nail, for the service of my oil flask. 'What, then, are these things to be valued beyond me?" No: but they are of some use to me, and therefore I pay regard to them. Why, do not I pay regard to an ass? Do I not wash his feet? Do I not clean him? Do not you know, that every one pays regard to himself; and to you, just as he doth to an ass? For who pays regard to you as a man? Show that. Who would wish to be like you? Who would desire to imitate you, as he would Socrates? "But I can take off your head." You say right. I had forgot, that one is to pay regard to you as to a fever, or the colic; and that there should be an altar erected to you, as there is to the goddess Fever at Rome.

What is it, then, that disturbs and strikes terror into the multitude? The tyrant and his guards? By no means. What is by nature free, cannot be disturbed or restrained by anything but itself. But its own principles disturb it. Thus, when the tyrant says to any one: "I will chain your leg;" he who values his leg, cries out for pity; while he, who sets the value on his own will and choice, says: "If you imagine it for your interest, chain it." "What! do not you care?" No: I do not care. "I will show you that I am master." You? How should you? Jupiter has set me free. What! do you think he would suffer his own son to be enslaved? of my carcase.

Take it.

You are master

BE ALWAYS READY FOR THE SUMMONS.

As in a voyage, when the ship is at anchor, if you go on shore to get water, you may amuse yourself with picking up a shell-fish, or an onion, in your way; but your thoughts ought to be bent towards the ship, and perpetually attentive, lest the captain should call; and then you must leave all these things, that you may not be thrown into the vessel, bound neck and heels, like a sheep. Thus likewise in life, if, instead of an onion, or shell-fish, such a thing as a wife or a child be granted you, there is no objection: but if the captain calls, run to the ship, leave all these things, regard none of them. But, if you are old, never go far from the ship: lest, when you are called, you should be unable to come in time.

LOSSES BUT RESTORATIONS.

Never say of anything, "I have lost it;" but, "I have restored it." Is your child dead? It is restored. Is your wife dead? She is restored. Is your estate taken away? Well:

and is not that likewise restored? "But he who took it away is a bad man." What is it to you, by whose hands He, who gave it, hath demanded it back again? While He gives you to possess it, take care of it; but as of something not your own, as passengers do of an inn.

DAILY CONSIDER YOUR END.

Let death and exile, and all other things which appear terrible, be daily before your eyes; but chiefly death: and you will never entertain any abject thought, nor too eagerly covet anything.

WOMAN'S TRUE ADORNMENT.

Females from fourteen years old, perceiving that they are regarded only as qualified to give the men pleasure, begin to adorn themselves; and in that to place all their hopes. It is worth while, therefore, to fix our attention on making them sensible that they are esteemed for nothing else but the appearance of a decent, and modest, and discreet behavior.

OUR PROPERTY, NOT OURSELVES.

These reasonings are unconnected: "I am richer than you; therefore I am better: I am more eloquent than you; therefore I am better." The connection is rather this: "I am richer than you; therefore my property is greater than yours: I am more eloquent than you; therefore my style is better than yours." But you, after all, are neither property nor style.

THE TRUE LOVER OF MANKIND.

No one, who is a lover of money, a lover of pleasure, or a lover of glory, is likewise a lover of mankind: but only he who is a lover of virtue.

THE BEST HABITATION.

As you would not wish to sail in a large, and finely decorated, and gilded ship, and sink: so neither is it eligible to inhabit a grand and sumptuous house, and be in a storm of passions and cares.

TRUE STANDARD OF ESTIMATION.

They are pretty fellows, indeed, said he, who value themselves on things not in our own power. I am a better man

than you, says one; for I have many estates, and you are pining with hunger. I have been consul, says another; I am a governor, a third; and I have a fine head of hair, says a fourth. Yet one horse does not say to another, "I am better than you; for I have a great deal of hay, and a great deal of oats; and I have a gold bridle, and embroidered trappings:" but, "I am swifter than you." And every creature is better or worse from its own good or bad qualities. Is man, then, the only creature which hath no natural good quality? And must we consider hair, and clothes, and ancestors, to judge of him?

TRUE HAPPINESS.

