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By Root 23876 0

when courted by a beauty with whom he was in love, to maintain at need a severe abstinence. He was seen ever to go to the wars, and walk upon ice, with bare feet; to wear the same robe, winter and summer; to surpass all his companions in patience of bearing hardships, and to eat no more at a feast than at his own private dinner. He was seen, for seven-and-twenty years together, to endure hunger, poverty, the indocility of his children, and the nails of his wife, with the same countenance. And, in the end, calumny, tyranny, imprisonment, fetters, and poison. But was this man obliged to drink full bumpers by any rule of civility? he was also the man of the whole army with whom the advantage in drinking, remained. And he never refused to play at noisettes, nor to ride the hobby-horse with children, and it became him well; for all actions, says philosophy, equally become and equally honour a wise man. We have enough wherewithal to do it, and we ought never to be weary of presenting the image of this great man in all the patterns and forms of perfection. There are very few examples of life, full and pure; and we wrong our teaching every day, to propose to ourselves those that are weak and imperfect, scarce good for any one service, and rather pull us back; corrupters rather than correctors of manners. The people deceive themselves; a man goes much more easily indeed by the ends, where the extremity serves for a bound, a stop, and guide, than by the middle way, large and open; and according to art, more than according to nature: but withal much less nobly and commendably.

Greatness of soul consists not so much in mounting and in pressing forward, as in knowing how to govern and circumscribe itself; it takes everything for great, that is enough, and demonstrates itself in preferring moderate to eminent things. There is nothing so fine and legitimate as well and duly to play the man; nor science so arduous as well and naturally to know how to live this life; and of all the infirmities we have, 'tis the most barbarous to despise our being.

Whoever has a mind to isolate his spirit, when the body is ill at ease, to preserve it from the contagion, let him by all means do it if he can: but otherwise let him on the contrary favour and assist it, and not refuse to participate of its natural pleasures with a conjugal complacency, bringing to it, if it be the wiser, moderation, lest by indiscretion they should get confounded with displeasure. Intemperance is the pest of pleasure; and temperance is not its scourge, but rather its seasoning. Euxodus, who therein established the sovereign good, and his companions, who set so high a value upon it, tasted it in its most charming sweetness, by the means of temperance, which in them was singular and exemplary.

I enjoin my soul to look upon pain and pleasure with an eye equally regulated:

"Eodem enim vitio est effusio animi in laetitia

quo in dolore contractio,"

["For from the same imperfection arises the expansion of the

mind in pleasure and its contraction in sorrow."

—Cicero, Tusc. Quaes., iv. 31.]

and equally firm; but the one gaily and the other severely, and so far as it is able, to be careful to extinguish the one as to extend the other. The judging rightly of good brings along with it the judging soundly of evil: pain has something of the inevitable in its tender beginnings, and pleasure something of the evitable in its excessive end. Plato couples them together, and wills that it should be equally the office of fortitude to fight against pain, and against the immoderate and charming blandishments of pleasure: they are two fountains, from which whoever draws, when and as much as he needs, whether city, man, or beast, is very fortunate. The first is to be taken medicinally and upon necessity, and more scantily; the other for thirst, but not to, drunkenness. Pain, pleasure, love and hatred are the first things that a child is sensible of: if, when reason comes, they apply it to themselves, that is virtue.

I have a special vocabulary of my own; I "pass away time,"