(7) “ Numa (A. M. 3237. U. C. 40.) forbad the Romans to reprefent God in the form of man or beast; nor was there any graven image admitted among them formerly. The first 160 years they built temples and chapels, but made no ftatue or image; thinking it great impiety to represent the moft excellent of beings by things fo base and unworthy; as there was no access to the Deity but by the mind, raised and elevated by divine contemplation." Plutarch's Life of Numa. Forafmuch as we are the offspring of God, we ought not to think the Godhead is like unto gold or filver, or ftone graven by art and man's device; &c. A&. 17. 29.-To whom then will you liken me, or shall I be equal? fays the Holy One; Lift up your eyes on high, and behold who hath created these things; &c. Ifaiah, xl. 18. 28. (1) Fictiles fuiffe] See Epp. 95. 98. cv.-Or perhaps the words will bear another sense; the Gods, to whom we are so much obliged, were but men, made of clay like ourselves. I AM always enquiring after you, Lucilius, and asking every one that comes from your way, how you do, and where, and with whom you converse. You cannot deceive me; I am with you. Live then as if I was a constant inspector of your actions. Do you afk, what pleases me most concerning you? Why, that I hear nothing of you; and that most of those I enquire of, can give me no information. This, I fay, is what is right and falutary: to converse as little as poffible with men of a different fentiment. 'Tis true I have fo good an opinion of you, that I am perfuaded you cannot be warped, or drawn from your purpofe, though a crowd of follicitors ftood around you. What then do I fear? not that they can work any change in you, but left they should hinder you in your progress. Now nothing can be more prejudicial, than to be dilatory; efpecially as life is fo fhort, and made much shorter by inconftancy. Still ever beginning with fome new employ or other, we cut it out as it were into final parcels, and fo make waste of it. Hasten therefore, my deareft deareft Lucilius, and think how you would accelerate your fpeed, was an enemy pursuing you; as when a troop of horsfe are coming and preffing upon such as fly: for this is really the cafe: you are preffed upon, make haste, and escape. Convey yourself into fafety; and now and then confider with yourself, how excellent a thing it is to finish life before death; and then to wait fecure, and self-dependent, in the pofsession of an happy life; which cannot be happier be it ever fo long (a). O, when will you see the day, when you shall know that time does not belong to you; when in a pleasing tranquillity, and the full enjoyment of self-complacency you are regardless of to-morrow (b)! Would you know what it is that makes men fo defirous of length of days, and follicitous after futurity? No one is a friend to himself (c). Your parents wished other things for you than what I do; for I recommend the contempt of all those things, which they prayed you might enjoy in plenty. Their defires were to rob many, to enrich you; as what was transferred unto you, was to be taken from others. I only wish you to be mafter of yourself: that your mind long agitated with vain imaginations, may refift them, and be steady: that it may fatisfy itself, and understanding what is the true good (which being understood is easily attainable) it may not want any affistance from Time (d). In short, the man has got the better of all wants,-is difmiffed and absolutely free,—who lives when he hath finished life (e). ANNOTATION S, &c. (a) Self-dependent] I read this paffage with Gronovius,-inniti fibi in poffeffione beatæ vitæ As in the preceding Epistle, Beatæ vitæ caufa eft-Sibi fidere. And Ep. 92. Tenet fumma, et ne ulli quidem, nifi fibi innixus.-Though, by the way, this Stoical paradox is by no means a Christian doctrine; and what Solomon condemned, long before the name of a Stoic was in being. He that trufteth to (himfelf, or) bis own beart, is a fool. Prov. 28. 26. But perhaps the vita beata may likewise be referred to another state after this; especially if we read it, as fome do, fed (inftead of fi) longior. (b) Take therefore no thought for the morrow, &c. Matth. 6. 34. Do your duty, as in the foregoing verfe, and leave the reft to Providence. (c) Nemo fibi contingit. No one is himself, or for himself.-Erafmus (Adag.) interprets it, Neminem fibi nafci, No one is born for himself, which interpretation Lipfius juftly disapproves; and understands it, of not being distracted by various purfuits, or the direction of other people; much VOL. I. R the the fame with what follows; Opto tibi tui facultatem, I wish you to be master of yourself. C'est qu'il ne fe trouve perfonne, qui fe veule aider. Vet. Gall.-Malherbe, Il ne point d'homme, qui foit a foi. (d) From time to time] Since according to the Stoics, Happiness is always one and the fame. See Ep. 92. On Reading and Study. Sentimental Stoicifm. YOU defire, Lucilius, that in thefe, as in my former Epiftles, I should transcribe some particular fentence from our masters (the Stoics, as well as from the Epicureans). Give me leave to tell you, they bufied not themselves with flowery ornaments. Their whole context is equally strong and nervous: it would betray an inequality, were fome parts to shine more confpicuous than other: one tree is not admired particularly where the whole grove fhoots up to an equal height.