even knows not wi iho in, or whether be existe of all. Bo benumb'd in his wits fs my booby, that he Ts as deaf and as blind as 5 can be; Yea, he knows not, the oaf, who himself is or what, Or whether in fact he exists or dees not.” —Manrix. Tue More 1x our own Eve. xxii, 20, Suus quoique attributns est error : Sed non videmus, manticwe quod in tergo est. er ee ee faults, but we see not the wallet that is Bee (Fr.) Wallet-bearers. Tae PLeasure or Rest Arter Lapoun. xxxi. 7. O! quid solutis est beatius curis? Cum mens onus reponit, ac ‘ino Labore fessi venimnus larem Ma rostrum, Desideratoque acquiescimus lecto. Hoc est, quod unum est pro laboribus tantis. bg apr is more sweet than, when tho mind, set free from care, its burden down ; and, when spent with distant travel, we come back to our home, and rest our limbs along the wished- Teor bed.” This, this alone, repays such toils as theeef Siuty Lavourer. xxxix, 16, Risu inepto res ineptior nulla est. A silly langh's the silliest thing I know. Swerer Merrinos, FarewE.. xlvi. 9. O dulces comitum valete coctus, Oh sweet meetings of friends, farewell. ‘Tenayson, ‘The Princess,” (cant. 1v.,) expresses the same iden very “Tears, idle tears, I know not what they mean, ‘Tears from the depth of some divine Rise in the heart, and gather in the eyes, In locking on the happy Autamn fe ‘And thinking of the days that are no more.” Bee (Fr.) Days of pleasure.CATULLUS. 13 —_— SS Tue Love-sick. i. Ile mf par ease Deo videtur, Ie (gi fas est) euperare Divos, Qui, eedens adversus, identidem te Spectat et audit Dulce ridentem ; miscro quod omnes Eripit sensus mihi: nam simul te, Lesbia, adspexi, nihil est super mf Lingua sed torpet : tenuis sub artus Flamma dimanat : sonitu suopte Tintinant aures : gemino teguntur Lumina nocte. Otium, Catulle, tibi molestum eat ; Otio exsultas, nimiumque gestis : Otium ct reges prius, et beatas Perdidit urbea, Peer for the gods he seems to me, ‘And mightier, if that may be, ‘Who, sitting face to face with thee, Can there serenely gazo ; Can hear thee sweetly spenk the while, Can see thee, Lesbiu, sweetly smile, Joys that from me my senecs wile, And leave ine in 9 maze. For, ever, when thy faco I view, My voice is to its task untrue, My tongue is paralysed, and through Each limb a subtle flame Runs swiftly, murmurs dim arise ‘ithin my cars, across my e} A sudden darkness spreads, and sighs And tremors shake my frame.—MaRtIN. Pasiep OLD AcE. lxi. 161. Usque dum tremulum movens Cana tempus anilitas Omnia omnibus annuit. Till hoary shall steal on t] With loitering step and trenibieg knee, And head, that ever bent, To all in all things nods assent.—BLartiN.MM CATULLUS, Taene 18 A TIDE 1s THE ArPains oF MEN. 1xii. 30. Quid datur a divis felici optatius hora? ‘What is granted by the gods more desirable than a lucky moment? Tne Viroin. lxii. 39. Ut flos in septis secretus nascitur hortis, Ignotus pecori, nullo contusus aratro, Quem mulcent aura, firmat sol, educat imber : Multi illum pueri, multw optavere puellaw : Idem cum tenui carptus defloruit ungui, Nulli illu pueri, nullew optavere puelle : Sic virgo, dum intacta manct, dum cara suis cat. Cum castum amisit polluto corpore florem, Nec pueris jucunda manet, nec cara puellis, As the flower grows apart in the secluded os unknown to the cattle, bruised by no plough, fondled by the breezes, strengthened by the rays of the sux, and nourished by the rains of heaven ; many a boy an girl havo desired to pluck it; 00 is the virgin, while she remains 0, while she is beloved by her friends, but when she has lost her chaste flower, she is neither pleasing to the youth nor beloved by the girls. . Tue Ristno Breeze, lxiv. 270, ne qualis sen Pee ware matutino lornificans Tus proclivas incitat undas, Auroré ae a sub lumina solis ; Que tarde primum clementi flamine pulse Procedunt, leni resonant plangore cachinni : Post, vento crescente, magis magis increbrescunt, Parpureaque procul nantes a luce refulgent : Sic tum vestibuli linquentes regia tecta, Ad se quisqne vago passim pede discedebant. ‘As when at early dawn the western breese Into a ripple breaks the slumbering seas, Which gently stirr'd, move slowly on at first, And into lings low of laughter burst ; ‘Anon, as fresher blows the rising blast, ‘The waves crowd onward faster and more fast, Floating away till they are lost to ht ‘Beneath the glow of the empurpled light, :CICERO. 16 So from the royal halls, and far from viow, Each to his home with wandering steps Cee |ARTIM. Conrounpine oF Ricut AnD Wrone, Ixiv. 406. Omnia fanda, nefanda, malo permista furore, Justificam nobis mentem avertére deorum. The confounding of all right and wrong in tho wild fury of war, has averted from us the gracious smile of heaven. FicKLENESs OF WOMEN. Mulier cupido quod dicit amanti ? Tn vento et rapida scribere oportet aqua, The vows that woman makes to her fond lover, are only fit to be written on air or on the swiftly-passing stream. Dirrico.t To Revinquisn A CONFIRMED Passion. lxxvi. 13, Difficile est longum subito deponere amorem. Tt is difficult to give up at once a long-cherishod passion. Tue INconsistEnctes oF Love. Ixxxv. 1. Odi et amo, Quare id faciam, fortarse requiria. Neacio : sed fieri sentio, et excrucior. Thate and I love, Why I do so, thou mayest perhaps inquire iknow not ; but I feel that it 0, and Tani tormented, — CICERO BORN B.0. 106—DIED BO. 43. ‘M. TuLttus Ciceno, born on the 3d January B.c. 106, was a native of the city of Arpinum, but received his education at Rome under Greek masters, more particularly under the revowned Archias of Antioch. During the scones of strife and bloodshed between Marius and Sulla, be identified himself with neither party, de- voting his time to those studies which were essential to him as a lawyer and an orator. When tranquillity was restored, he came forward as a pleader at the age of twenty-five. but thinking that16 CICERO. ‘there was great room for improvement in his style of composition and mode of delivery, he determined to quit Italy and visit the great fountains of arts and eloquence. He remained six months at Athens, and then made a complete tour of Asia Minor, return- ing to Rome after an absence of two years, B.c. 77. His great talents, developed by such careful and judicious training under the most cultivated masters, could not fail to command success. Though possessed of no family influence, he was elected questor B.C, 76, and, having Sicily as his province, he discharged his trust 20 faithfully that he gained the love and esteem of all the Sicilians. He undertook some years afterwards the prosecution of Verres, who had been protor of Sicily, and was charged with many fia- grant acts of extortion. This prosecution was successful, and Verres, despairing of being able to defend himself, went into voluntary exile. Cicero was appointed consul 2.c, 63, and gained great glory by suppressing the conspiracy formed by Catiline and his accomplices for the subversion of the commonwealth. For this Great service he was honoured with the title of Pater Patrim, father of his country. His good fortune, however, st last failed him, and he was compelled to yield to the storm that broke upon. him. He quitted Rome b.c. 58, and crossed over to Greece. His correspondence during the whole period of his exile preseuts the melancholy picture of » man crushed and paralysed by s sudden reverse of fortune. The following year he was recalled, and we then find him employing the greater part of his time in pleading causes or living in the vountry, where ho composod his two great political works, the De Republicd and the De Legibus. He was appointed pro-consul of Cilicia, and bis administration of that province gained him great honour. At the close of the year he returned to Rome, where he fell, as he says, into the very flame of civil discord, and found war had broken out between Pompey and Cesar. After much vacillation he joined Pompey, but after the battle of Pharsalia 3c. 48, he threw himself on tue mercy of the conqueror, by whom he was forgiven. Cicero was now at liberty to follow his own pursuits without interruption, and ac- cordingly, until the death of Casar 2.0. 44, devoted himsclf with assiduity to literary studies. During these years he composed * pearly the whole of his most important works on rhetoric and philosophy. However, be paid constant attention to public affairs. From the beginning of the year B.0. 43 to the end of April, Cicero was at the height of his glory; within this space the last twelve Philippics were all delivered, and listened to with rapturousCICERO. 