and count as inconsiderable all the chances of Humane Life Temperance will come with her which is also Moderation and by me a little before call'd Frugality or Staidness which will suffer you to do nothing basely nothing lewdly Now what is more base or lewd than an Effeminate man Nay Justice will not permit you to behave your self in such sort though she seem to have the least relation to this business which yet will thus bespeak you that you are on a double account injurious both in that you covet what is none of your own since being born Mortal you aspire to the condition of the Immortal and in that you take offence to restore what you only borrow'd but what Apology will you make to Prudence instructing you that Vertue is self-sufficient not only to living Well but also Happily which if it depend on Foraign Accessions and have not as its source from so its resort to it self and in the same Circle comprising all its Pretensions borrows nothing from abroad I know no reason why it either should be thought worthy to be so much extoll'd in words or so eagerly courted in Life Epicurus if you sound to me a chace after these Goods I obey pursue follow your self my Commander nay further I forget my Evils and so much the easier because I do not so much as put these Afflictions into the rank of things truly Evil. But you draw off my thoughts to Pleasures Of what sort Bodily ones I suppose or such as the Soul in order to the Body entertains by remembrance of them past or hopes of others to come Is there any thing else in the case Do I rightly explain your Sense For those of that Perswasion are still wont to charge us that we do not comprehend Epicurus what he means why this he means and that paultry Greek s old Zeno the most subtle Disputant of all that Tribe was wont with great heat and aloud in my hearing at Athens to argue that the man is happy who enjoys present Pleasure and hath a confidence that he shall enjoy the like either through the whole or a great part of his Life uninterrupted by any Pain or if he were disturb'd by any that if it were in Extremity would be but short or if it prov'd longer would have a greater mixture of Joy than Evil he that consider'd these things would be happy especially if he were satisfy'd with the good things already enjoy'd t and had no dreadful apprehensions of the Deity s Old Zeno. There are diverse of the same name as Zeno Cittieus the Stoick also Zeno Sidonius here mention'd the Epicurean and in Philo's judgment the chief of them t And had no dreadful apprehension of the Deity Superstition is joyn'd with a dread of God as a strict Avenger and inexorable This partial apprehension should be set right by a due consideration of the Divine Nature and Goodness and not by discharging God of the Government of the World with the Complement of a Writ of Ease SECT XVIII And verify'd in the Case of Thyestes Aeetes Telamon YOU have Epicurus's Scheam of Happiness drawn up in the words of Zeno so that it is in vain to deny it What now can the Proposal and Contemplation of this Life administer any relief either to Thyestes or Aeetes before mention'd or to u Telamon chas'd from his Country and living in Want and Banishment upon whom this Admiration was made Is this that Telamon late renown'd and fear'd Whose looks the wond'ring Greeks so much rever'd Now if any one as the same Poet saith both Courage and Estate hath lost a Cordial is to be sought from those ancient grave Philosophers not from these Sensualists For what do they call a Store of Goods Grant them that to be without Pain is the chiefest Good although that be not properly call'd Pleasure but we cannot at once speak to all Questions Is that the State to which we must be brought over for the relief of our Sorrows Allow what they would have that Pain is the greatest Evil is there any Consequence that he who lies not under it because he is not under Evil must therefore be in Fruition of the greatest Good Epicurus why are we shy and loth to confess that we speak of that Pleasure which your own self when you have braz'd your Forehead are wont to speak out Are these your words or no in that very Book which contains the System of your whole Doctrine you say these words For I will perform the Office of a strict Interpreter least any one should think it a Fiction of my own In truth I am at a loss what to apprehend for that good abstracting from those delights which arise from the tast abstracting also from those which are convey'd by the hearing of Musical Aires abstracting likewise from those agreeable Impressions which are made on the Eyes by the sight of comely objects or any other Pleasures which are rais'd through the whole man from any Sense whatever nor can it truly be said that the Joy of the mind is only to be reckon'd upon as good for I have known the mind upon that very account transported with joy upon hopes of all these things above-nam'd that Nature would come to enjoy them and be freed from Pain Now all this he saith in the very words that any man may perceive what Pleasure Epicurus means Then a little after he saith I have often enquir'd of those that pass for wise men what good they left remaining after they had abstracted from these things unless they would utter a parcel of insignificant Notions and never yet could learn any thing but if they shall fall a canting of Vertues and Perfections they will in effect say nothing more but the means whereby the above-said Pleasures may be compass'd What follows is to the same purpose nay that whole Book which is of the chief good is stuffed with such Sentences and such Expressions Now would you exhort Telamon in the condition mention'd to take to this course of Life that so you might divert the Melancholly or if you should see any of your Friends under great dejection of Spirit would you set before him a Sturgion rather than a Dialogue of Socrates would you invite him to hear the sound of the Organ rather than the words of Plato will you display before him rich and gay Embroidery put a Posie to his Nostrils burn Odours and will you bid him be crown'd with Chaplets of Roses w But if you should go a little farther then you will to be sure have wip'd off all sorrow from him u Telamon chas'd from his Country Aegina the Kingdom of his Father Aeacus w But if you should go a little farther A decent Abruption in recanting Pleasures lest he should particularize in speaking out Obscentities if you should procure him a Mistress SECT XIX and Andromache EPICURUS these things must be confess'd by you or else those other which I have alledg'd according