— With fuch wife sayings as you require, both the Poets and Hiftorians abound; therefore I would not have you think they are only to be found in Epicurus: they are public enough, especially among us Stoics: but they are taken more particular notice of in him, as they are rarely interfperfed, and 'tis unexpected for him to exhibit any thing that is bold and strong; who is the profeffed mafter of foftnefs and delicacy: for fuch is the opinion moft men entertain of him; though to me I own he seems quite the contrary, even brave, notwithstanding his long fleeves (a). Fortitude and industry and a warlike difpofition are as well well found among the Perfians as among the Romans, and other shortfkirted (b) nations. There is no reason therefore to require from us felect repetitions of choice things: you will find among our writers the choiceft things in a continued firain: but we make no parade of such things: nor do we deceive the buyer, as if nothing was to be found in the shop, but what is exhibited in the fhew-glais: he is permitted to chuse what pattern he pleafes. And what if we defired to diftinguish fome particular fentences; to whom fhould we affign them? * To Zeno, or Cleanthes, or Chryfippus, or Panatius, or Poffidonius? No; we are under no such restriction; every one claims his own privilege; is King of himself; whereas among the Epicureans, what foever Hermachus fays, or Metrodorus, it is ftill referred to one; whatever doctrine is advanced in that school, it is under the conduct and aufpices of one, (Epicurus.) With us, there is fo great plenty of things, and all of the fame tenor, that, if we would, we could not, extract any thing in particular;-Pauperis eft numerare pecus, (Ov. Met. 131 824.) He is a poor man who can count his flock.-Wherever you turn your eye, something occurs, that would appear eminent, were it not read among its peers. Wherefore think not, Lucilius, that you can tafte fummarily, and by fcraps, the writings of our greateft men: the whole must be read, and thoroughly digested. It is one finished piece, and by the due proportion of the whole, according to the plan of the projector, the work is fo connected that you cannot spare a part, without detriment: not that I difpute your confidering the feveral parts one after another, fo that you take in the whole man. As it is not a fine arm, or a fine leg that fpeaks a beautiful woman, but the graceful fymmetry of the whole, that takes off your admiration of any fingular part. However, if you require it, I will not deal fo niggardly with you as I pretend, but will wait upon you with a full hand. There are plenty of beauties, fcattered up and down; but we must take them, I fay, all together, and not pretend to pick and chuse: for they do not drop one after another, but flow connected in a perpetual stream: and I doubt not but they will be of great service to those, who are yet ignorant, and admitted only to the Exoteric doctrine. For things circumfcribed, and, like verses, confined to measure, are more easily fixed upon the mind; and therefore we give boys certain fentences to learn, and what the Greeks call Xperor (c); because their tender minds can better comprehend them, and are not yet capable of further proficiency. But it is fcandalous for a man to catch at fine fayings, and to depend upon his memory for a few of the best note. He ought now to stand upon his own bottom; and to fay fuch things as of himself: not as having heard them from others. It is fcandalous, I fay, for an old man, or one bordering upon age, not to be wife beyond the reach of his notebook. This is what Zeno faid; or this is what Cleanthes: but what do you say yourself? How long muft you be under tutorage? Exert yourself, and exhibit something worthy of notice, and from your own stock. I can have no great opinion of the generofity and greatness of soul in those, who are for ever skulking under the protection of another, and whofe ambition reaches no further than to read or interpret; without daring to publish, as an Author, what they have been learning all their lives. They have exercised indeed their memories in the writings of others; but memory is one thing, and knowledge another: to remember, is to retain a thing entrusted with the memory; but to know, is to exhibit fomething of one's own; and not to depend upon example; and be continually referring to a master; as thus faith Zeno, or thus faith Cleanthes: let there be fome difference made between you and a book. How long must you be learning? Prescribe something yourself: what avails it for me to hear, what I may read, perhaps better expreffed elfewhere? But we are told a living voice can do much! It be fo; but not that, which utters only what another hath said, and so performs the part of a Notary (d). may Add now, what belongs to those who are still mere pupils: first, they follow those who have gone before them, in that, wherein every one hath diffented from his predeceffor: 2dly, they follow them in that, which is ftill to be fought, and will never be found, if we content ourselves with what is already attained; and laftly, he that follows another, invents nothing; nay he seeks nothing. What then? must I not follow the |