17 applause, Octavius, howovor, joined with Lopidus and Antony, usurping the whole power of the state, and their first step was to make out a list of the proscribed, among whom Cicoro was marked for immediate destruction. He made an attempt to escape, but, thinking it vain, submitted to his fate. ‘The assassins cut off his head and hands, which were conveyed to Rome, and by the orders of Antony nailed to the rostra, Arts. Arch. 1. Omnes artes, quo od humanitatem pertinent, habent quoddam commune vinculum, et quasi cognatione quidam inter se continentur. All the arts, which have a tendency to raise man in the scale of being, have a certain common bond of union, and are connocted, if I may be allowed to say so, by blood relationship with one another. LITERATURE. Arch. 6. An tu existimas aut suppetere nobis posse, quod quotidie dicamus in tanta varictate rerum, nisi animos nostros doc- trind excolamus, aut ferre animos tantam posse contentionem, nisi cos doctrina efidem relaxemus? Do you imagine that Icould find materials for my daily speeches on such a vuricty of subjects, if I did not improve my mind by literary purnuits ; or that I could benr up against such a strain, if I did not reliove it occasionally by philosophical inquirios ? Gory anp Honour ony DestRabLE. Arch, 6. Nam, nisi multorum proceptis, multisque litteris mihi ab adolescentia suasissem, nihil ease in vité magnopere expetendum, nisi laudem atque honestatem, in ef autem persequendé omnes cruciatus corporis, omnia pericula mortis atque exsilii, parvi esse ducenda : numquam me pro salute vestri in tot ac tantas dimicationes, atque in hos profliga- torumn hominum quotidianos impetus objecissem, For, if I had not been thoroughly convinced from my youth upwards by tho precopts of many philosophers, and by my own liternry iuvestigations, that there ia noting in this fifo really worthy of being | dosirod excopt glory aud honour, and that, in the pursuit of these, even bodily torture, death, and Innishment, are of little account, never would I have rushed in your defence B18 CICERO. to and such daily attacks ‘of thoes abandoned Stizsna” “7Poeed mrvel! to the NaruraL ABILITIzs axp Epvucation ConTRastzp. Arch, 7. Etiam illud adjungo, swpius ad landem atque virtutem naturam sine doctrina, aaa sine naturd vali doctrinam. I add this aleo, that nature without education has oftener a to glory and virtue, than education without natural ‘We find the very opposite statement made by Critias in his Elegies (Fr., OB) :— = "Ex padérys wrclous 4 pdoews dyadol. “There are more men ennobled by study than by nature.” And Bpicharmus (Stob. xxix. 54) has the same ides :— "A 82 pedére. pboves dyads wrebwa Bupeirar, pido. © Friends; stody gives more than a noble nature.” LrrzRature. Arch. 7. Nam ceterw neque temporum sunt, neque mtatum om- nium, neque locorum: hme studia adolescentiam agunt, senectutem oblectant, secundas res ornant, adversis per- fugium ac solatium prebent, delectant domi, non impediunt foris, pernoctant nobiscum, peregrinantur, rusticantur. For the other yments of life do not suit all ti or places; here Far stacy * ploy tho thoughts of the Ihe comfort and rouge of adversity, oar amusement at home, Tiaendes on our journeys, and da net louve ua hs tho country. A Por. Arch. 8 Atqui sic a summis hominibus eruditissimisque accepi- mus, ceterarum rerum studia, et doctrind, et proceptis, et arte constare ; pottam natura iped valere, et mentis viribus excitari, et quasi divino quodam spiritu inflari. Quare suo jure noeter ille Ennius sanctos appellat pottas, quod quasi deorum aliquo dono atque munere commendati nobis esse videantur. Sit igitur, judices, sanctum apud vos, humanis- simos homines, poste» nomen, quod nulla umquam Derberia violavit, Saxa et solitudines voci 5CICERO, 19 bestim acpe immanes cantu flectuntur atque consietunt ; nos instituti rebus optimis non poétarumm voce moveamur? T have always learned from the noblest and wisest of men, that a knowledge of other things is acquired by learning, rules, and art, but thata Poet derives his power from nature herself,—that the qualities of his mind are given to him, if I may say so, by Divine inspiration, Wherefore rightly does Ennius regard as under tle special protection of heaven, because they seem to be delivered over to us as a beneficent gift by the gods. Let then, judges, this name of poct, which even the very savages respect, be sacred in your eyes, men as you are of the most culti- vated minds, Rocks and deserts re-echo to their voice; even the wildest animals turn and listen to the music of their words; and shall we, who have been brought up to the noblest pursuits, not Yield to the voice of poets? Bee (Gr.) Poets, ACHILLES, Arch, 10, Quam multos scriptores rerum suarum magnus ille Alex- * ander secum habuisse dicitur? Atque is tamen, quum in Sigeo ad Achillis tumulum adstitisset. “O fortunate, inquit, adolescens, qui tue virtutis Llomerum precconem tnveneris.” Et vere: nam, nisi Ilias illa exstitisset, idem tumulus, qui corpus cjus contexerat, nomen ctiam obruissct. How many historians is Alexander the Great said to have bad with him to transmit his name to posterity? And yet, as he stood on the promontory of Sigeum by the tomb of Achilles, he exclaimed : “O happy youth, who found a Homer to herald th praise!” And with reason did ho say s0; for if the Iliad hed~ never existed, the same tomb which covered his body would have also buried his name. Praise. Arch, 11. Trahimur omnes laudis studio, et optimus quisque maxime glorié ducitur. We are all excited by the love of praise, and it is the noblost spirits that foel it most. ‘Virtue. Arch, 11. Nullam enim virtus aliam mercedem laborum periculor- umque desiderat, proster hanc laudis et glorim, qué quidem detracta, judices, quid est, quod in hoc tam exiguo vite curriculo, et tam brevi, tantis nos in laboribus exerceamus ?20 CICERO. Certe, si nihil animus pressentiret in posterum, et si, quibus regionibus vite ium circumscriptum est, eisdem omnes cogitationes terminaret suas, nec tantis se laboribus fran- geret, neque tot curis vigiliiegue angeretur, neque toties de ‘vita ipe dimicaret. Nunc insidet quodam in optimo quoque virtus, ae noctes et dies animum gloria stimulis concitat, atque jonet, non cum vite tempore esse dimittendam commemorationem nominis nostri, eed cum omni posteri- tate sequandam. For virtue wants no other reward forall the labours and dangers she undergoes, except what she derives from praise and glory: if this be denied to her, O judges, what reason is there why wo should devote ourselves to ancl Isboricus pursuits, when our life is 0 brief, and its courne narrowed to so small a compass, As- suredly, if our minds were not allowed to look forward to the future, and if all our thoughts were to be terminated with our eee would be no reason why we should weary ourselves out with labours, submit to all the annoyances of cares and anxiety, and fight so often even for our very lives. In the noblest there resides a certain virtuous principle, which day and night stimu- lates a man to glorious deeds, and warns him that the reonllection of our names is not to be terminated by time, but must be mado as eternity. Tne Porunacs. Q. Rosc. Com. 10. ‘Vulgus ex veritate pauca, ex opinione multa setimat. ‘The common rabble estimate few things according to their real value, most things according to the prejudices of their minds. Guiury Conscrence. Sext. Rose, 2. Sua quemque fraus, et suus terror maxime vexat : suum quemque ecelus agitat, amentiaque afficit : sus malm cogi- tationes conscientimque animi terrent, ho sunt impiis assidus domesticarque Furic ; quo dies noctesque parentum poonas a consceleratissimis filiis repetant. It is the terror that arises from his own dishonest and evil life that chiefly torments a man: his wickedness drives him to and fro, racking, him to madness ; the consciousness of bad thoughts deeds terrify worse there are the never-dying Furies that inwardly gnaw his way; which day and night call for panishment on wicked children for their behaviour to their Lente Bee (Gr.) Conscience.CICERO. 21 Tae SELr-mapE May. Sext. Rose. 30. Is mihi videtur amplissimus qui sué virtute in altiorem locum pervenit. He is, in my opinion, the noblest, who has raised himeelf by his own merit to a higher station. An ADVANTAGE TO WHOM. Sext. Rose. 30. L. Cassius ille, quem populus Romanus verissimum et sapientissimum judicem putabat, identidem in causis quo- rere solebat, cui bono fuisset. wd ea hg fae Myer and ance SS rll ot whose advantage the deed was committed. DIFFERENCES OF PowERs. Sext. Rose. 38, Non enim possumus omnia per nos agere: alius in ali est re magis utilis. crnee eas do everything by ourselves ; different men have FRIENDSHIP. Cn. Plane. 2. Neque est ullum certius amicitim vinculum, quam con- eensus et societas consiliorum et voluntatum, _ Nor is there any more certain tie of friendship than when men are joined and bound togethor in their objects and desires, ‘That do converse and waste the time together, ‘Whose souls do bear an equal yoke of love, There must be needs a like Proportion Of lineaments, of manners, and of spirit.” Tae PoruLace. Cn, Plane. 4. Non est enim consilium in vilgo, non ratio, non discri- men, non diligentia ; semperque sapientes ea, quae populus fecisset, ferenda, non semper laudanda duxerunt. There is no sagacity, no penetration, no powors of discrimination, no verance in the common people: the wise have always re- their acts rather to be endured than to be praised.23 CICERO. . Batwor. On. Plane, 6. Populo grata est tabella, qum frontes aperit hominum, mentes tegit: datque eam libertatem, ty quod velint, _ faciant : promittant autem, quod rogentur. rie rating tablet is pleasing to the le, “which holds up to view the count while it oo1 the {ntentions, and gives oman liberty to do what he wishes, but to promise what is asked Fruan Arrecrion. Cn, Plane, 12. Pietas fandamentum est omnium virtutum. The dutifulness of children is the foundation of all the virtues. SLANDER. On. Plane, 23. Nihil est autem tam volucre, quam maledictum ; nihil facilius emittitur ; nihil citius excipitur, nihil latins dis- sipatur. There is nothing which wings ite fight oo swiftly es calumny, nothing which is uttered with more ease; nothing is listened to with more readiness, nothing dispersed more widely. Bee (Gr.) Slander. A CanpiaTE. On, Plane, 25. Virtus, probitas, integritas in candidato, non lingus volu- bilitas, non ars, non scientia requiri eolet. ini th ities that ired ins camfslale bot dackey of language bot knowlalge of ars and Roxzs ror Lire. Cn, Plane, 27. Clarorum virorum atque magnorum, non minus otii quam negotii, rationem exstare oportere, ea illustrious and noble ought to place before them certain and regulations, not lese for their of leisure and relax- Heed than for those of business. Cuanas or Orrions ALLOWABLE. On. Plane. 39. Ego vero hic didici, hess vidi, hsec scripta legi ; hac deCICERO. 