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Cicero Tusc. Quaest.
O vitae Philosophia Dux ! O Virtutum Indagatrix , Expultrixque Vitiorum ; Unus Dies benè , & ex Preceptis tuis , actus , peccanti Immortalitati est anteponendus .
Benj.
Tooke
that
there
was
a
God
Soul
of
Man
was
Immortal
Life
and
good
Manners
Virtue
,
Grace
the
Divine
Life
as
it
is
a
powerful
Faculty
of
the
Soul
,
whereby
the
Passions
are
so
subdu'd
,
as
in
every
Case
to
be
able
to
prosecute
that
which
is
the
most
perfect
Good
.
from
motives
of
as
not
to
be
is
herein
with
being
inferiour
Creatures
to
this
of
acting
hath
been
drives
him
are
defined
to
be
the
Art
of
Living
well
and
happily
.
The
Art
of
Living
both
well
and
happily
,
perfect
according
to
Nature
according
to
Life
are
by
nature
perfect
Virtue
is
the
top
and
perfection
of
every
Nature
.
good
only
But
such
men
are
said
to
be
perfect
according
to
life
,
who
are
not
only
good
,
but
also
happy
.
Chronicle
of
human
Actions
Hippodamus
Thurius
That
it
was
Virtue
and
Fortune
together
that
made
Actions
perfect
;
Virtue
as
to
the
Practice
,
and
Fortune
as
to
the
Success
.
That
it
was
the
practice
of
Virtue
joyned
with
good
Fortune
.
Just
as
a
General
overcomes
by
Valour
and
good
Success
;
and
as
the
Pilot
gains
his
Port
by
true
steering
,
and
a
favourable
Gale
;
and
as
the
Eye
beholds
by
the
Power
of
Vision
,
and
Help
of
Light
:
so
is
our
Life
then
best
,
when
accompanied
with
Virtue
and
good
Fortune
.
external
Goods
The
Knowledge
of
Happiness
,
and
the
Acquisition
of
it
.
external
Supports
is
that
pleasure
which
the
mind
takes
in
from
a
Sense
of
Virtue
,
and
a
Conscience
of
Well-doing
;
and
of
conforming
in
all
things
to
the
Rules
of
both
.
external
Comforts
best
and
greatest
of
human
Fruitions
.
greatest
good
Ethic.
E●d
.
lib.
That
it
gives
Perfection
to
all
our
Works
,
Eth.
Nic
lib.
10.
c.
4
and
●ven
to
Life
it self
.
Magn.
Moral
l.
That
●ll
People
accounted
Happiness
to
be
a
Pleasure
,
and
desired
to
live
therein
,
or
at
least
●ot
without
it
.
That
no
man
can
rationally
think
,
Eud.
l.
7.
c.
5.
●ut
he
that
is
truly
happy
lives
very
pleasantly
.
Rhet.
l.
That
Happiness
is
that
way
of
Life
which
is
most
pleasant
with
Security
.
Magn.
Moral
.
l.
A
Restitution
of
every
Creature
from
a
state
imperfect
,
or
preternatural
,
unto
its
own
proper
Nature
.
Marcus
Imperator
,
lib.
Marcus
Aurelius
to
act
according
to
Nature
or
according
to
Reason
,
is
in
a
rational
Creature
the
same
thing
.
by
Divine
Revelation
Boniform
Faculty
of
the
Soul
the
best
and
divinest
thing
that
is
in
us
.
Ethic.
Nicom
.
l.
For
whether
it
be
the
very
mind
of
man
,
or
something
else
that
,
according
to
Nature
,
seems
to
govern
and
preside
within
us
,
as
having
knowledge
of
what
is
most
Lovely
and
Divine
;
or
whether
it
be
God
himself
that
immediately
operates
;
or
else
those
Gifts
which
we
derive
from
above
:
this
is
plain
,
that
such
inward
Working
and
Conformity
to
Virtue
's
Law
,
is
that
which
denominates
true
Happiness
.
Boniform
Faculty
exalted
Faculty
Divine
Love
.
the
pleasure
which
the
mind
enjoys
from
a
sense
of
Virtue
Nicom
.
lib.
Magn.
Moral
.
lib.
For
such
as
will
not
allow
that
any
Pleasure
can
be
honest
,
are
like
those
Companions
,
who
,
not
comprehending
what
Nectar
is
,
do
fansie
that
the
Gods
drink
Wine
;
inasmuch
as
they
themselves
know
nothing
better
.
Sense
of
Virtue
Plotinus
:
Vide
in
this
Book
,
L.
2.
c.
2.
§
5.
&c.
3.
§
1.
If
you
ever
were
the
thing
it self
,
you
may
then
be
said
to
have
seen
it
.
Blessed
Disposition
of
the
Soul
That
Learners
must
believe
That
it
was
made
perfect
by
external
Comforts
:
Magn.
Moral
.
lib.
external
Prosperity
Moral
.
Nicom
.
lib.
Praise
that
results
from
Virtue
,
and
Comfort
from
good
Fortune
.
That
without
external
Comforts
,
it
was
impossible
to
be
happy
.
That
a
Man
may
do
all
things
that
are
fit
for
him
,
out
of
a
moderate
Estate
.
Excess
of
Wealth
Moral
.
Eudem
.
lib.
But
the
Man
that
was
full
of
Innocence
,
free
from
Pain
,
and
who
had
some
share
of
Divine
Contemplation
.
is
an
intellectual
Power
of
the
Soul
,
by
which
it
over-rules
the
animal
Impressions
or
bodily
Passions
;
so
as
in
every
Action
it
easily
pursues
what
is
absolutely
and
simply
the
best
.
intellectual
Power
Power
intellectual
Pursuit
of
the
Soul
intellectual
Power
That
Reason
doth
not
beget
in
us
a
Continency
and
Forbearance
,
but
by
putting
a
forcible
Restraint
upon
Lust
and
Anger
.
And
that
when
the
Passions
do
overcome
,
and
put
the
same
forcible
restraint
upon
Reason
,
she
then
gives
place
to
Incontinency
and
a
softness
of
mind
which
receives
all
Impressions
;
when
as
bare
Dispositions
without
such
a
forcible
restraint
,
can
only
produce
imperfect
Virtues
,
and
imperfect
Vices
.
absolutely
and
simply
the
best
absolut●
good
absolutely
better
single
Inclinati●
of
any
particular
person
,
was
good
or
better
:
absolute
Good
better
thing
Boniform
Faculty
of
〈◊〉
Soul
Thing
Divine
Moral
.
Nicom
.
l.
That
what
is
best
,
in
whatever
Subject
it
be
;
is
not
apparent
,
but
to
a
good
Ma●
The
very
Eye
of
the
S●…
Right
Reason
absolutely
and
simply
the
best
Right
Reason
Right
Reason
,
which
is
in
Man
,
is
a
sort
of
Copy
or
Transcript
of
that
Reason
or
Law
eternal
which
is
registred
in
the
Mind
Divine
.
Tha
it
was
the
Habit
of
doing
what
ought
to
be
done
.
The
doing
what
was
equal
,
and
in
a
Mean
,
or
doing
what
needed
neither
Addition
nor
Substraction
,
as
being
already
what
it
ought
to
be
:
What
ever
appears
to
be
best
,
let
that
be
your
inviolable
Law
.
the
Law
eternal
,
as
regarding
every
way
with
equal
Benignity
.
De
Mundo
,
cap.
That
to
follow
God
follow
Nature
Right
Reason
Magn.
Moral
.
lib.
That
unless
a
Man
have
within
himself
a
Sense
of
things
of
this
Nature
,
there
is
nothing
to
be
done
.
That
it
was
the
like
Case
,
as
〈◊〉
make
〈◊〉
Judgment
of
the
Passions
;
namely
,
That
by
some
Sense
and
Feeling
of
them
,
the
●onjecture
was
to
be
made
.
inward
Sense
Magn.
Moral
.
lib.
The
Boniform
Faculty
of
the
Soul
.
Boniform
Faculty
Right
Reason
Moral
.
Eudem
.
l.
That
such
Reason
was
right
,
as
was
conformable
to
Prudence
.
The
very
Eye
of
the
Soul
:
inward
Sense
inward
Faculty
Moral
.
Eudem
.
l.
That
we
are
in
this
,
as
in
other
Occasions
,
to
regulate
our
Lives
by
the
Dictates
of
our
internal
Regent
;
that
we
must
aspire
to
such
habits
,
as
may
enable
us
to
imitate
the
high
Character
of
such
a
Regent
,
and
to
conform
thereto
in
all
things
.
That
as
human
Nature
does
consist
of
two
parts
,
the
one
to
command
,
the
other
to
obey
:
so
by
institution
in
all
Governments
,
the
inferiors
are
tyed
to
be
subject
to
the
Rulers
.
That
also
this
Government
is
of
a
double
sort
.
For
just
as
Physick
requires
one
thing
,
and
Health
another
,
and
that
the
first
is
but
in
order
to
the
latter
;
even
so
it
fares
in
contemplating
the
Ways
of
God
.
He
,
as
the
high
and
supreme
Governor
,
first
sends
his
Edicts
forth
;
but
the
end
and
designation
of
them
is
to
beget
prudence
in
the
heart
of
Man
:
and
then
the
work
of
prudence
is
to
distinguish
what
in
human
affairs
i●
best
.
Now
as
to
God
,
he
already
is
all-sufficient
,
and
wants
nothing
;
wherefore
we
may
infer
,
that
whatever
choice
,
or
whatever
acquisition
of
natural
Gifts
we
have
,
which
may
most
contribute
to
annex
the
Soul
to
God
by
contemplation
;
this
surely
is
the
best
,
and
this
the
noblest
Measure
for
all
our
Deliberations
.
As
on
the
other
side
,
whatever
is
so
deficient
,
or
so
redundant
as
to
interrupt
our
Contemplation
of
God
,
or
of
the
Homage
we
owe
him
,
this
of
all
things
is
the
vilest
.
That
as
to
the
Gods
,
their
whole
Being
was
a
continued
Series
of
Happiness
;
but
as
to
Man
,
that
he
had
nothing
of
it
farther
,
than
as
he
held
resemblance
with
his
Divine
Original
.
Var.
Hist.
l.
The
Gods
had
been
bountiful
to
Mortals
in
two
eminent
Blessings
,
namely
,
to
speak
the
truth
,
and
,
to
act
righteously
:
for
that
both
of
these
bore
resemblance
unto
the
Works
of
the
immortal
Gods
.
Right
Reason
Pythagorean
:
That
the
source
,
cause
and
measure
of
human
Felicity
,
does
consist
in
the
knowledge
of
such
things
as
are
most
excellent
,
and
most
divine
.
Boniform
Faculty
Moral
.
Eudem
.
l.
some
things
are
intelligible
,
tho
men
know
not
the
reason
why
.
first
undeniable
Axioms
Moral
Noema's
Good
is
that
which
is
grateful
,
pleasant
,
and
congruous
to
any
Being
,
which
hath
Life
and
Perception
,
or
that
contributes
in
any
degree
to
the
preservation
of
it
.
But
,
on
the
other
side
,
whatever
is
ungrateful
,
unpleasant
,
or
any
ways
incongruous
to
any
Being
which
hath
Life
and
Perception
,
is
evil
.
And
if
it
finally
tend
to
the
destruction
of
that
being
,
it
is
the
worst
of
evils
.
Among
the
several
kinds
or
degrees
of
sensible
Beings
which
are
in
the
world
,
some
are
better
and
more
excellent
than
others
.