prove light then shall we be found both in Judgment and Practice to come short of those whom we must exceed if we pretend to an equal Retribution Pardon courteous Reader this descant upon the matter of the present Treatise though you perhaps may need no Cautions in conversing with Humane Authors yet we stand upon the defensive against such as will seek specious Pretences for not reading them We do not advance the Perfections of Nature to the superseding Grace We are not able to lay down the Penalty to an infinite Justice offended sufficient to repair the Ruines of a laps'd Nature That Glory be reserv'd to the mighty Restorer of Mankind but we must act in subserviency to him as standing accomptable not only for infus'd Habits but also natural Faculties Therefore do not dis-regard the ardent endeavours of the Gentile World in searching after the Deity much less presume without Commission to pass hard Censure upon their Persons fearing lest their humble Sense of Ignorance and diligent pursuit of Wisdom that is the knowledge of their Duty to God and Man rise up in Judgment and condemn our empty confidence in external Priviledges and title of Professors But I am aware that this Lecture may be thought dull and prolix Philosophy and Divinity require strict intention of mind which soon tires therefore I fear the Gravity of the Subject may with some prejudge the choice of the Work Histories I acknowledge are delightful and beneficial But if a brave Action so much affect the Reader surely that Principle of Honour and Conscience which inform'd the Actor must needs create greater admiration in him when set forth in lively colours These Exercises have somewhat in them strangely suited to the Temper of the Gentry A Sophister cometh possess'd with some mean and vulgar perswasion His Professor debates the Question calmly Joyns to solid Argument all the Powers of Moral Swasion enforces Precepts with Example Here you have the different Opinions of Philosophers examin'd Characters and Passions quicken'd with Poetical Descriptions Lastly the connate Notions of Good and Evil so openly display'd and narrowly apply'd that the modest Youth upon better Information espouses the more generous Principle and goes a way for ever after rectify'd in judgment Tully would have no Ornament omitted that might embellish this Discourse it was intended for a Master-piece Book I. Comforts against Death The Prologue Sect. 1 2 3 4. SECT I. That the Greeks were inferior to the Romans in most Points of useful knowledge BEING at length wholly or in great part eas'd of the toyle of Pleading and State Affairs I have chiefly upon your advice most worthy Brutus turn'd my thoughts to those Studies which I had indeed retain'd in mind but after long dis-continuance upon incursion of business and the late Troubles I have resum'd Now whereas the Systems and Circle of all those Arts which relate to direction in the way of well-living are compriz'd in the Study of Wisdom so call'd Philosophy this I have thought expedient to illustrate in Latin Not but that Philosophy may be learn'd from Greek Treatises and Tutors But I have still been of the Judgment that my Country-men have either invented all things more wisely than the Greeks or improv'd whatever they receiv'd from them which they counted worth the bestowing their time and pains upon For as to personal deportment and ordering Family Concerns we support them with much more Splendor and Discretion But as to the publick our Ancestors settled the State upon unquestionably better Laws and Customs What need I mention the Military part wherein my Country-men have excell'd as in Valour so much more in Discipline Now for those Advantages which are the Products of Nature not acquists of Study neither Greeks nor any other Nation under Heaven may compare with them For what Gravity what Constancy of mind what Resolution Honor Conscience what so universal excellency of Vertue hath been any where to be found as might match the old Roman Greece indeed had better Scholars and more Books wherein the Victory was easily gain'd over them that made no Resistance For whereas the ancientest sort of learned men among the Greeks were their Poets if it be true that Homer and Hesiod were before the building of Rome and Aâ—chilochus in the Reign of Romidus Poetry came later among us for about CCCCX after the building of Rome Livy put out the first Play in the Consulship of C. Claudius Son of Appius the blind and M. Tuditanus the year before Ennius was born who was elder than Plautus and Naevius * * Those Arts that relate to direction in the way of well-living As Logick to find out the true end of Life and Scope of all our Actions Ethicks to mark out the Bounds of Good and Evil with Oeconomicks and Politicks for relative Duties Publick and Private Natural Philosophy to understand the Nature of God the Universe and our own Souls this is that Circle of Arts which more immediately refer to the ordering our Life My Country-men have either invented all things more wisely He repayes the Greeks that disdain which they had for the rest of Mankind whom they call'd Barbarians SECT II. However Superior in Poetry Pictures Musick and Geometry THerefore was it late before Poets were either understood or countenanc'd among us Although it be Recorded in the Antiquities that the Romans were wont in their solemn Festivals to sing to the sound of the Pipe Commemorations of men of Renown Yet that this sort of Bards were in no credit is evident from the Oration of the same Cato wherein he objects it by way of reproach against M. Nobilior that he had carried Poets into the Country where his Government lay Now when he was Consul he had taken Ennius along with him into Aetolia as is well known The less Reputation therefore Poets found the less did men addict themselves to Poetry And yet if any great Wits have appear'd whose Genius led them that way these have equalliz'd the Character of the most fam'd Greeks Can we imagine if Painting had been judg'd a Commendation to that noble Personage Fabius there would not have been among the Romans too many a Polyclete and Parrhasius Honor cherisheth Arts and we are all inflam'd by Glory to the more industrious pursuit of our Studies Whereas all things that are unfashionable in any People lye disregarded The Grecians thought a high prize of skill plac'd in understanding Vocal and Instrumental Musick Therefore Epaminondas in my Judgment the greatest man of Greece is reported to have play'd singularly well on the Lute Whereas Themistocles some years before for having refus'd the Harp coming to him at a Feast was censur'd for want of Breeding This was the reason that Greece flourish'd with Musicians all learn'd to Play and he that was not Musical was judg'd deficient in gentile Education Geometry was among them in great request therefore nothing was more famous than their Mathematicians But we have restrain'd the compass of
this Art within the necessary uses of surveying and casting up Accompts Although it be Recorded in the Antiquities Cato the Elder surnam'd the Censor wrote seven Books of Origin's or Antiquities wherein he recounted the Foundations of the Principal Cities of Italy and Pedigrees of the Roman Nobility The Oration of the same Cato The abovemention'd Cato wrote above 150 Orations this against M. Fulvius Nobilior was I suppose to impeach him of high Misdemeanors for plundering the Ambracians of their Statues and Pictures with other publick and private Ornaments during his Government of Aetolia If Painting had been counted a Commendation to that noble Personage Fabius A Branch of the Fabian Family was surnam'd Painters because the first of that Denomination had painted the Temple of Safety they seem to have been Cadets of the Fabii Maximi or eldest House Honor cherisheth Arts That is Credit and Reward SECT III. Have overtaken them in Rhetorick which is encouragement to set upon Philosophy WHen on the contrary we soon clos'd with the Orator at first no Scholar but of a popular Eloquence though plain afterwards Scholar too for Galba Africanus Laelius are reported to have been learned and Cato who liv'd before them to have studied after these Lepidus Carbo the Gracchi since whom down to our Age men so ev'ry ways acomplish'd that we come not much if any thing at all behind the Greeks Philosophy to this Age hath lain neglected nor receiv'd any lustre from the Latin Tongue which is our present attempt to raise up and illustrate that so if when employ'd we were any way