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[p. 368] THE resolution which you have taken to enter into
the friendship and familiarity of Sorcanus, that by the
frequent opportunities of conversing with him you may
cultivate and improve a soil which gives such early promises of a plentiful harvest, is an undertaking which will
not only oblige his relations and friends, but redound very
much to the advantage of the public; and (notwithstanding the peevish censures of some morose or ignorant
people) it is so far from being an argument of an aspiring
and vain-glorious temper, that it shows you to be a lover
of virtue and good manners, and a zealous promoter of
the common interest of mankind.
They themselves are rather to be accused of an indirect
but more vehement sort of ambition, who would not upon
any terms be found in the company ar so much as be seen
to give a civil salute to a person of quality. For how unreasonable would it be to enforce a well-disposed young
[p. 369]
gentleman, and one who needs the direction of a wise governor, to such complaints as these: ‘Would that I might
change myself from a Pericles or a Cato to a cobbler like
Simon or a grammarian like Dionysius, that I might like
them have the conversation of such a man as Socrates,
enjoy his company, and hear his instructive lessons of
morality.’
So far, I am sure, was Aristo of Chios from being of
their humor, that when he was censured for exposing and
prostituting the dignity of philosophy by his freedom to
all comers, he answered, that he could wish that Nature
had given understanding to wild beasts, that they too
might be capable of being his hearers. Shall we then
deny that privilege to men of interest and power, which
this good man would have communicated (if it had been
possible) to the brute beasts? But these men have taken
a false notion of philosophy, they make it much like the
art of statuary, whose business it is to carve out a lifeless
image in the most exact figure and proportions, and then
to raise it upon its pedestal, where it is to continue for
ever. The true philosophy is of a quite different nature;
it is a spring and principle of motion wherever it comes;
it makes men active and industrious, it sets every wheel
and faculty a going, it stores our minds with axioms and
rules by which to make a sound judgment, it determines
the will to the choice of what is honorable and just; and
it wings all our faculties to the swiftest prosecution of it.
It is accompanied with an elevation and nobleness of mind,
joined with a coolness and sweetness of behavior, and
backed with a becoming assurance and inflexible resolution. And from this diffusiveness of the nature of good
it follows, that the best and most accomplished men are
inclined to converse with persons of the highest condition. Indeed a physician, if he have any good nature
and sense of honor, would be more ready to cure an eye
[p. 370]
which is to see and watch for a great many thousands,
than that of a private person; how much more then
ought a philosopher to form and fashion, to rectify and
cure the soul of such a one, who is (if I may so express
it) to inform the body politic,—who is to think and understand for so many others, to be in so great measure
the rule of reason, the standard of law, and model of behavior, by which all the rest will square and direct their
actions? Suppose a man to have a talent at finding out
springs and contriving of aqueducts (a piece of skill for
which Hercules and other of the ancients are much celebrated in history), surely he could not so satisfactorily
employ himself in sinking a well or deriving water to
some private seat or contemptible cottage, as in supplying
conduits to some fair and populous city, in relieving an army
just perishing with thirst, or in refreshing and adorning
with fountains and cool streams the beautiful gardens of
some glorious monarch. There is a passage of Homer
very pertinent to this purpose, in which he calls Minos
Διὸς μεγάλου ὀαριστήν, which, as Plato interprets it, signifies
the disciple and companion of Jupiter. For it were beneath his dignity indeed to teach private men, such as
care only for a family or indulge their useless speculations; but kings are scholars worthy the tuition of a God,
who, when they are well advised, just, good. and magnanimous, never fail to procure the peace and prosperity of
all their subjects. The naturalists tell us that the eryngium hath such a property with it, that if one of the
flock do but taste it, all the rest will stand stock still in
the same place till the shepherd hath taken it out of its
mouth. Such quickness of action does it have, pervading and spreading itself over every thing that is near it,
as if it were fire. The effects of philosophy, however.
are different according to the difference of inclinations in
men. If indeed it lights on one who loves a dull and
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inactive sort of life, that makes himself the centre and
the little conveniences of life the circumference of all his
thoughts, such a one does contract the sphere of her activity, so that having only made easy and comfortable the
life of a single person, it fails and dies with him; but
when it finds a man of a ruling genius, one fitted for conversation and able to grapple with the difficulties of public business, if it once possess him with principles of
honesty, honor, and religion, it takes a compendious
method, by doing good to one, to oblige a great part
of mankind. Such was the effect of the conversation
of Anaxagoras with Pericles, of Plato with Dion, and
of Pythagoras with the principal statesmen of all Italy.
Cato himself took a voyage, when he had the concern
of an expedition lying upon him, to see and hear Athenodorus; and Scipio sent for Panaetius, when he was
commissioned by the senate ‘to take a survey alike of
the outrages and the good order which were practised in
their provinces,’
1 as Posidonius observes. Now what a
pretty sort of return would it have been in Panaetius to
send word back,—‘If indeed you were in a private capacity, John a Nokes or John a Stiles, that had a mind
to get into some obscure corner or cell, to state cases and
resolve syllogisms, I should very gladly have accepted
your invitation; but now, because you are the son of
Paulus Aemilius who was twice consul, and grandson of
that Scipio who was surnamed from his conquest of Hannibal and Africa, I cannot with honor hold any conversation with you!’
1 Odyss. XVII. 487
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