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TO FALL IN BATTLE IS HONORABLE.

thou thinkest it of no consequence at present, is | For touching all such things as these they strenu that thou shouldst have correct notions of the ously maintain that that alone exists, which gods, and thereby be able to direct thy course of affords impact and touch, defining body and existlife in a proper way. If I point out to thee, in the ence to be the same. first place, one thing of the highest importance, I shall not appear to be telling a falsehood. Thou and thy friends are not the only parties, nor the And truly, Menexenus, it appears, on many first, who have maintained this opinion of the non-accounts, to be an honorable thing to fall on the existence of the gods; for there have always been field of battle. a larger or smaller number who have been laboring under this same disease. This, therefore, I shall tell thee respecting them, as I have had frequent intercourse with many of them, that not one ever, who has held such an opinion respecting the gods, has continued to old age to maintain it.

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POWER OF ORATORY.

So strongly does the speech and the tone of the orator ring in my ears that scarcely, in the third or fourth day, do I recollect myself, and perceive where on the earth I am; and, for awhile, I am willing to believe myself living in the Isles of the Blessed.

Milton, in Comus, says:

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Who, as they say, would take the prison'd soul
And lap it in Elysium."

NO LIFE.

But the prosperity of wicked and unjust men, both in public and in private life, who, though not leading a happy life in reality, are yet thought to do so in common opinion, being praised im- TO LIVE WITH DISHONOR RENDERS LIFE TO BE properly in the works of poets, and all kinds of books, may lead thee-and I am not surprised at thy mistake-to a belief that the gods care nothing for the affairs of men. These matters disturb thee. Being led astray by foolish thoughts, and yet not being able to think ill of the gods, thou hast arrived at thy present state of mind, so as to think that the gods do indeed exist, but that they despise and neglect human affairs.

Considering that to him who disgraces his family life is no life, and that to such a person there is no one, of gods or of men, a friend, neither while living upon earth, nor when dead under the

earth.

THE COWARD AND THE KNAVE.

Riches bring no honor to him who possesses it,

WHERE YOUR HEART IS, THERE WILL BE YOUR if there is a want of manly character; for such a

TREASURE.

For whatever a man's desire is, and whatsoever he may be as to his soul, such every one becomes in a great measure.

THE OMNIPRESENCE OF GOD.

But never must thou, nor any other, pray, having become unfortunate, to be superior to this judgment of the gods. For thou wilt never be neglected by it, not even though thou wert so small as to sink into the depths of the earth, nor so lofty as to ascend up into heaven; but thou wilt suffer from them the proper punishment, whether thou remainest here, or go to Hades, or be carried to some place still more wild than these.

LET NO ONE SPEAK EVIL OF HIS NEIGHBOR.

Let no one speak evil of another.

LET THERE BE NO BEGGAR.

Let there be no beggar in the state.

THE WICKED AND THE GOOD.

The wicked generally take pleasure in false pleasures, but the good in the true: in the souls of men there are false pleasures, mimicking, however, in a very laughable way the true.

one is rich for another, and not for himself. Nor do beauty of person and strength of body, if they be united with cowardice and knavery, appear becoming, but the very opposite, making the possessor to be only more conspicuous, and to show forth his want of courage.

PRIDE OF ANCESTRY.

Being well satisfied that, for a man who thinks himself to be somebody, there is nothing more disgraceful than to hold himself up as honored, not on his own account, but for the sake of his forefathers, yet hereditary honors are a noble and splendid treasure to descendants.

DEPEND ON THYSELF.

For the man who makes everything that leads to happiness, or near to it, to depend upon himself, and not upon other men, on whose good or evil actions his own doings are compelled to hinge, -such a one, I say, has adopted the very best plan for living happily. This is the man of moderation; this is the man of a manly character, and of wisdom.

NOT WHAT A MAN WISHES, BUT WHAT HE CAN.
It is not what a man wishes, as men say, speak-

So John (viii. 44)—"The devil is a liar and the father of it."ing proverbially, but what he can.

MATERIALISM.

Some of them draw down to earth all things from heaven and the unseen world, laying hold of them foolishly as if they were stones and oaks.

ORIGINAL BAD HABITS NOT TO BE GOT RID OF.