serviceable to our Country-men we may further serve them in our retirements wherein we are oblig'd to use the more diligence because many Books are said to be already written in Latin unadvisedly by well-meaning but insufficient men Now it is possible that one may have true Conceptions and yet not be able to express his Notions in proper Terms but for a man to commit his thoughts to writing for the publick who can neither put them in due method nor illustrate them with clear Proofs nor by any delightful Ornaments entertain his Reader is the part of one that at no rate abuses his own time and the benefit of Writing Hereupon they read their own Books among themselves nor doth any one else meddle with them but they that expect allowance to write after the same loose fashion Whereupon if we have brought Oratory any credit by our Industry we shall much more earnestly discover the Springs of Philosophy from whence those other Rivulets issued * * We soon clos'd with the Orator Tulley hath done his Proâ—â—â—â— that Honor as to draw up an accurate List of the 〈◊〉 Roman Advocates with their Character in a Treaâ—â—â—◠〈◊〉 to the same Brutus and thence stil'd Brutus 〈…〉 the famous Orators 〈…〉 Books are said to be already written in Latin He inâ—◠〈…〉 Epicurean Pieces crudely done into Latin by 〈◊〉 and Amafinius known to him only by hearsay but 〈◊〉 as he would not give himself the trouble to read 〈…〉 SECT IV. Philosophy joyn'd with Oratory is more beneficial BUT as Aristotle a man of an incomparable Wit and great variety of knowledge being mov'd with the glory of Isocrates the Rhetorician begun himself to make Orations and to teach his Pupils so to do and to joyn Prudence with Eloquence in like manner are we resolv'd both not to disuse our ancient Practice of Oratory and withall to exercise our selves in this more sublime and copious Art For I ever judg'd that to be perfect Philosophy an ability to discourse at large and floridly upon the most important Points To which exercise we have so diligently apply'd our selves that we have already presum'd after the Greek Mode to hold formal Disputations and oppose what question should be Problematically maintain'd as of late since your departure having many of my Acquaintance with me in my Country-house at Tusoulum I made trial of my Abilities that way For as heretofore I was us'd to declaim upon Law-Cases which no man continu'd to do longer than I so now this serves for my Declamation in old Age. I bid one propound such Subjects as he was willing to hear controverted upon this I disputed either as I sate or walked So I have cast the dayes Acts as they call them into so many Books The manner of which was that when the Learner had propos'd his Judgment I oppos'd For this is the old and Socratick way to dispute against anothers Opinion by which means Socrates thought it might be most easily discover'd what carried along with it the greatest Probability But that our Disputations may be more clearly comprehended I shall lay them down so as if they were upon the place kept not barely reported Thus therefore shall the entrance upon the present Debate naturally arise * * In my Country-house at Tusculum Tully had a Summer-house near Tusculum 12. Miles from Rome formerly the Palace of Sulla whose Ruines are at this day to be seen call'd Sancta Maria di grotta ferrata It is a Monastery When the Learner had propos'd his Judgment I oppos'd The order of disputing among the ancient Greeks somewhat differs from our present Manner He that propos'd the Subject to be controverted I mean in the Affirmative or Negative is with them call'd the Auditor resembling in part our Respondent The Professor is the Opponent upon him lyes the whole weight of the Discourse He scans the Terms of the Question Distinguishes Restrains Defines which make up our Thesis He presseth the Proponent with the Antecedent of an Enthymeme or scatter'd Particulars of an Induction This gain'd he maketh out the Consequent Propositions either in short or apt Interrogatories or a continu'd Discourse till the Evidence be so plain that it extort Confession The calmness of the Teacher and ingenuity of the Auditor where Truth not Glory is the Prize cut off all occasion for a Moderator The whole is free Conference and friendly Debate upon the sole Design of undeceiving the Auditor prepossess'd with some popular but erroneous Perswasion SECT V. The Position Sophister I Am of the Judgment that Death is evil Master Whether to them that are dead or to them that must dye S. To both M. It is therefore miserable because evil S. True M. Therefore they who are already dead and they who must hereafter dye are both miserable S. That is my opinion M. There is none therefore but who is miserable S. No not one M. Nay further if you will be true to what you hold all that ever were or shall be born are not only miserable but also for ever miserable For had you only held them miserable who must dye you had excepted none of them who are alive for all must dye yet death would have been the end of misery but because they who be dead are also miserable a we are born to everlasting Misery For of necessity they are miserable who were dead a 100000 years
and specious but which he esteemed less firm he turns off to the Person of Greek Rhetoricians whom he no where over-values e They are wont in Disputations to produce the Judgments of the immortal Gods When any doubt ariseth which affords matter of Debate if a Divine Determination come once to be understood all dispute ceaseth the Case is over-rul'd without further appeal mans Reason must acquiesce in the Will of God as in a peremptory Sentence against which to oppose our private Conceptions were intolerable Impiety Nevertheless it is injoyn'd our prudence with all due caution to examine the Testimony before it be admitted as such lest in our own wrong we pay the Homage of Divine Faith to humane Inventions The Stoicks were not forward in giving credit to Oracles or any sort of Prognostication suspected South-sayers Fortune-tellers and Interpreters of Dreams Those Ages which have most hearkened to Apparitions and Visions have brought in the greatest Errors Strong Affections joyned with weak Judgments are apt to betray to Fanaticism Nay it is indulged our frailty to consider upon what grounds we receive the Holy Scriptures the Word of God is tryed and will abide the Test The Sun at noon day shines not brighter than the moral Evidences which verifie the Parts and the Whole but the Eyes of our Understandings are dim and further darkened by the Interest of our inordinate Affections S. Augustin in his Confessions acknowledges his backwardness in assenting to revealed Truths but with all humble modesty purgeth himself from a resolved suppressing its Convictions or undervaluing its Author There is a further caution necessary in the admission of such a Divine Testimony to take it in its right Sense and therefore to use all due means to be well informed of that Our Souls are staked not only against Faith but the True Faith Now the greater the Sum charged is the wise Merchant will take the better advice before he allow the Bill of Exchange f Nor do they devise them themselves but report them upon the Authority of Herodotus and diverse others The following Stories carry the name of great Authorities but their Tradition is uncertain in a matter not self-evident nor is Herodotus a responsible Voucher his Narrations resembling the Ionick Fables sweet and delightful sometimes strange even to Admiration not with that plainness which is