tanquam bonus civis et amator patriæ Terram petit ; regionem scilicet connaturalium suorum. Ulterius paulo pergamus: Corpora densa et gravia terram petunt, congregationem magnam corporum densorum; attamen, potius quam natura rerum divulsionem patiatur, et detur (ut loquuntur) Vacuum, corpora hujusmodi in sursum ferentur, et cessabunt ab officio suo erga Terram, ut præstent officium suum Mundo ipsi debitum. Ita quasi perpetuo obtinet, ut conservatio Formæ magis Communis minores appetitus in ordinem redigat. At prærogativa ista Boni Communionis signatur præcipue in homine, si non degeneraverit; juxta memorabile illud Pompeii Magni dictum; qui, quo tempore Romam fames premeret, annonæ importandæ præpositus, vehementissime autem ab amicis interpellatus ne mari atroce tempestate ingruente se committeret, illud tantum respondit; Necesse est ut eam, non ut vivam;1 adeo ut vitæ desiderium (quod in individuo maximum est) amore et fide in rempublicam apud eum non præponderaret. Sed quid moramur? Nulla omnibus sæculis reperta est vel philosophia vel secta vel religio vel lex aut disciplina, quæ in tantum Communionis Bonum exaltavit, Bonum vero Individuale depressit, quantum Sancta Fides Christiana; unde liquido pateat unum eundemque Deum fuisse, qui creaturis leges illas Naturæ, hominibus vero legem Christianam dedisset. Propterea legimus nonnullos ex electis et sanctis viris optasse se potius erasos ex Libro Vitæ, quam ut salus ad fratres suos non perveniret; ecstasi quadam charitatis et impotenti desiderio Boni Communionis incitati.2

1 πλεῖν ἀνάγκη, ζῆν οὐκ ἀνάγκη. — Plut. in Pomp. c. 50.

2 In [the Cogitationes de Scientia Humana, an early fragment which will

Hoe positum, ita ut immotum maneat et inconcussam, nonnullis ex gravissimis in Morali Philosophia controversiis finem imponit. Primo enim quæstionem Kam determinat, de Vita Contemplativa Activæ præ

nda; idque contra sententiam Aristotelis. Omnes Squidem rationes, quæ ab illo pro Contemplativa afferuntur, Bonum Privatum respiciunt, atque Individui tantum ipsius voluptatem aut dignitatem; quibus in rebus Contemplativa palmam haud dubie reportat. Etenim Contemplativa non absimilis est comparationi qua usus est Pythagoras, ut philosophiæ et contemplatieni honorem ac decus assereret. Qui ab Hierone, quismam esset, interrogatus, respondit; Hieronem non aire (si forte unquam Olympicis certaminibus interfuisset) id ibi loci contingere, ut veniant eo alii fortunæ se in agonibus periculum facturi; alii vero ut mercateres, ad merces distrahendas; alii ut amicos undique confluentes convenirent, et epulis ac hilaritati indulgerent; sil denique ut cæterorum essent spectatores; se autem non esse ex illis, qui spectandi gratia venerit.1 Verum

anted in Part III. of this edition from a MS. in the British Museum], Me and St. Paul are expressly mentioned in a passage of which the So is the same as that of the text. See Exodus, xxxii. 32., and , X. 3. Bacon here touches on what theologians call the condisacrifice of salvation — a matter frequently referred to in the unhappy excy between Bossuet and Fenelon. The 33rd of the Articles of which they both signed, sanctions the notion of this conditional sacriappears, however, that the article in question was one of the four Fenelon's suggestion to Bossuet's original draft, and that the id not consent without reluctance to its introduction. Fenelon's Yews on the subject are developed in his Instruction Pastorale, &c., e, cad elsewhere. St. Chrysostom, according to a passage quoted by isapproved greatly of those who held that St. Paul speaks merely

**

a death.

is a mistake for Leo (tyrant of Phliuns).

The story of the ween him and Pythagoras is told by Cicero, Tusc. Quæst. v. lamblichus's Life of Pythagoras, in which, though the same scribed to him, it is not put in a dramatic form.

homines nosse debent, in hoc humanæ vitæ theatro, Deo et Angelis solum convenire ut spectatores sint.1 Neque sane fieri potuit, ut hac de re dubitatio in ecclesia unquam suscitaretur (utcunque plurimis in ore fuerit dictum illud, pretiosa in oculis Domini mors sanctorum ejus; ex quo loco mortem illam civilem, et instituta vitæ nonasticæ et regularis attollere soleant); nisi illud etiam una subesset, quod vita illa monastica mere contemplativa non sit, verum plane in officiis ecclesiasticis versetur; qualia sunt jugis oratio, et votorum sacrificia Deo oblata, librorum item theologicorum multo in otio conscriptio ad legis divinæ doctrinam propagandam; quemadmodum et Moses fecit, cum per tot dies in montis secessu moratus esset. Quinetiam Henoch, ab Adamo septimus, qui videtur fuisse princeps Vitae Contemplativæ (etenim cum Deo ambulasse perhibetur),3 nihilominus ecclesiam Prophetiæ Libro (qui etiam a Sancto Juda citatur) dotavit. Contemplativam vero quod attinet meram, et in seipsa terminatam, quæque radios nullos sive caloris sive luminis in societatem humanam diffundat; nescit eam certe Theologia.