My good friend, thou must not look to Midias, the quail-feeder, and others of that kidney, who affect to manage the affairs of the state, though

they still have, as the women-would say, the slavecut of hair in their souls, from want of a gentlemanlike education; not yet having got rid of it, but still acting the part of barbarians, they have come to cajole and fawn upon the city, and not to

rule it.

NOBLE NATURES ARE SPRUNG FROM THE NOBLE.

ONLY A FEW BLESSED AND HAPPY.

It is not possible for men to be perfectly blessed and happy, except a few.

So Matthew (vii. 14)—“ Straight is the gate and narrow is the way which leadeth unto life, and few there be that find it."

PIETY TO THE GODS.

Let no one ever attempt to persuade us that Whether or not is it probable that the nobler there is any part of virtue belonging to the race natures are sprung from noble races ? of men greater than piety to the gods.

KIND OF PRAYER TO BE OFFERED TO GOD.

He says that we ought to pray thus: O Jupiter, our king, grant to us whatever is good, whether we pray for it or not; but avert what is evil, even though we offer our prayers to obtain it.

Shakespeare ("Anthony and Cleopatra," act ii., sc. 1) says:--
"We, ignorant of ourselves,

Beg often our own harms, which the wise powers
Deny us for our good; so find we profit,

By losing of our prayers."

So Genesis (iv. 7)—“If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door;" and 1 Timothy (iv. 8)—" Godliness is profitable unto all things,

having the promise of the life that now is and of that which is to come."

DANGER OF EXCESSIVE LOVE OF FREEDOM.

To those who are pursuing after free institutions, and flying from a servile yoke as an evil, I would take the liberty of giving this advice, that they be on their guard lest, from an immoderate love of ill-timed liberty, they fall into the disease

Merrick (a Hymn No. ccxxv. in the Rev. W. Mercer's Church with which their ancestors were afflicted, from ex

Psalter) says:

"The good unasked in mercy grant;
The ill, though asked, deny.

JACK OF ALL TRADES AND MASTER OF NONE.

Which he expresses, while he is bringing a charge against some one that

"Trades many knew he; but knew badly all." GOD NOT TO BE GAINED OVER BY GIFTS.

For the Divine Nature, in my opinion, is not such as can be gained over by gifts, like a knavish

usurer.

GOD FROM ALL ETERNITY.

A beginning is uncreate: for everything that is created must necessarily be created from a beginning, but a beginning itself from nothing what

ever.

WHAT WE SHOULD PRAY FOR.

O beloved Pan, and ye other gods of this place, grant me to become beautiful in the inner man, and that whatever outward things I may have may be at peace with these within. May I think the wise man to be rich, and may I have as much wealth as a wise man can employ usefully and prudently. Do we need anything else, Phædrus ? For myself I have prayed enough.

So Proverbs (xxx. 7)-"Two things have I required of thee; deny me them not before I die: Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain."

DIVINE NATURE OF EDUCATION.

For there is nothing of a more divine nature about which a man can consult than about the training of himself, and those who belong to him.

THE EDUCATION OF A SON.

For I know not anything about which a man of sense ought to feel more anxious than how his son may become the very best of men.

cessive anarchy, abusing their measureless love of freedom.

SLAVERY AND FREEDOM.

For slavery and freedom, if immoderate, are each of them an evil; if moderate, they are altogether a good. Moderate is the slavery to a god; but immoderate, to men. God is a law to the men of sense; but pleasure is a law to a fool.

FATHERLAND.

But then you ought to consider that each of us is born not for himself only, but our country claims one part, our parents another, and our friends the remainder.

PHILOSOPHY.

Philosophy is a longing after heavenly wisdom. So Psalms (xlii 2)-"My soul thirsteth for God, for the living God: when shall I come and appear before God?"-and Isaiah (lv. 6)—" Seek ye the Lord while He may be found; call ye upon Him while He is near."

WE SHOULD STRIVE AFTER GOD.

By nature God is worthy of every pains to be acquainted with.

So Colossians (iii. 2)—" Set your affections on things above, not on things on the earth."

PLUTARCH.