the usual Companion of Credibility The like may be said of Homer nor are Pindar and other Poets or Mythologers sufficient Evidences in these Cases SECT XLVIII Those of Demigods Oracles and in Panegyrical Commemorations of such as have dy'd for their Country THERE is told us a fine Tale about Silenus who having been caught by Midas is written to have given him this recompence for his release that he taught the King g For man not to be born is far the best but next to that to dye speedily to which Sense Euripides in his Cresphantes alluded 'T were fit at the same House we met to mourn Where any Child into the World is born But who by death his painful days should end Friends would his Obsequies with mirth attend Somewhat to the same effect is found in Crantors Book of Consolation for he saith that one Elisius a Terinese being greatly afflicted at the death of his Son came into an Oratory to enquire what might be the Cause of so great a Calamity and that three Verses to this purport were given him in a Table-Book Here men in darkness stray without a guide A natural death thy Son Enthynous dy'd Thus best for him and thee did Fates provide Upon these and like Authorities they prove that the cause hath been decided by a Divine Sentence One Alcidamas an ancient Rhetorician of the highest Rank for eminency hath gone so far as to pen an Encomium of Death which consists in a rehearsal of the Miseries which accompany mans Life The Reasons which are more accurately collected by Philosophers he wanted copiousness of Language he wanted not Now h Deaths for their Country embrac'd with eminent Resolution are wont to seem not only glorious to Rhetoricians but also blessed They go back as far as Erechtheus whose very Daughters were zealous to dye to save the Lives of their Citizens descend to Codrus who charg'd up to the midst of his Enemies in the disguise of a Servant lest if he had worn his Royal Robes he might have been discover'd because the Oracle had foretold that Athens should bear away the Victory if their King were slain Nor is Menaeceus past in silence who upon a like Prediction sacrific'd his Life for his Country Iphigenia at Aulis bid them lead her up to the Altar that so the Enemies Blood might be drain'd by the Effusion of her own g For Man not to be born is far the best but next to that to dye speedily In consideration of the manifold Vanities which mans Corruption hath brought upon the World this Assertion hypothetically taken carrieth truth in it but simply delivered is not agreeable to right Reason therefore our Author judiciously separates from his sober enquiry after the means of well living these Encomiums of Death and Invectives against Life which favour of discontent give indication of the Hypochondriacks and tempt us to ingratitude against God and our Parents h Deaths for their Country embrac'd with eminent Resolution are wont to seem not only glorious to Rhetoriciaus but also blessed It was a custom among the Greeks one day in the year to make a solemn Commemoration-speech at the Tombs of those who had dyed Champions of the Liberty of Greece as at Marathon against Darius and elsewhere Here the Orators strain'd all the Power of their Eloquence by extolling the Bravery of those Warriers to incite their Auditors to gallant Resolution in like honourable Undertakings Tully so words this Sentence as if the Rhetoricians affected Praise of their own Wit in the Commendation of the others Valour intimates also that they carried it too far when they went about to perswade that there were happiness in loosing Life upon such accounts he had prov'd above that as death should not be terrible when the circumstance requires it so neither is it amiable It suffices to our reward that we cheerfully submit to the necessity though we make it not matter of choice SECT XLIX The Close of all applys that Substance of the present Debate to the Readers benefit THEY come thence to latter times Harmodius is in vogue and Aristogiton the Lacedemonian Leonidas Theban Epaminondas flourish with our Patriots they are not acquainted and but to recount them would be a hard task there are so many who we see have made it their choice to dye in the Bed of Honor. Which things being so yet must we use great Eloquence and speak as with Authority that men may be brought either to wish for death or at least may forbear fearing it for if that last day do not bring with it an utter Annihilation but only change of abode what were
upon himself and into the good liking of others but there is this difference between knowledge obtained from personal Observation and that which hath been received in Arts and Sciences the former is an Estate raised by one mans labour the latter a Patrimony transmitted to us from that accumulated Industries of many Predecessors let but the same Observer inherit the Studies of former Ages he will more admire God in his Works understand the ground of Duties and be more firm in all Truths University Studies then are useful but for men designed for business short Schemes are necessary such as may instruct Action rather than feed Speculation o A sort of Attick Speakers He reflects on the Sallustian stile consisting not in Periods but broken ends of Sentences such as is found in the Declaimers SECT II. That the Academick Scheme is cautious and modest THOSE things which are to be spoken p in behalf of the Academy we judge to have been accurately enough deliver'd in our four Academick Books though we are so far from being unwilling to be writ against that we desire nothing more for Philosophy had never been in so great Reputation in Greece it self had it not been brought into request by the Disputations and different Judgments of the greatest Scholars Wherefore I exhort all that are able to do it that they would bear away this kind of praise also from Greece that is now growing feeble and that they would bring it into Rome as our Ancestors have by their Study and Industry brought over all other Arts which were thought worth the fetching And indeed the Praise of Orators among us hath been so advanc'd from a mean condition till it is come to the highest pitch that now according to the course of Nature in almost all things declineth and seemeth ready within a very short time to dwindle into nothing Let the Birth of Philosophy in Latin bear date from these times and let us be helping to it and be contented to be disprov'd and confuted which they take impatiently who are as it were pre-engaged and q have espoused certain Dictates of the Doctors of their respective Sects and so lye under a necessity to maintain them for Honors sake though they are often in their Consciences not convinc'd of their Truth We who pursue after probabilities and pretend not to advance farther than to what carrieth with it the appearance of Truth are ready both to disprove without confidence and to be disprov'd without passion Now if these Studies shall be translated to our Country-men we shall not so much as need Greek Libraries in which there is an infinite number of Books by reason of the multitude of Writers For the same things are said over and over again by diverse Persons whereupon they have fill'd the World with Books Which ill consequent will attend our People also if the generality shall break in upon these Studies But let us if we can incite those who to an ingenuous Education have added a Practice of polite Discourse and do handle Philosophical Questions r in an orderly way with proper and conclusive Arguments p In behalf of the Academy The Academy was