Determinat etiam quæstionem, tanta contentione agitatam, inter scholas Zenonis et Socratis ex una parte, qui fœlicitatem in virtute, aut sola aut adornata, (cujus semper in officiis vitæ partes potissima) collo

1 Compare St. Augustin, speaking of St. Paul. De Civ. Dei, xiv. 9. 2 Psalm cxvi. 15.

8 Gen. v. 24.

4 St. Jude, 14. Three MS. copies of the Ethiopic version of the book of Enoch were brought from Abyssinia by Bruce. Dr. Lawrence published an English translation of it, which I have not seen. A German translation by Hoffman appeared at Jena in 1833. Before Bruce's time, the contents of this apocryphal or uncanonical book were, at least in Europe, wholly unknown.

carunt, et reliquas complures sectas et scholas ex altera parte; veluti scholas Cyrenaïcorum et Epicureorum, qui eam in voluptate constituerunt, virtutem autem (sicut fit in comoediis aliquibus, ubi hera cum famula vestem mutet) plane ancillam statuerunt, utpote sine qua voluptati commode ministrari non posset; nec minus illam alteram Epicuri scholam, quasi Reformatam, quæ fœlicitatem nihil aliud esse prædicabat quam animi tranquillitatem et serenitatem, a perturbationibus liberi et vacui; ac si Jovem de solio deturbare vellent et Saturnum cum aureo sæculo reducere, quando neque æstas nec bruma fuissent, non ver nec autumnus, sed una et æquabilis aëris temperies; denique et illam explosam Pyrrhonis et Herilli scholam, qui sitam autumaverunt fœlicitatem in scrupulis quibusque animi prorsus eliminandis; nullam statuentes fixam et constantem boni aut mali naturam; sed actiones pro bonis aut malis habentes, prout ex animo, motu puro et irrefracto aut contra cum aversatione et reluctatione, prodirent; quæ tamen opinio in hæresi Anabaptistarum revixit ; qui cuncta metiebantur juxta motus et instinctus spiritus, et constantiam vel vacillationem fidei. Liquet autem ista quæ recensuimus omnia ad privatam animorum tranquillitatem et complacentiam, nullo modo autem ad Bonum Communionis, spectare.

Porro redarguit etiam Philosophiam Epicteti, qui hoc utitur præsupposito; fœlicitatem in iis poni debere quæ in potestate nostra sunt; ne scilicet fortunæ et casibus simus obnoxii;1 quasi vero non multo fuerit

1 The moral philosophy of the Stoics is misunderstood when it is said that they placed happiness in that which is in the wise man's power, in order that he may be happy. They set out from the inquiry, "What is the end and purpose, the summum bonum, of man's life?" in which is

fœlicius in rectis et generosis intentionibus et finibus, qui publicum bonum amplectantur, successu destitui et frustrari, quam in omnibus quæ ad privatam tantum fortunam nostram referuntur voti perpetuo compotes fieri. Sicut Consalvus, Neapolim digito militibus indicans, generosa voce testatus est, Multo sibi optatius fore, unum pedem promovendo, ad interitum certum ruere; quam unius pedis recessu, vitam in multos annos producere. Cui etiam concinit Coelestis Dux et Imperator, qui pronunciavit Conscientiam bonam juge esse convivium; quibus verbis aperte significat, mentem bonarum intentionum sibi consciam, utcunque successu careat, verius et purius et naturæ magis consentaneum præbere gaudium, quam universum illum apparatum quo instrui possit homo, vel ut desideriis suis fruatur vel ut animo conquiescat.

Redarguit itidem philosophiæ abusum illum, circa involved the assumption that it has an end and purpose, and that this is in its own nature attainable. And this assumption may be developed into an answer to the inquiry in which it is involved. For as the wise man, who is the representative of humanity in its best estate, must be capable of attaining the true end of his being, they concluded that whatever might in virtue of outward circumstances be to him unattainable, must be, with reference to that end, a thing indifferent; or, in other words, that the summum bonum must be looked for in that which is in his own power. That felicity in this sense is always in the wise man's power is thus not an arbitrary assertion, but results from the principle that life is not merely a purposeless dream.

1 "Desiderare piuttosto di avere al presente la sua sepoltura un palmo di terreno più avanti, che col ritirarsi indietro poche braccie allungare la vita cento anni." — Guicciard. vi. 2.

Fernandez Consalvo of Cordova commonly called the Great Captain, and certainly one of the most successful soldiers of the age in which he lived, was employed by the King of Spain in his Italian wars. He died at [Granada] in [December, 1515]. See, for the testimony to his merits of apparently an unwilling witness, Brantôme's Vies des Grands Capitaines, and for a panegyrical biography, Paulus Jovius.

2 "He that is of a merry heart hath a continual feast." - Proverbs, xv. 15., where the Vulgate is "Secura mens quasi juge convivium."