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os thoin who ars Without children is proclaimed; against un- natural paronis it is said that them is no bond of nature. Tothe man who is delicato and incapable of enduranco, it is sald
that pain is the greatest os ali eviis; to the man os fortitude, it is inid that the wise man is hapta even under tortures. Thoman who devotes himself to the purauit os influenco and di tinction is enioined to pay coure to hings; lis Who cannot
differing charactera; and while lis ius himseli out to pleam ali, ho is more at varianco vitii himself than they ait ars With onoanother. But κε must explain from What so co the whole of this system is derivod, and what origin it has. Epicurus saW that the good are alWays subject in adversilics,poverim laboura, exile, lam os dear trientis. On tho contra , he sin that the wiched mere happy; that they Wem exalted missi influence, and loaded With honoure; ho saW that inn cence Was unprotected, that crimes mere committed Mith -- punity : hs sin that Math raged Mithout any regard to ch racter, Without any arrangement or discrimination ol age; but
There is anesher re ing, adversus parentea impio, to tho son πhoas conduci in his parenta is onaturat.
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themaelves mero osten set in fim by li ining. And of this Lucretius complains, When he says respecting the god : enhs may huri liotnings, and osten throw domn his temples, and withdra ing into the deserta, there spend his rege in practising his bolt, Which ohen passes the Milty is, and strihes dead the
innocent and unoffending. But is he had beon able to collecteven a smali particis of truth, ho Wouid never say that tho god throws doWn his oWn temples, When he throws them do- this account, because they are not his. The Capitol, Whieli istho chios seat of the Roman city and religion, Was struch missili ining and set on fire not once only, but frequently. ButWhat Was the opinion os elevor men respecting this is evident fram the sving of Cicero, Who says that tho flamo came Domhoaven, not to destroy that earthly d ellinyplace of Jupiter, but in domand a tostier and more magnificent abode. Con- cerning Which transaction, in tho books respecting his consul-ship, he speiss to tho fame purpori as Lucretius : For the
of their error, in endeavo ing against ali divino laW to restorea temple so osten condemned by the jud ent of Hemen. Theredire, When Epicurus reflected on these things, inducodas it mero by tho injustico of theso matrem sor thus it appearedis him in his ignoranco of the causo and subject), he thoughtthat there mas no providence. And haring persuaded himselfof this, ho undisiooh also to defend it, and thus he entanglia himself in inextricabis errore. For is there is no providence,
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miud. Atio, is inero is no providenco, hoW is it that ius bovissos animias are arranged mith such foresto that the vario membres, Ming dis sed in a monderivi mannis, dischargo thala oo ossicis individually ris system es providones, hosus, contrived nothing in the production os animais; for
atoms Why did no Ono dream of them besides Leucippus only hom Whom Democritus, haring received instructions,lest in Epicurus sto inheritaneo of his soli' And it theso ars minuto bodies, and indeed solid, as they say, they certainb amabis to fiat under sto noties of tho vos. It the natum os allthings is tho fame, hoW is it that they compose various objecta They meet lagether, he says, in varied Ordsr and position; as
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meet together, so that mything may be constructed out otinam Ii they are Without intelligence, they cannot come to-gether in such order and arrangement; for nothing but reason can bring to accomptishment anything in accordaneo mithreason. With hom many argumenta can this tristing be re
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ino discussion of this subjeci, and to reserve it for tho last part ol my Work, that I may refute this persuasion os Epicurus, whether it Was that os Democritus or os Dicaearchus, both is arguments and divine testimontes. But perhaps ho promised himsoli impunity in the indulgence of his vices; for ha vas an advocate of most disgracesul pleasum, and said that man wasborn for ita enivmenti Who, When he hears thia amrmed, mould abstain Dom tho practice of vice and wichedness Forii tho Qui is doomed to peristi, let us eagerly pursuo riches, that Wo may bs able to enjoy ali hinds os indulgenco; and is these are Wanting to us, let us tahe them aWay iram thoso whohave them by stealth, is stratagem, or by sores, especialty ii
thera is no God who regatas the actions of men: as long as thehops of impunity shali favour us, let us piunder and put todeath. For it is tho part of the wiso man to do evit, ii it is advantagmus is him, and sala; since, ii them is a God in heaven, Hs is not anny With any one. It is also equalty the pari os the laesish man to do good; because, as he is not excited mith angen Q ho is not influenced by favo . Thoreiore letus livs in tho indulgencs oi pleasures in every possibio Way;
a etiamnum sumus.' There is anoster massing, quo et nos jam non sumus.'' Thia lauer mining Would bo in accordanco Mith the aentiment
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ainco the conferring of bonefiis has reseranco to tho adonis
stat the fovi a vives alter death; and these are chiev tho Pythagoreans and Sisim. And although they ars to bo treatadmitti indulginco because they perceive the truth, yet I cannot but blamo them, becauso they teli vpon tho truth not by thola opinion, but is accident. And thus thv erred in somo degresoven in stat very matter Whicli they rightly perceived. For, since they feared tho argument by Which it is inferrod thattho sint must necessarily die Mith tho boo, cause it is bommith ths bois, they asserted that the fovi is not bom missitho bov, but raster introduced into it, and that it migrates frem one bois to anotheri They did not consider that it was possibio sor the foui in s vive tho bois, uniem it should
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appear is have existed proviousty to tho bov. ' There is ther fore an eques and almost similis error on each fide. But theono fide are deceived mitti respect to tho past, tho other Mithrespect to tho futuro. For no one saW that which is most true, that tho Qui is both created and does not dis, because in Wers ignorant Why that came to pas' or What Waa tho natumos man. Many thereiam of them, becauso they suspected thatino fovi is immortes, laid violent hands Mon themael Ves, asthough thv vere about to depari in heaven. Thus it Was with
who in tho doad os night cast himself into a cavlty of theburning AElna, that when he had suddenly disappearod itmight bo belloved that he had departed to the gods; and thusalso of the Romana Cato died, who throno tho wholo of his
Stoic a L According to aome accounta, ho died froin an axe alvo draughtes vino; according to ostera, hom excisalvo lauoteri Zeno, ino tales of tho Stolo Mot. Ηe is aiad to havs Sed hom ain cation.' Empedocles Waa a philosopher and poeti There are variova accountaol his death; that mentioned in tho texi is uinalty received. si There ars variova accounta respecting the Math os Democritua.
