Be not hurried away by excitement, but say, "Semblance, wait for me a little. Let me see what you are and what you represent. Let me try you."

How the Semblances of Things are to be combated. Chap. xviii. Things true and evident must of necessity be recognized by those who would contradict them.

Concerning the Epicureans. Chap. xx. There are some things which men confess with ease, and others with difficulty. Of Inconsistency. Chap. xxi.

Who is there whom bright and agreeable children do not attract to play and creep and prattle with them?

Concerning a Person whom he treated with Disregard. Chap. xxiv. Two rules we should always have ready, that there is nothing good or evil save in the will; and that we are not to lead events, but to follow them.

In what Manner we ought to bear Sickness. Book iii. Chap. x. In every affair consider what precedes and what follows, and then undertake it.1

That Everything is to be undertaken with Circumspection. Chap. xv. There is a fine circumstance connected with the character of a Cynic, that he must be beaten like an ass, and yet when beaten must love those who beat him, as the father, as the brother of all.

Of the Cynic Philosophy. Chap. xxii. First say to yourself what you would be; and then do what you have to do.

Concerning such as read and dispute ostentatiously. Chap. xxiii. Let not another's disobedience to Nature become an ill to you; for you were not born to be depressed and unhappy with others, but to be happy with them. And if any is unhappy, remember that he is so for himself; for God made all men to enjoy felicity and peace.

That we ought not to be affected by Things not in our own Power. Chap. xxiv.

Everything has two handles, one by which it may be borne; another by which it cannot.

1 See Publius Syrus, page 712.

Enchiridion. xliii.

TACITUS. 54-119 A. D.

(The Oxford Translation. Bohn's Classical Library.)

The images of twenty of the most illustrious families — the Manlii, the Quinctii, and other names of equal splendour- were carried before it [the bier of Junia]. Those of Brutus and Cassius were not displayed; but for that very reason they shone with pre-eminent lustre.1

Annales. iii. 76. 11.

He had talents equal to business, and aspired no higher.2

vi. 39, 17.

He [Tiberius] upbraided Macro, in no obscure and indirect terms, "with forsaking the setting sun and turning to the rising." 8

52 (46).

He possessed a peculiar talent of producing effect in whatever he said or did.

Historia. ii. 80.

Some might consider him as too fond of fame; for the desire of glory clings even to the best men longer than any other passion.5

The gods looked with favour on superior courage.

iv. 6.

6

17.

They make solitude, which they call peace."

Agricola. 30.

32.

Think of your ancestors and your posterity. It belongs to human nature to hate those you have injured."

42.

1 Lord John Russell, alluding to an expression used by him ("Conspicuous by his absence ") in his address to the electors of the city of London, said, "It is not an original expression of mine, but is taken from one of the greatest historians of antiquity."

2 See Mathew Henry, page 284.

4 See Chesterfield, page 353.

6 See Gibbon, page 430.

8 See John Quincy Adams, page 458.

8 See Plutarch, page 726.

5 See Milton, page 247.

7 See Byron, page 550.

9 See Seneca, page 714.

PLINY THE YOUNGER. 61-105 a. D. (Translation by William Melmoth. Bohn's Classical Library.)

Modestus said of Regulus that he was "the biggest rascal that walks upon two legs."

Letters.1 Book i. Letter v. 14.

There is nothing to write about, you say. Well, then, write and let me know just this, that there is nothing to write about; or tell me in the good old style if you are well. That's right. I am quite well.2 Letter xi. 1. Never do a thing concerning the rectitude of which you are in doubt.

Letter xviii. 5.

The living voice is that which sways the soul.

Book . Letter iii. 9.

An object in possession seldom retains the same charm that it had in pursuit.3

Letter xv. 1.

He [Pliny the Elder] used to say that "no book was so bad but some good might be got out of it."4

Book iii. Letter v. 10.

This expression of ours, "Father of a family."

Book v. Letter xix. 2.

That indolent but agreeable condition of doing nothing.5

Book viii. Letter ix. 3.

Objects which are usually the motives of our travels by land and by sea are often overlooked and neglected if they lie under our eye. . . . We put off from time to time going and seeing what we know we have an opportunity of seeing when we please.

...

His only fault is that he has no fault."

Letter xx. 1.

Book ix. Letter xxvi. 1.

1 Book vi. Letter xvi. contains the description of the eruption of Vesuvius, A. D. 79, as witnessed by Pliny the Elder.

2 This comes to inform you that I am in a perfect state of health, hoping you are in the same. Ay, that's the old beginning. - COLMAN: The Heir at Law, act iii. sc. 2.

3 See Goldsmith, page 402.

4 "There is no book so bad," said the bachelor, "but something good may be found in it." -CERVANTES: Don Quixote, part ii. chap. iii.

5 Il dolce far niente (The sweet do nothing). A well known Italian proverb. 6 See Carlyle, page 579.

121-180 A. D.

MARCUS AURELIUS ANTONINUS.

(Translated by M. H. Morgan, Ph. D., of Harvard University.) This Being of mine, whatever it really is, consists of a little flesh, a little breath, and the part which governs.

Meditations. ii, 2.

3.

The ways of the gods are full of providence. Thou wilt find rest from vain fancies if thou doest every act in life as though it were thy last.1

5.

Thou seest how few be the things, the which if a man has at his command his life flows gently on and is divine.

Ibid.

Find time still to be learning somewhat good, and give up being desultory.

7.

No state sorrier than that of the man who keeps up a continual round, and pries into "the secrets of the nether world," as saith the poet, and is curious in conjecture of what is in his neighbour's heart.

13.

Though thou be destined to live three thousand years and as many myriads besides, yet remember that no man loseth other life than that which he liveth, nor liveth other than that which he loseth.

14.

For a man can lose neither the past nor the future; for how can one take from him that which is not his ? So remember these two points: first, that each thing is of like form from everlasting and comes round again in its cycle, and that it signifies not whether a man shall look upon the same things for a hundred years or two hundred, or for an infinity of time; second, that the longest lived and the shortest lived man, when they come to die, lose one and the same thing.

1 See Publius Syrus, page 712.

Ibid.

A similar saying falls from his lips at another time: "Let every act and speech and purpose be framed as though this moment thou mightest take thy leave of life."

As for life, it is a battle and a sojourning in a strange land; but the fame that comes after is oblivion. Meditations. ii. 17.

Waste not the remnant of thy life in those imaginations touching other folk, whereby thou contributest not to the common weal.

iii. 4.

The lot assigned to every man is suited to him, and suits him to itself.1

Ibid.

Be not unwilling in what thou doest, neither selfish nor unadvised nor obstinate; let not over-refinement deck out thy thought; be not wordy nor a busybody.

5.

Ibid.

A man should be upright, not be kept upright. Never esteem anything as of advantage to thee that shall make thee break thy word or lose thy self-respect.

Respect the faculty that forms thy judgments.

7.

9.

Remember that man's life lies all within this present, as 't were but a hair's-breadth of time; as for the rest, the past is gone, the future yet unseen. Short, therefore, is man's life, and narrow is the corner of the earth wherein he dwells.

10.

Nothing has such power to broaden the mind as the ability to investigate systematically and truly all that comes under thy observation in life.

11.

As surgeons keep their instruments and knives always at hand for cases requiring immediate treatment, so shouldst thou have thy thoughts ready to understand things divine and human, remembering in thy every act, even the smallest, how close is the bond that unites the two.

13.

The ruling power within, when it is in its natural state, is so related to outer circumstances that it easily

1 The translator is in doubt about this passage. Commentators differ in regard to it, and the text may be corrupt.