BORN ABOUT A.D. 50-DIED ABOUT A.D. 120. PLUTARCH, one of the most celebrated writers of antiquity, was born at Charoneia, in Boeotia. He was studying philosophy under Ammonius, at Delphi, at the time Nero was travelling through Greece, A.D. 66. His family was of distinction in his native place; and he was employed by his fellow-citizens to transact some public business for them at Rome, though it was late in life before he busied himself with Roman literature. He was

lecturing at Rome in the reign of Domitian; but he spent the most of his life in his native city, where he discharged various magisterial offices, and had a priesthood. The work for which he is most distinguished is his "Parallel Lives of Forty

six Greeks and Romans."

VILLAINS.

When men avail themselves of the assistance of villains, they regard them with the same feelings as they do venomous creatures which they employ for their poison and gall. For, while they make use of them, they show affection; but, when their purpose is accomplished, they detest their rascality.

THE PURE AND THE CARNAL-MINDED.

For, in the language of Heracleitus, the virtuous soul is pure and unmixed light, springing from the body as a flash of lightning darts from the cloud. But the soul that is carnal and immersed in sense, like a heavy and dank vapor, can with difficulty be kindled, and caused to raise its eyes heavenward.

So Romans (viii. 7)-"Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be."

THE DUTY OF A PRINCE.

OBEDIENCE OF A PEOPLE.

For it is certain that people will not continue obedient to those who know not how to command; while it is the duty of a good governor to teach obedience. He who knows how to show the way well, is sure to be well-followed; and as it is by a knowledge of the act of horsemanship that a horse is rendered gentle and manageable, so it is by the skill and abilities of him who sits on the throne that the people become submissive and obedient.

GLORY ATTENDS ON THE NOBLE AFTER DEATH.

Glory attends on the just and noble. It increases after death; for envy does not long survive them, and sometimes has disappeared before their death.

WRITTEN LAWS BROKEN LIKE SPIDERS' WEBS.

When Anacharsis heard what Solon was doing,

he laughed at the folly of thinking that he could restrain the unjust proceedings and avarice of his citizens by written laws, which, he said, resembled in every way spiders' webs, and would, like them, catch and hold only the poor and weak. while the rich and powerful would easily break through them.

ABSOLUTE MONARCHY.

Absolute monarchy is a fair field, but has no outlet.

NO ONE TO BE PRONOUNCED HAPPY BEFORE
DEATH.

For it is the highest duty of a prince to maintain the government in its proper form; and this may be accomplished not less by abstaining from grasping into his hands powers that do not belong to him, than by maintaining the authority which is his own. Now he who surrenders his There are many and various events in the life of authority, and he who grasps a greater power, man that do not allow him to pride himself on does not continue a king or prince; but degenerat-present prosperity, nor to be fascinated by that ing either into a demagogue or tyrant, causes his subjects to hate or despise him.

ADVANTAGES OF A HOUSE OF PEERS.

happiness which is so subject to change: for futurity carries in its hidden bosom many vicissi tudes for man. The man who is blessed by heaven, to the last moment of his life is pro

For the constitution of the state before this nounced by us to be happy; but the happiness of time had been fluctuating, and inclining some-him who still lives, and is engaged in the conflicts times to despotism and sometimes to a pure de- of life, is uncertain and precarious, like that of mocracy; but the formation of a senate, an inter- the combatant ere the crown of victory is deter mediate body, like ballast, gave it a just balance, mined. and permanence to its institutions. For the MAN'S DISCOURSE LIKE A PIECE OF TAPESTRY. twenty-eight senators supported the kings when the people made encroachments on their authority, Themistocles replied, "That the conversation of and again sustained the just power of the com- a man resembled a piece of embroidered tapesmons when the kings attempted to make them-try which, when spread out, showed its figures, selves absolute.

but, when it is folded up, they are hidden and lost; wherefore he requested time for considera

IMPORTANCE OF GOOD PRINCIPLES BEING IN- tion."

STILLED INTO A PEOPLE.

Lycurgus thought that what tended most to secure the happiness and virtue of a people was the interweaving of right principles with their habits and training. These remained firm and steadfast when they were the result of the bent of the disposition, a tie stronger even than necessity; and the habits instilled by education into youth would answer in each the purpose of a lawgiver.

WAR HAS ITS LAWS OF HONOR.