the School of Plato where he erected a Chair of the Socratick Discipline and endow'd it which in sequel of time through the Benefactions of diverse Professors and Fellow-students in that Sect arrived to a considerable revenue The Doctrine wherein Tully professeth to follow them is that of Probability not to be positive in any question nor loud in dispute but easie of Conviction and ingenuous in Confession of that which carrieth the greatest appearance of Truth q Have espous'd certain Dictates of the Doctors of their respective Sects As the Stoicks and Epicureans but especially the Pythagoreans The being wedded to a Party begets Contention r In an orderly way Methodically SECT III. The Epicurean only regarded by its own followers FOR there is a certain Set of such as assume to themselves the name of Philosophers who are said to have Books enough in Latin which I do not despise for I have never read them but s because the Authors profess themselves that they write neither with distinction of Terms nor distribution of Parts nor elegancy of Language nor any Ornaments I neglect to give that reading which is no ways delightful For none that hath but indifferent Learning can be ignorant what the Disciples of that School say and what they mean Wherefore since they make no regard how they speak I cannot understand how they should be read by any but those of the same Judgment for as all read Plato and the rest of the Socraticks and those downwards which deriv'd from them all I say read them even such as do not approve all in them or are not most zealous Followers of him but Epicurus and Metrodorus hardly any body besides those of their own Sect taketh them into his hands so they only read these Latin ones which think their Doctrines to be true But our judgment is that whatsoever is publish'd should bring with it that respect to the publick as to be commended to the reading of all Scholars nor because we may be not so able our selves as to perform it are we therefore less of the mind that so it ought to be done Therefore I always lik'd that Custom of the Peripateticks and Academy to argue upon all Subjects on both sides not only because that which is likely in every matter can no other ways be found out but all because it is the best exercise of speaking well which Aristotle first used then they who came after him but in our memory Philo whom we have frequently heard set up reading Oratory at one time and Philosophy at another to which Custom we being perswaded by some familiar Friends spent in that business what time we had to stay in our House at Tusculum therefore when in the Morning we had been at Declamations as we had done the day before after Noon we came down t into the Academy and what Disputation was there held we deliver not by way of report but near word for word as it was there managed and controverted s Because the Authors profess themselves that Epicurus and his Followers avow'd a contempt of Logick and Rhetorick his Writings are by way of Epistle Sentences are continued Treatises as the Socratick by Dialogue and Aristotelick by Disputation t Into the Academy Two Members of the Mannor-House at Tusculum were an Academy or Cloyster and Garden below in imitation of the School of Plato and Lyceum or Gallery above after that of Aristotle SECT IV. The bad life of some Teachers is only scandal to their Persons not Doctrines AS therefore we were walking the Discourse fell in after this manner and was introduc'd from such a beginning S. u It is not to be express'd how much I was pleas'd or rather edified with your yesterdays dispute for although I am not conscious to my self that I was ever over-fond of Life yet sometimes
to the express word are to be expung'd out of your Book or the whole Book rather to be expung'd for it is all over made up of voluptuousness The question therefore lyes before us how we should cure one of Melancholly x that speaks after this sort My present Miseries reproach my birth Exile and Poor to a great Kingdom born Augments my want and aggravates my scorn What now must we clap to his mouth a Cup of sweet'ned Liquor to still him from crying or take any such course Look now y from another Play in the same Poet A Princess once Hector thy help I need Help her we must for she implores aid What Succour left the Castle lost and Court What safe retreat to Forraign Land or Port My Country Altars heaps of Stones are made And Sacred Temples in their Ashes laid What State my ruin'd Palace once did bear The Pictur'd Walls and rich-grain'd Beams declare Ye all know what follows and particularly that O Father Country Priam 's Palace Temple with Gates fast bar'd and bolted I saw thee when by Phrygians guarded With curious Cealings carv'd und vaulted Guilt richly and inlay'd with Ivory O excellent Poet however slighted by the Modern Songsters of idle Sonnets he is sensible that all sudden and unexpected changes do more deeply afflict therefore having extoll'd the King's Power which to all appearance was establish'd for ever what doth he sub-joyn All these I saw in ashes lain Priam by the proud Victor slain Jove 's Sacred Altar Blood profane The Verse is singularly well being mournful both in Sense and Words and Tune to put her out of this Melancholly what course should we take Seat her in a Down-bed Couch bring in a Minstrel burn strong Perfumes give her a Cup of Cawdle provide her too a Dish of Meat Are these your good things by which the sorest troubles of mind are to be remov'd For you asserted a little before that you could not so much as apprehend any goods of other Nature therefore Epicurus and I should be agreed that the Soul is to be call'd off from Melancholly to the Contemplation of good things if we were but agreed what is good x That speaks after this sort Cited from the Telamon of Ennius y From another Play in the same Poet. The Andromache of Ennius SECT XX. Epicurus prov'd inconstant to his own Principles SOME will object How now do you think Epicurus meant any such thing or that his Doctrine was licentious I think so by no means For I see many things spoken by him severely many excellent well Therefore the Controversie is as I have often said about his Logick not his Morals Let him never so much undervalue those Pleasures which he lately magnified yet I shall keep in memory what he judgeth to be the chiefest good for he not only put it in the simple term Pleasure but hath explain'd what he meant Tast saith he and the embracing of Bodies and Plays and Musick and beautiful Objects with which the Eyes are entertain'd Is this any Fiction of mine Is it a Lye I would fain be disprov'd for what other Interest have I but that the Truth may be discover'd in every question Ay but he also saith when Pain is once remov'd Pleasure admits of no farther increase and to be free from Pain is the height of Pleasure A few words but three gross Absurdities One is that he contradicts himself for but lately having affirm'd that he could not imagine any good but whereby the Senses are as it were tickled with Pleasure he now supposeth that Freedom from Pain is the height of Pleasure Can he utter more palpable Contradictions A second Absurdity is that whereas in Nature there are three Conditions one of Joy another of Pain a third neither of Joy nor Pain he taketh the first and third for the same and confounds Pleasure with not being in Pain A third Absurdity common to him with some other that whereas Vertue is most desirable and Philosophy was sought out for the acquiring of it he hath separated the chief good from