entrance into the world and at your departure out of it. The Divine also, is around us. It is with us. It is in us. SENECA.

Man is distinguished from other creatures, chiefly by this; that the desires and actions of the latter depend only on transient impressions upon the senses; while man, endowed with reason, seeks the causes and consequences of things, and lays down a fixed plan to live by.

Moreover, man alone possesses the capacity of speech as a means of communicating his thoughts.

Moreover, nian alone possesses the desire for knowledge, or the impulse to know truth, together with the means of satisfying this impulse.

Finally the last great distinction of nature, the last great effort of reason-man alone is sensible of order, decency, propriety.

In man there exists a power which draws him toward what is morally good, and away from what is bad; a power as lofty as the divine power which maintains earth and sky, derived from the divine reason itself.

Sleep is the image of death-sleep, in which you wrap yourself daily. A man dies with the utmost calmness then only, when the life which is departing encourages itself with good actions done.

No one has lived too short a life, who has attained and practiced perfect virtue.

We can then look upon death as a dismission from prison and a release from chains, in order either to enter into an eternal abode prepared for us, or to be without any perception of or care for the future.

But, as we are not created by blind chance or accident, so it is certain that a higher being cares for us at death; a higher being who can not have created and maintained us here, in order after we have endured all manner of trouble, then to plunge us into the never ending evil of death. No; we must rather be convinced that there is some haven, some place of refuge, prepared for us.

Honor, justice, goodness such is the path to heaven, and to the society of the noble who have already lived.

Elevate thyself, therefore, and act as not being thyself mortal, but thy body only.

For it is not this bodily form which is thyself, but it is the soul of each one, which is his own divine self; and no shape which can be pointed out with the finger.

Believe in the Divine within thee.

There is nothing more valuable than the mysteries of Eleusis, which purify this life from barbarism, and train it to humanity.

We truly comprehend the principles of living, when we understand not only how to live with cheerfulness, but how to die with better hopes.

CICERO.

Man consists of two parts; the body, formed of primitive matter, and the soul, sprung from the primeval force of the universal soul; that is, from God.

The body is the organ and mirror of the mind; and for that reason requires the most diligent care both for its support and development.

By reason primarily, man is distinguished from all other living creatures, raises himself high above them, and becomes a man, in the higher sense of the word.

The soul is an efflux of the universal soul; by means of it, man stands in the closest relation to God, is related to him, is his image. It is through reason that we become wise.

The fundamental principle of human action can be no other than "Live in accordance with nature: " do what is consistent with your mental nature, your reason; live according to your reason, within which your

destiny is revealed-to your dignity as human beings-to virtue. Follow, in this manner, the principles of God; make the law which the highest reason follows, the rule of your action; let your will be in harmony with the will of the ruler of the world. ANTONINUS PIUS.

Learn to know yourselves and the laws and designs of nature! Who are we mortals? To what duties and condition, and on what plan are we born? How and where can we most certainly recognize and attain the purpose of life? When is the glitter of silver evil? What desires are noble and profitable? For what purpose has God chosen me, and what part has he entrusted to me?-These things seek after. PERSIUS.

Man lives in accordance with his nature, when he lives a virtuous life; not when he lives an animal life.

Man alone, of all living beings on earth, is the image of God.
By virtue must he make himself like him.

Man is noble, if he is truly man.

Remember, that thou art a man.

Thou art.a man. Know this, and reflect upon it.

MUSONIUS.

TERENTIUS.

ÆSCHYLUS.

SIMONIDES.

PHILEMON.

Man is distinguished from the other created beings of the earth, and principally by this: that the desires and efforts of the latter depend upon impressions upon their senses at the time, and are limited to the present time and place, with little memory of the past or care for the future. Man, on the contrary, is endowed with reason, which makes him capable of understanding the causes and consequences of things, of taking notice both of their connection and origin, of comparing similar subjects, and thus of joining together the future and the present, of laying down a plan of life, and thus of preparing in advance whatever is necessary to enable him to complete such plan.

Another peculiarity of human nature is, that the same reason enables men to communicate their thoughts to each other by means of speech, and to co-operate in case of mutual need; that they feel a still stronger and more enduring affection towards their offspring, than beasts, and that they are created not only to desire the existence and maintenance of all social organizations among men, but also themselves to take part in it.

A third distinction of the human race is, Desire of knowledge; the impulse to know the truth, and the capacity to investigate it.