War at best is a savage thing, and wades to its object through a sea of violence and injustice; yet there are certain laws connected with it to which men of honor will adhere. Nor must we be so bent upon victory as to try to gain it by acts of villany and baseness; for a great general ought to make use of his own skill and bravery, and not depend on the knavery of others.

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THAT THE WEAK MUST OBEY THE STRONG, IS A not depend chiefly on gentleness and kindness in

LAW OF NATURE.

Following the most ancient law of nature, which makes the weak obey the strong, beginning from God and ending with the irrational part of creation. For these are taught by nature to use the advantages which their strength gives them over the weak.

amending their faults, acting, in fact, in a more stringent and harsh manner than even gardeners do to wild fig-trees, wild pears and olives, whose nature they change and soften by cultivation, thereby obtaining excellent and agreeable fruit.

CHARMED WITH THE WORK, WE DESPISE THE education than that it tends to soften and polish

WORKMAN.

Often while we are delighted with the work, we regard the workman with contempt. Thus we are pleased with perfumes and purple, while dyers and perfumers are considered by us as low, vulgar mechanics.

THE BEAUTY OF GOODNESS.

For the beauty of goodness possesses a power of attraction, exciting in us a desire that our latter end may be the same as that of the righteous; it exercises an influence over us not merely when the living example is before our eyes, but even the mere description of it is beneficial to our minds.

So Numbers (xxiii. 10)—“ Let me die the death of the righteous, and let my last end be like his!"

ANY WORK OF IMPORTANCE REQUIRES TIME AND

LABOR.

For ease and quickness of execution are not fitted to give those enduring qualities that are necessary in a work for all time; while, on the other hand, the time that is laid out on labor is

ADVANTAGES OF A LIBERAL EDUCATION. Men derive no greater advantage from a liberal their nature, by improving their reasoning faculties and training their habits, thus producing an evenness of temper and banishing all extremes.

A PEOPLE RUINED BY INDULGENCE.

It was a shrewd saying, whoever said it, "That the man who first brought ruin on the Roman people was he who pampered them by largesses and amusements."

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MEN NEGLECTFUL OF RELIGIOUS WORSHIP.

Being aware that man's attention to religious

amply repaid in the permanence it gives to the worship is only to be attained by a kind of vioperformance.

THE SPECULATIVE AND PRACTICAL PHILOSOPHER.

In my opinion there is an essential distinction between the speculative and practical philosophers; for while the former gives his thoughts to scien

tific and metaphysical subjects without reference to what is material, the latter devotes the noble qualities of his mind to the improvement of mankind, and to attain this object he finds riches not only an excellent assistant, but really necessary.

TO ERR IS HUMAN.

Fellow-soldiers, to commit no blunders in the

execution of mighty transactions, is beyond the power of man; but the wise and good learn from their errors and indiscretion wisdom for the

future.

GOD LOVES A CHEERFUL GIVER.

lence and compulsion.

The Divine

THE ASSISTANCE OF GOD TO MAN IS A MORAL INFLUENCE, NOT DESTROYING FREE-WILL. In surprising and startling actions, where the supernatural and the assistance of the Divinity may be required, Homer does not introduce the Supreme Being as taking away the freedom of the Power is not represented as causing the resolution, will, but merely as influencing it. but only thoughts and ideas which naturally lead to the resolution. In this way the act cannot be called altogether involuntary, since God is the moving cause to the voluntary, and thus gives confidence and good hope. For we must either banand influence over our actions, or what other way ish entirely the Supreme Being from all causality is there in which He can assist and co-operate with men? for it is impossible to suppose that He fashions our corporeal organs, or directs the mo

The worship most acceptable to God comes from tions of our hands and feet, to accomplish what a cheerful and thankful heart.

He intends; but it is by suggesting certain moSo 2 Corinthians (ix. 7)—" For God loveth a cheerful giver." tives, and predisposing the mind, that He excites

HOW THE MINDS OF MEN OUGHT TO BE SOFTENED.

the active powers of the will, or restrains them.

BE REJECTED.

