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in order that our minds might unbend occasionally from the dull routine of business, we have appointed numerous games and sacred festivals throughout the year, performed with a certain solemn pomp and elegance, so that the charms of such daily sights may drive away melancholy. The grandeur of this city causes the produce of the whole world to be imported into it, so that we enjoy not only the delicacies peculiar to our own country, but also those that come from other lands.

CHARACTER OF BRITISH NATION FORESHADOWED. In military tactics we feel superior to our opponents; for we throw open our state to all who choose to resort to it; nor do we ever drive any stranger from our shores who comes for instruction, or from curiosity, making no concealment of anything, lest our enemies should derive some benefit. We trust not so much to being thoroughly prepared, or to cunning devices, as to our own innate courage. In training, there are some people who are, from their youth, inured by laborious exercise to submit to toil; but we, leading an easy and luxurious life, are ready at any moment to face dangers with the same recklessness as they.

POVERTY.

An avowal of poverty is a disgrace to no man; to make no effort to escape from it is indeed disgraceful.

THE BRITISH NATION FORESHADOWED IN THE

ATHENIAN.

For we are the only people who think him that does not take part in public affairs to be not merely lazy, but good for nothing. Besides, we pass the soundest judgments, and have an intuitive knowledge of what is likely to happen; never considering that discussion of a subject stands in the way of its execution, but rather that we suffer from not having duly examined the question before we proceed to carry it out. It is in this that we show our distinguishing excellence-that we are bold as lions in the hour of action, and yet can calmly deliberate on the expediency of our measures. The courage of others is the consequence of ignorance; caution makes them cowards. But those, undoubtedly, must be regarded to be the bravest who, having the most acute perception of the sufferings of war and the sweets of peace, are yet not in the least prevented from facing danger.

ADVERSITY.

For it is not those who are reduced to misery, and who have no hopes of bettering their fort unes, that ought to be ready to shed their blood in defence of their country; but much more those who, if they live long enough, will find a change from their present prosperity difficult to be borne, and to whom adversity, therefore, is a serious calamity. For hard times, after a life of luxurious ease, are felt more keenly by a man of spirit than death, which leaves us without feeling; so that the stroke is met with fortitude, and reaches us in the midst of public prosperity.

PRUDENT MEASURES.

breast even of the coward, if he is successful For boasting and bravado may exist in the through a mere lucky hit; but a just contempt of an enemy can alone arise in those who feel that they are superior to their opponent by the prudence of their measures, as in the case with us. matched in other respects, the very consciousness And even when the parties are pretty equally of this superiority in prudence gives an additional stimulus to courage; and the man who is in difficulties trusts less to hopes, which may deceive which enables him to guard against disappointhim, than to a wise judgment, the foresight of

ments.

EVILS INFLICTED BY HEAVEN.

The evils inflicted by Heaven ought to be borne with patient resignation, and the evils inflicted by enemies with manly fortitude.

MEN OF MERIT SUBJECT TO ENVY.

To be an object of hatred and aversion to their contemporaries has been the usual fate of all those whose merit has raised them above the common level. The man who submits to the shafts of envy for the sake of noble objects, pursues a judicious course for his own lasting fame. Hatred dies with its object, while merit soon breaks forth in full splendor, and his glory is handed down to posterity in never-dying strains.

THE DULLER PART OF MANKIND.

The duller part of mankind, in general, hold the reins of government with a steadier hand than your men of wit and vivacity. The latter are anxious to appear wiser than the laws. In every discussion about the public good they look merely to victory, as if they would have no other opportunity to show off their superior talents. In this way they are very apt to destroy the proper balance of the constitution. The former, who have no confidence in their own abilities, are quite willing to confess that they are not above the laws of their country, though they are unable to cope with the specious statements of the showy orator. Therefore, they are abler administrators of public affairs; because they are good judges of what is equitable, though inferior in debate.

THE EFFECT OF PROSPERITY.

It is the usual result of a sudden and unexpected gleam of prosperity on a people, that it makes them vainglorious and arrogant. Good fortune, attained as a consquence of judicious measures, is more likely to last than what bursts upon us at once. And, to conclude, men are much more dexterous in warding off adversity than in preserving prosperity.