23 sapientissimis et clariesimis viris ct in hac republicé et in aliis civitatibus monumenta, nobis liter prodiderunt : non sem- per exsdem sententias ab iiedem, sed, quascumque reipublicos status, inclinatio temporum, ratio concordia postularet esse defendndas, Thavelearnt, seen, and read, that the following are the proper principles for the gaidance of man:—Ancient records and the annals of Iterature, both of this state and of others, have handed it down tos as the words of tho wise and noble, that the same opinions an! sentiments are not invariably to be supported by the same indivinals, but that they ought to adopt those which may be required xy the circumstances of the times, the position in which the stée is placed, and according as the peace and agree- ment of partis may require. Hatrep. P. Seat. 48. Oderint dum metuant, 1 them hate, provided they fear. Aw Anyss or Evits. P. Sext. 52. Grges et vorago malorun. n abyss and gulf of evils. His Ow? Conression Conpexns Hie. Verr, ii, 5, 64. Sua configione juguletur necesse cat. He must be «nvicted by his own confession. Faigps anp ENEMIES. Deiot. 9. Pereant amici «m una inimici intercidant. Let friends perish, proved our enemies are destroyed along with them. MasTE anp SERVANT. tot. 11. Fit in dominatu eervug, in servitute dominatus, He who should be the mast, sometimes takes the place of the servant ; he who should be theervant, Deoomes the thaster. THE Rest or 4 Puan. C. Rab. Post. 1. Hoc plerumque facimus 1 consilia eventis ponderemuseer tte ae 2 CICERO. et, cui bene quid processerit, multum illum providime, cui ‘Men usually of the prudence of th It, and are sary apt bona tak he! pucenfel na has ad Sous fore thought, and the unsuccessful shown great want of it, Liperty. P. 8. Rul. ii. 4. Quid tam populare, quam libertas? quam nonsolum ab hominibus, verum etiam a bestiis expeti, atque omnibus rebus anteponi videtis. ‘What is so much beloved by the people as libert, which you racecar ame ee eerie, _ Ber(Fr.) Liberty, Manners. P.S. Rull, ii. 35, Non ingenerantur hominibus mores tam. stirpe generis ac seminis, quam ex iis rebus, quo ab ipsd «turd loci, et a vite: consuetudine suppeditantur, quibus al‘nur et vivimus. ‘Men's characters and habits are not influencd #0 much by the peculiarities of family and race, as by the features of their native land and their mode of life,—t by which we are supported and by which we live. ProsPEniry. P. 8, Rull, ii. 35. ' Singularie homo, privatus, nisi magy sapientit proditus, vix facile sese regionibus officii, magn/in Fortunie et copiis continet. An individual i te stat he is endaed with Ea cinta cna oe iasaridlue bounde if be reaches fortune and wealth. ! Tue Sovy C. Rabir. ¥ Ttaque cum multis aliis de caus Virorum bonorum men- tes divine mihi atque wternn wentur esse, tum maxime, quod optimi et sapientissimi cupque animus ita proeentit in posterum, ut nihil nisi sempi™num spectare videatur. ‘Therefore, f oth ) the souls of the good appear to me to be divine and sternal’ it chiefly on this pre ra Because the soul of the best and # Wisest has such anticipation / :CICERO. 25 of a futuro state of being, that it seems to centre its thoughts only on eternity. Bee (Gr.) Boul. REVENGE. Post Red. in Senat. i. 9. Etenim ulciscendw injurio facilior ratio est, quam bene- ficii remunerandi, propterea quod superiorem esse contra improbos, minus est negotii, quam bonis exequari. ‘We can more casily avenge an injury than requite » kindness; on this account, because there is less difficulty in geiting the better of the wicked than in making one's sclf equal with the good. Carer. Post Red. in Senat. ii. 3. Omnium gentium facile princeps. By far tho chief of all nations, . ViTuPERATION. Cal. 3. Maledictio autem nihil habet propositi, praster contume- liam : qua si petulantius jactatur, convicium ; si facctius, urbanitas nominatur. Sourrility has no object in view but incivility ; if it is uttered from feelings of petulance, it is more abuse ; if it is spoken in a joking manner, it may be considered raillery. TRUTH. Cal. 26. O magna vis veritatis, que contra hominum ingenia, calliditatem, solertiam, contraque fictas omnium insidias, facile per se ipea defendat. Ob! great is the power of truth, which is easily able to defend itself against the artful proceedings of men, their cunning, and subtlety, not less thun against their treachery. Bee (Gr.) Truth, Desire of PLEASURE. . Cel, 31. Tneolentia voluptatum, quoo cum inclus diutius, ct prim& wtate compri asm et constrict fucrunt, subito ee nonuunquam profundunt, atque ejiciunt univers. He was not accustomed to pleasures; which, when they are pent up for a long while and have been curbed and kept down in the carly period of youth, sometimes burst forth suddenly and overthrow every obstacle,36 CICERO. How Loxe? Cat, i. 1. jue tandem abutere, Catilina, patienti& nostra? quam diu etiam furor iste tuus nos eludet? quem ad finem ese effrenata jactabit audacia? How lor ,O Catiline, wilt thou abuse our patience? how Jong will this mea fury of thine mock ua? to whet length will this unbridled audacity of thine proceed? Tae DEecENERACY OF THE TOMES. Cat, i 1. : O tem O mores! Senatus hme intelligit, consul videt : hic tamen vivit. Vivit? immo vero etiam in sena- tum venit. Oh! the degeneracy of the times and ita manners! The senate is aware of these things, the consul sces them, yet this man lives, —lives, do I say —nay, he comes even into the very senate. Eres anv Ears o¥ Aut wit Sze anp WatcH. Cat. i. 2. Multorum te etiam oculi et aures non sentientem, sicuti adhuc fecerunt, speculabuntur atque custodient. The and too, of many will see and watch without : your belog aware, a they have done already. — Wuere are Wr? Cat. i. 4, O dii immortales! ubinam gentium sumus? ‘Yo immortal gods, where in the world are we? Justice Most NoT BE WARPED BY Favours. Coecin, 26, Jus civile neque inflecti if neque perfringi potentiA, neque adulterart pecunié, acer = pe ‘The administration of justice ought neither to be favour, nor broken through by is gever ot tee astie’ oor hoses money. ‘Tas 18 THE Pornt OF MY ARGUMENT, Cacin, 29, Hic est mucro defensionis mess This is the point of my defence.—— CICERO. 27 ee Taxes THE SINEWS OF THE STATE. Manil. 7. Vectignlia nervos esse reipublicse semper duximus. ‘We have always considered taxes to be the sinews of the state. FALSEHOOD. Mur, 30. Improbi hominis est mendacio fallere. It is the act of a bad man to deceive by falsehood. Tae BELLy. L. Pis, 17, Abdomini suo natus, non laudi atque glorio. Born for the gratification of his appetite, and not for the acquisition of glory and honour. GutLty ConsclENcE. | L. Pis. 20. Sua quemque fraus, suum facinus, suum scelus, sua audacia de sanitate ac mente deturbat : he sunt impiorum furiee, ho flamme, ho faces. It is a man’s own dishonesty, his crimes, his wickodness, and barefaced ‘assurance, that takes awny from him soundness of mind; these are the furies, these the flames and firebrands of the wicked. Bee (Gr.) Conscience. __ Law. Mil 4. Est igitur hme non scripta sed nata lex ; quam non didi- cimus, accepimus, legimus, verum ex naturf ipsi arripuimus, hausiraus, expressimus ; od quam non docti, sed facti, non instituti sed imbuti sumus. Jaw not found in books, but written on the heart, which we have not learned from man, fleahly tablets of received, or read, but which we have cought up from nature her- self, sucked in and imbibed ; the knowledgo of which wo were not taught, but for which we were made: we received it not by edu- cation, but by intuition. Bee (Gr.) Laws unwritten. Laws. Mil 4 Silent leges inter arma. ‘The law is silent in the midst of civil war.F CICERO. Fioxengss or tHE Muvtirope. Mil & Principum munus est resistere levitati multitudinis, It is the duty of of bigh rank to oppose the fickle disposi- tion of the meluitode. ne Boe (Gr.) Multitade, Iuronrtr. Mil. 16. Maxima illecebra est peccandi impunitatis spes. The hope of impunity is a very great inducement for a man to ouramit wrong. . Conscience. Mil, 23. ‘Magna vis est conscientio et magna in utramque partem, ‘ut neque timeant, qui nihil commiserint et panam semper ante oculos versari putent, qui peccdrint. Great is the power of conscience—great in both ways—so that those should not fear who have done no wrong, and that those who have should always have punishment hanging before their eyes. A Wise Max. Cluent, 31. Sapientissimum esse dicunt eum, cui, quod opus sit, ipsi veniat in mentem: proxime accedere illum, qui altenus Dene inventis obtemperet. In stultitid contra est. Minus enim etultus est is, cui nihil in mentem venit, quam ille, qui, quod stulte alteri venit in mentem, comprobat. They that he is wisest to whom whatever is necessary for _ eee es : — comes inte bis mie tary is ot abe ready to to experience ers. In case of folly, however, it is the very opposite: for he is less silly to whom saething Caclishconses| inte lls mind them hel whe) Fesler oe . another. Tas Fory or THE PEOPLE LIkr THE BoisteRous SEA. Cluent, 49. Ex quo intelligi ‘it id, quod sape dictum est; ut mare, quod sui pertta aaa rallines sit, Fentorum vi agitari atque turbari; sic et populum Romanum suf sponte case placatum, hominum seditiosoram vocibus, ut violentissimis tempestatibus, concitari. ‘Heuoe thas was easily understood, which has been often saidCICERO. “99 that as the sea, which is calm when left to itself, is excited and turnod up by the fury of the winds, #0, too, the Roman people, of itsolf placablo, is easily roused by the language of demagoguce as by the most violent storns. 80 Bolon (Fr. 7 8.) says:— "Ex vepédns wéderat xcdvos pévos 82 xaddtys, Bporrh Bex Nauwpas ylyreras doreporiis vipa 8'éx peydduw bus BdAvTaL. “From the clouds Issue storms of snow and hall, and thunders from the ght lightning, and the city is ruined by mighty demagoguca” Law. Cluent. 