As it is better to lie straitened for room upon a little couch in health, than to toss upon a wide bed in sickness; so it is better to contract yourself within the compass of a small fortune, and be happy, than to have a great one, and be wretched.

FORTUNE VS. CHARACTER.

A horse is not elated, and doth not value himself on his fine manger or trappings, or saddle-cloths; nor a bird, on the warm materials of its nest: but the former, on the swiftness of his feet; and the latter, of its wings. Do not you, therefore, glory in your eating, or dress; or, briefly, in any external advantage; but in good nature and beneficence.

THE TRUE FEAST.

In every feast remember that there are two guests to be entertained, the body and the soul: and that what you give the body, you presently lose; but what you give the soul, remains for ever.

TRUTH.

1. It is better, by yielding to truth, to conquer opinion; than by yielding to opinion, to be defeated by truth.

2. If you seek truth, you will not seek to conquer by all possible means: and, when you have found truth, you will have a security against being conquered.

3. Truth conquers by itself; opinion, by foreign aids.

FREEDOM AND SLAVERY.

1. It is better, by living with one free person, to be fearless and free, than to be a slave in company with many.

2. What you avoid suffering yourself, attempt not to impose on others. You avoid slavery, for instance: take care not to enslave. For, if you can bear to exact slavery from others, you appear to have been first yourself a slave. For vice hath no communication with virtue; nor freedom with slavery. As a person in health would not wish to be attended by the sick, nor to have those who live with him be in a state of sickness; so neither would a person who is free, bear to be served by slaves, or to have those who live with him in a state of slavery.

POWER OF KINDNESS.

1. Who among you do not admire the action of Lycurgus the Lacedemonian? For when he had been deprived of one of his eyes, by one of the citizens, and the people had delivered the young man to him, to be punished in whatever manner he should think proper; Lycurgus forbore to give him any punishment. But, having instructed him, and rendered him a good man, he brought him into the theatre: and, while the Lacedemonians were struck with admiration: "I received," says he, "this person from you, injurious and violent; and I restore him to you gentle, and a good citizen."

2. When Pittacus had been unjustly treated by some person, and had the power of chastising him, he let him go; saying, "Forgiveness is better than punishment: for the one is the proof of a gentle, the other of a savage nature."

WHAT MAKES CITIES GOOD.

Do not variegate the structure of your walls with Eubœan and Spartan stone: but adorn both the minds of the citizens, and of those who govern them, by the Grecian education. For cities are made good habitations by the sentiments of those who live in them; not by wood or stone.

THE MOB.

As neither a goose is alarmed by gaggling, nor a sheep by bleating so neither be you terrified by the voice of a senseless multitude. As you do not comply with a multitude, when it injudiciously asks of you any part of your own property: so neither be disconcerted by a mob, when it endeavors to force you to any unjust compliance.

1 How true this is! The bodies of the poor blacks in our slave states are not more thoroughly enslaved than are the tongues and pens of the whites.

TRUE BENEVOLENCE.

As the sun doth not wait for prayers and incantations, to be prevailed on to rise, but immediately shines forth, and is received with universal salutation; so neither do you wait for applauses, and shouts, and praises, in order to do good; but be a voluntary benefactor, and you will be beloved like the sun.1

HOPE.

Thales being asked what was the most universally enjoyed of things, answered, "Hope: for they have it who have nothing else."

PYRRHO.

Pyrrho used to say, "There is no difference between living and dying." A person asked him, Why then do not you die? "Because," answered Pyrrho, "there is no difference."

JUSTICE.

Every place is safe to him who lives with justice.

GOD ALL-SEEING.

If you always remember that God stands by, an inspector of whatever you do, either in soul or body, you will never err, either in your prayers or actions; and you will have God abiding with you.

TEST OF FRIENDSHIP.

In prosperity, it is very easy to find a friend; in adversity, nothing is so difficult.

CONTENTMENT.

Fortify yourself with contentment: for this is an impregnable fortress.

TRUTH.

Prefer nothing to truth, not even the choice of friendship, lying within the reach of the passions: for by them justice is both confounded and darkened.-Truth is an immortal and an

This simile is peculiarly beautiful; and hath the force of an argument in the discourse of a stoic, who held the sun to be animated, and intelligent.