PECULIAR TEMPER OF MAN.

For so remarkably perverse is the nature of man, that he despises whoever courts him, and admires whoever will not bend before him.

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THE INCENTIVES OF HOPE AND LOVE.

The greatest stimuli in every undertaking are hope and ambition; the one points the way, the other follows closely on its heels; the one devises the mode in which it may be accomplished, the other suggests the aid to be got from Fortune. These two principles are the cause of all our evils; and, though unseen, are much stronger than the terror which wasteth by noonday. And then, in addition to these, Fortune herself is active in urging men to the encountering of dangers; for, presenting herself suddenly before them, she in

cites even the faint-hearted to make an effort. And, above all, this is the case with communities, which contend for matters of great concernment, such as liberty, or the dominion over others. In the general ardor each individual feels himself roused to put forth his strength to the utmost.

CONTRAST OF TIMES OF PEACE AND WAR.

for adroitness than their dupes are for goodness. The latter cannot refrain from blushing; the former rejoice in their iniquities.

PRECEDENTS.

Men are foolish enough, in their desire for vengeance, to make precedents against themselves by infringing those laws which are the common protection of mankind, and from which alone they can expect aid if they fall into difficulties. MAKE ALLOWANCE FOR CHANCE IN EVERYTHING. It is the part of the wise, in their estimates of success, to make due allowance for the effects of chance. These men will be more likely to bear the frowns of Fortune with equanimity; and will be prepared to think that war does not invariably take the direction which we wish to give it, but that to which Fortune leads us. And men of this character have little chance of failing in their schemes, or of having the pedestal of their fortune thrown down, because they are too much puffed up by present appearances.

CALAMITIES OF WAR.

And, in regard to the calamities of war, what need is there to relate, in minute detail, all that happens in the ears of men who have only too much experience of them? No one ever plunges headlong into these from ignorance of what will In the piping times of peace and prosperity, follow; nor yet, when they expect to gratify their communities, as well as individuals, have their ambitious views, are they ever deterred by fear. feelings as well as nature less excited, because In the latter case, the expectations of what is to they are not under the compulsion of stern neces-be gained are thought to overbalance the dangers sities. Whereas war, which strips them of their daily food, is a rough teacher, and renders their passions in accordance with their present condi

tion.

WORDS LOSE THEIR SIGNIFICANCE.

They changed the common signification of words at their pleasure, and distorted them, in order to palliate their actions. For what was once thought senseless audacity began to be esteemed contempt of danger in defence of a friend; prudent caution to be plausible cowardice; bashfulness to be the pretext for sloth; and the being wary in everything as only another word for laziness. A hot, fiery temper was looked upon as the exhibition of a manly character; circumspect and calm deliberation to be a specious pretext for intended knavery. He who was subject to gusts of passion was always considered trustworthy; who presumed to contradict was ever the object of suspicion. He who succeeded in a roguish scheme was wise, but he who anticipated it in others was still a more able genius; but he whose foresight enabled him to be above all such proceedings was looked upon as one who put an end to friendship, and was awed by his enemies. In short, the highest praise was considered to be due to him who forestalled his neighbor in doing mischief, or who egged on another to it.

VILLAINS.

The number of villains is large in this world; and they are more successful in acquiring a name

that are likely to accrue; and the former prefer to undergo any danger than to suffer diminution of their present possessions. If neither party seem likely to carry out their views, then exhortations to mutual agreement seem highly proper.

REVENGE NOT CERTAIN.

Vengeance does not necessarily follow because a man has sustained an injury; nor is power sure of its end because it is full of sanguine expectations. Fortune hangs up, in general, her unsteady balance, which, while little dependence can be placed upon it, yet gives us most useful hints. For, as we have thus a wholesome dread of each other. we advance to the contest with thoughtful premeditation.

MIGHT MAKES RIGHT.

For it is more disgraceful for men in high office to improve their private fortune by specious fraud than by open violence. Might makes right in the one case; while, in the other, man throws over his proceedings the cloak of despicable cunning.

HOW A STATE CAN PRESERVE ITSELF FREE.

For it is a maxim allowed, that no state can possibly preserve itself free, unless it be a match for neighboring powers.

