tion; therefore to keep the mind easy was at all times. the most important object. The virtues he thought of no importance for themselves, but for their consequences. For example, to save a guinea, when you may spend it agreeably, is not in itself desirable, for it is rather painful at the moment; but it is important only in its consequences. To be temperate, and abstain from a particular food, is a virtue not agreeable while it is exercised, but by the consequences it produces after it is exercised. Thus with justice: if one boy abstains from taking away another boy's pie, it is not because he receives any pleasure from not taking away the pie, but because he wishes to avoid certain consequences which would follow the seizure. Such was the idea Epicurus had of virtue; and before I conclude I shall offer a very few remarks on his system.

In the first place, the plan of solving all the phenomena of the passions by the dread of bodily pain, and the love of bodily pleasure, is very simple and beautiful; and I have no doubt that several of the passions commonly supposed to be original, may be proved to be put in motion by these springs of the machine: but it will not do for all; - for how shall we explain compassion by it? I learn what pain is in another man by knowing what it is in myself; but I might know this without feeling the pity. I might have been so constituted as to rejoice that another man was in agony: how can you prove that my own aversion to pain must necessarily make me feel for the pain of another? I have a great horror of breaking my own leg, and I will avoid it by all means in my power; but it does not necessarily follow from thence that I should be struck with horror because you have broken yours. The reason why we do feel horror, is, that nature has superadded to these two principles of Epicurus the principle of pity; which, unless it can be shown by stronger arguments to be derived from any other feeling, must stand as an ulti

mate fact in our nature. Did Epicurus mean to say that all the pleasures of the mind, as they were originally derived from the body, still kept the body in view? and that, as we only began to value respect from the advantages we gained by it, so we only continue to regard it for the same reason? If this be the doctrine of Epicurus, it betrays an extraordinary ignorance of our nature; because we all know there are innumerable objects which we began to value for their advantages, which we learn to value for themselves; and for respect, men commonly value the thing itself so much more than its beneficial consequences, that they every day are found casting away all that fame can give, in order to preserve fame itself. I might say a great deal more upon the philosophy of Epicurus; but I must not forget one of his habits in philosophising, which I dare say will meet with the hearty approbation of every body here present; and that was, never to extend any single lecture to an unreasonable period: in imitation of which Epicurean practice, I shall conclude, and finish the history of moral philosophy at our next meeting.

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LECTURE III.

HISTORY OF MORAL PHILOSOPHY.-PART II.

[Imperfect.]

IF the very confined plan of these Lectures would allow of such an extended review of the history of moral philosophy, the proper method of resuming the subject from the concluding period of the schools purely Grecian would be, to trace the introduction of Grecian philosophy into the East, from the expedition of Alexander, and the effects it produced upon the mythology of the oriental theology. The same philosophy was introduced, by the same conquest, into Egypt; and the greatest encouragement given to learning and learned men by the successors of Alexander in that government. When the remains of the Pythagorean school fled from Italy into Egypt, an alliance took place between the Egyptian, Platonic, and Pythagorean systems; and from this heterogeneous compound, philosophy and theology assumed a new form.

When the philosophers, under Ptolemy Physcon, were driven from Egypt into Asia, upon their return the oriental philosophy was added to the mass, and the confusion of opinions was completed in the Eclectic sect.

Into Rome, the Grecian philosophy was not introduced without considerable difficulty. For when Carneades, Diogenes, and Critolaus were sent to Rome on an embassy from the Athenians, and the Roman youths of distinction flocked together to hear the philosophers,

it was thought necessary, after dismissing the ambassadors honourably, to pass a decree that no philosopher should reside at Rome. Soon after, however, when Scipio Africanus, Lælius, and Furius visited Athens in a military capacity, they frequented the schools of the philosophers, and became acquainted with their doctrines. The example of these noble Romans was soon followed by many others. Lucullus, who was instructed in philosophy by Antiochus the Ascalonite, erected a magnificent library at his house, which he opened for the use of the learned; and, by that means, allured many philosophers of every different sect to settle at Rome. Sylla, after the siege of Athens, first brought to light the writings of Aristotle, and conveyed them to Rome. From the period of Lucullus and Sylla, every one of the Grecian sects had its patrons and followers among the Romans; but, so far as I know, no original sect of philosophy ever sprang up among that people.

The philosophy which, a little before the Christian æra, emanated from the remains of the doctrine of Zoroaster, had many followers in various parts of Asia. Of these, not a few passed over into Egypt, and contaminated not only the Pagan, but the Christian and Jewish schools; producing among the Jews the Cabbalistic mysteries, and among the Christians the Gnostic heresies. Among the Jews, the Samaritans embraced a mixed system of religion, partly Jewish and partly Pagan; and, adding to these certain doctrines of the oriental school, produced the heresy of Simon Magus. The interpretation of the law called Cabbala was brought over from Egypt to Palestine by Simeon Shettach. After this, there were learned men among the Jews who studied Pagan philosophy, such as Josephus the historian. Of the origin of the sects which existed before the destruction of Jerusalem-the Sadducees, Pharisees, Essenes, and Therapeutics- we know little or nothing.

After the destruction of Jerusale.n, their learned men who escaped the general ruin erected schools at Jamnia, Tiberias, and Lydda; and among the Jewish schools erected at Babylon, the Babylonian Talmud was compiled. The traditionary mystical wisdom, so called by special indulgence, was studied by the learned Jews till near the tenth century. At this time, the Jews persecuted by the Saracens, fled into Spain; where they paid considerable attention to Pagan learning, and translated, among other things, the writings of Aristotle, from the Arabic into the Hebrew language.

When Mahomet first appeared among the Arabians, philosophy could hardly be said to exist among them. At the beginning of the dynasty of the Abbassides they first began to show a disposition for science; and under Al Mammon, in the ninth century, learning and philosophy of every kind flourished among them. These were greatly aided by the numerous Christian libraries which fell into their possession. Public schools were

instituted and long flourished at Bagdat, Bassora, and Bochara; and, as the empire of the Saracens extended over the West, they carried with them their zeal for the promotion of knowledge.

The dark ages of Europe may be divided into four periods-from Alcuin, who was the cause of the renewal of public instruction; 2dly, the period of Roscelin, who gave rise to the celebrated controversy between the Nominalists and Realists. The third period, in which Aristotelian metaphysics, obscured by passing through the Arabian channel, were applied, with wonderful subtlety, to the elucidation of Christianity, begins with Albert and ends with Durand. The fourth period is the arrival of the learned Greeks who were expelled from Constantinople. This was the period in which the Genius of Science rose up from the dust and ashes, and, mindful of his past glory, began to resume his ancient dominion over the human mind.