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;2 ex quo loco mortem illam civilem, et instituta vitæ monasticæ 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 Vitæ Contemplativæ (etenim cum Deo ambulasse perhibetur), 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 Cœlestis 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.

2

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.

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

Epicteti tempora grassari cœptum: nempe quod philosophia versa fuerit in genus quoddam vitæ professorium, et tanquam in artem ; quasi scilicet institutum philosophiæ esset, non ut perturbationes compescerentur et extinguerentur, sed ut causæ et occasiones ipsarum evitarentur et summoverentur; ideoque particularis quædam vitæ ratio ad hoc obtinendum ineunda esset; introducendo sane tale genus sanitatis in animum, quale fuit Herodici in corpore, cujus meminit Aristoteles; illum scilicet nihil aliud per totam vitam egisse quam ut valetudinem curaret, et proinde ab infinitis rebus abstineret, corporis interim usu quasi multatus ; ubi si hominibus officia societatis consectari cordi sit, illa demum valetudo maxime est expetenda quæ quaslibet mutationes et impetus quoscunque ferre et vincere queat. Eodem modo et animus ille demum vere et proprie sanus et validus censendus est, qui per plurimas et maximas tentationes et perturbationes perrumpere potest. Ita ut optime Diogenes dixisse visus sit, qui eas vires animi laudarit quæ non ad caute abstinendum sed ad fortiter sustinendum valerent; quæ

2

1 Rhet. i. 5. 10. A similar account is given of Herodicus in the third book of Plato's Republic. In illustration of the assertion that philosophy came to be a "professorium vitæ genus," see Aulus Gellius, ix. 2. and elsewhere.

names.

2 τὸ κρατεῖν καὶ μὴ ἡττᾶσθαι ἡδόνων ἀριστὸν, οὐ τὸ μὴ χρῆσθαι. But this was not said by Diogenes, but by Aristippus. See Diog. Laert. in Aristip. Bacon has elsewhere (v. vol. ii. p. 123.) confounded these two The error in both cases may perhaps have arisen from a wrong entry in a commonplace book. The inaccuracy in the present passage is the more remarkable as the most celebrated of Aristippus's sayings occurs in immediate juxta-position with the words I have quoted from Diogenes Laertius.

[I should rather think that Bacon alludes to the following saying of Diogenes, which is also in Diogenes Laertius: ἐπήνει τοὺς μέλλοντας γαμεῖν καὶ μὴ γαμεῖν· καὶ τοὺς μέλλοντας πλεῖν καὶ μὴ καταπλεῖν· τοὺς μέλλοντας πολιτεύεσθαι καὶ μὴ πολιτεύεσθαι· καὶ τοὺς παιδοτροφεῖν μέλλοντας καὶ μὴ

que animi impetum etiam in maximis præcipitiis cohibere possint; quæque (id quod in equis bene subactis laudatur) præstent ut brevissimo spatio et sistere se et vertere possint.

Postremo, redarguit idem teneritudinem quandam et ineptitudinem ad morigeranduın, in nonnullis ex antiquissimis philosophis et maxime in veneratione habitis notatam; qui nimis facile se a rebus civilibus subduxerint, ut indignitatibus et perturbationibus se exuerent, atque magis, sua opinione, illibati et tanquam sacrosancti viverent; ubi consentaneum esset, constantiam hominis vere moralis talem fore, qualem idem Consalvus in homine militari requirebat; nimirum ut honor ejus contexeretur tanquam e tela crassiore; minimeque tam tenui ut quidvis illud vellicare et lacerare possit.

CAPUT II.

Partitio Boni Individualis, vel Suitatis, in Bonum Activum, et Bonum Passivum. Partitio Boni Passivi in Bonum Conservativum, et Bonum Perfectivum. Partitio Boni Communionis in Officia Generalia, et Respectiva.

REPETAMUS igitur jam et persequamur primum Bonum Individuale, et Suitatis. Illud partiemur in Bonum Activum, et Bonum Passivum. Etenim hæc

παιδοτροφεῖν· καὶ τοὺς παρασκευαζομένους συμβιοῦν τοῖς δυνάσταις καὶ μὴ Tрooίovτas: meaning that he admired the man, not who was without passions, but who could command them. J. S.]