THE SANGUINE NATURE OF HOPE.

It is the usual way of mankind blindly to indulge in sanguine hopes of gaining a favorite ob ject, and to throw aside with despotic scorn what

ever has the appearance of running counter to than of one who merely professes his intention to their wishes.

HOPE.

Hope, a solace in dangerous emergencies, is not always fatal to those who indulge in its flattering tales, if they are in a position to bear a disappointment. By those, however, who place their all on the hazard of a cast, its delusions (for hope is extravagant in its nature) are then only known by experience, when it is no longer possible to guard against its snares.

defend himself against assaults, as they think that there will be then only an equality of danger.

THE GOVERNMENT OF AN OLIGARCHY AND DEMOCRACY.

It may, perhaps, be said that a democracy is a form of government repugnant to the dictates of wisdom and justice; that those who are the wealthiest are more likely to conduct public affairs successfully. To this I answer, in the first place, that by the word people is meant a whole

MEN HAVE RECOURSE TO DIVINATIONS IN CALAM- community, including every individual; whereas

ITY.

Be not like the mob of mankind, who, though they might be saved by human exertions, as soon as faint hopes of safety are visible, have recourse to others of a darker cast,-to necromancy, fortune-tellers, and such foolish courses as hope suggests to draw them on to destruction.

DISHONOR.

For you will be no longer controlled by that sense of shame which leads men to ruin when dishonor stares them in the face, and danger presses them from behind. For many, though they see plainly enough into what evils they are going to plunge, yet, to avoid the imputation of dishonor, so powerful is the force of one bewitching sound-feel themselves obliged to yield to a course of which their better reason may disapprove, and rush wilfully into irremediable calamities, and incur a more shameful weight of dishonor through their own mad obstinacy than Fortune would have awarded them.

MEN WHO MAINTAIN THEMSELVES IN CREDIT.

For those are the men to maintain themselves with credit in the world, who never suffer their equals to insult them, who show proper respect to their superiors, and act with thoughtful kindness to their inferiors.

EVERYTHING UNKNOWN IS MAGNIFIED.

For we all know that things placed at the greatest distance from us, as well as those whose character we have never known by experience, are most apt to excite our admiration.

SUCCESS.

You are convinced by experience that very few things are brought to a successful issue by impetuous desire, but most by calm and prudent forethought.

MONEY THE SINEWS OF WAR.

an oligarchy is only a small portion of the people: in the next place, that the wealthy are, no doubt, the best guardians of the public treasure, and that men of prudence and forethought are the best advisers in public matters; but the people in the mass are, after listening to a discussion, the best judges of measures. And that these different ranks of citizens are thus, in a democracy, able, both as a part and as a whole, to enjoy an equality of privilege. But, on the other hand, an oligarchy compels the great mass of the people to share in the dangers of the state while it not only monopolizes most of the advantages, but actually takes to itself everything on which it can lay its hand.

DANGER IN MULTITUDE OF COUNSELLORS.

A multitude of generals and many counsellors are very injurious.

REVENGE IS SWEET.

Nay more, we have the best opportunity of revenging ourselves on a detested enemy, which, according to the proverb, is the most pleasant thing in the world.

HISTORY.

History is philosophy teaching by examples.

TIMOCLES.

FLOURISHED ABOUT B.C. 340.

TIMOCLES, an Athenian comic poet of the middle comedy, who flourished about B.C. 340. Suidas gives the titles of nineteen dramas.

POVERTY.

For poverty sometimes forces many to do, conFor they are possessed of plenty of money, by means of which war and every other human en-trary to their natural disposition, things unworthy

terprise are easily brought to a successful end.

THE ASSAILANT IS MOST TO BE DREAded.

The opinions of men depend very much on rumors; and they have a greater dread of an enemy who proclaims himself ready to begin the attack,

of them.

POVERTY.

Poverty sometimes forces many to do acts unworthy of them, contrary to their natural disposition.

TYRTEUS.

FLOURISHED ABOUT B.C. 660.