Connected with this desire for truth and knowledge is that for honor; the desire for pre-eminence and power; in accordance with which, every man whose natural character is not completely ruined, listens to no one so willingly as to him who teaches something before unknown, and furnishes rules for some department of effort never before investigated; or to him who, for his own good, commands him in accordance with justice and law. This latter tendency, again, is related to greatness of soul; and strengthens it to raise itself above the changeableness of the accidents of human life.

The last great trait of human nature, and the last great effort of reason is, that man alone, of all created beings, has a sense of order; an idea of propriety and decency, or of any fixed rule for utterance or action.

No other creature regards beauty, grace, or harmony of parts, even in visible objects.

Our destiny is serious; our occupations are great and important.

In truth, when we reflect what is man; what powers lie within his nature; to what excellence he can attain, we shall feel that nothing can

be more unworthy than to waste his strength in effeminacy, his days in tickling his palate or in the gratification of still more ignoble desires.

We must, on the contrary, consider that the true life, which is conducted on strict principles, where the body is contented with little care, the passions are kept in subjection, and where freedom and modesty are preserved. CICERO.

Thy mighty being, O God, appeared when all things slept in night, and when the earth, which thy love called into being, commenced its existence. Millions of beings greeted thee, O God; and thy paternal eye, and thy heart, all-embracing, rejoiced at the pleasures of creation.

But of these millions of beings, none looked up to thee, nor could read the stars. The earthly life alone occupied their thoughts. Though sun and moon, and thousands of worlds, swung round in golden splendor, none saw their brightness, nor him who made them.

Once more, O God, thy power uttered a summons, in a loftier tone; and then did nature's beloved son issue from the womb of earth. And the rich chain of existence now possessed its most beautiful link; and creation an ornament consecrated by God.

Look upwards! Delightful knowledge, that we are not dust. The father says so, and his child looks up to heaven; recognizes the hidden Master in his great masterpiece; fcels God summon him to heaven. And thus God becomes the object of his desires.

O holiest of pleasures! Man, recognize thy vocation! Thou art more than all the suns; thy vision reaches beyond suns. I can recognize my Creator; can look upon the vault of the heavens; and my soul can discover Him within the substance of this world.

Virtue, after which we strive, is noble, not because to be free from evil is a good in itself, but because it loosens the fetters of the mind, prepares it for a knowledge of heavenly things, and renders it fit to enter into intercourse with God.

The mind attains to the perfect and complete state of happiness of which the human race is capable, when it treads every evil beneath its feet, and elevates itself, and penetrates into the inner depths of nature. The mind is the noblest part of us.

God is nothing but mind.

He is all reason; while mortals are so completely in the power of error, that men take to be the result of chance, of mere accident what is most beautiful, legitimate and carefully devised.

To become nearly acquainted with God is, to pass without the mortal nature, and to become partaker of a splendid destiny. SENECA.

What a morning; when a new sun shall enrapture the free awakened spirit; when, in the joy of heaven it shall gaze for the last time upon its rejected shell! What a morning; when, beside itself with pleasure, the soul shall become part of the new and golden creation; when a choir of heavenly forms shall surround their newly glorified brother! When the vast universe opens before him, he hears the sweet and holy sounds of heaven, millions of paradises blossom before him, and a thousand suns rise and set! Yes, there is a rest to come. Beyond the grave lieth eternity. Blessed, blessed are those who die in the Lord! Our faith is immortality!

Man was not created that he might live forever in the lowest place in the universe, but that he might at last possess heaven, which in this life he regards with wonder; and that he might practice himself in considering and caring for heavenly things.

Aristotle says, "Man is made for a condition of happiness; that is, to practice and inform himself in virtue."

But in the infirmity and weakness of nature, who can attain to this end?

But man, as the scripture saith, is made to be like God, and to live with him forever.

Here on earth he must praise and worship God, must thank him, and obey his word in patience.

But in the future life we can entirely attain to that end.

Man is destined to a higher and better life than this temporal and bodily one, even though his nature had remained unperverted and perfect.

If you would rightly define man, call him a being endowed with reason. Man is a peculiar being, created in order that he may become a participant in the divine nature and in immortality.

One man is a better creation than heaven and earth.

LUTHER.

Although man is a being who stands upon the confines of time and unity, between the primeval conception and its expression, between the worlds of the understanding and of the senses, a partaker of both natures, a being intermediate between two extremes, placed at the horizon of nature, yet notwithstanding these two natures, his proper aim, his real destiny, is a spiritual one.