One
Good
may
excel
another
in
Quality
,
or
Duration
,
or
in
both
.
What
is
good
is
to
be
chosen
;
what
is
evil
to
be
avoided
:
but
the
more
excellent
Good
is
preferable
to
the
less
excellent
:
and
a
less
Evil
is
to
be
born
,
that
we
may
avoid
a
greater
.
In
things
of
which
we
have
no
experience
,
we
must
believe
those
who
profess
themselves
to
have
experience
.
Provided
always
that
there
be
no
suspicion
of
fraud
or
worldly
contrivance
,
but
that
there
be
a
Conformity
between
their
Professions
and
their
Lives
.
'T
is
more
eligible
to
want
a
Good
,
which
for
weight
and
duration
is
very
great
,
than
to
bear
an
Evil
of
the
same
proportion
.
And
by
how
much
any
Evil
shall
in
weight
and
duration
exceed
the
Good
,
by
so
much
the
more
willingly
can
we
be
without
such
Good
.
That
which
must
certainly
come
to
pass
,
ought
to
be
reputed
as
present
;
inasmuch
as
the
future
will
one
day
come
upon
us
.
And
herein
some
proportion
of
Reason
holds
in
things
future
,
which
are
very
probable
.
Good
things
,
which
excel
less
,
are
distinguished
by
Weight
and
Duration
,
from
those
things
which
excel
more
.
A
present
Good
is
to
be
rejected
or
moderated
,
if
there
be
a
future
Good
of
infinite
more
value
,
as
to
weight
and
duration
to
be
but
probably
expected
:
and
much
more
therefore
if
such
expectation
be
certain
.
A
present
Evil
is
to
be
born
,
if
there
be
〈◊〉
probable
future
Evil
infinitely
more
dangerous
as
to
weight
and
duration
,
to
be
avoided
thereby
and
this
is
much
more
strongly
incumbent
,
if
the
future
evil
be
certain
.
A
mind
which
is
free
from
the
prejudices
that
attend
passion
,
judges
more
uprightly
than
a
mind
which
by
such
passions
,
or
any
other
corporeal
Impressions
is
solicited
or
disturbed
.
For
even
as
a
cloudy
Sky
,
and
turbulent
Sea
will
neither
transmit
or
reflect
any
Light
;
so
a
disturbed
mind
admits
no
Reason
,
tho
it
come
never
so
plain
and
clear
.
Prudence
,
Temperance
we
owe
our selves
unto
others
Sincerity
,
Justice
,
Gratitude
,
Mercy
We
must
pursue
the
greatest
and
most
perfect
Good
with
the
greatest
zeal
,
and
lesser
Goods
with
a
zeal
proportionably
less
.
Nor
must
we
subordinate
greater
Goods
to
less
,
but
less
to
greater
.
The
Good
,
which
in
any
case
in
question
,
you
would
have
another
man
do
unto
you
;
the
same
you
are
bound
in
the
like
case
,
to
do
unto
him
;
So
far
forth
as
it
may
be
done
without
prejudice
●o
a
Third
.
The
Evil
you
would
not
have
done
to
your self
,
you
must
abstain
from
doing
the
same
to
another
,
as
far
as
may
be
done
without
prejudice
to
a
Third
.
Return
good
for
good
,
and
not
evil
for
good
.
'T
is
good
for
a
man
to
have
wherewithal
live
well
and
happily
.
If
it
be
good
for
one
man
to
have
wherewith
to
be
happy
;
it
evidently
follows
,
't
is
twice
a
good
for
two
men
to
be
happy
,
thrice
for
three
,
thousand
times
for
a
thousand
;
and
so
of
the
rest
.
'T
is
better
that
one
man
be
disabled
from
living
voluptuously
,
than
that
another
should
live
in
wa●
and
calamity
.
'T
is
good
to
obey
the
Magistrate
in
things
i●
different
,
even
where
there
is
no
penalty
to
disobey
.
'T
is
better
to
obey
God
than
Men
,
or
even
our
own
Appetites
.
'T
is
good
and
just
to
give
every
man
what
is
his
due
,
as
also
the
use
and
possession
thereof
without
any
trouble
.
However
't
is
manifest
,
that
a
man
may
so
be●ave
himself
,
as
that
what
was
his
own
by
ac●uisition
or
donation
,
may
of
right
cease
to
be
●is
own
.
Moral
Axioms
Right
Reason
it
is
that
which
by
certain
and
necessary
Consequences
,
is
●at
length
resolved
into
some
intellectual
Principle
which
is
immediately
true
.
Right
Reason
Boniform
Faculty
Divine
:
Intellectual
animal
Appetite
Right
Reason
sole
good
animal
Appetite
Boniform
Facu●…
perfect
Man
intellectual
Man
specious
Arithmetick
Boniform
Faculty
Sel●
preservation
full
and
adequate
internal
Proclivity
Love
,
Hatred
,
Anger
the
little
World
Ethic.
Nicom
.
lib.
The
one
properly
of
it self
,
and
in
its
own
right
;
the
other
as
it
were
a
Son
obeying
his
Father
.
That
the
vegetative
part
partakes
not
at
all
of
Reason
;
but
that
the
concupiscible
part
,
and
(
more
universally
)
the
appetitive
part
of
the
Soul
,
does
in
a
sort
partake
of
Reason
:
inasmuch
as
it
hearkens
to
what
Reason
inculcates
,
and
is
subjected
to
the
Commands
thereof
.
Plastic
Part
Perceptive
Part
Plastic
Part
perceptive
part
the
Spirit
of
Nature
That
Nature
does
nothing
in
vain
.
Realdus
Columbus
De
re
anatomicâ
,
lib.
Spirit
of
Nature
The
War
between
the
Flesh
and
the
Spirit
.
Phaedrus
,
That
the
Affections
were
as
the
Wings
and
the
Charits
of
the
Mind
.
Peace
,
Prudence
The
true
Impulse
A
moderate
Impulse
of
the
Passions
.
That
it
was
not
the
part
of
Virtue
to
discharge
the
Passions
of
the
Soul
,
such
as
Pleasure
and
Pain
;
but
to
temper
them
aright
.
Quaest.
Tuscul
.
lib.
He
therefore
whoever
it
be
that
by
Constancy
and
Moderation
is
of
a
quiet
Mind
,
and
at
peace
with
himself
;
who
is
neither
wasted
with
Troubles
,
or
distracted
with
Fears
,
nor
burnt
up
with
Thirst
of
any
inordinate
Passion
,
or
undoing
himself
with
vain
and
trivial
Delights
:
This
is
the
wise
man
whom
we
long
to
behold
.
And
he
also
is
the
happy
Man
,
to
whom
nothing
can
arrive
in
human
Affairs
so
intolerable
,
as
to
depress
his
mind
,
or
yet
so
joyful
as
to
transport
him
.
But
on
the
other
side
,
when
we
see
a
Man
inflamed
with
Lust
,
and
mad
with
Ambition
,
catching
at
all
things
with
insatiable
Avarice
,
and
that
the
more
his
Wealth
pours
in
,
or
his
Pleasures
abounded
,
the
more
ravenous
he
became
:
This
is
he
whom
a
wise
Man
would
not
scruple
to
pronounce
the
most
unhappy
,
and
the
most
perverted
of
all
Men.
Des
Cartes
then
is
a
vehement
Senfation
of
the
Soul
,
which
refers
especially
to
the
Soul
it self
,
and
is
accompanied
with
an
unwonted
motion
of
the
Spirits
.
the
Soul
it self
especially
to
suffer
with
the
Motion
of
the
Spirits
,
De
Passion
.
animae
,
part
.
Admiration
,
Love
,
Hatred
,
Cupidity
,
Joy
,
Admiration
,
Love
Des
Cartes
is
that
Emotion
of
the
Soul
,
by
which
it
testifies
wrath
against
every
appearance
of
what
is
either
evil
or
ungrateful
.
simple
Hatre
Sorrow
,
Grief
Sickness
of
the
Mind
simple
Love
.
Des
Cartes
Love
Pythagoras
,
Lust
Des
Cartes
And
it
is
a
Passion
of
the
Soul
,
which
is
struck
with
the
Novelty
of
any
Object
,
and
attentively
ingaged
in
the
Contemplaiton
thereof
.
Despising
.
Esteem
is
the
admiring
of
the
Magnitude
or
Value
of
any
Object
.
But
Despising
is
a
contrary
Admiration
at
the
Littleness
or
Despicableness
of
any
Object
.
Disesteem
of
a
Man's
self
when
a
Man
dwells
affectedly
in
the
Contemplation
of
his
own
Dignity
,
or
is
fixed
with
some
Resentment
on
his
own
Meanness
or
Disgrace
.
Love
is
a
Passion
of
the
Soul
,
The
second
Rank
of
the
Passions
.
by
which
it
is
excited
willingly
to
join
it self
unto
Objects
which
seem
grateful
thereunto
.
To
join
it self
willingly
Hatred
is
a
Passion
of
the
Soul
,
whereby
it
is
incited
willingly
to
separate
it self
from
Objects
which
seem
ingrateful
or
hurtful
thereunto
.
good
Will
Devotion
.
Love
natural
Affection
Cupidity
is
a
Passion
of
the
Soul
,
by
which
it
is
carried
towards
good
as
it
is
future
.
Hope
,
Fear
,
Jealousie
,
Security
Irresolution
,
Animosity
,
Boldness
,
Emulation
,
Cowardise
,
is
a
Passion
of
the
Soul
,
by
which
it
is
disposed
to
believe
the
Event
which
it
desires
.
Fear
is
a
Passion
,
by
which
it
is
disposed
to
believe
,
that
what
it
desires
will
not
happen
.
Hope
,
Despair
.
Jealousie
is
a
Fear
of
erring
in
the
choice
of
those
Means
,
which
are
proper
to
any
certain
end
.
Animosity
is
a
Passion
which
disposes
the
Mind
to
act
manfully
,
in
the
execution
of
whatever
it
sets
about
.
Evil
,
Shame
is
a
pleasant
Commotion
of
the
Soul
;
or
,
a
Passion
,
in
which
does
consist
the
Fruition
of
Good
;
which
she
regards
as
her
own
.
Grief
is
an
ungrateful
Passion
of
the
Soul
,
in
which
does
consist
the
Inconvenience
of
Evil
,
or
of
some
Deficiency
,
which
she
sensibly
regards
as
her
own
.
Remorse
of
Conscience
Des
Cartes
Natural
Causes
Natu●
Philosophy
To
terminate
what
is
undetermined
Esteem
of
a
Man's
self
is
a
Passion
,
mixed
of
Admiration
,
Joy
,
and
Love
,
of
his
own
Condition
:
the
Disesteem
of
a
Man's
self
is
from
Admiration
,
Grief
,
and
Self-love
,
which
is
mixed
with
Hatred
for
his
own
Defects
.
good
Breeding
Des
Cartes
That
altho
they
had
Power
to
kill
,
they
had
not
the
Power
to
hurt
him
.
Primitive
Passions
Love
,
Hatred
,
Joy
,
Grief
,
Hatred
,
Grief
That
the
Life
of
Man
,
without
a
proposed
End
,
is
altogether
loose
or
languishing
.
P●
lity
Tusculane
Questions
.
Lib.
4.
For
as
in
the
Body
,
there
is
a
certain
apt
Figuration
of
the
Members
,
with
a
sweetness
of
Color
.