TYRTŒUS, son of Archembrotus, is said to have been by birth an Athenian, but became a citizen of Lacedæmon. There is a story that he was a lame schoolmaster, of low family and reputation, whom the Athenians, when applied to by the Lacedæmonians, in accordance with the oracle, purposely ́sent as the most inefficient leader they could select; but it turned out that his poetry achieved that victory which his physical condition seemed to forbid his aspiring.

TO DIE FOR ONE'S COUNTRY.

It is honorable for a brave man to die, having fallen in front of the ranks, fighting for his father

land.

COWARDICE.

It is not in the force of words to paint the varied ills which befall a man if he has been actuated by cowardice.

THE BRAVE MAN.

them safely back to Greece. When Socrates was
put to death, B.C. 399, we find that Xenophon was
shortly after obliged to leave Athens, and took
refuge, with his family, at Scillus, under the pro-
tection of the Lacedæmonians. Here he spent
twenty years in exile, hunting, writing, and enter-
taining his friends. After this long residence, he
was compelled by the Eleans to leave Scillus, and is
Of the historical
said to have retired to Corinth.
works of Xenophon, the "Anabasis," or the His-
tory of the Expedition of the Younger Cyrus, and
of the Retreat of the Greeks who formed part of
his army, has immortalized his name.

THE GODS OMNISCIENT.

Socrates thought that the gods knew all things, both what is said, what is done, and what is meditated in silence, are everywhere present, and give warnings to men of everything human.

So 1 John (iii. 20)—“God is greater than our heart, and uчoweth all things."

EVIL COMMUNICATIONS.

wicked as sure to prove its destruction.

Wherefore fathers keep their sons, even though they be virtuous, from the society of the wicked, as This is virtue-this the noblest meed among they consider association with the virtuous as men, and the best for a young man to carry off-likely to incline them to virtue, and with the this is a common good to a city and all its people, namely, whoever, standing firm, is foremost of the embattled train, and is altogether forgetful of base flight, when he has staked his life and firm spirit, but has the courage to die beside his neighbors. Such a man is a brave warrior.

THE DEATH OF THE BRAVE.

He, having fallen amidst the foremost, loses his life, bringing glory to his city, people, and father, pierced in many places through breast and bossed shield, and through his armor in front. Young and old alike lament him with sad regret. His tomb and children are famed among men,-childrens' children, and his whole descendants after him. Never does his fair fame or name perish; but though he be under the ground, he becomes immortal. Whoever acting nobly, fighting for country and children, impetuous Ares shall have destroyed.

XENOPHON.

BORN PROBABLY BEFORE B.C. 444-WAS ALIVE
B.C. 357.

XENOPHON, the illustrious commander, historian, and philosopher, was the son of Gryllus, an Athenian. He was the pupil of Socrates, and made rapid progress in that moral wisdom for which his master was so eminent. He joined the army of Cyrus the younger, in his expedition against his brother Artaxerxes Mnemon, king of Persia; and when that enterprise proved unfortunate, he took command of the Greek troops, and assisted, by his prudence and skill, in bringing

The truth of this is borne witness to by one of the poets (Theognis v. 35)-"From every good man thou wilt learn what is good; but if thou associatest with the wicked, thou And another poet sayswilt lose the sense that is in thee." "A good man is at one time good, and at another bad."

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GOD KNOWS BEST WHAT IS GOOD FOR MAN.

Socrates, prayed to the gods simply that they would give him what was good, inasmuch as the gods knew best what things are good for man. Those who prayed for gold, or silver, or high power, or anything of that kind, he regarded as doing the same as if they prayed that they might play at dice, or fight, or anything of that kind, of which the result was dependent on chance.

So Matt. (vi. 7)—" But when ye pray, use not vain repetitions. as the heathen do; for they think that they shall be heard for their much speaking."

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years shall have no end."

So Psalms (cii. 25)—“ Of old hast Thou laid the foundation of furnishing provisions for his soldiers; a man of the earth; and the heavens are the work of Thy hands. They mechanical contrivance and activity, careful, pershall perish, but Thou shalt endure; yea, all of them shall wax old like a garment; as a vesture shalt Thou change them, severing, sagacious, affectionate, and, at the same and they shall be changed. But Thou art the same, and Thy time, severe; open, yet crafty; careful of his own, yet ready to steal from others; profuse, yet rapacious; lavish of presents, yet eager to acquire money; cautious, yet enterprising,-and many other qualities, both natural and acquired, which he who would fill the office of general well, must possess.