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Ali theso philosophera, therelare, Wero homicides; and Cato himself, tho chies of Roman wisdom, Who, betam ho put himself to death, is sald to hos reta throno the treatlas of Platomhicli ho Wrote on the immortali of the mul, and was led by the authoriu of the philosopher in the commission os this great crime; t he, homoer, appeam to havs had somo causo sor doath in his halred ot clave . Why should Ι speis of the Ambraciot,'
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caused that somo have not been ashmed in say, that We ars born for this cause, that mo may suffer the punishment of o crimes; but I do not see What can be more sensetem than inis. For Where or What crimes could me havs committed When κε did not aven exist less Wo inalt happen in bellovo that
tho mater os oblivion; doubilem tho trining old man as is
pation invented fabies as it Were sor credulous insanis. Butit he had thought wolt of those in Whom he spoke theso things; it ho had considered them to men, he Would nover hauctelaimed in himself tho liber of ultering such perversa fals hoods. But the folly of this most tristing man is deseruing of ridiculo. What shali me do in tho case of Cicero, Who, ha ing said in tho buinning of his Consolation that men vero bom for tho sae of aloning for their crimes, aitemaria r peatod sto assertion, as though rebuking him .ho does notimagine that lita is a punishment He Was right, thereiore, in sving beso hand that he was held is error and wratched
Pythagoria tauot the doctrino of tho tranam ration es mula, and ammed that he had lived Hready as Euphorbus, one of the heroea es honvho vas alain is Menelaua in the Trojan mari Lactantius again refera tothis subjeci, book vii. G. 23.
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thus set sortii is Cicero concerning tho La sty μWe may congratulato oursolves, since Math is about to bring either a Miter alato stan that Which oxista in lite, or at any rato not a Worae. For is tho sout is in a stato of vimur mithout the bodnit is a divino lila; and it it is Without perception, assur lystero is no evit.' Clevorly argued, as it appeared is himself, as though them could bo no other state. But sach conclusionis falso. For tho sacrin Writings' Mach that tho mul is notannihilatia; but that it is either reWardia according to ita righteousness, Or eternalty punished according in iis crimes. For neister is it right, that ho Who has lived a liso os .ictas nesa in prosperity should escapo sto punishment Which lis deservos; nor that he who has been Wrotched on account of his righteo ness, should be deprived of his roward. Αnd this isso trus, stat Tully also, in his Consolation, declared that thorioimus and the wiched do not inhabit the samo a des. Forthose samo Wiso men, ho sus, did not judgo that tho famo urse Was open for ali into the heaven; for they tauot thatinoso Who Were contaminated is vices and crimes Mero thrust dom into darisera, and lay in the miro; but that, on ins other hand, fouis that mere chasis, pum, upri and uncontaminated, being also refined by ths study and practice of Virtus, is alight and easy courso ista their flight to tho god' that is, to anatum resembling their o n. But this sentimant is opposed to the former argument. For stat is based on the assumptionthat every man at his birin is presented with immortali . What distinction, therofore, mill there bo betneen virtus and gust, is it maris no differeneo .hether a man bo Aristides orPhalaris, Whether ho M. Cato or Catilinei But a man does not perceive this opposition be-een sentiments and actions, uniess he is in possession of the truth. V any ons, therelare, inould ash mo Whether deain is a good or an evit, Ι shali replythat iis character depends npon the co se of tho li . For asilia itself is a good is it is passed virtuo ly, but an erit it it lavent victoustri so alio death is to bo We hed in accordaneowith the past actions os illa. And so it comes in pass, that illiso has been passed in tho service of God, death is not an erit,