All
which
we
call
Beauty
;
so
in
the
Mind
,
an
equability
and
constancy
in
our
Opinions
and
Judgments
,
joyned
to
such
a
firmity
and
settledness
in
them
,
as
we
make
to
be
the
consequence
of
,
or
even
the
substance
of
Virtue
,
this
also
is
declared
beautiful
.
(
as
before
Natural
Tendirness
Hope
,
Fear
,
Jealousie
,
Security
,
Irresolution
,
Animosity
,
Courage
,
Emulation
,
Cowardise
,
C●pidity
,
Sorrow
Derision
,
Commiseration
,
Envy
,
Congraulation
Satisfaction
,
Repentance
,
Renorse
of
Conscience
Favor
,
Gratitude
,
●ndignation
,
Anger
:
Loathing
,
Desire
Satyrical
Poetry
For
a
light
Evil
may
pass
for
a
G●…
Just
Distribution
to
every
Man
.
Whatever
exceeds
Merit
,
is
unjust
;
Lib.
2.
c.
9.
whence
Indignation
,
in
this
behalf
,
is
even
attributed
to
the
Gods
.
Remorse
of
Conscience
Des
Cartes
De
Pass.
Anim.
part
Remorse
of
Conscience
Commiseration
,
Envy
,
Favor
Theages
,
That
Anger
,
and
covetous
Desire
,
were
so
intended
for
the
service
of
the
Soul
,
as
if
the
first
were
to
be
it's
Guard
,
and
a
sort
of
Sentinel
to
the
Body
;
the
other
a
fit
Caterer
or
Steward
for
things
that
were
of
use
.
Des
Cartes
An
able
Guard
,
and
a
faithful
Champion
of
Virtue
.
Tusculan
.
Quaest.
l.
That
to
bear
Ignominy
without
sorrow
,
was
even
to
arrogate
a
Commission
to
do
evil
.
Rhetor.
l.
Rhetorick
;
That
Law
is
the
publick
Sense
,
and
Opinion
of
the
whole
People
,
and
made
for
instruction
in
all
Cases
and
Events
.
pop●lar
Fame
For
Virtue
Tusculan
.
Quaest.
l.
Tusculan
.
Quaest.
l.
and
even
Philosophy
her self
,
must
be
contented
with
a
few
Judges
.
The
Mobile
was
ever
spiteful
and
invidious
to
both
,
and
therefore
both
have
industriously
declin'd
all
Appeals
unto
them
.
Loathing
,
Mirth
Horat.
l.
the
very
Stroaks
and
Prints
of
Nature
,
where
Vertue
is
implanted
in
us
by
a
sort
of
Impulse
or
Enthusiasm
.
Magn.
Moral
.
l.
That
the
way
of
Enthusiasm
is
to
be
hurried
〈◊〉
to
action
,
without
any
motives
of
Reason
.
Casus
omissus
A
Law
that
look'd
round
and
had
the
same
uniform
Aspect
towards
every
side
.
every
thing
was
lawful
,
that
Passion
did
persuade
right
Reason
They
are
as
Lamps
or
Beacons
,
to
conduct
and
excite
us
to
our
Journey
's
end
.
That
Virtue
had
its
original
from
the
Passions
,
and
did
associate
with
them
,
and
was
preserved
by
them
.
So
as
no
man
ought
either
to
be
void
of
Passion
,
or
too
highly
excited
by
it
.
For
as
Insensibility
lays
a
damp
on
that
Torrent
and
Enthusiasm
of
the
Soul
,
by
which
't
is
push'd
forward
towards
things
which
are
noble
and
great
:
so
too
much
emotion
discomposes
the
Mind
;
and
the
Understanding
is
damnified
by
it
.
Pythagorean
.
Contend
to
procure
the
Use
of
your
Passions
in
such
Moderation
,
as
you
may
equally
shun
to
appear
insensible
,
or
in
too
high
an
Agitation
:
for
this
often
leads
to
prouder
Attempts
than
our
weak
Nature
can
support
.
Corporeal
Impressions
first
Classis
proper
Appetite
Act
of
Feeling
perverse
Byass
Propensity
to
error
To
be
a
certain
corporeal
Impression
,
by
which
the
Soul
is
prevailed
on
to
believe
,
that
things
are
such
in
their
own
Natures
,
as
they
appear
to
our
external
Senses
.
Concussion
of
Particles
is
a
corporeal
Impression
,
which
inclines
the
Soul
to
believe
,
that
such
things
are
,
or
else
may
be
;
which
yet
never
are
,
nor
can
ever
be
.
A
corporeal
Impression
that
results
from
the
whole
natural
Mass
,
by
which
the
Soul
is
obstructed
and
perverted
from
the
Contemplation
of
some
peculiar
Things
.
Disease
in
the
Art
of
Thinking
,
prevalent
Byass
fix
the
volatile
volatilize
the
fix'd
is
a
corpercal
Impression
,
by
which
the
Soul
is
extremely
bent
to
judge
of
things
,
as
true
,
good
,
or
amiable
;
for
no
other
Motive
,
but
because
it
has
been
accustomed
so
to
judge
,
and
so
to
act
.
second
Natural
Custom
of
the
Country
a
Law
of
Nature
'T
is
not
to
be
imagined
how
a
little
Familiarity
and
Conversation
with
an
ingenious
Libertine
,
will
insensibly
steal
away
that
Sense
of
Hon●…
,
and
of
Virtue
,
which
one
first
brought
with
i●
,
when
we
fell
into
his
acquantance
.
a
Custom
,
with
some
remarkable
Affections
annex'd
.
(
in
his
Tusculan
Questions
Tuscul
.
Quaest.
l.
That
we
are
been
with
such
Elements
of
Vertue
as
if
they
were
not
depress'd
,
even
Nature
is
self
would
instigate
us
to
a
happy
life
.
Custom
:
so
a
peculiar
Genius
or
Inclination
hath
reference
to
a
particular
temperament
of
the
Body
,
and
is
a
corporcal
Impression
by
which
a
Man
is
so
endowed
,
and
so
appropriated
to
certain
ends
,
that
he
conceives
all
human
Happiness
and
Perfection
to
consist
therein
;
and
that
all
are
either
miserable
,
or
●mith
to
be
pityed
,
who
are
defective
in
that
particular
.
War
,
Politicks
,
Poetry
,
Philosophy
,
Geometry
,
peculiar
Genius
Sickness
of
the
Mind
Fancy
is
a
corporeal
〈◊〉
pression
,
whereby
the
Mind
is
carried
to
lov●
hate
,
to
value
or
despise
any
Thing
,
or
any
〈◊〉
son
,
for
some
external
and
very
trivial
Cir●…stances
.
Noctes
Atticae
,
l.
ib.
V●tue
in
general
the
Passion
Cerp●
real
Impressions
Prudence
,
Sincerity
the
Primitive
Passions
Admiration
;
Sincerity
Irascible
:
Which
he
makes
as
a
Buckler
or
Defence
against
●…ose
things
,
which
may
more
nearly
hurt
us
.
All
Vertue
must
have
●…ese
three
things
:
First
,
Reason
.
Secondly
,
●trength
or
Vigor
.
And
thirdly
,
Appetite
or
Election
.
Reason
to
judge
by
;
Vigor
to
resist
and
●vercome
;
and
Appetite
for
Love
and
Enjoyment
.
●rimitive
Virtues
That
Prudence
is
a
Vir●…e
of
the
rational
part
of
the
Soul
,
as
Fortitude
〈◊〉
of
the
Irascible
.
For
the
Habit
of
Resisting
,
〈◊〉
of
submitting
to
Evil
,
depends
on
this
latter
.
Patience
,
which
is
a
●irtue
that
sustains
and
conforms
to
whatever
is
●ievous
or
ungrateful
.
That
the
Principles
of
all
Vertue
were
Knowledge
Power
,
and
Appetition
:
That
by
Knowledge
〈◊〉
consider
things
and
determine
;
that
Power
enable
us
by
bodily
Force
to
bear
up
and
sustain
our
sel●
in
all
Accidents
that
happen
;
and
that
Appetition
was
as
the
Hand
of
the
Soul
,
which
is
thr●…
cut
to
catch
at
this
or
that
Object
as
occasion
ser●…
Prude●
Sincerity
Marcus
Aurelius
That
Philosophy
consists
of
th●
three
Virtues
:
Namely
,
first
to
preserve
the
〈◊〉
(
which
he
calls
our
Domestick
God
)
clear
〈◊〉
unspotted
from
all
carnal
Temptations
,
Marcus
Anton.
l.
2.
§
17.
so
as
〈◊〉
ther
to
be
subdued
by
Pleasure
,
nor
by
Pains
.
Long
suffering
That
nothing
be
rashly
done
That
it
〈◊〉
a
fundamental
Duty
to
bear
an
innate
Love
to
M●kind
,
to
relish
whatever
contributed
to
〈◊〉
more
regular
Administration
of
the
World
:
●s
the
true
giving
up
a
Man's
self
in
Sacrifice
●o
Reason
,
and
to
God
That
we
never
●ield
to
corporeal
Affections
Not
to
precipitate
our selves
●n
any
thing
,
lest
Error
ensue
Intention
of
Mind
Prudence
:
Sect.
8.
Con●entment
Extension
of
the
Mind
Sincerity
and
Patience
dwells
sedately
on
its
Object
,
and
accurately
sifts
into
every
part
thereof
:
by
placing
the
Mind
in
a
state
of
Content
?
For
this
testifies
a
thankful
,
humble
Acceptance
of
what
Nature
,
in
her
common
Distribution
,
hath
given
,
whatever
the
Portion
be
.
To
obey
the
common
Reason
,
that
is
in
God
;
nay
,
which
is
little
less
than
God
himself
.
For
he
is
the
living
Law
,
Marcus
Anton.
lib.
10.
§
25.
in
whose
Administration
the
whole
Universe
remains
;
and
he
who
bestows
on
every
Man
,
what
he
,
in
his
Wisdom
thinks
fit
and
competent
for
him
.
As
one
that
〈◊〉
cerely
cooperates
with
that
intellectual
Pow●
which
guides
and
comprebends
all
things
.
That
the
World
is
one
and
the
same
〈◊〉
every
part
;
that
God
is
every
where
the
same
〈◊〉
that
there
is
but
one
Essence
,
and
one
Law
,
〈◊〉
is
the
common
standard
and
measure
of
all
〈◊〉
lectual
Beings
;
that
there
is
one
Truth
,
as
〈◊〉
one
Perfection
of
all
Animals
of
the
same
〈◊〉
and
but
one
and
the
same
Reason
among
all
〈◊〉
Creatures
that
partake
thereof
.
a
s●of
Fellow-Citizens
with
God
are
not
〈◊〉
reputed
as
bare
Conformers
,
Marcus
Antonin
.
l.
12.
§
23
who
submit
and
〈◊〉
content
,
but
as
Men
who
are
drawn
,
if
〈◊〉
caught
up
,
by
God
himself
.
That
we
corroborate
〈◊〉
Minds
to
such
a
degree
,
as
to
repel
not
only
the
charming
,
but
the
rugged
Assaults
●f
the
Flesh
;
also
to
be
above
Vain-Glory
,
and
even
Death
it self
.
Prudence
,
Sincerity
therefore
is
a
Virtue
,
by
which
the
Soul
has
such
Dominion
over
the
Pissions
properly
so
called
,
as
well
as
over
all
sorts
of
corporeal
Impressions
,
that
the
mind
can
receiv●
no
Impediment
thereby
,
in
rightly
observing
,
and
successfully
judging
of
what
is
absolutely
〈◊〉
simply
the
best
.