THE BEST SAUCE.

Dost thou not know that he who eats with most pleasure is he who least requires sauce, and that he who drinks with the greatest pleasure is he who least desires other drink than that which he has?

DIVINE NATURE IS PERFECTION.

I think to want nothing is to resemble the gods, and to want as little as possible is to make the nearest approach to the gods; that the Divine nature is perfection, and that to be nearest to the Divine nature is to be nearest to perfection.

So Psalms (1. 9)-"I will take no bullock out of thy house, nor he-goats out of thy folds: for every beast of the forest is mine, and the cattle upon a thousand hills."

HONOR GOD.

If thou wishest the gods to be propitious to thee, thou must honor the gods.

BEST MEN MOST PIOUS BEFORE GOD. Socrates said that the best men were the most observant of the worship of the gods.

So Joshua (xxiv. 15)-"As for me and my house, we will serve the Lord."

THE LOOKS AND GESTURES SHOW THE CHARACTER. Surely, also, nobleness and generosity of disposition, lowness of mind and illiberality, modesty and intelligence, insolence and stupidity, are shown both in the countenance and gestures of men, whether they are standing or moving.

GOD SHOWS HIMSELF BY HIS WORKS.

He who arranges and holds together the whole universe, in which are all things beautiful and So Psalms (cxv. 18)—“ The Lord is nigh unto all them that good, and who preserves it always unimpaired, call upon Him, that all that call upon Him in truth."

GOD GRANTS NOTHING WITHOUT LABOR.

undisordered, and undecaying, obeying His will swifter than thought, and without irregularity, is

The gods give nothing really good and beautiful Himself manifested only in the performance of His

without labor and diligence.

So Genesis (iii. 19)-"In the sweat of thy face shalt thou eat bread."

WHAT BENEFITS CHILDREN RECEIVE FROM THEIR

PARENTS.

Whom then, said Socrates, can we find receiving greater advantages from any persons than from their parents? Children, whom their parents have brought from non-existence into existence, to behold so many beautiful objects, and to partake of so many blessings which are granted by the gods to men: blessings which appear to us so inestimable that we shrink in the highest degree from abandoning them.

THE LOW-MINDED AND THE HONORABLE.
The low-minded thou canst not gain otherwise
than by giving them something; whereas the
honorable and the good thou mayest best attract
by treating them in a kindly manner.

WE ARE MEMBERS OF ONE BODY TO ASSIST EACH
OTHER.

At present, Socrates said, you are in the same state as if the two hands, which the gods have made to assist each other, should neglect their duty, and begin to impede each other. Would it not be a great folly and misfortune to use for our hurt what was intended for our benefit?

THE QUALIFICATIONS OF A GENERAL. But, said Socrates, this is much the best part of the qualifications of a general: for a general must be skilful in preparing what is necessary for war,

mighty works, but is invisible to us while He is regulating them.

THE SOUL OF MAN.

The soul of man is part of the Divinity, if there be any part of man really so.

in our hearts by the Holy Ghost, which is given unto us."

So Romans (v. 5)-" Because the love of God is shed abroad

ALL MEN HAVE WORSHIPPED GOD FROM THE BE

GINNING OF THE WORLD.

It is believed that the gods have been worshipped by all men from the very beginning.

HONOR THE GODS ACCORDING TO YOUR MEANS. It becomes the man who fails in no ways to honor the gods to the best of his means, to be of good courage, hoping for the greatest blessings; for no one can with reason hope for greater blessings from others than from those who are able to benefit him most.

So Psalms (xxxii. 10)-" He that trusteth in the Lord, mercy shall encompass him about."

THE OMNIPRESENCE OF GOD.

The fury of the gods I know not how any man may escape by flight, nor in what darkness he could hide himself, nor in what strong place he could take refuge. For all things are everywhere subject to the control of the gods, and they rule in the armies of heaven as among the inhabitants of he earth:

RULERS ARE NECESSARY.

For without rulers and directors nothing honor able or useful can be accomplished, to sum up in

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