These things being thus considered, it is the province of him who strives to conduct him

As the selflove, however, mentioned here by our poet is of a virtuous nature, and is wholly different from that selflove which is reprehensible, and is possessed by the vulgar, I shall present the reader with what Aristotle says concerning the former in the 9th book of his Nicomachean Ethics, as the distinction between the two is at present but little known.

Aristotle, therefore, having observed, that the selflove of the multitude leads them to distribute to themselves the greater part in wealth and honours, and corporeal pleasures, and that in consequence of vindicating to themselves more of these things than is fit, they are subservient to desires and passions, and the irrational part of the soul, adds as follows:

"He who always earnestly endeavours to act justly or temperately, or to act according to any other of the virtues, the most of all things, and, in short, who always vindicates to himself that which is beautiful in conduct; such a man will never be called by any one a lover of himself, nor will he be blamed by any one. It would seem, however, that such a man as this is, in a greater degree, a lover of himself; for he distributes to himself things which are most eminently beautiful and good, is gratified in his most principal part [intellect], and in all things is obedient to it. But as that which is the most principal thing in a city appears to be most eminently the city, and this is the case in every other system of things; thus, also, that which is most principal in man is especially the man. He, therefore, who loves this principal part of himself, is especially a lover of himself, and is gratified with this. That every man, therefore, is principally intellect, and that the worthy man principally loves this is not immanifest. Hence, he will be especially a lover of himself, according to a different species of selflove from that which is disgraceful, and differing as much from it as to live

self properly in each of these connections to collect, in a certain respect, the circles, as it were, to one centre, and always to endeavour earnestly to transfer himself from the comprehending circles to the several particulars which they comprehend. It pertains, therefore, to the man who is a lover of kindred [to conduct himself in a becoming manner*] towards his parents and brothers; also, according to the same analogy, towards the more elderly of his relatives of both sexes, such as grandfathers,

according to reason differs from living according to passion, and as much as the desire of that which is beautiful in conduct differs from the desire of that which appears to be advantageous. Hence it is necessary that a good man should be a lover of himself; for he himself is benefited by acting well, and he also benefits others. But it is not proper that a depraved man should be a lover of himself; for he will hurt both himself and his neighbours, in consequence of being subservient to base passions. With the depraved man, therefore, there is a dissonance between what he ought to do and what he does; but with the worthy man, those things which he ought to do he also does."

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Conformably to what Aristotle asserts in this last sentence, Seneca also says, Sapiens nihil facit quod non debet, et nihil prætermittit quod debet." i. e. The wise man does nothing which he ought not to do, and omits nothing which he ought to do."

* There is a deficiency here in the original, which I have endeavoured to supply in the translation by the words in the brackets. It appears to me, therefore, that the words χρησθαι καλώς are wanting.

uncles and aunts; towards those of the same age with himself, as his cousins; and towards his juniors, as the children of his cousins. Hence we have summarily shown how we ought to conduct ourselves towards our kindred, having before taught how we should act towards ourselves, our parents, and brothers; and besides these, towards our wife and children. To which it must be added, that those who belong to the third circle must be honoured similarly to these; and again, kindred similarly to those that belong to the third circle. For something of benevolence must be taken away from, those who are more distant from us by blood; though at the same time we should endeavour that an assimilation may take place between us and them. For this distance will become moderate, if, through the diligent attention* which we pay to them, we cut off the length of the habitude towards each individual of these. We have unfolded, therefore, that which is most comprehensive and important in the duties pertaining to kindred.

It is requisite, likewise, to add a proper measure conformably to the general use of appellations, calling indeed cousins, uncles

* For εvστασεws, in this place in the original, I read

επιστασεως.

and aunts, by the name of brothers, fathers and mothers; but of other kindred, to denominate some uncles, others the children of brothers or sisters, and others cousins, according to the difference of age, for the sake of the abundant extension which there is in names. For this mode of appellation will be no obscure indication of our sedulous attention to each of these relatives; and at the same time will incite, and extend us in a greater degree, to the contraction as it were of the above mentioned circles. But as But as we have proceeded thus far in our discussion, it will not be unseasonable to recall to our memory the distinction with respect to parents, which we before made. For in that place in which we compared mother with father, we said that it was requisite to attribute more of love to a mother, and more of honour to a father; and conformably to this, we shall here add, that it is fit to have more love for those who are connected with us by a maternal alliance, but to pay more honour to those who are related to us by a paternal affinity.

ON ECONOMICS.

PRIOR to all things, it is requisite to speak of the works through which the union of a family is preserved. These, therefore, are to be divided after the accustomed manner; viz. rural, forensic, and political works are to be attributed to the husband; but to the wife, such works as pertain to spinning wool, making of bread, cooking, and, in short, every thing of a domestic nature. Nevertheless, it is not fit that the one should be entirely exempt from the works of the other. For sometimes it will be proper when the wife is in the country that she should superintend the labourers, and perform the office of the master of the house; and that the husband should sometimes convert his attention to domestic affairs; and partly inquire about, and partly inspect what is doing in the house. For thus, what pertains to the mutual association of both will be more firmly connected by their joint participation of necessary cares. Since, however, our discussion has extended thus far, it appears to me that I ought not to omit to mention manual opera