63. Lex enim vinculum est hujus dignitatis, qua fruimur in republici, hoc fundamentum libertatis, hic fons aquitatis : mens, et animus, et consilium, et sententia civitatis posita est in legibus. Ut corpora nostra sine mente ; sic civitas sine lege, suis partibua, ut nervis, ac sanguine, ct membris, uti non potest. Legum ministri, magistratus ; legum inter- pretea, judices ; legum denique idcirco omnes servi sumus, ut liberi esse possimus, For law is the socurity for tho enjoyment of the high rank which we 38 in the republic; this is the foundation of our liberty, this tho fountain-hend of all justice; in the laws are found the will, the spirit, the prudence, and the decision of the state. As our bodies cannot bo of use without our intellectual faculties, 40 the state, without Inw, cannot uso its various parts, which are to it like nerves, blood, and limbs. The ministers of the law are ite magistrates ; the interpreters of tho lawa aro the judges; we are therefore all slaves of the laws, that we may enjoy freedom. Pindas (Fr, Tncert, 2) says :— Noépos 6 wdvruy Basideus Ovardy re du dBardrur Eyes Aucaidy 73 Babraror dweprdre Keil. “ Law, the king of all mortals and Immortnls, rules over the most violent wath a high hand, assigoiog what is most Just.” BrinoErs or Goop News. Philip. i. 3. Fit enim plerumque, ut ii, qui boni quid volunt afforre, affingant aliquid, quo faciant id, quod nuntiant, lotius For it generally happens, that those who wish to tell us nowt male rome Hotilous addition, thet tho news, which they ‘Dring, may give us more joy.20 CICERO. Farenps. Philip. ii. 4, Quid est aliud, tollcre e vita vitw societatem, quam tollere amicorum colloquia abeentium ? To take the companionship of life from life, what else is it than to take away the means of absent friends conversing together? Arms. Philip. ii. 8 Ceidant arma togs. Let the soldier yield to the civilian. Iui-corren Gaina, Philip. ii. 27. Male parta, male dilabuntur. ‘What is dishonestly got, vanishes in profligacy. (Fr. Com. Gr., p, 665, BM.) says :— Ta wornpd xépdn ras udr Hdords Exer Mupds, érecra 8'berepor Niwas waxpds. “The . spina of the wicked bring short-lived pleasare, but afterwards long. Eartpides (Ir., Erechth. 10) says :— Tas odolas yap uGdDor 4 ras dpwayas Tyger Sixasov* obre yap otros wore BéBatos ddixos. For it is right to prise what is our own, rather than what has been ‘ecquired by robbery; for lll-gotten wealth is never stable.” Peace. Philip. ii. 44. Nomen pacis dulce est et ipea res salutaris ; sed inter et ere pa interest. Pax est tranquilla ibertas ; servitus lorum omnium postremum, non modo bello, sed morte etiam repellendum. Peace is de tfal, and in )bject of desire; but colknd alavory there le vast didorenea’ Pesce le between Hhery ely wn 3 slavery is the most pernicious of all evils —to be resisted only by war, but even by death. Groniovs Action. Satis in ipaé conscientia pulcherrimi facti fructus est. ‘There is « sufficient recompense in the very consciousness of aCICERO. 31 ‘Tue UsPREPARED. Philip. iii. 1. Breve tempus longum est imparatis, A short time is long enough for those that are unprepared. Tue Wor. Philip. iii. 11. O proclarum custodem oviu (ut aiunt) lupum ! ‘What a noble guardian of the shop is the wolf! as the proverb Goes. Savery. Philip. iii, 14. Nihil est detestabilius dedecore, nihil foedius servitute ; ad decus ct libertatem nati sumus: aut hoc teneamus aut cum dignitate moriamur. There is nothing more painful than dishonour, nothing more vile than slavery. We have been born for the onjoyment of hon- our and liberty ; lot us either retain these or die with dignity. In the scholia to the Plutus of Aristophanes (. 6) there is the following couplet :— “Hyusov ydp r'dperiis dwroalyuras euptowa Leds dvtpos, cbr’ by uv card Sovdtor Huap Ernor “The far-seeing Jupiter deprives man of half of his manly existence, when he plunges him into slavery.” Bee (Gr.) Slavery. ‘Virtue, Philip. iv. 6. Quanquam omnia alia incerta sunt, caduca, mobilia: virtus est una altissimia defixa radicibus, quo nunquam ulld vi labefactari potest, nunquam demoveri loco, ‘While al! other things are uncertain, evanescent, and ephemeral, virtue alone is fixed with doep roots ; it can neither be overthrown by any violence or moved from its place. Moyzy THE Stnews or War. Philip. v. 2 Nervos belli, pecuniam infinitam, Plenty of money, the sinews of war. Tux Beoinnine To BE OrroseD. Philip. v.11, Omne malum nascens facile opprimitur ; inveteratum fit plerumque robustius,33 CICERO. Every evil in the bud is easily crushed ; when it has centinued a long time, it is usually more dificult to get rid of. Puors. 5 Philip. vii. 8. Summi gubernatores in magnis tempestatibus a vectori- bus admoneri solent. a Even the ablest pilots are willing to receive advice from passen- Lire or tHe Deap. Philip. ix. 5. Vita enim mortaorum in memoria vivorum est posita. The life of the dead arises f1 + to the mind of rds fe arises from being present Earipides (Fr., Krechth, 11) says:— "Eyes 88 rods xahGs reOraxéras Lio gaps uaidror 100 Bréwew Tous wh xadds. “T maintain that those, who have died honourably, are alive, rather than that these live who lead a dishonoured Life.” PATIENCE. Philip. xi. 3. Est enim sapientis, quidquid homini accidere possit, id premeditari ferendum modice esse, si advenerit : majoris omnino est consilii, providere, ne quid tale accidat, sed animi non minoris, fortiter ferre, si evenerit. ‘The wise should recollect that every event of life must be borne with patience ; but it shows a still higher character to anticipate and prevent coming evils, though it is not loss noble to bear with fortitade when they have overtaken us, SUFFERINGS OF THE Minp. Philip, xi. 4. Nam, quo major vis est animi, quam corporis héc sunt Graviora ea, quo concipiuntur animo quam illa, qua corpore. For as the strength of the mind surpasses that of the body, in the same ra the safferinge of the mind are more severe than the Law. Philip. xi. 12. Est enim lex nihil aliud, nisi recta et a numine deorum tracta ratio, impcrans honesta, prohibens contraria. Law is nothing elee but right reason, derived from the inspira-CICERO. 33 tion of the , calling us imperiously to our duty, and per- emptorily Seine every violation of it. [ AGE SuccrEps AcE. Philip. xi. 15. Nihil enim semper floret ; sctas succedit cotati. Nothing maintains its bloom for ever ; age succeeds to age. To Err 1s Huxan. Philip. xii. 2. Cujusvis hominis est errare ; nullius, nisi insipientis, in errore persevernre. Posteriores enim cogitationes (ut aiunt) sapientiores solent esse. Any man may commit a mistake, but none but a fool will con- tinue in it. Second thoughts are best, as the proverb says. Bato (Fr. Com. Gr., p. 1134, Mf.) says :— “Aroperos Ov Exraixas' dv 88 7G Bly Tépas doriy ef ris edruxnne dd Blov. “ Being a mortal you have stumbled ; in this mortal life it is a wonder, when a man has been happy throughout his life.” ‘And Spenser in the ** Faerie Queen” (xi. 1, 62), thus exprerses himself :— «4 For he was flesh, (all flesh doth frailty breed !)” And Pope, ‘ Essay on Criticism’ (pt. tL, 1. 626) :— “To err is humaa, to forgive divine.” And still more beautifully Burns (Address to the Unco Guid) — “Then gently scan your brother man, Sull gentler, sister woman ; ‘Though they may gang a’ kennia’ wrang, ‘To step aside is human.” See (Gr.) To err. A PEnrrent. Philip. xii. 2 Optimus est portus pornitenti, mutatio consilii. Change of conduct is the best refuge for » repentant sinner. Mora Doties Go BEYOND THE MERE LETTER OF THE Law. Philip. xiii. 6. Nec si non obetatur, propterea ctiam permittitur. Though the act is not prohibited by law, it does not theref follee What it is allowed. , seb cry CICERO, Dnata ror Onn’s Countay. Philip. xiv. 12. O fortunate mors, que naturm debita patria potissi- mum reddita ! 2 a nd 01 heey death, whiah, though we owe it to nature, it is noble defeace of our country. lira, Philip. xiv. 12. Brevis a natur& nobis vita data est; at memoria bene reddita» vite sempiterna. 1s ia a beiet period of life that is pranted us by nature, but the memory of a well-spent life never Bee (Gr.) Life. 5 Tar Foou Senect. 2. Quibus nihil opis est in ipsis ad bene beateque vivendum, iis omnis gravis est mtas: qui autem omnia bona a se ipsi Petunt, iis nihil potest malum videri, quod naturw necessitas ferat, For know this, that those who have ee rs or support within themselves to render their lives happy, wi ill find every state irk- eome ; while such as are convinced they must owe their happiness to themselves will never consider anythi eee but a effect a the established order: which old necessary age Deatu. Senect. 2. Sed tamen necesse fuit esse aliquid extremum, et tam- quam in arborum baccis, terrmque frugibus maturitate mellier quasi victum, et caducun : quod ferendum est iter sapienti. Quid enim cet aad gigantum modo bellare cum diis, nisi natures repugnare ? was absolutely necessary that some term should be and ater tite fraite of trees, and of the arth, sotsons sbould be allowed for their springing, growing, ripening, and at Bee (Gr.) Death.CICERO. 35 ee DiscontTest. Senect. 3, Importunitas autem, et inhumanitas omni otati molesta est. But perverse temper and fretful disposition will, wherever they provail, render any state of life whatecever unhappy. ‘Virtue. Senect, 3. Aptissima omnino sunt, Scipio et Loli, arma senectutis, artes, excrvitationesque virtutum, qua in omni state culte, cum multum, diuque vixeris, mirificos efferunt fructus, non solum quia numquam deserunt, ne in extremo quidem tem- pore octatis, (quamquam id maximum est,) verun etiam quia conacientia bene actw vite, multoramque benefac- torum recordatio, jucundissima est. But the best armour of old ago, Scipio and Leelius, is a well- spent life preceding it; » life employed in the pursuit of usoful knowledge, in honourable actions and the practice of virtue ; in which he who labours to improve himself from his youth will in age reap the happiest fruits of thom ; not only becauso these nover leave a man, not even in the extremest ol ace but because one bearing a ella! our life was well spent, togother with the remembrance good actions, yields an uns) comfort to the soul. peskale Grorious Actions, Senect. 