Vertue Ay but he commends Vertue and that often So did C. Gracchus all the while that he dealt forth great Largesles and exhausted the Treasury yet in words defend the Treasury What tell you me of Words when I see Actions Piso sir-nam'd the Frugal always voted against the Bill for Corn-Tickets When the Bill was past into a Law he that had been Consul came to receive his Dividend Gracchus perceiv'd Piso standing in the Assembly and asks of him in the Audience of the Roman People with what consistency to himself he could Plead the Priviledge of that Law the passing of which he had by Speech disswaded I would not Gracchus saith he it should be your Pleasure to divide my Goods among the People man by man but if you do it I will put in for my share Did not that grave and wise man sufficiently declare that the publick Revenue was squander'd away by the Sempronian Law Read the Orations of Gracchus you will say he was an Advocate for the Treasury Epicurus denys there can be any living pleasantly without living vertuously He denys that Fortune hath any Ascendent over a wise man He preferreth a slender Diet before a sumptuous one He denys there can be any time wherein a wise man is not also happy All Notions worthy a Philosopher but opposite to Pleasure He doth not mean that Pleasure Let him mean what Pleasure he will to be sure he means that which hath no share in Vertue Well if we do not understand Pleasure do we not Pain neither I deny then that it is consistent with him who measures the greatness of Evil by Pain to make any mention of Vertue CHAP. XXI The stoutness of the Epicureans taken down YET the Epicureans complain Good Fellows as they are for I know no sort of People less dangerous that I am still picking Quarrels with Epicurus I warrant the Competition is about some place of Trust or Honour To my judgment the chief good is in the Soul to his in the Body I place it in Vertue he in Pleasure Now they fall to blows nay call the Town to help them and many there be that run in at their cry On the contrary I am the man that own no concern either way am ready to be concluded by what they determine for what great business is it A Debate about the Punick War yet in a Council of War about that when M. Cato was of one opinion and L. Lentulus of another it never came to any heats These are too passionate especially considering that no very honourable Opinion is maintain'd by them since in the Defence of it they durst not speak in the Senate nor in the Assembly of the People not to the Army nor before the Censors But I shall have occasion to deal with them elsewhere yet with this intention not to make any formal Contest I shall readily submit to whosoever
but his Folly but that is no proper time for teaching And yet Cleanthes doth not seem to me rightly to have consider'd this case that grief may possibly be sometimes admitted upon that which he himself confesseth to be the greatest Evil. For what shall we say when Socrates had perswaded Alcibiades as we have by Tradition that he had not the worth of a man in him and that there was no difference between Alcibiades the High-born Prince and any Porter Now when Alcibiades was greatly troubled at this and with tears beg'd of Socrates that he would instruct him in Vertue and rescue him in Folly what shall we say Cleanthes will you say that there was no Evil in that thing which afflicted Alcibiades what think we of those words of Lyco who extenuating Discontent saith it is rais'd upon Sufferings in Estate or Body not Evils of the mind What now that which Alcibiades griev'd for was it not for the Evils and Vices of his Soul As to the Consolation of Epicurus enough hath been said before SECT XXXIII That it is a Duty not to be swallow'd up of Grief NEither is that Motive of the strongest although it is both usual and oftentimes to good effect You are not the only Sufferer in this sort This as I say is effectual but not always nor with all for some reject it but it imports how it is apply'd for we must urge instances how particular men have wisely born their Sufferings not what they have suffer'd That of Chrysippus is of greatest strength as to its truth but difficult as to the time of Sorrow It is a great task to prove to a Mourner that he Mourns out of judgment and a conceit that he ought so to do Thereupon as in Causes we do not always make the same state for so we call the several sorts of Controversies but suit them to the Season to the Nature of the Cause and to the Person so in asswaging Sorrow For we must discern what method of Cure each Person is capable of but I know not how our Discourse hath digress'd from the matter propos'd for your question proceeds about a wise man in whose judgment either there can be no Evil where there is no Dishonesty or so small an Evil that it is swallow'd up of Wisdom so that it can scarce appear One who adds no imaginary Troubles nor improves his Discontent nor judgeth it to be right to give himself the most grievous Torture and to fret to Death than which nothing can be more wrong Yet the sequel hath inform'd us to my apprehension although it were not the direct and proper question at this time that there is no Evil but that which may be call'd Dishonesty so that we may withall see whatever Evil there is in Discontent it is not Natural but contracted by our voluntary judgment and mistake in opinion Now that sort of trouble of mind hath been handled by us which is greatest of all so that upon the removal of it we judg'd the Remedies of the rest not of difficult enquiry SECT XXXIV A Passage to the Remedies of Disquiet arising from the particular Passions FOR there are certain Common places which are said about Poverty about an inambitious and obscure Life and severally certain Essays upon Banishment upon the Captivity of our Country upon Bondage upon Maimes upon Blindness and upon every other Misfortune to which the name of Calamity is appliable The Greeks divide these into distinct Disputations and separate Tracts For they lack work although their Disputations are full of delight and yet as Physicians in carrying on the Cure of the whole Body apply Remedies to the least affected part So Philosophy having taken away trouble of mind in general yet if any Error ariseth from Particulars if Poverty bites if Disgrace pinches if Banishment casts us under a Cloud or if any of the above-mention'd Calamities befall us although every Affliction hath its proper Consolation to which you shall hear discours'd when you please but still we must recur to the same Spring-head that all Discontent is stranger to a wise man because it is idle because it is admitted to no purpose because it ariseth not from Nature but Judgment but Conceit but a kind of drawing our selves on to Grieve after we have determin'd that it is our duty so to do Remove this which is wholly depending on our Will and all that fretful Discontent will be taken away yet some Gripes and Resentments will remain in the Mind Let them call this Natural if they please so the name of Discontent be forborn a name grievous vexatious deadly which can by no means be and as I may say dwell with Wisdom But how many and how bitter are the Suckers of Discontent which must all be pluck'd up when the Body of it is fell'd down and if need shall require at several times o for we abound in this leasure such as it is But the Form of all Passions is one the Names diverse for both Envy is a Passion and Emulation and Detraction and Pitty Anxiety Mourning Fretting Melancholly Lamentation Sollicitude Grief Uneasiness Vexation