Knowledge
,
Diligence
,
good
Counsel
,
〈◊〉
Determination
,
judicious
Conjecture
,
Presence
〈◊〉
Mind
,
Sense
,
and
the
Limits
of
Right
Reas●…
That
't
is
〈◊〉
Prudence
we
apprehend
,
but
by
Knowledge
that
〈◊〉
judge
and
determine
:
so
Men
are
call'd
intelligent
,
only
from
their
Facility
of
being
taught
.
prudent
〈◊〉
Ethic.
Nicom
.
l.
Ethic.
Eudem
.
l.
&
ad
Nicom
l.
Rectitude
of
Counsel
in
advising
that
which
is
good
That
the
prudent
Man
,
being
Master
of
his
Affections
,
will
never
rashly
break
out
:
and
is
as
the
sentence
given
upon
Pleadings
of
Right
:
Ethic.
Nicom
.
l.
Rectitude
of
Conjecture
A
fit
Habit
of
pointing
or
aiming
at
that
just
Medium
which
,
in
acting
and
in
suffering
,
Ethic.
Nicom.
1.
l.
2.
c.
9.
is
to
be
wish'd
for
:
Eudem
.
l.
Right
Conjecture
Ethic.
Nicom
.
l.
't
is
collected
from
Particulars
,
and
from
Sense
:
Great
Morals
That
,
if
you
have
not
within
your self
a
Sense
and
Feeling
of
these
Matters
,
all
your
Labor
after
them
is
but
in
vain
.
Iamblici
,
protrept
.
c.
quick
and
perfect
Sensation
There
was
a
sort
of
Feeling
in
our
practical
Intellect
,
by
which
it
came
to
pass
that
we
were
neither
deceived
in
the
sense
of
what
we
suffered
,
nor
impos'd
on
by
ill
reasoning
in
what
we
were
to
act
.
prudent
Man
.
Golden
Mean
limiting
and
defining
of
Right
Reason
prudent
Man's
Prout
vir
prudens
definiverit
;
'T
is
even
what
a
prudent
Man
shall
judge
fit
.
Right
Reason
Right
Reason
Right
Reason
to
be
that
which
was
conformable
to
Prudence
Ethic.
Eudem
.
l.
Moral
Prudence
Ethic.
Eudem
.
l.
Ad
Nicom
.
l.
That
the
prudent
Man
had
not
regard
to
this
or
that
particular
thing
,
but
to
those
which
,
in
a
more
general
way
,
appertain'd
to
the
Good
of
Life
.
of
the
rational
part
of
the
Soul
,
is
a
Virtue
of
the
Soul
,
by
which
the
Will
is
intirely
and
sincerely
carried
on
to
that
which
the
Mind
judgeth
to
be
absolutely
and
simply
the
best
.
done
with
the
whole
Soul
,
Lib.
12.
§
29.
as
well
in
acting
justly
,
as
in
speaking
of
truth
.
For
to
be
oppress'd
in
a
good
Cause
,
is
better
than
base
Exemption
.
Aristotle
,
That
neither
the
Evening
or
the
Morning
Star
is
half
so
charming
.
O
my
beloved
Soul
,
when
wilt
thou
be
naked
,
simple
,
L.
10.
§
1.
and
entirely
one
?
Do
not
discompose
thy
Mind
,
or
excite
the
Dregs
;
L.
4.
§
26.
but
purifie
thy self
to
the
utmost
that
is
possible
.
Analysis
,
Jamblicus
Protrept
,
c.
4.
resolve
all
things
into
one
and
the
same
Principle
both
to
follow
and
to
obey
him
.
follow
God
Right
Reason
penetrating
all
things
;
even
the
same
Reason
which
is
in
himself
,
the
Captain
and
chief
Pilot
in
the
Administration
of
the
Universe
.
Antoninus
,
That
we
should
not
any
longer
perplex
our selves
barely
about
the
circumambient
Air
;
but
rather
join
and
combine
with
that
intellectual
Power
,
which
comprehends
the
Universe
.
That
we
ought
to
be
drawn
into
one
and
the
same
mind
with
God
.
Tusculan
.
Quaest.
l.
For
such
the
Man
is
,
as
his
Affections
and
Inclinations
make
him
.
Boniform
Faculty
The
Strength
and
Bulwark
of
the
Soul
.
is
a
Vertue
of
the
Soul
,
whereby
't
is
enabled
,
for
the
sake
of
that
which
is
simply
and
absolutely
the
best
,
to
undergo
all
things
;
even
that
which
,
to
the
animal
Nature
,
is
totally
harsh
and
ungrateful
.
Pythagorean
;
And
such
as
shrinks
not
from
rugged
and
dangerous
occasions
,
Demi
Virtues
Continence
therefore
is
that
part
or
species
of
Patience
,
whereby
the
Soul
does
,
on
account
of
that
which
is
simply
the
best
,
both
easily
and
constantly
endure
whatever
Grief
or
Molestation
can
arise
by
denying
the
sensual
Appetite
those
things
,
which
would
otherwise
be
grateful
to
it
.
Suffering
is
that
species
or
part
of
Patience
,
whereby
the
Soul
does
in
like
manner
,
for
the
sake
of
that
which
is
simply
and
absolutely
the
best
,
both
easily
and
constantly
endure
whatever
is
harsh
and
vexatious
unto
our
natural
Life
.
Ethic.
Nicom
.
l.
Magn.
Moral
.
l.
That
all
Moral
Virtue
has
reference
either
to
pleasure
or
to
pain
;
that
't
is
for
pleasure
we
commit
what
is
vile
,
and
for
fear
of
pain
withdraw
our selves
from
things
that
are
honest
.
That
we
cleanse
the
Imagination
,
L.
7.
§
29.
and
stop
all
Motions
of
the
Sense
.
Primitive
Virtues
Offic.
l.
Offic.
l.
That
no
man
can
be
just
,
who
fears
Death
,
Pain
,
Banishment
,
or
Want
;
or
who
prefers
before
Justice
the
things
which
are
contrary
to
these
Evils
.
That
to
think
meanly
of
those
things
which
others
exalt
,
and
even
to
spurn
at
them
upon
a
steady
and
rational
account
,
was
the
part
of
a
great
Mind
.
And
,
on
the
other
side
,
to
bear
patiently
things
that
are
calamitons
,
so
as
not
to
lose
the
Decorum
of
Nature
,
or
the
Dignity
of
a
wise
Man
,
was
the
Mark
of
a
generous
Soul
,
and
of
an
unshaken
Mind
.
That
to
see
a
Man
bid
defiance
to
all
Fears
,
yet
be
melted
down
by
his
own
Desires
;
to
see
him
invincible
against
all
Labor
,
and
yet
to
be
overcome
with
his
Lusts
:
this
was
a
most
deplorable
state
.
Primitive
Virtues
principal
Derivative
Justice
,
Fortitude
,
and
Temperance
.
Constans
&
perpetua
Voluntas
suum
cuique
tribuendi
,
A
constant
and
perpetual
Will
to
give
every
man
his
own
.
Ethic.
Nicom
.
l.
The
Good
of
another
Man
's
own
Andronicus
Rhodius
In
those
things
the
Right
is
placed
,
in
which
the
Law
is
also
placed
:
For
Law
and
Judgment
is
that
which
separates
and
discriminates
Right
from
Wrong
,
and
Just
from
Unjust
.
Right
Natural
Right
Legal
Law
Natural
Law
Positive
Law
of
Nature
,
Cicero
de
L●gibus
—
Let
us
for
determining
and
constituting
of
Right
,
take
ou●
beginning
from
the
supreme
Law
,
which
did
in
all
Ages
subsist
both
before
any
Law
wa●
written
,
or
any
City
or
Society
of
Men
were
in
being
.
For
what
either
among
Men
below
,
or
in
Heaven
above
,
or
in
Earth
,
can
be
diviner
than
Reason
?
This
is
the
Faculty
,
which
,
being
matur'd
and
come
to
its
Perfection
,
is
by
a
more
exalted
Name
call'd
since
nothing
is
preferable
to
this
Reason
,
which
is
conspicuous
in
man
,
as
well
as
is
God
;
we
may
conclude
,
it
was
Reason
that
made
the
first
Bond
of
Society
between
God
and
Man
.
And
this
Bond
being
a
Law
,
Lib.
2.
c.
1.
§
9.
we
may
presume
that
Men
are
consociated
to
the
Gods
by
Law
.
Right
Reason
natural
Law
Right
Reason
Antoninus
.
Right
Reason
Aristotle
.
L.
5.
c.
10
For
altho
among
Men
all
Laws
were
mutable
;
yet
't
is
of
necessity
,
that
with
the
Gods
they
should
be
immutable
,
and
that
Right
should
therefore
be
some
natural
Thing
.
Nay
even
among
Men
who
are
of
sound
mind
,
and
under
any
constitution
,
there
is
that
immutable
Law
which
is
called
Natural
.
For
it
does
not
much
import
,
that
Men
of
depraved
minds
do
not
comprehend
what
is
just
:
since
Honey
is
still
sweet
,
tho
to
the
sick
,
who
have
lost
their
relish
,
it
may
appear
otherwise
.
Right
Reason
Virgil.
Aeneid
.
l.
If
Laws
were
only
to
be
constituted
by
the
Command
of
the
People
,
De
Legibus
,
lib.
1.
by
the
Decrees
of
the
Prince
,
or
by
the
Senten●…
of
the
Judges
;
it
might
be
lawful
to
rob
,
to
commit
Adulteries
,
and
to
forge
Wills
,
by
procuring
the
Votes
and
Suffrage
of
the
Multitude
thereunto
.
And
if
such
and
so
great
a
Power
,
could
reside
it
the
Voices
of
unruly
Men
,
so
as
to
alter
the
very
Nature
of
things
;
't
is
strange
to
me
how
they
forbear
enacting
,
that
the
most
pernicious
things
be
not
presently
made
both
laudable
and
just
.
Right
Reason
That
such
Flight
was
our
Translation
into
the
similitude
of
God
,
and
that
such
similitude
(
so
far
as
it
was
possible
)
did
consist
in
our
being
holy
,
just
,
and
prudent
.
to
the
honest
,
and
to
the
prudent
,
God
is
the
Law
;
but
to
the
unadvised
,
there
was
no
Law
,
but
their
Appetites
.
That
God
was
the
true
Measure
of
all
things
,
and
not
Man
a
Measure
to
himself
.
That
whoever
was
wise
and
honest
was
God's
Friend
,
as
being
like
unto
him
.
Tusculan
Questions
Tusculan
:
Quaest.
As
if
the
mind
of
man
were
but
extracted
from
the
mind
divine
;
and
to
be
compar'd
with
no
other
but
God
himself
,
if
it
were
not
arrogance
so
to
speak
.
de
Legibus
That
whoever
knows
himself
,
must
presently
feel
within
him
something
which
is
divine
;
That
he
must
conclude
the
Understanding
given
him
,
ought
to
be
but
as
some
Image
dedicated
to
God
;
and
that
he
stands
bound
both
to
say
and
act
such
things
as
an
worthy
of
so
Heavenly
a
Gift
.
Marcus
Antoninus
,
—
.
That
we
〈◊〉
confess
we
have
somewhat
within
us
more
extellent
and
divine
than
what
submits
to
the
Controlment
of
our
Passions
,
or
than
can
be
agitated
by
them
as
it
were
a
mere
Puppet
.
That
every
Man's
Mind
is
a
God
,
and
had
its
Original
from
him
.
Why
seek
we
farther
than
the
immediate
business
of
a
Creature
intellectual
?