6. Non viribus, aut velocitatibus, aut celeritate corporum res magnw geruntur: sed consilio, auctoritate, sententié : quibus non modo non orbari, sed etiam augeri sencctus solet, For it is neither by bodily strength, nor swiftnoss, nor agility, that ronrtantons affairs are puvied on" but by judgmout counsel and authority, tho abilities for which are so far from failing in old age, that they truly incroase with it. RasHNese, Senect. 6, Temeritas est videlicet florentis mtatis ; prudentia, sene- scentis, For it is a truth, but too well known, that rashness attends youth, as prudence does old age. := 36 CICERO. Posrerrrr. : Senect, 7. Nec vero dubitet agricola, quamvis scnex, querenti, cui serat, ere : Diis immortalibus, qui me non accipere modo hsec a majoribus voluerunt, sed etiam posteris prodere. Nor, if ask one of these men for whom it is he is thus labour- be at any loss to answer thus : “I do it,” he will say, taortal gods, who, as they bestowed these grounds on at my hands that I should transinit them improved to the possession of them.” . Quod est, eo decet uti: et quicquid agas, agere pro viribus, ‘What one bas, that one ought to use ; and whatever we take in hand, we ought to do it with all our might. Resor or Sznsvatrry 1x Youru. Senect. 9. Libidinosa etenim, et intemperans adolescentia effootum corpus tradit senectuti. : Ayouth of sensuality and intemperance delivers over a worn-out body to old age. Irs own PecuniaR en Assiqxep To Every Part or IFE, Senect. 10, Utrum igitur has corporis, an Pythagorm tibi malis vires ingenii dari? denique isto bono utare, dum aidsit : cum absit, ne requiras. Nisi forte odolescentes pueritiam, paullum setate progressi adoleecentiam debeant requirere. Cursus est certus statis, ct una via nature, eaque simplex : sunque cuique parti statis, tempestivitas est data ; ut et infirmitas puerorum, et ferocitas juvenum, et gravitas jom constantis setatia, et sencctutis maturitas naturale quiddam hal quod suo tempore percipi debeat. Now, if the choice were given you, which would you fer, ‘Milo's strength of body, or agoras’s abilities of mind? In hort, while you have strength use it; when it leaves you, no more repine for the want of it, than you did when lade that your childhood was past, or at the manhood that you were no longer boys. stages of life are fixed ; nature is the same inCICERO. 37 all, and goes on in a plain and steady course : every part of life, Hike the Gent, haa ita poculine oacon / as children are by nature woak, youth is rash and bold; staid manhood more solid and grave; and so old age in its maturity has something natural to iteelf that ought particularly to recommend it. Mrnp. Senect, 11. Corpora quidem defatigutione, et exercitatione ingrave- ecunt ; animi autem exervitando levantur. The body, we know, when over-laboured, becomes heavy, and, ae it were, jaded; but it is exercise alone that supports the spirits, and keeps the mind in vigour. Passions. Senect. 12. Nullam capitaliorem pestem, quam corporis voluptatem, hominibus dicebat a naturi data : cujus voluptatis avidw libidines, temere, et effrenate ad potiundum incitarentur. Hine patriw proditiones, hinc rerumpublicarum eversiones, hine cum hostibus clandestina colloquia nasci. “The greatest ourso,” snid he, “derived by man from nature, is bodily plessure when the passions are indulged, and strong in- ordinate desires are raised and set in motion for obtaining it. For this men have betrayed their country; for this have states — ‘and governments been plunged in ruin; for this have treacherous correspondences been held with public enemies.” Mio. Senect. 12. Cumque homini sive natura, sive quis deus nihil mente prostabilius dedisset ; huic divino muneri, ac dono nihil esse tam inimicum, quam voluptatem. It is owned, that the most noblo and excellent gift of heaven to ‘man, is reason ; and it is as sure, that of all the enemies reason has to engage with, pleasure is the most capital. PLEasuRE. Senect. 12, Voluptas mentis, (ut ita dicam,) proetringit oculoa, nec habet tilum cum virtute acme) ” Pleasure blinds, 20 to say, the eyes of the mind, and h fellowship with virtue.’ —38 CICERO. PLEASURE, Senect. 13, Sed si aliquid dandum est voluptati, quoniam ejus blandi- tiis non facile obsistimus (divine enim Plato escam malorum, voluptatem appellat, quod ed videlicet homines capiantur, ut hamo pisces) quamquam immoderatis epulis careat senec- tua, modicis tamen conviviis delectari potest. ‘Yet as nature has so ordered it, that pleasure should have avery strong hold of us, and the inclination to it appears deeply founded in our very composition, (and it is with too much justice that the ~ divine Plato calls it the bait of evil, by which men are caught an fish with a hook ;) therefore, though age is not taken, norcan well bear with those splendid sumptuous feastings and revels, yet we ‘are not so insensible to the pleasures of life, but that we can in- PLEASURES OF AGRICULTURE. Senect. 15. Venio nune ad voluptates agricolarum, quilbus ego in- credibiliter delector ; qua nce ulli impediuntur sencctute, et mihi od mpicntis vitam proxime videntur accedcre. But I am now come to spenk of the plonsures of a country life, with which I am infinitely delighted. To these old age never is ‘an obstruction. It is tho life of nature, and appears to me to be the precise ouuree which a wise man ought to follow. : Oup AcE. Senect, 17. Habet senectus, honorata prsertim, tantam auctoritatem, ut oa pluria sit, quam omnes adolescentico voluptates, Old age, in a porson graced with honours, is attended with such respect and authority, that the sense of this alone is preferable to all the pleasures youth cen enjoy. Pherecrates (Fr. Com. Gr., |. 120, M.) says — “0 yipas, dn dxaxbis drOpirosy th Kal ravrax§ Avrgpie, od xa tv ubrov, "Ev @ yap dvdte deduct’ odd" loxvoner, Ld rycaie’ suds wpedddenees dv dpoveis, 40 old age, how burviensome and grievous thou art to men in every way, ‘and not in one thing only. Yor, when we have neither strength nor power, then thou teachest us to have good understanding.” ‘Buripides (Fr. Beller, 13) says :— "0 wal, row ri Spar ude Evrovos xdpes, Troyes 8 duelvove dial rie -yepacripew *O hp xploet Ubayna reunduraree,CICERO. 39 Mfy child, the hands of the young are active in deeds, bat the Judgment of the old is superior: for time gives a variety of lessoas” Antiphanes (Vr. Com, Or., p. 635, M.) says i— Looby yé rol re wpds 7d Boudebew ket Td yipas, ws 3h ON’ [B60 re xs wader, “ Mar i for this reason, because Ihe ean Sd pafered wack.” Pmer ns oommeeh AVARICE. Senect. 18. Potest enim quidquam esse absurdius, quam, quo minus viv restat, eo plus viatici quoorerc 7 For can anything be more sensclessly absurd, than that the nearer we are to our journey’s end, we should still lay in the more provision for it? Bee (Gr.) Avarice. Waat CaN BE CALLED Lone i Lire. Senect. 19. O dii boni! quid est in hominis vita diu? da enim su- poem tempus: Expectemus Tartessioram regis wtatem : uit enim (ut scriptumn video) Arg inthonius quidain Gadibus, qui octoginta reynavit annoa, centum et viginti vixit. Sed mihi ne diuturnum quidem quidquam videtur, in quo est aliquid _extremun ; cum enim id advenit, tune illud, quod reteriit, effluxit : tantum remanet, quod virtute, ct recte factis consecutus gis ; hora quidem cedunt, ct dies, et menses, et anni: nec prvteritum tempus umquam revertitur, nee quid sequatur, sciri potest ; quod cuique temporis ad viven- dim datur, co debet ease contentux, Neque enim histrioni, ut placeat, peragenda ext fabula, modo, in quocumaue fuerit actu, probetur : neque snpienti uaque ad Plaudite vivendum, Breve enim tempus octati, satis est longum ad bene, hones- teque vivendum. Yet oh, good gods! what is it in lifo that can bo said to bo of long duration? ‘Though we should hold it to tho utmost extent of age, or admit we should live the days of that Tartessian king, (for I have read that ono Arganthonius reigned at Cadiz fourscore years, and lived to a hundred and twenty,) yot in my opinion nothing can properly bo termed Insting that has a certain period fixed; for when that ia once como, all the past is over and gone; and in the business of life, when that is run out, nothing remains to us but what results from past and virtuous actions, The hours, the days, and montis, veara, all slide away, nor can the pest time ever more return, or what is to follow be foreknown.0 CICERO. ‘We ought all to be content with the time and portion assigned us. No man expects of any one actor on the theatre that he should perform all the parte of the piece himeelf : one role only is com- tnitted to him, and whatever that be, if he acts it well, he is applanded. In the same manner, it is not the part of a wise man to desire to be busy in these scenes to the last plaudit. A short term may be long enough to live it well and honourably. Young (‘ Night Thoughts,” Night v. 173) expresses the same idea :— “ That life is long, which answer's life's great end.” Dear. Senect. 