Desperation all these the Stoicks define and the words which Irehears'd have several Notions and do not as they seem signifie the same things but differ somewhat which perhaps we shall treat of elsewhere These are the Fibres and Tendrels of the Suckers first mention'd which must be search'd out and torn asunder that not one of them may ever shoot up A great and difficult Work who denys it But what is there excellent which is not also hard yet Philosophy professeth to effect it would we but admit its Cure Now thus much for this Point the rest shall be ready for you as often as you will both at this and any other place o For we abound in this leasure such as it is Spoken with some regret for his being out of Practice Trust and honourable Employment The Government of the Passions The Prologue Sect. 1 2 3. Book IV. SECT 1. The Ancient Romans probably not Strangers to Polite Learning because Borderers upon Greece the Great AS in many other Instances most worthy Brutus I am wont to admire the Parts and Perfections of our Country-men so especially in these Studies which they have but of very late time regarded and brought over from Greece to this State For whereas from the first Foundation of the City Divination Ceremonies Common-Councils Appeals Court of Senators Train'd-bands of Horse and Foot the whole order of the Militia were from a Wisdom almost more than Humane establish'd upon the Regal Constitutions and some of them upon their Laws so when the Common-wealth was deliver'd from the Oppression of Tyranny p an admirable advance and incredible carriere was made towards all excellency Now this is not the proper place to dilate upon the Customs and Ordinances of our Ancestors upon the Discipline and Temper of our Government this hath been with some diligence treated of by us
cannot be so much as in our Wits Therefore either let us deny that any thing can be effected by reason whereas on the contrary nothing can be well done without reason or seeing Philosophy consists in a deduction of Reasons if we would be both good and happy let us fetch from thence all the aids and assistances to a good and happy Life The chief End of Man The Preamble Sect. 1 2 3 4. Book V. SECT I. The efficacy of Vertue is not to be valu'd by our faint-heartedness THIS fifth day most worthy Brutus will put an end to our Tusculan Disputations on which day was debated that which of all Subjects you most approve for I perceive by that Book which you writ to me with great exactness and your many Discourses that you are zealously of the opinion that Vertue is self-sufficient to Happiness which though it be hard to demonstrate by reason of the many and diverse Tortures by Fortune inflicted yet is it of such moment that it deserves all pains to be employ'd in order to the clearing of it up since there is nothing treated of in all Philosophy which is more Grave and Gallant to maintain for whereas that was their Motive who first apply'd to the Study of Philosophy to cast all their other business aside and put themselves wholly upon searching out the best State of Life certainly they laid out so much care and pains in that Study out of hopes to live happily Now if Vertue have been by them compleatly stated and if an interest in Vertue be sufficient to happiness of Life who is there but must think that the Pains in studying Philosophy was to excellent purpose both laid out by them and undertaken by us but if Vertue expos'd to diverse and uncertain hazards be the handmaid of Fortune and not of Power enough to defend it self I fear we must rather pray for happiness than aspire to it in any assurance of Vertue And in truth when I consider within my self those changes wherein Fortune hath greatly exercis'd me I begin to call this opinion into some question and at times to dread the weakness and frailty of Mankind for I fear as Nature hath given us feeble Bodies and fasten'd to them both incurable Diseases and intolerable Pains so least she have given us Souls also both jointly sympathizing with bodily Pains and severally incumber'd with Disquiets and Anguishes of their own But herein I correct my self that I judge of the strength of Vertue by the softness of others and perhaps my own not by Vertue it self For that if any such thing there be as Vertue b which Brutus your Uncle put out of doubt counts all things incident to man beneath it self and looks down upon the changes of Humane Life with contempt for being utterly blameless it chargeth it self with no other concern than to preserve its own integrity But we both increasing all future Adversities with Fear and present ones with Vexation choose rather to condemn Nature than acknowledge our own Error a I fear we must rather pray for Happiness than aspire to it in any assurance of Vertue That man was ordain'd to Vertue and Happiness is evident that our Nature was originally perfect and to act according to it had been sufficient to the attaining to that end cannot I think justly he deny'd that our Reasons and Wills are yet the Powers and Faculties by which only we can act as Men. What is said here I fear we must rather pray for Happiness than aspire to it in any assurance is undoubtedly a Proverbial Loquntion to this purpose We must cry out God help us and surcease all endeavours of our own which is unwarrantable as tending to discourage Industry In a Storm the Pilot must not quit the Stern nor other Sea-men their Quarter as they expect the Ship should ever be safe Since our Nature is deprav'd could we retrieve lost Perfection it were not of it self sufficient to the recovery of Happiness because the non-incurring a new Debt doth not quit the old Arrear yet have we grounds of hope that sincerity of endeavours shall not want acceptance through another Covenant vouchsafed to Man-kind b Which Brutus your Uncle M. Porcius Cato Uticensis the Brother of Servilia Mother to Brutus CHAP. II. Philosophy is the Rule of Life BUT the whole correcting both of this fault and all other our Vices and Misdemeanors is to be fetch'd from Philosophy into whose bosom our Choice and Affections having guided us from our very Childhood we after being toss'd with a great Storm are fled upon these most grievous turns of State into the same Harbour from whence we had put forth O Philosophy thou Guide of Life Instructress in Vertue and Correctress of Vices what could not only we be but the very Life of men without thee thou hast founded Cities thou hast invited scatter'd men to live in Communities thou hast link'd them one to another first in Habitations then in Marriages and then in Communication by Letters and Words thou wast the Inventress of Laws thou the Mistress of Manners and Discipline we fly to thee seek help from thee to thee we commit our selves as formerly in great part so now entirely and in whole for one day led well and according to thy Precepts is to be prefer'd before an immortality in Vice Whose succors therefore should we rather make use of than thine who hast both freely bestow'd on us Tranquillity of Life and taken away from us the Terror of Death yet Philosophy is so far from receiving Praise suitable to the Benefits she hath confer'd on man's Life that she is by the most slighted nay by many revil'd O that any one should dare to villifie the Parent of Life and stain his Conscience with such Parricide should offer to be so unnatural and ungrateful as to accuse her whom he ought to reverence although he could not comprehend but this errour and gross darkness is in my opinion cast over the minds of the ignorant because they are not able to look so far backwards nor do think that they were the Philosophers by whom first the Life of men was civiliz'd Which thing though we see to have been most ancient yet we confess the name to be but modern SECT III. The Study of Wisdom of the same standing with man FOR as to Wisdom who can deny it to be ancient not for the thing only but also the name which acquir'd this honourable name among the Ancients from the knowing of Divine and Humane things as also the Elements and Causes of every being Therefore have we receiv'd by Tradition of those seven that they were both nam'd and accounted Sages by the Greeks and wise men by our Country-men and many Ages before of c Lycurgus in whose time Homer is said to have been before d the building of Rome and in the Heroical Ages of Ulysses and Nestor that they both truly were and were reputed such Nor would there have been the