One
that
loves
Society
,
and
partakes
in
those
Laws
which
are
common
to
God
?
That
every
Man
lives
with
the
Gods
,
who
does
what
is
dictated
by
that
God
,
which
has
given
him
for
his
Captain
and
Director
.
That
every
Man
's
own
Reason
,
and
his
Intellect
,
was
that
Director
or
inferior
God
.
Antoninus
,
To
remember
God
,
Lib.
10.
Lib.
6.
§
7.
and
to
know
that
he
abhors
all
Hypocrisie
,
and
will
not
be
serv'd
but
with
what
is
rational
and
like
to
himself
.
That
a
Man
should
not
rejoice
,
or
acquiesce
in
any
thing
,
but
in
passing
from
one
good
action
to
another
;
such
as
had
reference
to
God's
Glory
,
and
to
the
publick
Good
.
immutable
Right
Holiness
is
a
part
of
Justice
Andronicus
Rhodius
A
Science
that
makes
us
faithful
and
obedient
unto
the
Laws
Divine
.
Superstition
,
Profaneness
,
Enthusiasm
Superstition
is
that
Impiety
,
by
which
a
man
considers
God
to
be
so
light
,
or
so
passionate
,
as
with
trivial
things
either
to
be
appeas'd
,
or
else
mov'd
to
wrath
.
De
Anima
,
l.
And
the
Rule
or
Law
is
Judge
unto
both
.
against
Atheism
,
and
of
the
Souls
immortality
:
Political
,
Oeconomical
Ethic.
Nicom
.
l.
The
very
Soul
and
Spirit
of
the
Law
That
a
Magistrate
should
not
only
be
directed
,
De
Legibus
,
lib.
3.
but
even
animated
by
the
Laws
.
This
is
the
Power
and
Duty
of
a
Magistrate
who
presides
,
that
he
direct
things
profitable
and
just
,
and
such
as
hold
conformity
with
the
Laws
.
For
as
the
Magistrate
is
above
the
People
,
so
are
the
Laws
above
the
Magistrate
.
'T
is
not
seemly
to
be
wrangling
with
your
Parents
,
altho
what
you
speak
be
the
right
.
Geometrical
Proportion
Distributive
Justice
Arithmetical
Proportion
Corrective
Justice
Corrective
Justice
Arithmetical
Proportion
Arithmetical
Proportion
That
as
is
the
Wrong-doer
to
the
Sufferer
,
so
is
the
Judge
to
the
Wrong-doer
:
For
what
this
Man
did
against
the
other
,
the
Judge
does
the
same
against
him
;
and
so
makes
them
equal
.
Corrective
Justice
Arithmetical
Proportion
which
we
call
equal
,
is
just
;
and
is
some
Cases
more
excellent
than
what
is
only
just
.
Not
that
Equity
excels
Justice
;
or
that
it
is
of
another
kind
,
and
so
more
excellent
in
its
nature
;
but
only
by
being
of
a
greater
extent
.
For
Equity
is
that
which
supplies
the
Defects
of
the
Law
;
And
,
since
all
Events
could
not
be
particularly
foreseen
,
Equity
not
only
corrects
Errors
,
but
superadds
Restrictions
and
Limitations
,
which
were
omitted
at
the
making
of
the
Law
.
Ethic.
Nicom
.
l.
To
establish
such
things
in
such
Cases
,
as
the
Legislator
himself
bad
not
failed
to
have
provided
for
,
had
he
but
fweseen
the
event
.
Universal
Justice
This
is
Justice
,
when
we
turn
every
Virtue
to
the
Use
and
Advantage
of
another
.
c●…ragious
Man
.
De
Officiis
,
l.
That
the
Man
of
a
steady
and
couragious
mind
,
is
not
to
be
shaken
at
cross
events
;
he
must
not
fall
from
his
Character
,
and
shew
Confusion
;
he
must
have
presence
of
mind
to
direct
what
stands
with
Reason
:
and
't
is
the
mark
of
a
high
Capacity
to
foresee
all
that
may
fall
out
,
and
to
provide
accordingly
for
it
.
Herein
consists
the
chief
Renown
,
to
overcome
by
Prudence
and
good
Advice
:
f●…
to
rush
headlong
into
a
Battel
,
or
to
fall
to
hand●
blows
with
an
Enemy
,
this
alone
is
a
poor
and
brutal
thing
.
'T
is
true
,
when
the
time
is
come
,
and
that
necessity
requires
it
,
then
we
must
strike
servile
,
and
prefer
death
before
any
thing
that
is
servile
or
base
.
But
as
we
must
not
pass
for
Cowards
by
an
industrious
shunning
of
Dangers
;
so
't
is
not
necessary
,
and
it
were
even
ridiculous
,
to
expose
our selves
,
when
there
is
no
Cause
that
requires
it
.
valiant
Man
So
that
his
stout
Man
is
he
that
fears
nothing
.
That
the
two
great
Gifts
of
Fortitude
,
are
the
Contempt
of
Pain
and
Death
.
Such
as
allow'd
him
to
exert
the
Power
of
an
inflexible
Mind
,
and
the
Dint
of
his
Will
;
or
else
to
have
before
him
the
Contemplation
of
a
noble
Death
:
For
that
he
was
properly
valiant
,
who
could
frankly
submit
to
any
excellent
way
of
dying
.
That
whoever
is
valiant
,
moves
steadily
towards
a
glorious
Death
.
For
not
those
,
who
passionately
rage
and
lay
about
them
,
are
the
Men
we
speak
of
:
they
are
Fighters
indeed
,
but
not
valiant
.
Whence
we
may
conclude
,
that
Fortitude
is
a
Virtue
,
by
which
a
Man
may
,
with
Constancy
of
Mind
,
bear
up
against
all
the
Dangers
of
Life
,
and
even
Death
it self
.
And
this
either
for
the
Cause
of
Honesty
,
or
the
sake
of
that
which
is
simply
and
absolutely
the
best
.
Constancy
of
Mind
To
be
gnaw'd
with
sorrow
upon
cross
events
,
L.
3.
c.
9.
is
not
at
all
inconsistent
which
being
couragions
.
For
by
how
much
a
Man
is
oppress'd
with
Grief
,
and
y●…
bears
up
for
Virtues
sake
,
by
so
much
the
more
deserves
he
the
Reputation
of
being
valiant
.
virtuous
Cause
A
Mind
that
is
great
and
valiant
has
these
two
Marks
.
The
first
is
a
light
esteem
of
outward
things
;
De
Offic.
l.
1.
for
it
will
plainly
appear
,
that
a
Man
ought
neither
to
admire
,
〈◊〉
wish
for
,
any
thing
,
but
what
is
just
and
suitable
.
Nor
ought
he
ever
to
submit
servilely
to
any
M●…
,
or
be
subjected
to
the
Perturbations
of
Mind
〈◊〉
Fortune
.
The
other
is
,
when
a
Mind
is
so
fram'd
and
constituted
,
as
to
undergo
great
things
;
I
mean
,
publick
Services
,
full
of
Difficulty
,
Labor
,
and
Danger
:
and
particularly
with
reference
to
life
,
and
all
the
Conveniencies
of
living
.
A
Virtue
,
by
which
a
Man
forbids
himself
corporeal
Pleasures
;
to
the
end
he
may
enjoy
that
Pleasure
,
which
results
from
a
Conscience
of
well-doing
,
both
more
constantly
and
more
entirely
.
bodily
Pleasures
Seeing
,
Hearing
Ethic.
Nicom
.
l.
Derivative
Virtues
Liberality
,
Magnis●cence
,
Veracity
,
Gratitude
,
Candor
,
Urban●…
Fidelity
,
Modesty
,
Humanity
Assobility
,
Courtesie
Generosity
,
Lenity
,
Const●…cy
Diligence
.
Andronicus
Vivacity
,
Presence
of
Mind
,
Vigor
,
Frugality
,
H●mility
,
Modesty
,
Austerity
,
A
sl●nder
and
uncompounded
Diet
,
Unblamableness
〈◊〉
Behaviour
,
a
contented
Mind
●rimitive
Virtues
Volantary
Justice
And
there
is
no
other
Use
thereof
,
than
spending
and
bestowing
it
.
Ethic.
Nicom
Divine
U●…
Nicom
.
Ethic.
He
that
is
too
affected
in
his
own
dimontion
,
as
well
as
he
who
is
Pragmatical
in
his
o●…
Praises
,
as
guilty
of
Ostentation
.
Ethic.
Nicom
De
Offic.
A
th●…
which
conforms
to
that
Superiority
in
Man
,
by
wh●…
his
Nature
has
distinguish'd
him
from
other
Cr●…tures
.
True
Friendship
Iamblicus
de
Vitâ
Pythagoricâ
they
did
frequently
admo●…
each
other
,
never
to
separate
from
him
,
who
●…s
one
with
them
in
God
.
For
all
their
application
to
Friendship
,
both
in
word
and
deed
,
tended
but
to
an
Union
and
Communion
with
God
;
and
that
all
might
be
,
as
it
were
,
incorporated
together
into
a
Divine
Life
.
Than
which
,
nothing
better
can
be
found
,
either
in
their
Discourses
,
or
in
their
practice
of
Living
.
And
I
do
likewise
believe
,
that
it
comprehends
all
the
Duties
of
true
Friendship
.
Ethic.
Nicom
.
l.
9.
c.
8.
Aristotle
For
the
Society
of
Men
at
a
Table
,
was
not
as
the
business
of
Cattle
feeding
in
the
same
Pasture
,
but
for
Ratiocination
and
Intercourse
of
Speech
.
Magnanimous
.
Ethic.
Nicom
.
l.
4.
c.
7
,
8.
He
is
one
who
strives
to
do
great
Things
,
or
what
may
be
for
great
Ends
,
and
by
which
he
may
acquire
great
Honor.
He
is
not
therefore
so
apt
to
run
into
frequent
Dangers
,
as
into
great
ones
;
not
prompt
for
every
Turn
,
but
rather
〈◊〉
and
deliberate
;
he
will
not
rashly
undertake
〈◊〉
great
Matters
,
but
with
Counsel
and
good
C●…tion
;
he
is
not
much
taken
up
with
the
Care
o●
worldly
Concerns
,
as
not
thinking
them
either
great
enough
,
or
of
much
account
.
But
Honor
〈◊〉
in
his
esteem
,
as
the
highest
of
human-exter●…
Benefits
,
inasmuch
as
he
observes
,
't
is
the
high
est
thing
we
have
to
pay
,
even
to
the
Gods
.
That
he
is
a
Man
who
has
greater
considerati●…
for
Truth
,
and
for
his
Duty
than
for
Fame
.
He
is
one
that
carries
Friendship
and
Enmity
in
an
open
Breast
.
Antoninus
:
Lib.
6.
Sect.
47.
That
it
was
highly
estimable
to
live
benignly
,
and
to
prastise
Truth
and
Justice
,
even
among
Men
of
no
Truth
,
and
of
no
Justice
.
Andronicus
,
Lib.
de
Passionibus
.
To
he
a
firm
and
lively
Aptitude
in
the
Soul
to
perfect
whatever
is
begun
.
Presence
of
Mind
A
Vertue
,
by
which
a
Man
carri●
himself
stoutly
,
and
with
Circumspection
through
publick
Affairs
.
In
every
Occasion
that
presents
,
to
demonstrate
himself
just
,
prudent
,
and
a
plain
follower
of
God
.
Andronkus
Rhodius
An
Habit
of
the
Soul
that
cannot
bear
any
Lewdness
either
in
Speech
or
Pleasures
.