20. Moriendum enim certe est : et id incertum, an eo ipso die. No man can be it that he must die, nor be sure that he may not this very day. Bee (Gr.) Death, Tue Sout. Senect, 21. Nam, dum sumus in his inclusi compogibus corporis, munere quodam necessitatis, et gravi opere perfungimur. Est enim animus coolestis ex altissimo domicilio depressus, et quasi demersus in terram, locum divinm naturm, mterni- tatique contrarium. Sed credo, deos immortales sparsisse animos in corpora humana, ut eseent, qui terras tucrentur, quique coclestium ordinem contemplantes, imitarentur cum vita modo, atque constantia, For while we are closed in these mortal frames, our bodics, we are bound down to a law of necessity, that obliges us with labour od pains to attend to the discharge of the several incumbent juties it requires. our mi are of a heavenly i descended from the blissful seats above, thrust down and. im: mersed into these gross habitations of the earth, a situation alto- gether unsuitable to a divine and eternal nature. But the im- mortal gods, I beli ht fit to throw our immortal minds into these buman bodies, that the earth might be peopled with inhabitants proper to contemplate and admire the beauty and order of the ee the wholo Chori] 3 thas from this Spent ex- em they form their conduct and regulate their lives, ib the ive uterring sondinees Tue Sov. Senect. 22. Mihi quidem nunquam leri potuit, anil dum in corpouibus eeath mortalibus, vivere ; cum exilsent ex. iis, emori; nec vero, tum animum esse insipientem, cumCICERO. al ex insipienti corpore exiissent ; sed cum omni admixtione corporis liberatus, purus et inteyer case carpisset, tum esse sapicntem, I never, indeed, could persuade myself that souls confined in theso mortal bodics ean be properly said to live, and that, when thoy leave them, they die; or that they lose all scnse when from these vehicles sbut, ‘on the contrary, when the mind is wholly freed from all corporeal mixture, and Legins to bo purified, recover itself again, then, and then only, it becomes truly know- ing and wise. Dreams Evince THE IMMORTALITY OF THE SOUL. Senect, 22. Atqui dormientium animi maxime declarant divinitatein suam ; multa enim, cum remissi, et liberi sunt, futura pro- Te Ex quo intelligitur, quales futuri sint, cum ee plane corporis vinculis relaxaverint. But the soul in sleop, above all other times, gives proofs of its divine nature ; for when freo and discngageil ‘rom the immediate service of the body, it has frequently n foresight of things to come; from whenco we may moro clearly conceive what will be its state, when entirely freed from this bodily prison. Lire a Temporary Lopaina. Senect, 23, Neque me vixisse pocnitet: quoniam ita vixi, ut non frustra me natum existimem ; et ex viti ita discedo, tain- quam ex hospitio, non tamquam ex domo ; commorandi enim natura deversorium nobis, nun habitandi locum dedit. For I am not at all uneasy that I came into, and have so far my course in this world; because I have so lived in it, that have reason to believe I have been of some usc to it ; and when the close comes, I shall quit life as I would an inn, and not as a real home. For nature appears to mo to have ordained this station here for us, asa place of sojournment, a transitory abode only, and not as s fixed settlement or permanent habitation. ‘This iden is adopted by Sir Philip Sidney in his * Arcadia” (10th ed., Lou- don, 1665, p. 14) :— ++ Making a perpetual mansion of this poor baiting-place of man's life.” Sous are InptontaL. Senect, 23, Quod si in hoc erro, quod animos hominum immortales esse credam, lubenter erro: nec mihi hunc errorem, quo delector, dum vivo, extorqueri volo. But if I should be mistaken in this belief, that our souls are im-42 CICE RO. mortal, Iam, however, pleased and happy in my mistake ; nor | hile I live, shall it ever be in the power of man to beat me out an opinion that yields me 20 2 comfort, and 90 durable a satisfaction. Ra Lirs Nor to oe Liven Over Acar. Senect, 23, Quod si quis deus mihi largiatur, ut ex hic state repuer- ascam, et in cunia vagiam, valde recusem : nec vero velim, quasi decurso spatio, ad carceres a calce revocari. Bat if were to it that at thi I should become child spines ery in the cradle, I should lecidediy refuse, nor should I wish to be recalled from’ the goal to the starting-post as if it were a race-course. Sov.s AKNIHILATED BY DeaTH. Amicit. 3. Neque assentior iis, qui hac nuper disserere corperunt, cum corporibus simul animos interire atque omnia morte deleri, Plus apud me antiquorum auctoritas valet, qui dicebant, animos hominum esse divinos, iisque, cum e cor- pore excessissent, reditum in colum patere, optimoque et Justissimo cuique expeditissimum. Nor am I able to agree with those who have begun to affirm that the soul dies with the bory, and that all things are destroyed by death. I am more inclined to be of the opii of those among the ancients, who used to maintain that the souls of men are divine, and when they leave the body they return to heaven, and those who are the most virtuous and upright have the most speedy entrance. ‘Farexpsuir wits ReLatioxs. Amicit, 5. Cam inquis amicitiam natura ipsa peperit ; sed ea non satis habet firmitatis, : Nature herself has produced friendship with relations, but it is never very stable. Dandoin, a French writer, says :— *« Le frore est ami de nature; ‘Mais son amitié n'est pas sre.” Farenpenir 4 Uxiox or Freine on “act Supsects. Amicit. 6 Ezt antem amicitia nihil aliud, nisi omnium divinarum, humanarumque rerum cum benevolentié, et caritate summaCICERO. 43 consensio: qué quidem haud scio, an, excepth sapientia, quicquam melius homini sit a diis immortalibus datum. Friendship only truly exists whore men harmonise in their views of things human and divine, accompanied with the greatest love and esteem ; I know not whether, with the exception of wisdom, the gods have given us anything better. Biate (‘The Grave,” 1. 88) — “Friendship: mysterious cement of the soul! Bweet'ner of life ; and solder of society.” FRIENDSHIP RENDERS PRosPERITY MORE BRILLIANT. Amictt. 6. Secundas res splendidiores facit amicitia et odversas partiens communicansque leviores. Friendship throws a greater lustre on prosperity, while it lightens adversity by sharing in its griefe and anxieties. °° Bee (Gr.) Friendship. Absent FRiEnps. Amicit. 7. Quocirca ct absentes adsunt, et egentes abundant, et im- becilles valent, et, quod difficilius dictu est, mortui vivunt. For in this way we mny say that the absent are t, the needy have abundance, the weak are in health, and, what may seem absurd, the dead are alive, : ‘This is the idea in the well-known line :— “ Though lost to sight, to memory dear.” And in 1 Cor. v. 3:— “ Absent in body, but present in spirit,” Antiphanes (Fr. Com. Gr., p. 502, M.) says:— TlevOeiv 82 perplus rove xpoo}orras glhous’ 08 yap reOvaow, adda rhe acriye S860, “He waa éddiu tor’ dvazralus exon, TipoeA\tOaow, elra xe Oorepor Els raird karaywyeiov avrois Foner, Kowj rdv Bor evrdiarplpovres xpbour. “Lament your kinsmen with moderation, for they are not dead, bat have gone before on the same rond, along which we must all necessarily pass ; then we, too, hereafter xhall come to the same resting place, about to spend the remainder of our time along with them.” Dorat (‘* Le Célibataire,” 1. 7) says of the absent :— “ Male poarguot revenir sur les max de Fabsence? la ‘est déja loin quand le bonheur commence,”a“ CICERO. In Fausxpsnip Noraine Farse. Amicit. 8 In amicitia autem nihil fictum, nihil simulatum ; et, quidquid in e@ est, id est verum, et voluntarium. In huerenei cea op pothing false oo 5 everything is Tay Faienpsaip Norsine more DELIGHTFUL. Amictt. 13. O praclaram sapientiam! Solem enim e mundo tollere. videntur, qui amicitiam e vitd tollunt : qué a diis immor- talibus nihil melius habemus, nihil jucundius, © matchless wisdom ; those seem to take the sun out of the world who remove friendship from the pleasures of life: than which we have received nothing better or more pleasant from the gods. ‘Euripides (Pr., Incert, 47) says :— ‘Ode ori Nowys AAXo ddpuaxor Bporois, ‘Ds dvdpbs doOhod Kal piiov sapalveass. “Oors 8 raéry rh rioy twin dvhp MéOq rapdgces xal yadyvifes ¢péra, : Tldpavra 3'hobels Oorepor ordves Sra. ‘There is no better medicine for grief than the advice of a good and 15 frend, Tle who, ia hls suffering, excites and tries to soothe portion ofpals afterwarda” : A Minp Wet Reoutartep. Amicit. 13. Ergo hoc rium est animi bene constituti, et lotari bonis rebus, be lolere contrariis. , then, is a proof of a well-trained mind, to delight in what ped, ‘and to be annoyed at the opposite. Wao can Love Him woou He Fears? Amicit. 15. Quis enim aut eum diligat, quem metuit ; aut eum, a quo se metui putat? For who can love either him whom he fears, or him by whom he thinks that he is feared? Tas Resuits or ProsrEnity. Amicit, 15. : Non enim solum ipea fortuna caca est, sed eos etiam plerumque efficit cacos, quos complexa est. Itaque effer-CICERO. 45 untur illi fere fastidio, et contumacia: neque quidquam insipiente fortunato intolerabilius fieri potest. Atque hoc quidem videre licet, eos, qui antea commodis fuerunt mori- bus, imperio, potestate, prosperia rebus immutari, epernique ab iis veteres amicitias, indulgere novis, 7 For not only is Fortune hereclf blind, but she generally causes those men to be blind whose interests she has more particularly embraced. Therefore they are often haughty and arrogant ; nor is there anything more intolerable than a prosperous fool. And hence we often see that men, who were at ono time affable and le, are completely changed by prosperity, despising their friends, and clinging to new. Pope (Prologue to the “‘Satires,” 1. 84) thus speaks of a fool :— No creatare smarts 20 little as a fool,” See (Gr.) Prosperity. To Love as tr One Day We WERE TO Harte. Amicit. 16. gabat ullam vocem inimiciorem amicitiw potuisse re- periri, quam ejus, qui dixisset, ita amare oportere, ut si aliquando esset osurus. He used to maintain that there was no maxim more at variance with friendship than that of the man who said, “that we ought always to indulge in love as if wo might one day hate.” A Sure Frieyp. Amicit. 