For he thought it shameful that, while those MIRACULOUS APPEARANCES NOT ALTOGETHER TO who breed horses and dogs subdue their stubborn tempers, and bring into subjection their fierce spirits, by watchfulness, kind treatment, and good feeding, rather than by whipping and confinement, he who has the command of men should

Indeed, we shall not deny that sweating statues and weeping images, and some even emitting drops of blood, may have existed; for wood and stone often contract a mouldiness and mildew that gives

out moisture, not only exhibiting many different colors themselves, but receiving a variety of tints from the circumambient air. Yet, with all this,

there is no reason why the Supreme Being should not avail Himself of these signs to predict future events. It is also very possible that a sound resembling a sigh or a groan might come from a statue by the disruption or violent separation of some of the interior parts; but it is quite beyond the bounds of possibility to imagine that an inanimate thing can give forth an articulate voice or a clear, full, and perfect expression. As for those persons who are possessed with such a strong sense of religion that they cannot reject anything of this kind, they found their faith on the wonderful and incomprehensible power of God, for there is no kind of resemblance between Him and a human being, either in His nature, His wisdom, His power, or His operations. If, therefore, He performs something which we cannot effect, or executes what with us is impossible, there is nothing in this contradictory to reason, since, though He far excels us in everything, yet the dissimilitude and distance between Him and us appears most of all in the works that He was wrought.

INSULT WORSE TO BEAR THAN WRONG.

Thus the greater proportion of mankind are more sensitive to contemptuous language than unjust acts; for they can less easily bear insult than wrong.

RELIGION.

There are some philosophers, who define religion to be the science of worshipping the gods.

NO ONE VERY WICKED AT ONCE.

For no one ever began his attempts to shake a government by an enormous crime; but those who wink at small offences are withdrawing their attention from weightier matters.

So Psalms (lxix. 27)—“ Add iniquity unto their iniquity." INCOMPATIBILITY OF TEMPER IN MARRIED LIFE.

For, in general, women are divorced for glaring and notable faults; yet sometimes, also, a peevish disposition, an uncomplying temper, small but constant bickerings, though unknown to the world, cause incurable distastes in married life.

THE MINGLED LOT OF HUMAN LIFE.

But perhaps there is some superior Being, whose business it is to throw a shade over every noble and eminent action, and to make such a mingled yarn of good and ill together in our life, that it may never be entirely free from calamity; but those, as Homer says, may consider themselves happy to whom fortune gives an equal share of good and evil.

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REVERENCE OF GODS BRINGS BLESSING.

By the Romans the success of everything was ascribed to the gods, nor did they permit even in their greatest prosperity any neglect of the forms of divination and other sacred usages, regarding it as of much greater importance for the preservation of the state that their generals should show respect to the gods than that they should be victorious over their enemies.

So Sirach (i. 13)-" Whoso feareth the Lord, it shall go well with him at the last, and he shall find favor in the day of his death."

WHY MEN REVERENCE GOD.

Men admire the gods, and think them happy, because of their freedom from death and corruption.

So Daniel (iv. 34)-"I blessed the Most High, and I praised and honored Him that liveth forever, whose dominion is an everlasting dominion, and His kingdom is from generation to generation."

WHAT ONE DOES NOT NEED IS DEAR AT A PENNY.

He regarded nothing to be cheap that was superfluous, for what one does not need is dear at a penny; and it was better to possess fields, where the plough goes and cattle feed, than fine gardens that require much watering and sweeping.

GOODNESS AND JUSTICE.

But goodness has a wider range than justice; for we are bound by nature to observe the dictates of law and equity in our dealings with men, while the feelings of kindness and benevolence overflow, as from a gushing fountain, from the breast of the tender-hearted to creatures of every species.

KINDNESS SHOULD BE SHOWN TO EVERY LIVING

CREATURE.

For we should certainly not treat living creatures as old shoes or household goods, which, if they are worn out by long use, we cast away as useless; and if it were for no other reason than to cultivate a kind and loving disposition to mankind, we should be merciful to other creatures. For my own part, I should never think of selling an old ox which had labored in my service, much less would I be willing to remove an old slave, Cato the elder, when somebody was praising a who had grown gray in my service, from his acman for his foolhardy bravery, said "that there customed dwelling and diet; for to him, poor was an essential difference between a really brave man! it would be as bad as banishment, being of man and one who had merely a contempt for life." | as little use to the buyer as to the seller.

DIFFERENCE BETWEEN TRUE BRAVERY AND A
DISREGARD OF LIFE.

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