Modesty
Slenderness
of
Diet
An
habit
of
being
content
with
any
thing
:
An
habit
void
of
Desire
to
see
Charge
,
or
Preparation
in
any
thing
.
Inoffensiveness
of
Gesture
Contentment
of
Mind
Nature
is
content
with
a
very
little
.
Redactive
Vertues
Patience
,
Continence
Impatience
,
Incontinence
't
is
scarce
within
Reach
of
Human
Nature
to
be
Insersible
to
such
a
Pitch
:
Intemperate
sort
of
Temperance
Timerousness
;
Liberality
Pr●digality
;
Truth
Ethic.
Nicom
.
l.
The
very
Triumph
and
Inauguration
of
Human
Nature
;
or
its
Supreme
Good
.
Ethic.
Nicom
.
l.
Arithmetical
Proportion
The
Middle
of
the
Two
Extremes
falling
short
on
the
one
side
and
exceeding
on
the
other
:
That
the
true
Medium
in
Virtue
,
Ethic.
Nicom
.
lib.
2.
c.
6.
and
that
which
is
its
very
best
,
must
be
ascertain'd
with
regard
unto
Time
,
and
to
Occasions
,
and
to
the
Persons
with
whom
,
or
for
whose
sake
we
act
,
and
to
the
manner
of
acting
.
Magn.
Moral
.
l.
Nicom
.
l.
that
Good
was
Uniform
Evil
Multiform
That
this
Right
is
something
,
which
is
of
a
Simple
and
Uniform
Nature
.
Andronicus
,
l.
Proportion
.
For
things
congruous
are
a●…
equal
,
Ethic.
Nicom
.
l.
That
what
is
congruous
to
Right
Reason
is
right
.
That
the
Medium
,
in
every
thing
,
is
what
Right
Reason
declares
to
be
such
.
Ethic.
Nicom
.
l.
That
't
is
bounded
with
Reason
Even
as
a
prudent
Man
shall
determine
thereof
.
Ethic.
Nicom
.
l.
Aristotle
,
Right
Reason
is
that
which
is
conformable
to
Prudence
.
Prudence
,
To
be
a
true
Habit
,
exerting
it self
in
what
happens
to
a
Man
good
or
bad
,
according
to
Reason
.
Right
Reason
That
which
is
according
to
Prudence
:
For
the
good
Man
judges
all
things
aright
;
and
Truth
is
visible
unto
him
,
where-ever
it
be
;
and
good
things
appear
both
proper
and
pleasant
in
every
shape
.
And
't
is
very
possible
that
a
good
Man
grows
more
excellent
,
if
,
while
he
finds
Truth
in
others
,
he
has
cause
to
think
that
he
himself
was
the
Rule
and
Measure
thereof
.
But
as
to
Plebeians
,
they
tumble
into
Error
for
Pleasure-sake
,
as
counting
that
real
Good
,
which
is
really
otherwise
.
Temperance
,
the
only
true
Guardian
and
Conservator
of
Prudence
:
He
does
not
think
that
the
Motives
of
Pleasure
,
or
of
Pain
,
can
influence
or
pervert
our
Opinions
,
Eth.
Nic.
l.
6.
c.
5.
as
to
the
Doctrine
of
a
Triangle
,
and
it
's
having
so
many
Angles
as
are
equal
unto
two
right
ones
,
or
the
like
:
But
as
to
Manners
,
and
the
Conduct
of
our
Life
,
those
Motives
have
,
as
he
believes
strange
Influence
.
and
the
Sense
only
of
Pleasure
or
of
Pain
,
and
in
whom
the
very
Principles
for
his
Direction
are
extinguish'd
.
Andronicus
Rhodius
What
is
the
Mode
and
Standard
of
this
Right
Reason
?
And
what
that
Principle
in
human
Affairs
that
is
just
and
congruous
?
Basis
,
Norma
Intellectual
Love
Boniform
Faculty
of
the
Soul
Boniform
Faculty
of
the
Soul
Boniform
Faculty
Intellectual
Love
Justice
,
Fortitude
Des
Cartes
Ethic.
Nicom
.
l.
That
according
to
some
Doctors
we
are
not
to
converse
with
human
things
,
altho
we
are
Men
,
nor
with
things
transitory
,
altho
we
are
mere
Mortals
;
but
,
as
much
as
is
possible
,
we
should
affect
to
live
as
do
the
immortal
Gods
:
And
this
,
by
performing
every
thing
in
such
sort
,
as
conforms
to
that
Principle
,
which
is
the
most
excellent
thing
within
us
.
This
most
excellent
thing
within
us
,
to
be
the
Intellect
.
Intellectual
Love
.
External
Goods
Subtilty
of
the
Wit
,
a
vast
and
faithful
Memory
:
Science
,
Art
Body
,
Strength
,
Agility
,
Comliness
,
Wealth
,
Liberty
,
Nobility
,
Authority
:
Subtilty
of
Wit
That
a
happy
Life
was
made
up
of
very
few
things
;
and
that
,
altho
a
Man
were
neither
Logician
nor
Philosopher
,
he
might
yet
be
generous
,
modest
,
a
Lover
of
his
Country
,
and
obedient
to
God
.
high
Subtilty
Dexterity
of
Wit
That
those
Noble
and
Divine
Things
,
wherein
Happiness
did
consist
,
were
very
few
.
Plato
,
That
Truth
was
contain'd
in
a
very
narrow
space
.
Science
,
Art
Andronicus
,
l.
That
Science
is
about
necessary
Matters
,
and
such
as
are
not
subject
to
Alteration
Palace
of
Safety
Ethic.
Eudem
.
l.
A
rational
fabricating
Habit.
Her
Objects
are
Things
singular
,
stupendous
,
difficult
,
and
even
Magical
:
Magical
Things
Ethic.
Nicom
.
l.
Sapience
to
be
the
Skill
and
Understanding
of
those
Things
which
in
Nature
have
the
chiefest
Excellence
.
That
there
were
other
things
,
which
by
Nature
were
far
Diviner
than
Men
;
as
those
illustrious
and
conspicuous
Objects
,
whereof
the
World
was
fram'd
.
Magical
Matters
Divine
and
Excellent
than
Man
.
Science
,
Art
To
be
the
Knowledge
of
Principles
,
Bodily
Endowments
good
Things
of
Fortune
the
Rules
of
Policy
and
the
Doctrines
of
Morality
,
do
〈◊〉
aim
at
the
same
thing
.
That
the
same
Advantage
is
sought
for
,
as
well
from
every
single
Man
,
as
from
the
City
or
Government
.
Which
however
Politicorum
,
l.
no
Man
can
be
contented
with
,
but
either
he
becomes
a
God
or
a
Beast
.
Patience
,
Fortitude
Epictetus
,
Enchiridion
.
c.
75.
Now
begins
the
Fight
,
and
the
Olympicks
are
now
at
hand
:
Rhodius
,
L.
1.
c.
17.
'T
is
true
,
Misfortunes
afflict
the
just
Man
,
and
force
him
to
stagger
,
and
disable
him
in
many
of
his
good
Works
.
However
as
he
bears
all
with
equal
Temper
,
not
stupify'd
or
insensible
,
but
,
with
a
magnanimous
Soul
;
the
very
Splendor
of
Virtue
shines
out
in
the
midst
of
all
his
Suffering
.
For
since
Happiness
has
its
being
in
the
Operations
of
Virtue
,
and
that
such
Operations
do
govern
the
Life
of
him
that
is
happy
;
't
is
impossible
that
any
happy
Man
can
be
made
miserable
,
because
he
will
never
ingage
in
what
is
odious
and
vile
.
That
the
happy
Man
looks
not
that
all
things
should
flow
in
according
to
his
Wish
,
but
he
makes
the
best
of
his
present
Fortune
.
And
hence
it
is
that
he
can
never
be
made
miserable
,
tho
he
fall
into
the
greatest
Miseries
:
For
it
can
only
be
said
of
him
in
respect
of
Fortune
,
he
will
not
be
basely
happy
.
Ethic.
Nicom
.
l.
That
a
Man
cannot
be
call'd
happy
,
if
he
falls
into
the
Calamities
of
King
Epictatus
;
Enchiridion
.
c.
79.
If
the
immortal
Gods
think
fit
to
have
it
so
,
even
so
let
it
be
.
And
tho
my
Accusers
,
can
deprive
me
of
life
,
yet
can
they
do
me
no
hurt
.
External
Good
.
Search
of
Virtue
Free
Will
Ethic.
Nicom
.
l.
Eudem
.
l.
Whether
V●tue
gets
into
Men
by
Custom
,
or
by
Nature
,
〈◊〉
by
some
Divine
Fate
Good
Fortune
Her●ical
Virtue
Ethic.
Nicom
.
l.
Of
Liberty
and
Necessity
Soul's
Immortality
having
a
Power
to
Act
〈◊〉
not
Act
within
our selves
.
Whose
Principle
of
Acting
is
wholly
in
the
Age●…
.
That
in
what
a
Man
Acts
,
as
mov'd
thereunto
by
himself
,
he
is
Lord
and
Master
of
Doing
it
,
or
letting
it
alone
.
from
himself
Spontaneous
Agent
Outward
Force
Freedom
of
the
Will
A
deliberate
Wisssing
or
Appetition
of
those
Things
,
which
are
within
our
Power
.
One
Thing
Ethic.
Nicom
.
l.
all
men
seek
after
Apparent
Good
;
Ethic.
Nicom
.
l.
3.
c.
5.
nor
are
they
Masters
of
their
own
●…agination
;
but
every
Man
frames
a
different
Good
to
himself
,
according
to
his
Complexion
.
That
no
Man
is
to
himself
the
Cause
of
doing
Ill
,
but
that
such
Things
are
done
by
Ignorance
of
the
End
,
and
as
Hoping
he
shall
thereby
attain
what
a
Best
for
him
.
That
the
Desire
of
the
End
falls
not
within
our
Choice
:
but
that
it
imports
every
Man
to
be
so
born
,
as
Naturally
to
See
and
Discern
that
what
he
chooseth
is
truly
Good
:
And
he
,
who
has
this
Felicity
by
Birth
,
is
as
it
were
Inspir'd
,
and
much
oblig'd
to
Nature
.
For
he
shall
possess
that
High
and
Excellent
Good
,
which
could
never
have
been
had
either
by
Purchase
,
or
by
Instruction
,
had
it
not
come
by
Birth-Right
.
And
thus
to
be
born
,
and
under
so
benign
a
Planet
,
is
the
true
Perfection
of
Ingenuity
.
Natural
Talent
inherent
Aptitude
Natural
Aptitude
Willingly
wicked
Wilfully
into
a
Distemper
Before
the
Man
fell
sick
,
it
was
in
his
own
Power
to
have
preserv'd
his
Health
:
But
when
Health
is
lost
by
Incontinence
and
De●…h
,
it
is
not
in
his
Power
to
Recover
it
.
So
〈◊〉
Man
may
throw
a
Stone
to
the
Bottom
of
the
〈◊〉
,
but
being
cast
thither
he
cannot
recover
it
:
●…ever
the
Stone
was
willingly
cast
by
him
,
〈◊〉
was
in
his
Power
,
either
to
Cast
,
or
to
have
●…th-held
it
.
Animal
life
Divine
Principle
Liberty
of
Man's
Will
.