17. Ennius recte : Amicus certus in re incertd cernitur. Eonius has well remarked, ‘That a real friend is known in ee Bee (Gr,) Friend. oS To Hate Opexty. 2 Amicit. 18. Aperte enim vel odisse, magis ingenui est, quam fronte occultare sententiam. Open and avowed hatred far more becomes a man of straight- i character than concealing our sentiments with a smvoth yw. Resrnpixa KixpNesses. Amicit. 20. Odiosum sane genus hominum, officia exprobrantium : qua meminisse debet is, in quem collata sunt, non com- memorare, qui contulit, Bee46 CICERO. ‘That ia a detestable race of men who are always raking up kind- nesses conferred ; he, who has received them, ought to have them on his memory, and not the man who has conferred them. See (Gr,) Kindness, to remind. Excecrence Rare. Amicit, 21, Rarum genus (et quidem omnia praclara rara) nec quid- quam difficilius, quam reperire, quod sit omni ex parte in suo genere perfectum. Akind of few and far between, (all thi si fot thare i nota more diflect to Aad thin perfection. A Seconp Sz.r, Amicit, 21, Quod nisi idem in amicitiam transferatur, verus amicus - numquam reperictur ; cst enim is quidem tanquam alter Unless this idea be adopted in friendship, a true friend will mever be found ; for he is like # second self. . A Tana Done. Amicit, 22. Proposteris enim utimur consiliis, et acta agimus, quod vetamur veteri proverbio. . For this is a preposterous idea, and wo do ovor that which h: been done, whish we are prohibited to do by the ancient proverb. * Society Necessary. Amicit, 23, 8i quis in colum ascendisset, naturamque mundi, et pulchritudincm siderum perspexissct, insuavem illam ad- mirationem ei fore ; que jucundissima fuisset, si aliquem, cui narraret, habuisact. If a man could mount to heavon, and survey the mighty universe with all the planetary orbs, his admiration of their ‘beauties would be much diminished, unless he had some one to share in his pleasure. Ensures Berrer THAN Farenvs. Amicit, %. . Melius de quibusdam acerbos inimicos mereri, quam eos amicos, qui dulces videantur ; illos verum smpe dicere, hos pumquam,CICERO. 47 often deservo better of us than . i enon geree te AMEN Te linedd to regard ae pleasant com- pane Peete ere often toll us tho truth, the latter never. oe = Hypocrisy. Amicit. 26. jpai_ non tan multi praditi esse, quam fow are endowed with virtue in comparison that ‘ cd om Hof those who wish us to believe that they we gene AVARICE. Parados. i. 1. Neng mncherentle ego neque pecunias istorum, neque ’ Mea, beque apes, Hee imperia neque eas, «qui= udatrieti sunt, voluptates in bonis rebus aut ge cose Luis quppe cum Were, rebus his cir- tibua ca tamen desiderare maxime, quibus abun- eet y meque enim expletur umqguun, nee satiatur cupidi- deeds wT ge aolum, et qui habent, Tibidine augendi rar eed etiun wnittend met, 2 aniMover, by Tierciles, considered heapa of money, niagni- vee) ee sortie mtate, military commands, nor Ay Pane of which men are particularly fond, aw thing ce hemuelves or to he desired; inuanuch us T nae oot i in tapuimaded in them still desired them the Be OT of ileniro in nover filled wor fully sntisied; those who 4 et ot ehings aro tormented not only with tho wish to in- ‘them, but also with tho fear of losing thom, ius (Fr, Com, Gr., p. 1001, Df.) says: “\! lorw daonrérarov dua xpoxepiia’ 7 NaBely yap Ov 4 vols TENN ory -rdid love of money 1s a most fool! on ining sees nothing clse. THe Minp. Paradoz. i. 1. Omnia mea mecum } My all I carry with Guitry ConaciEN( Paradox. ii. 1. is est iis, quorum ‘cum , quorum laus emori 1 rus quasi cirejietay ta = ras in 1 fo ay if whe "lose 28 it wont di at " intone lamer tye coe i ear a sas sce ose Sees sae Se “aetna oe ca da fe (ae Tay UrRon, lity 1 ru ty ui nih Sin * Quen »CICERO. 47 Bitter and unrelenting encmics often deservo bettor of us than those fricnds whom we are inclincd to regard as pleasant com- panions; the former often tell us tho truth, the latter nevor. Hyrocrisy. Amicit. 26. Virtute enim ipei non tam multi prooditi case, quam videri volunt. The truth is that fow are endowed with virtue in comparison with the number of those who wish us to believe that they possess it. AVARICE. Paradox, i. 1. Nunquam meherenle exo neque pecunins istorum, neque tecta magnifica, neque opex, neque imperia neque eas, qui- Dus maxime adatricti sunt, voluptates: in bonis rebua aut. expetendia eae duxi: quippe cum viderem, rebus his cir- cunfluentibus ca tamen desiderare maxime, qquibus abun- darent ; neque enim expletur wnquam, nee satintur cupidi- tatis sities: neque solum, ca qui habent, libidine augendi cruciantur sed ctiam amittendi metu. havo nevor, by Hercules, considered heaps of monoy, magni- ficont palaces, intfuonce in the state, military conmands, nor any of those plonsures of which men are particularly fond, as things cither good in themselves or tu be dexired ; inasmuch as I saw tht thoso who abounded in thom still desired them the mont. Tho thirst of «desire is nover filled nor fully satisfiod ; those who possess such things are tormented not only with the wish to in- crease them, but also with the fear of losing thom. Diphilus (¥¢, Com, Qr., p. 1001, Mf.) aays:— Ap loru dvonrbraroy dua xpoxepdia* Tipds 7 NaBely yap dv d rods THAN’ ob dpg. Certainly a sordid love of nioney is a most foolish thing : for the mind being intent on gaining sees nothing clse.” Tue Minp. Paradoz. i. 1. Omnia mea mecum porto, My all I carry with me. Guiury ConsciEeNncEs. Parador. ii. 1. Mors terribilis est iis, quorum cum vita omnia extingu- untur; non iis, quorum laus emori non potest: exsilium autem illis, quibus quasi circumscriptus eat habitandi locus ;4“ CICERO. non iis, qui omnem orbem terrarum, unam urbem esse ducunt. Te miseria, te srumnm premunt, qui te beatum, qui florentem putas; tus libidines te torquent : tu dies, nocteaque cruciaris ; cui nec sat est, quod est, et idipsum, ne non ait diuturnum, times: te conscientim stimulant maleficiorum tuorum: te metus exanimant judiciorum, atque legum : quocumque adspexisti, ut furie, sic tum tibi oceurrunt injuric, que te respirare non sinunt. Death is terrible to those with whose life all things come to an end, not to those whose fame cannot die; but ishment is ter- to those who possess, as it were, a confined and circumscribed to those who consider the whole babituble globe as ity. Dliseries and calamities press upon thee who thinkest rich and increased with goods. 1y lusta torture thee ; tormented night and day ; who never considerest h hast, and even fearest lest that which thou hast shou! inue with thee. The consciousness of thy evil deeds goad madness; the fear of judgment and of the laws rack thy 3 wherever thou turnest thy thy unjust deeds, like meet thee, and do not suffer thee to breathe. EE FLERE fine Bee (Gr.) Gullty conscience, Tas Urrionr. Paradoz, v. 1. Quis igitur vivit, ut vult, nisi qui recta sequitur, qui gaudet officio, cui vivendi via’ considerata, atque provian est? qui legibus quidem non propter metum paret, sed eas sequitur, atque colit, quia id salutare maxime esse judicat : qui nihil dicit, nihil focit, nihil cogitat denique, nisi libenter, ac libere : cujus omnia consilia, resque omnes, quas gerit, ab ipso proficiscuntur, eodemque feruntur : nec est lla rea, qua plus apud eum polleat, quam ipsius volun- tas, atque judicium : cui quidem ‘etiam (quo vim habere tmaximam dicitur) Fortuna ipea cedit: sicut sapiens poéta dixit : suts ca cutque fingitur mortbus, Who therefore lives as he wishes, but the man who leads an wpright life, who rejoices in the performance of his duty, who has jconesdored well aoa agit ay ie) path kitts ibe Capit ite pursue? who does not submit to the laws from fear, but pays Fespect and obedience to them because he considers that this is the most proper course ; who says, does, and thinks nothing, in short, but of his own will, and freely ; all whose plans all whose acts are derived from and return to himeelf ; nor is there which has more authority with him than his own wishes judgment. Even fortune herself, which is said to have the iCICERO. 49 greatest , gives way to him: as the wise has said—‘ A SrestSfeltune be ia fork given to it by his habia” Frooatirr. Paradoz. vi. 3, O dii immortales ! non intelligunt homines, quam mag- num vectigal sit parsimonia. ‘Ye immortal gods! men know not how great a revenue economy Virtue Not 10 BE TAKEN FROM US. Paradox. vi. 3. Etenim si isti callidi rerum sstimatores, prata, ct arcas quasdam magno ostimant, quod ei generi posscssionum minime quasi noceri potest : quanti cst ostimanda virtus, quo nec eripi, nec surripi potest unquam : neque naufragio, neque incendio amittitur : nec tempestatum, nec temporum rmutatione mutatur? qué proditi qui sunt, eoli sunt ivites, For, if those cunning valuers of things prize highly meadows add certain pieces of ground, because such kind of possessions can ‘be but little injured, at what a rate ought virtue to be esteomed, which can neither be taken away, nor stolen; nor can we lose it by shipwreck or fire; nor is it to be changed by the power of tempests or time? those who possess it are alone rich. STATESMEN, Somn. Scip. 3. Sic hahcto, omnibus qui patriam conservirint, adjuverint, auxerint, certum esse in colo ac definitum locum, ubi beati sovo sempiterno fruantur. Nihil est enim illi principi Deo, qui omnem hunc mundum regit, quod quidem in terri fiat, acceptius, quam concilia, cotusque hominum, jure sociati, quo civitates appellantur ; harum rectores et conservatores hinc profecti, huc revertuntur. Bo porsuaded that there is a certain separate place in heaven for those who have preserved, aided, and ameliorated their country, where they may enjoy