For the human soul is independent, divine, lord of nature yet free of it, living from itself, complete, of infinite powers, a medium of eternal truth, all-efficient, all-surpassing.

What therefore is the aim and destiny of this being?

To attain to the highest existence, for the reason; the highest degree of insight, for the feelings; and to the highest good, for the will.

This is shown by the insatiableness with which, whenever we anticipate a new truth or advantage, thither we direct our investigations and desires. The desire of perfection is born in man.

He can not endure Sometimes, Somewhere, Particular, Partly, Single; he desires Always, Everywhere, Universal, Wholly, All.

His mind is unlimited.

Wherever he is, he finds himself in a center, and his power of imagination unlimited.

Nor is this endeavor of the mind after perfection, empty or unsubstantial.

Universal nature expands herself before him in all her splendor, and promises him satisfaction.

But is it not to be feared that these researches into the immeasurable will make us indifferent to our earthly lives?

By no means.

For, however lofty the end after which our higher nature strives, yet our investigations are limited, while in this life, by our material constituents, to what we now are. GIORDANO BRUNO.

Of plants and animals, nature both fixes the destiny, and also accomplishes it.

But of man she determines it only; and leaves to himself the fulfillment of it. It is this alone which makes him man. SCHILLER.

Thou, O God, dost form into thine own image the son of the dust; thou hast filled him with thy spirit; he looks toward thy throne.

Thou thyself hast consecrated him ruler of the globe. He lives in communion with spirits; his lot is eternity.

Even here below, shall he walk in the holy starry road of truth; even here shall he be near the angels, in the brightness of virtue.

Endow me, O God, with courage to follow their steep path. I strive after the highest good; I implore thy counsel.

Upon earth is my place of labor; yet thou dost summon me hence. Virtue is the reward of virtue-I trust always in thee.

Humanity should, and must, and can have but one destiny.

Let this inspiring prospect not trouble you. Indeed, this destiny of mental and moral perfection will never be perfectly attained.

Yet it is not merely a sweet dream-not merely a delusive hope for the necessary progress of men. They ought, they must ever approach nearer to this end. AUTHOR of Contributions to the Correction of a few Ideas

on Education.

Believe in a better world.

This alone will satisfy the reason; which finds no peace in the dry knowledge of a systematized activity of the senses; no truth in the teachings of metaphysical artists in thought; no rest in gloomy denials. There must be something better than what there is now.

This fundamental idea includes all the necessities of our knowing, feeling and determining existence.

It is the last support of the weary.

It maintains the courageous, amid the confusion of the world.

It casts, along the nightlike path of fate, a light now weaker and now stronger, but never wholly extinguished. BOUTERWEK.

Through storm and tempest, through pains and labor, anguish and misery, through the terrors of death and of the grave, the spirit of the world leads the race of man, from one step to another, of education, of, development, of proving, purification and ennoblement, into the temple of immortality. F. L. SCHLENKERT.

The highest golden age of men will come, when the sciences are carried to the highest state of perfection admitted by the human organs; when man shall have clearly defined the limits within which his knowledge of the universe is confined; when he shall comprehend the irreconcilable difference between his desires, and what he can attain on earth; and, instructed by the strange results of this difference, shall turn about and establish a healthy and proper equality between those desires, and the objects within the actual sphere of his activity; when, lastly, enriched with all the knowledge of which his nature is here below capable, he shall unite with those acquirements and adorn with them the happy simplicity of his primeval condition. HEMSTERHUIS.

There is but one mode of building which will continue; the simplest, the greatest. It outlasts all the centuries of the nations. Physically, as well as morally, and politically, humanity is in a process of eternal progress and endeavor.

Perfectibility is no dream; it is the means and purpose for the development of all that the character of our race-humanity needs or affords. Lift up your eyes and see!

Everywhere, the seed is sown. Here it is corrupted, and germinates; there it grows, and ripens to an eternal fruit.

Here, it lies beneath snow and ice. Courage! The ice melts, the snow disappears, and uncovers the seed.

No evil which humanity encounters can or will be other than useful to it. Such is my confession of faith. Let us hope and labor! HERDER.

He, before whose mental vision shines in peace the lofty beauty of virtue-who, far from pride and self-seeking, likens himself to her inward goodness who practices goodness without ulterior design-he, saith Jesus, shall see the Lord.

Such a one aspires after the highest good; after wisdom and righteous