in Meditation as in Death P. 54. SECT XXXII The Adversaries of the Souls immortality confuted P. 56. SECT XXXIII The Arguments of Panaetius answer'd P. 58. SECT XXXIV Upon Supposition of the Souls mortality Death is not evil being a departure from Evils P. 59. SECT XXXV Or from uncertain Goods P. 61. SECT XXXVI Such as we shall not miss P. 63. SECT XXXVII Since it hath not appear'd dreadful even to common Souldiers P. 65. SECT XXXVIII Much less should it hinder promoting the publick Good but as Death is not terrible so neither is it amiable P. 67. SECT XXXIX The opinion of untimely Death examined P. 68. SECT XL. We must live in our places undaunted and when our time is come dye contented after the example of Theramenes P. 70. SECT XLI Socrates P. 72. SECT XLII The Spartans P. 73. SECT XLIII And Theodorus the Cyrenian A digression to the Point of Burial P. 75. SECT XLIV Cruelty towards dead Enemies and lamenting unburied Friends reproved P. 77. SECT XLV The Customs of some Savages herein condemn'd what decency to be observed in interment of the dead P. 80. SECT XLVI Glory after death should abate the fear of dying in prosperity P. 82. SECT XLVII An Epilogue after the mode of the Greek Rhetoricians who would perswade us that Death is the greatest good that can befall man and that from Divine Testimonies P. 84. SECT XLVIII From those of Demi-gods Oracles and Panegyrical Commemorations of such as have dy'd for their Country P. 87. SECT XLIX The Close of all applys the substance of the present Debate to the Readers benefit P. 89. THE CONTENTS Of the Second BOOK Patience under Pain The Proem Sect 1 2 3 4. SECT I. THE benefit of Philosophy P. 92. SECT II. That the Academick Scheme is cautious and modest P. 95. SECT III. The Epicurean only regarded by its own Followers P. 97. SECT IV. The bad lives of some Teachers only scandal to their Persons not Doctrines P. 99. SEOT V. The Position maketh Pain the greatest of all Evils P. 101. SECT VI. The different Maxims of Philosophers on that Subject P. 103. SECT VII Epicurus contradicts himself herein The Tragical Impatiences of Philoctetes P. 104. SECT VIII IX Hercules P. 106. 108. SECT X. Prometheus P. 109. SECT XI Digression against the Poets P. 111. SECT XII And some Heterodox Philosophers P. 114. SECT XIII Pain must not betray us to indecent carriage P. 115. SECT XIV Must be oppos'd with Courage P. 117. SECT XV. Inuring to labour disposeth to a patient enduring of Pain P. 120. SECT XVI XVII The Power of Exercise P. 121. 123. SECT XVIII The force of Reason P. 126. SECT XIX The direction of Epicurus impracticable P. 127. SECT XX. Vertue personated making her Exhortation p. 129. SECT XXI The manner of subduing our Passion to Reason p. 130. SECT XXII Armour against Impatience p. 133. SECT XXIII Faintness of Spirit dishonourable p. 136. SECT XXIV Resolution necessary to War p. 137. SECT XXV in Tryals at home p. 140. SECT XXVI and in all laudable Enterprises p. 142. SECT XXVII Our Patience must be of equal Temper as to the Field in Battle or the Bed of Sickness p. 144. THE CONTENTS Of the Third BOOK The Cure of Discontent Premis'd in Sect. 1 2 3. SECT I. THE Reluctancy of depraved Man against his Souls Cure with some Causes of his Depravity p. 148. SECT II. Further Causes of the Depravation of Humane Nature p. 150. SECT III. That the Soul may have Remedies for its Distempers p. 151. SECT IV. The Position offers it as a probable opinion that a Wise man is liable to Discontent p. 153. SECT V. That men imported by Passions are Mad. p. 154. SECT VI. The absurdity of denying a Wise man all use of the Affections is declin'd p. 157. SECT VII The Position impugn'd by an Argument from the Topick of Fortitude p. 158. SECT VIII By another from that of Temperance p. 160. SECT IX By an Induction from particular Passions as of Wrath Envy p. 161. SECT X. And Pitty p. 163. SECT XI The Cause of Dissatisfaction is a mistake in Judgment p. 165. SECT XII The Picture of Discontent in certain unfortunate Princes p. 167. SECT XIII We should not despair whatever our Circumstances be p. 169. SECT XIV Meditation on possible Mishaps abates their Evil when come p. 170. SECT XV. Is also ground of Constancy p. 172. SECT XVI The contrary Tenet of Epicurus and his Followers p. 174. SECT XVII The true Remedy assign'd p. 175. SECT XVIII And verified in the Case of Thyestes Aeetes Telamon p. 177. SECT XIX And Andromache p. 180. SECT XX. Epicurus prov'd inconstant to his own Principles p. 182. SECT XXI The stoutness of the Epicureans taken down p. 184. SECT XXII The judgment of the Cyrenian Sect how far allowable p. 185. SECT XXIII Forecast of possible Calamities is needful p. 187. SECT XXIV The use of Presidents p. 189. SECT XXV The Cavil that the common condition of Mortality is ineffectual in point of Comfort examin'd p. 191. SECT XXVI Trouble of mind to be a Duty is a mistake p. 192. SECT XXVII Farther illustrated p. 194. SECT XXVIII That mistake rectify'd by Consideration that our Sorrow availeth nothing p. 196. SECT XXIX That the matter of our disquiet is by misapprehension aggravated beyond its own Nature p. 199. SECT XXX That Motives of Consolation too often prove ineffectual proceeds not from defect in them but our own Indisposition p. 201. SECT XXXI Directory for Comforters as to the Season p. 203. SECT XXXII the Method p. 204. SECT XXXIII That it is a Duty not to be swallow'd up of Grief p. 205. SECT XXXIV A Passage clear'd to the Remedies of Disquiet arising from the particular Passions p. 207. THE CONTENTS Of the Fourth BOOK The Government of the Passions The Preface Sect. 1 2 3. SECT I. THE ancient Romans probably not Strangers to polite Learning because Borderers upon Greece the Great p. 209. SECT II. Because acquainted with Musick Poetry and Oratory p. 211. SECT III. But Philosophy was of later date with the Romans p. 212. SECT IV. The Position That it is probable thâ—â— a wise man is not free from all Passion p. 214. SECT V. The method of the ensuing Disputation p. 216. SECT VI. The Definition of the Passions in general p. 217. SECT VII The Intellect to be accessary to the Passions p. 219. SECT VIII The subordinate Passions defin'd those under Discontent and Fear p. 220. SECT IX Those under Pleasure and Lust p. 222. SECT X. The Original of the Souls Distempers p. 223. SECT XI The Cause of Passion and Antipathy p. 224. SECT XII The Analogy between the Souls and Bodies Sickness in ill habits p. 226. SECT XIII The Similitude between Soundness and Unsoundness of Body and Soul p. 227. SECT XIV Their Dissimilitude p. 229. SECT XV. The Cure of the Souls Infirmities p. 230. SECT XVI Especially to be in Moderation p. 231.