happiness to all eternity. For there is nothing on earth which gives more pleasure to that Supreme Being, who governs this world, than the meetings and assemblies of men, bound together by social rights, which are called states: the governors and the preservers of these coming thence return to the same place. D“80 CICERO. Tue Sov. Somn. Scip. 3. Immo vero, inquit, ii vivunt, qui ex corporum vinculis, juam e carcere, evolaverunt : vestra vero, quo dicitur vita, mors est. No doubt, replied Scipio, those are alive who have broken loose from the chains of the body as from a prison; it is yours - that is called life that is really death. See (Gr.) Boul. Tae Wort 18 THE TEMPLE oF Gop. Somn. Scip. 3. - Nisi Deus is, cujus hoc templum est omne, quod con- " spicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. ‘Unless the God, whose temple the whole of this is which thou beboldest, shall release thee trom these bonds of the body, thou canst not enter here. Scicipg UNtawrun. Somn, Scip. 3. Quare et tibi, Publi, et piis omnibus retincndus cst animus in custodia corporis: nec injussu ejus, a quo ille est vobis datus, ex hominum vita migrandun est, ne munus humanum assignatum a Deo defuyisse videamini. Wherefore, Publius, thou and all the must koep tho soul in the Doay, nor must races Igeve thi life without the rertolsson of the Being by whom it has been givon, lest thou shouldst seom to treat contemptuously the gift of life conferred on thee Ly the : : See (Gr.) Baleide Viator ovaat To Arrract To Truz Giory. Somn. Scip. 7. Igitur alte spectare si voles, atque hanc sedem, et cternam domum eae neque te sermonibus vulgi dederis, nec in promiis humanis spem posueris rerum tuarum : te Sportet illecebris ipsa virtue traliat ad verum decus ; quid le te alii loquantur, ipsi videant : sed loquentur tamen. Therefore, if thou wilt only turn thy eyes upwards, and look to regu to tie gootp of bales or lace’ thy hopes bathe to 1e nor in Towards of mes; virtue by ite allur Letreot thee to honour; what others say of thee let them see to it, yet talk iCICERO, 51 Tae Minp Is THE Man. Somn. Scip. 8. Tu vero enitere, ct sic habeto, non case te mortalem, sed corpus hoc. Non enim tu is es quem forma ista declarat : sed mens cujusque, is est quisyte; uon ca figura, quo digito demonstrari potest. Deum te igitur scito esse : siquidern Deus est, qui viget, qui sentit, qui meminit, qui providet, qui tam regit, et moderatur, et movet id corpus, cui proopositus est, quam hunc munduun ille princeps Deus: et ut mundum ex quidam parte mortalem ipse Deus aternus, sic fragile corpus animus sempiternus movet. Do thou oxert thyself and believe that it is not thou but thy body that is mortal. For thou are not the being whom this figure shows, but the mind is the man and not the figure which can be inted at with the finger. Know therefore that thou art adivine Pring, since it is a deity in thee which moves, fecls, remembera, foresees, rules, and governs that budy, over ‘which it is placed, in the very same way as the Supreme Being governs this world ; and as the Eternal God directs this world, which is in a certain mortal, so the never-dying spirit directs the frail body. Bee (Gr.) Mind. Tue Brave. Offic. i. 2. Fortis vero, dolorem summum malum judicans; aut temperans, voluptatem sumium Lonum statuens, esse certe nullo modo potest. No man can be brave who considers pain to bo the greatest evil of life, nor temperate, who considers pleasure to be the highest Reason anp Instinct. Offic. i. 4. Sed inter hominem, et beluam hoc maxime interest, quod hve tantum, quantum sensu movetur, ad id solum, quod adest, quodque prasens est, se accommodat, paullulum ad- modum sentiens proteritum, aut futurum, Homo autein, quod rationis eat particeps, per quam consequentia cernit, cauras rerum videt, earum*ue progressus, et quasi ante- ceasiones non ignorat, similitudines comparat, et rebus proo- sentibus adjungit, atque annectit futuras : facile totius vite cursum videt, ad eamque degendam preparat res neces- earias, Between man and the lower animals there is this great distine- tion, that the latter, moved by instinct, look only to the PresentBy _ etosk whatever is usefal by an in! 53 CICERO. and what is before them, paying but little attention to the past or the future. Whereas man, from being endued with reason, by means of which he sees before and after him, discovers the causes of events and their progress, is not ignorant of their antecedents, fs able to compare analogies, and to join the future to the nt; he easily sees before his mind's eye the whole path of life, and prepares things necessary for passing along it. Virtor. Offic. i. 6. Formam quidem ipsam, Marce fili, et am faciem honesti vides ; qua, si oculis cerneretur, mirabiles amores excitaret sapientio. ‘Thou seest, my son Marcva, the very form and features, as it ee cree ey eeeee our it would rouse in us s weoderfal love of . ud 2 LEearnine. Offic. i. 6. Omnes enim trahimur et ducimur ad cognitionis, ct ecientiee cupiditatem : in qua excellere pulchrum putamus : labi autem, errare, nescire, decipi, et malum, et turpe ducimus. ‘We are all drawn and attracted to the desire of knowledge and learning, in which we think it honourablo to excel; but to make mistakes and to be ignorant, we regard as base and disgraceful. Tae Earta CreaTED FOR THE Use or MAN. Offic. i. 7. Sed quoniam, (ut proclare scriptum est a Platone,) non nobis solum nati sumus, ortfisque nostri_partem patria vindiest, partem amici: atque (ut placet Stoicia) qua in terris Gignuntur, ad usum hominum omnia creari, homines autem hominuim causé esse generatos, ut ipsi inter se, aliis alii prodesse possent : in hoc naturam debemus ducem ui, communes utilitates in medium afferre, mutatione ofticiorum, dando, accipiundo : tum artibus, tum operd, tum facultatibus devincire hominum inter homines societatem. But seeing (as has been well said by Plato) we have not been born for ourselves alone, but our country claims ono-part of us, oar friends another, and, as the Stoics declare, all the luctions of the earth have been created for the uso of mep, whereas men it they should assist one another: in this we ought to follow nature as our guide, to bring into the common jango of good offices, at one 5 Z i FCICERO. 53 timo giving, at another receiving, to bind men in union with each other by arta, by industry, and by all the faculties of our mind. No Pusuic Farra Rewarne Invio.ats. Offic. i. & Quod enim est apud Ennium, : Nulla sancta societas, nec fides regni est, Ennius remarks—‘‘ There is no sacred union nor public faith pre Do Noruine wuicu 1s Douprrut, Offic. i. 9. Quocirea bene pracipiunt, qui vetant quidquam agere, quod dubites, squum sit, an iniquum. Equitas enim lucet ipsa per se ; dubitatio cogitationem significat injuria, Wherefore wisely do those admonish us who forbid us to do anything, of which we may be in doubt, whether it is right or wrong. ‘What is right shines with unreflected lustre, whereas hesitation insinuates a suspicion of something wrong. Rugour or Law. Offic. i. 10. Ex quo illud : suemmum jus, summa injuria ; factum est jam tritum sermone proverbium. Hence “ strictness of law is sometimes extreme injustice,” has into a trite proverb, Racine (Freres ennemis, iv. 3) says:— “+ Une extréme justice est souvent une injure,” And Voltaire (alp. ill, 3): “+ Mais Vextréme Justice eat une extréme injure.” See (Gr.) Rigour of law, Hyrocrisy. Offic. i. 13, Autem injustitim nulla capitalior est, quam eorum, qui tum cum maxime fallunt, id agunt, ut viri boni esse videantur. In acts of wickedness there is nothing greater than that of those who, when they deceive, so manage that they seem to be virtuous and upright men. Faisz Generosity. Offic. i. 15. Multi enim faciunt multa temeritate quidam, sine judicio,54 CICERO. vel modo, in omnes, vel repentino quodam, quasi vento, impetu animi incitati ; que beneficia mque magna non sunt hal atque ea, que judicio, considerate, cunstanterque delata sunt. Sed in collocando beneficio, et in referenda gratia, si cetera paria sint, hoc maxime officii est, ut quisque maxime opis indigent, ita ci potissimum opitulari : quod contra fit plerisque. A quo enim plurimum sperant, etiamsi ille his non eget, tamen ei potissimum inserviunt. For many men act recklessly and without judgment, conferring favours upon all, incitod to it by a sudden impetuosity of mind: the kindnesses of these men are not to be regarded in the same light or of the same value as those which sre conferred with judg- ment and deliberation. But in the conferring and requiting of a favour, if other things be equal, it is the duty of a man to assist where it is most required. The very opposite of this often takes for men assist those from whom they hope to receive in re- ‘even though they do not require it. Reasox anv SPErce. Ofc. i. 16. Ratio et oratio conciliant inter se homines, Neque ulla re longius absumus a natura ferarum. . It is reason and speech that unite men to each other; nor is there anything else in which we differ so entiroly from the brute Maratace Tax Crosest Bonp or Society. Offic. i. 17. Prima societas in ipso conjugio est : proxima in liberis : deinde una domus, communis omnia. The first bond of society is the marriage tie: the next, our children ; then the whole family of our house, and all things in common. FATHERLAND. Offic. i. 17. Sed cum omnia ratione, animoque lustriris, omnium societatum nulla est gravior, nulla carior, quam ea, qua cum republicé est unicuique nostrum : cari sunt tes, cari liberi, propinqui, familiares ; sed omnes omnium cari- tates patria una complexa est : pro gua quis bonus dubitet mortem oppetere, si ei sit profuturus hen thou considerest everyt! carefully and thought- faly cl all socistion none is ‘of more lataaes, a nore lear