Of
the
Immortality
of
the
Soul
:
we
ought
to
pursue
Virtue
,
and
fly
〈◊〉
Vice
,
Brutal
Addition
Andronicus
Rhodius
Every
Man
to
be
that
,
which
is
best
and
principal
in
him
;
and
that
he
who
liv'd
according
thereunto
,
is
rightly
said
,
to
live
unto
himself
,
and
to
enjoy
m●st
his
own
Life
and
Being
.
A
wild
and
horrid
Choice
Hierocles
,
T
is
to
preside
over
the
Soul
,
as
it
were
a
Do●estic
God
.
Golden
Verses
That
God
,
being
not
only
the
Legislator
who
makes
the
Law
,
but
the
Judge
also
whose
part
it
is
to
Expound
and
have
it
Executed
;
does
not
only
enact
what
is
Good
,
but
knows
how
to
eradicate
all
that
is
Evil.
That
the
whole
Scope
of
the
Law
refers
to
that
which
is
congruous
unto
God
,
and
profitable
to
Man
:
And
that
this
was
to
be
effected
not
onely
by
Weeding
and
R●oting
out
of
all
Vice
,
but
by
putting
the
Soul
under
such
a
Discipline
of
Justice
,
as
might
purge
her
from
contracted
Evils
,
and
restore
her
to
the
Use
and
Exercise
of
Right
Reason
.
External
Engine
first
Eruptions
of
Nature
That
the
Law
of
Providence
was
as
Extensive
as
all
the
Being●
of
the
Universe
.
That
Justice
and
Order
had
,
for
the
Administration
of
our
Affairs
,
appointed
,
That
the
Immortal
Gods
,
wh●
nolk
before
us
,
should
Meditate
of
our
Condition
,
●…d
not
onely
cause
a
Diminution
of
our
Sins
,
het
think
how
to
recal
us
again
unto
themselves
.
Also
that
they
regarded
us
,
as
Relations
that
●ere
laps'd
,
and
were
even
sollicitous
for
our
●estoration
.
Masters
of
the
Divine
Sense
that
Intellectual
Spirit
,
which
replenishes
every
Thing
Plato
,
They
are
as
Men
rapt
up
,
and
inspir'd
by
some
Divinity
this
Intellectual
Power
,
was
no
less
dispers'd
,
and
even
extended
to
every
Man
,
who
was
prepar'd
to
Imbibe
it
,
than
was
the
open
AIr
to
him
,
who
had
Lungs
,
and
a
Desire
to
Breath
it
.
That
if
an
Inspir'd
Sense
be
but
sufficiently
fix'd
and
establish'd
,
it
gives
us
a
Conjunction
with
God
:
For
it
was
necessary
that
a
Like
Thing
should
be
carry'd
unto
its
Like
.
Seriusly
and
frequently
to
Meditate
of
our
Dissolution
;
the
certain
End
of
this
Frail
Body
;
And
also
of
the
Immortality
of
our
Souls
.
The
Meditation
of
Hist.
Nat.
l.
To
Die
by
Wisdom
a
Disease
How
consummate
and
even
ineffable
that
Pleasure
is
,
that
fills
and
possesses
the
Soul
in
Virtue
.
The
Restitution
to
a
Natural
State
.
Andronicus
,
l.
Aristot
.
cap.
For
that
which
is
most
appropriate
to
the
Nature
of
every
Thing
,
is
the
truest
and
most
Natural
Delight
.
That
this
Life
of
Virtue
,
and
this
Pleasure
resulting
from
it
,
is
the
most
Divine
of
all
other
Things
.
Since
therefore
Life
,
which
conforms
to
Virtue
,
and
so
carries
a
Divine
Similitude
,
must
needs
be
Divine
;
and
that
which
abides
in
Vice
,
must
needs
be
Brutish
and
Atheistical
:
'T
is
manifest
,
that
the
Pleasures
of
a
Good
Man
are
Imitations
of
Divine
Joy
,
because
his
Mind
is
Associating
with
God
;
Whereas
that
which
is
styled
the
Pleasure
of
a
Wicked
Wretch
,
is
onely
a
Commotion
that
is
altogether
stupid
and
Brutal
.
That
to
obey
Right
Reason
,
and
to
Obey
God
,
is
the
same
Thing
:
For
a
Rational
Being
,
that
sufficiently
partakes
of
Natural
Illumination
,
Wills
and
Covets
the
same
Things
,
which
the
Divine
Law
ordains
.
And
a
Soul
,
that
is
fram'd
according
to
God
,
falls
into
the
same
Determinations
with
God
;
and
,
by
contemplating
that
Light
and
Majesty
which
is
Divine
,
does
the
same
things
,
which
God
in
like
Circumstances
would
do
.
Tully
de
Legibus
That
Virtue
was
in
Man
the
same
as
in
God
.
Tusculan
.
Quaest.
l.
The
Knowledg
of
Himself
and
of
his
own
Soul
:
Animal
Nature
That
we
never
meddle
with
any
thing
rashly
,
or
without
due
Confultation
.
Epictetus
,
Never
to
act
any
Thing
against
our
own
Conscience
Enchiridion
,
c.
That
whatever
Work
we
set
about
,
let
it
appear
we
do
not
forget
Virtue
in
the
doing
of
it
.
That
we
do
by
Ardent
Prayers
contend
,
that
God
would
pour
into
us
a
sufficiency
of
strength
,
for
the
Acquisition
of
Virtue
.
De
Naturâ
Deorum
,
l.
That
no
Man
could
be
Great
,
but
as
Illuminated
by
some
Ray
,
or
Inspir'd
by
some
Breath
from
Heaven
.
Moral
Philosophy
Epictetus
,
Plato
,
Antoninus
'T
is
not
enough
with
Promptitude
and
Vigor
,
to
enterprize
that
which
is
Laudable
,
In
Aurea
Pythagorae
Carmina
.
as
if
the
success
were
wholly
in
our
Power
,
and
without
need
of
assistance
from
God
.
No
,
we
must
Implore
the
Divine
Aid
;
and
not
onely
Implore
it
,
but
endeavour
also
to
Obtain
by
our
Industry
,
what
we
ask
in
our
Prayer
.
For
otherwise
we
make
Virtue
as
it
were
a
sharer
in
Atheism
and
Hypocrisie
;
or
else
render
our
own
Prayers
Ineffectual
.
The
first
of
which
by
its
Impiety
would
take
away
the
very
Essence
of
Virtue
,
and
the
latter
by
Stupidity
would
extinguish
the
Nature
of
Prayer
.
Xenophon
,
Xenophon
de
Administratione
domesticâ
.
That
every
Undertaking
should
begin
with
a
Recommendation
thereof
to
the
Gods
Cicero
,
That
the
Rise
and
Source
of
all
our
Actions
be
founded
with
the
Immortal
Gods
.
Timaeus
,
De
Legibus
l.
2.
That
whatever
work
we
take
in
hand
,
be
it
great
or
be
it
small
,
never
to
begin
without
first
Invoking
of
God
.
Arrian
,
Comment.
l.
This
is
in
truth
a
great
Conflict
,
and
a
work
merely
Divine
.
Wherefore
think
upon
God
,
and
call
upon
his
Holy
Aid
and
Assistance
;
just
as
the
poor
Mariners
do
,
in
a
sinking
Condition
,
upon
For
what
greater
Tempest
can
there
be
,
than
what
ariseth
from
violent
Imaginations
,
such
as
toss
and
distract
Reason
,
and
by
which
it
is
in
danger
of
shipwrack
?
Pythagoras
,
That
we
fail
not
every
Night
,
before
we
take
Rest
,
to
sum
up
the
Actions
of
the
past
Day
.
Three
First
Second
Book
Antoninus
,
Lib.
2.
Sect.
54.
That
we
Critically
examine
our
present
Imaginations
,
lest
any
thing
creep
in
,
that
is
not
throughly
weigh'd
and
understood
.
That
whatever
falls
within
our
Imagination
;
we
should
still
frame
some
Definition
,
and
paint
out
the
Lineaments
thereof
.
That
so
we
may
behold
it
naked
and
intire
,
and
what
it
is
in
its
whole
Essence
,
and
in
every
Part.
That
he
should
well
revolve
in
his
Mind
,
what
things
were
Antecedent
,
and
what
Consequent
to
that
Enterprise
;
and
then
stick
close
to
the
Work
.
O
Man
,
first
consider
what
the
Work
is
,
and
then
thy
own
Nature
,
if
thou
art
able
to
support
it
.
Epicharmus
,
Be
thou
sober
,
and
remember
to
Distrust
;
For
these
Things
are
the
very
Nerves
of
Wisdom
.
Never
much
to
believe
either
Fortune
or
Men
:
but
to
trust
in
God
and
Virtue
which
can
never
Change
.
That
to
the
perfect
Knowledg
of
any
Thing
,
such
an
Idea
or
Notion
thereof
is
requisite
;
as
is
●…t
onely
clear
and
distinct
,
but
full
and
adequae
:
so
as
to
comprehend
all
those
inseparable
●ttributes
,
which
appertain
unto
it
.
Des
Cartes
onely
by
Cogitation
Cicero
,
De
Legibus
,
l.
1.
That
there
is
no
one
Thing
so
like
or
so
Equal
to
another
,
as
are
all
〈◊〉
us
to
one
another
.
Free
Will
Inward
Faculties
Justice
,
Fortitude
Imitation
of
God
.
That
we
then
worship
God
in
the
best
manner
,
when
we
bring
our
Minds
to
a
Resemblance
of
him
;
Since
what
a
Man
loves
he
endeavors
to
Imitate
.
That
costly
Oblations
bring
no
Honour
to
God
,
if
they
are
not
offer'd
with
a
Godly
Mind
.
That
the
Sacrifices
of
the
Wicked
are
but
as
Stubble
to
the
Fire
,
and
their
Holy
Donatives
serve
onely
but
for
Booty
to
the
sacrilegious
.
That
there
is
not
on
Earth
a
fitter
place
for
God
,
than
is
a
purifi'd
Soul
.
That
the
wise
Man
is
the
onely
Priest
;
He
onely
is
acceptable
to
God
,
and
He
onely
knows
how
to
pray
unto
him
.
For
he
onely
knows
how
to
Worship
God
aright
,
who
is
arrived
to
Divine
Knowledge
;
He
,
I
say
,
that
offers
himself
for
a
Sacrifice
;
that
converts
his
Soul
into
a
Divine
Monument
;
and
whose
Mind
is
prepar'd
as
a
Temple
,
for
the
reception
of
Heavenly
Light
.
Wise
,
Aristotle
Second
Book
Patience
.
Hierocles
The
Adamantine
keepers
of
the
Soul
:
That
some
things
are
so
Dishonest
,
as
not
to
afford
the
Ill-doer
the
least
shadow
or
pretence
of
Excuse
.
And
therefore
that
a
Man
must
vigorously
withstand
these
things
,
and
not
onely
indure
Terment
on
such
account
,
but
even
immediate
Death
.
That
,
in
the
Region
of
Pleasure
,
it
was
impossible
for
Men
to
hold
any
Commerce
with
Virtue
.
Let
not
the
Spirit
be
defiled
,
nor
the
superficies
be
made
gross
.
Body
Immaterial
That
we
take
a
vigilant
Care
of
our
and
skilfully
fit
it
to
Philosophical
purposes
.
Philosophical
Temperance
That
the
Internal
Spirit
be
not
pamper'd
and
incrassated
,
Spiritual
Vehicle
That
our
Internal
Man
is
compos'd
,
and
made
up
,
as
well
of
this
,
Vehicle
as
of
the
Soul
.
purifying
of
the
Spirit
We
must
by
the
exercise
of
Virtue
,
and
the
recovery
of
Truth
and
Purity
,
take
care
of
those
things
,
which
appertain
to
the
Luciform
Body
;
which
is
,
what
the
Oracles
declare
to
be
the
Tender
or
Aerial
Vehicle
of
the
Soul
.
