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make war has been taken, that both the perfons and riches of those in the city should belong to the captors. You will not therefore poffefs with injuftice whatever ye may possess, but if you fuffer them to retain any thing, you will not take it from them merely from your humanity. As to our future conduct, I am of opinion truly, that if we shall turn ourselves to indolence and the pleasure of base men, (who think labour a most wretched thing, but living without labour pleasure) I say that we fhall foon become lefs valuable to ourselves, and shall foon be deprived of all good things. For to have been brave men, this is not enough towards continuing to be brave, unlefs one is careful of this throughout to the end: but even as other arts by being neglected become worth lefs, and bodies themselves in a good condition, when one gives them up to

5. The ufe of Preterite and Pluperfect Tenfes Middle in a Paffive Signification, and vice verfâ, is common.

See KUSTER de vero ufu Verborum Mediorum. "The Verb in this form (i. e. the MIDDLE) very much resembles the reflected verbs of the French. Those who have ftudied the beauties of the Greek Language, must know very well, that this voice gives not only a beautiful variety to the inflections of their verbs, but a great conciseness and emphafis to the expreffion."

Lord MON BODDO's Orig. of Lang. Part 2. B. 1. C. 13.
See alfo HARRIS's Hermes, B. 1ft. C. 9.

92. Padipya, which we call "Indolence," fignifies properly "A lazy habit of confulting our own eafe in all our actions." It is not to be wonder'd at, if the PHILOSOPHER fpeaks in the moft reproachful terms of thofe, who are addicted to this; for furely it is a habit most deplorable, productive of all mifchief, unbecoming a Rational Creature fent into the World to act his part with vigour, either in Bodily or Mental Pursuits, with a view not fo much to his own Interelt, as to the Public Good.

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πονήρως παλιν εχω· έτω και ἡ σωφροσωωη και η εγώ κράτεια και η αλκη, όποταν τις αυτος " άνω ή ασκησις, εκ έτος εις ή πονηρία παλιν τρεπομαι. Ουκέν δει μελα λω, εδ' επι το αυτικα ήδυς προϊεναι αυτός. Μεγας μεν γαρ, οιμαι, έργον και το αρχη κατεπραξα, πολυ δ' εκ μείζων, το " λαβων διεσωσαμίω. Το μην γαρ ελαβον, πολλακις “ ὁ τολμη μόνον το αχομένος εγενόμω το δε

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- λαβων κατέχω, εκετι έτος ανευ σωφροσυνη, εδ' άνευ

εγκρατεία, εδ'

ανευ πολλος επιμελεία γιγνομαι. Os

χρη" γιγνωσκών, νυν, πολύ μαλλον άσκει ή αρετη η πριν ὁδὲ ὁ αγαθος κτήσασθαι.

93. Ο μεν εν θεος οιομαι χρη συν εγώ έσομαι 8 γαρ επιβελευσας αδίκως έτος έχω, αλλ' επιβελεύσεις μεντοι μετα • έτος κρατιςος, εγω

ετιμωρησάμην. αυτος παρασκεύασεον έτος δε ειμι, το 3 βελτιων ων ὁ αρχομενός αρχω αξιω. Θάλπος μεν εν και ψυχα,

και σιτος και ποτος, και πονος και ύπνος αναγκη και

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* ὁ δέλος μεταδίδωμι· 3 μεταδιδός γε μέντοι πείραομαι δεν εν ούτος πρωτον βελτίων αυτός φαινομαι. επολεμι κος δ' επίσημη και μελέτη πανταπασιν 8 μεταδοτεον έτος, ότις εργατης τε ήμέτερος και δασμοφορος βέλομαι

indolence, again become bad, fo alfo prudence, and temperance, and courage, when one has relinquished the practice of them, from that time degenerates into vice. It becomes us not then to be remifs, nor to throw ourselves into present pleasure. For I think it indeed a great work to have acquired a dominion, but still a much greater to have preserved it after having gained it. For to gain it, has oftentimes happened to him who has shewn only boldness: but to retain after having acquired it, this is not done without prudence, nor without temperance, nor without much care. Knowing which things, it behoves us to practice virtue much more now, than before we acquired these valuable poffeffions."

93. "We ought to think that the gods will be with us: for we do not poffefs these things unjustly, by having formed iniquitous designs upon them; but having been ourselves defigned against, we have revenged ourselves. But the best thing after this must be provided by ourselves; it is this; that being better than the people ruled, we should thus think ourfelves worthy to rule. It is neceffary indeed that we give to our flaves (a share) of heat, and cold, of meats and drinks, of labours and sleep: but it behoves us even while we give them a fhare, to endeavour to appear fuperior to them first of all in these things. But we must not give any fhare at all of military knowledge and practice to those, whom we wish to

εκτησάμην, αλλ'

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αυτος δεν “έτος το άσκημα πλεο

νεκτεω, * γιγνώσκων ότι ελευθερία έτος οργανον και ευδαιμονια ὁ Θεὸς ὁ ανθρωπος απέδειξα.

94. Ει δε τις τοιέτος εννοεομαι, τι δητα εγω οφε

a

λος κατεπραξα 3 ἷς επεθυμεν, ει ετι δέησει καρτερέω

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* πεινῶν και διψῶν και επιμελόμενος και πονῶν ; εκεινος δει κατέμαθον, ὅτι “τοσ8τος ὁ αγαθος μαλλον ευφραίνω, ίσος αν μαλλον προπονησας τις επ' αυτός απιοίμι" (ὁ γαρ πονος οψόν ο αγαθός) ανευ δε στο 2 δεόμενος τυγχανω ἔτις, ὅδεις έτω πολυτελως παρασκευασθείην αν, ὡς ἡδὺς ειμι. Ει δε ε ὡς μεν μάλιστ τει ανθρωπος επιθυμεω, ὁ δαίμων εγω έτος συμπά ρεσκάακα, ὡς δ' αν ήδιςος έτος φαινοιμίω, αυτος τις αυτός έτος πρασκευασω, ὁ τοι8τος ανηρ τοσοτος

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πλεονεκτήσω ε ὁ ενδεεςερος 8 βιος, όσος πεινησας εὁ ήδιςος σιτος τευξομαι, και δίψησας το ήδιςος προς απολαυσομαι, και δεηθεις 8 αναπαυσις, ήδιςον αναπαυσι μαι. Ως ένεκα φημι εχρην νυν επετάθην εγώ τις αντ δραγαθία, όπως, δ ο τε αγαθος ᾗ αριςον και ἡδισον

poffefs as our labourers and tributaries; but in these exercises it is fit for ourselves to have the advantage, knowing that the gods have propofed these to men as inftruments of liberty and happiness."

94. "But if any one thinks within himfelf these things, what advantage is it then to us to have acquired these things which we defired, if still it will be neceffary for us to perfevere both in being hungry, and in being thirsty, and in taking care, and in labouring?" he ought to learn this, "that good things please so much the more, by how much the more any one goes to them from having previously laboured (for labours are a relish to good things:) but without a person's wanting to obtain any thing, nothing can be provided fo fumptuofly, as to be pleasant to him." If therefore the deity has in conjunction with ourfelves provided thofe things, which men chiefly defire, and if every man's felf will prepare these things for himself, fo as that they might appear most pleasant; fuch a man will fo far have the advantage of those that want fubfiftence more, in as much as when he is hungry he will get the most agreeable meats, and when he is thirsty he will enjoy the most agreeable drinks, and wanting reft he will reft most agreeably. On account of which things, I fay, that it now behoves us to be intent on what is the duty of brave men, both that we may enjoy good things (in fuch a manner) as is most excellent and most agreeable, and that

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