But
the
care
of
this
Purification
must
extend
even
to
Meats
and
Drinks
,
and
whatever
else
concerns
these
our
Mortal
Bodies
.
For
the
Luciform
Spirit
resides
therein
;
it
was
that
which
gave
Life
to
this
,
when
it
was
inanimate
,
and
is
the
Conservator
of
its
present
Frame
.
This
indeed
is
that
Immaterial
Body
,
which
is
Life
it self
,
and
which
gives
and
ingenerates
material
Life
;
'T
is
by
this
that
our
Mortal
Bodies
,
which
consist
of
Life
Irrational
and
Body
Material
,
are
made
up
:
And
thus
an
Image
is
compos'd
of
the
Internal
Man
,
who
is
built
out
of
Rational
Substance
,
and
Body
Immaterial
.
External
Man
Corporeal
Frame
That
forasmuch
as
to
this
our
Luciform
Body
,
there
is
another
Mortal
Body
congenerate
and
affix'd
;
We
are
to
preserve
the
former
in
all
Purity
,
and
to
discharge
it
(
as
much
as
is
possible
)
from
all
Intercommoning
or
Combinations
with
the
Latter
.
That
the
purification
of
the
rational
Soul
,
was
done
with
concern
,
and
had
reference
to
the
Luciform
Vehicle
;
Meaning
that
the
Vehicle
was
thereby
to
be
render'd
more
Lightsom
and
Elastic
,
so
as
it
might
not
afterwards
retard
the
superiou●
flight
of
the
Soul
.
That
the
said
Purification
was
best
effected
,
by
divorcing
our
Thoughts
and
Meditations
from
Terrene
Objects
,
and
lifting
them
by
degrees
unto
things
Immaterial
.
That
all
Turpitude
was
to
be
suppress'd
;
and
that
we
should
prohibit
all
sordid
Intercourse
of
the
Body
Material
,
for
fear
the
Luciform
Body
should
be
Tarnish'd
and
contaminated
by
it
.
That
if
there
were
a
Vigilance
in
these
Particulars
,
then
might
this
Spiritual
Vehicle
acquire
new
Life
and
Vigor
;
it
might
be
endow'd
with
Celestial
Vivacity
;
and
at
length
enter
into
a
Conjugation
with
the
Intellectual
Perfections
of
the
Soul
.
All
this
can
Purification
do
,
when
but
steer'd
and
conducted
by
Virtue
;
It
can
Recollect
,
Resuscitate
,
and
even
inspire
with
heavenly
Energy
,
that
subtile
and
attenuated
Chariot
of
our
Mind
;
that
inward
Organ
,
which
will
afterwards
remain
its
Habitacle
,
and
a
Consort
inseparable
to
all
Eternity
.
To
preserve
this
Vehicle
Inward
Man
the
Driver
of
the
Chariot
Offices
,
That
the
ways
of
Jesting
are
very
different
:
the
one
,
Sawey
,
Rustic
,
Impious
,
and
Obscene
;
the
other
,
Elegant
,
Candid
,
Ingenuous
,
and
Pleasant
.
First
Book
Interpretation
of
Passions
Heraclitus
,
Enter
,
Gentlemen
,
even
here
the
Gods
inhabit
:
Civility
,
Affability
Marcus
Antoninus
That
Lenity
was
an
Invincible
Thing
,
provided
it
were
Genuin
,
and
not
Counterfeit
,
as
some
grave
Scorners
make
it
.
Diligence
,
Constancy
Temperance
,
Frugality
,
Humility
,
Austerity
,
Modesty
.
Andronicus
Slender
and
uncompounded
Diet
,
Umblameable
Gesture
A
Contented
Mind
External
Behaviour
De
rerum
naturâ
,
lib.
Horace's
Epist.
l.
Intellectual
Love
Vestal
Fire
Internal
Life
Let
us
be
watchful
,
to
fly
from
all
the
Traps
and
temptations
of
Pleasure
.
Never
to
hurt
any
Man
out
of
Hatred
or
Malice
.
That
we
help
,
and
administer
to
the
Poor
,
as
we
are
able
.
To
suppress
our
Anger
,
when
Men
either
injure
or
revile
us
.
To
despise
no
Man
for
being
of
low
Fortune
or
Degree
;
but
where
Honesty
and
Poverty
meet
,
there
even
to
shew
Respect
.
To
requite
Evil
with
Good
,
and
to
turn
off
sharp
and
bitter
Sayings
with
others
that
are
more
Benign
.
To
take
no
Revenge
of
our
Enemies
,
even
then
when
we
may
securely
do
it
.
That
no
Mans
Friendship
be
so
rated
by
us
,
at
to
forsake
Truth
and
Virtue
for
it
;
or
to
prefer
it
to
the
Publick
Good
.
That
is
,
That
we
be
not
drawn
to
that
which
may
please
our selves
or
the
dearest
Friends
whatever
,
on
any
sensual
Account
;
but
to
consult
our
Conscience
,
Whether
the
matter
in
Question
be
laudable
and
just
,
and
then
to
pursue
it
with
Faith
and
Perseverance
.
That
we
fervently
embrace
and
wed
these
Things
;
That
we
frequently
meditate
upon
them
;
That
we
diligently
put
them
into
practice
;
For
these
will
at
length
so
establish
our
Feet
in
the
paths
of
Divine
Virtue
,
as
never
to
slide
or
stumble
,
and
never
to
deviate
,
or
be
ejected
from
them
.
External
Good
.
External
Blessings
Man's
Happiness
External
Blessings
Blessings
themselves
Things
Equivalent
Science
,
Art
True
Wisdom
Philosophical
Temperance
Things
Divine
True
Wisdom
Phaedo
,
What
Pretence
can
the
Impure
Man
have
,
to
the
things
that
are
Pure
.
Without
such
a
Meditation
of
Death
,
as
seems
to
divorce
us
from
Corporeal
Affections
?
Divine
Love
Philosophical
Temperance
to
the
Body
Strength
,
Agility
,
Health
Bodily
Health
Maximus
Tyrius
O
Health
,
the
most
Ancient
of
all
the
other
Goddesses
;
What
wou'd
I
give
to
enjoy
thee
,
but
the
little
remainder
of
my
days
!
That
a
good
Man
could
not
conceal
himself
,
if
he
did
but
open
his
Eyes
;
For
his
Benignity
and
Probity
broke
out
,
and
reveal'd
him
to
all
Beholders
.
Moral
Beauty
Liberty
,
Riches
,
Nobility
,
Friendship
,
the
Gifts
of
Fortune
Fidelity
,
Diligence
Divine
Presence
good
Conscience
Antoninus
,
O
thou
vast
and
Beautiful
Universe
,
Lib.
4.
Cap.
23.
created
and
supported
by
God
,
let
every
thing
be
delightful
to
me
,
that
is
pleasing
and
congruous
to
thy self
.
Fraud
,
Rapine
Treachery
,
Adulation
Breach
of
Trust
High
Place
Honest
Plenty
Diligence
,
Fidelity
,
Frugality
,
Temperance
,
O
wretched
Man
,
that
knows
not
what
an
Inheritance
it
is
to
be
Frugal
!
Friendship
:
For
She
,
when
she
Exalts
her self
,
when
she
exposes
her
Light
,
when
she
beholds
and
approves
the
same
quality
in
others
,
she
moves
presently
towards
it
;
and
,
by
a
sort
of
Coalition
,
joins
to
her self
that
which
was
before
in
another
:
And
that
this
is
the
true
Generation
of
Love
and
Friendship
.
That
Friendship
is
nothing
else
,
but
to
Love
without
Interest
or
Design
.
De
Natura
Deorum
,
l.
If
we
turn
our
Friendship
to
our
own
Profit
,
and
not
to
his
,
whom
we
pretend
to
love
;
this
will
not
be
Friendship
,
but
merely
Traffick
on
our
own
Accounts
.
Friendship
.
Cicero
Neither
the
Double-minded
,
nor
the
Changeable
Intriguer
must
be
rely'd
on
for
Fidelity
.
External
Goods
External
Good
de
Senectute
I
repent
me
not
of
having
Liv'd
,
because
I
have
lived
so
,
as
never
to
have
thought
I
was
born
in
vain
;
and
I
depart
this
Life
,
not
as
from
my
House
,
but
as
from
an
Inn.
For
Nature
has
not
here
afforded
us
an
Habitation
,
but
barely
a
resting
Place
.
O
glorious
Day
,
when
I
shall
hasten
to
the
great
Assembly
of
blessed
Souls
,
and
be
delivered
from
this
Croud
,
and
from
that
Dungeon
,
wherein
I
live
!
de
Consolatione
I
am
none
of
those
,
who
believe
the
Soul
can
die
with
the
Body
;
and
that
so
great
a
Light
,
kindled
by
Divine
Nature
in
the
Mind
,
can
be
extinguish'd
:
but
rather
,
that
after
some
certain
space
of
time
,
it
will
return
to
Immortality
.
If
his
dead
Friends
should
live
?
Yes
they
truly
live
,
who
are
extricated
from
the
Chains
of
the
Body
,
as
from
a
Prison
:
For
your
Life
,
as
you
so
call
it
,
is
Death
.
Moral
Philosophy
wisest
Man
That
he
was
now
of
one
Sentiment
,
and
then
of
another
,
in
most
other
things
;
Yet
as
to
the
Point
of
Immortality
,
he
always
affirm'd
,
That
the
Minds
of
Men
were
Divine
;
and
that
,
as
soon
as
they
departed
the
Body
,
there
was
a
most
expeditious
return
of
every
just
and
vertuous
Soul
into
Heaven
.
Internal
Things
outward
Things
Prudence
,
Fortitude
,
Sincerity
External
Evils
Enchiridion
,
c.
That
things
themselves
did
not
disquiet
Men
,
but
their
own
false
Opinions
of
things
.
That
Pain
is
a
sharp
Adversary
to
Virtue
;
Tusculan
.
Quaest.
l.
5.
It
menaces
with
burning
Torches
;
It
insults
over
Fortitude
and
Magnanimity
;
and
ventures
to
subdue
even
Patience
it self
.
But
thus
it
would
not
so
frequently
happen
,
if
the
fault
were
not
our
own
:
For
Nature
her self
,
if
rightly
tutor'd
and
habituated
,
would
prove
a
sort
of
invincible
Thing
.
But
we
alas
(
the
more
is
our
shame
)
have
infected
our
Minds
with
Sloth
,
with
Shadows
,
and
Intemperance
:
Nay
,
we
have
so
scribled
over
our
Souls
with
Notions
,
and
odd
Opinions
,
that
no
room
is
left
,
for
inserting
one
sound
,
or
substantial
Truth
.
Tusculan
.
Quaest.
l.
Indian
Wives
Tusculan
.
Quaest.
l.
Wealth
,
Honours
Honest
Poverty
There
can
no
Origination
of
the
Soul
be
found
upon
Earth
.
Moral
Philosophy
Right
Reason
of
God
Shining
Lights
True
Light
Enlightneth
all
Men
that
come
into
this
World
:
Soul's
Immortality
the
Conduct
of
Life
and
Good
Manners
,
Divine
Logos
And
may
it
be
Worshipped
and
Adored
for
ever
and
ever
.