of round shoulders, and a third cheapening a bad face for a lost reputation: but on all these occasions, there was not one of them who did not think the new blemish, as soon as she had got it into her possession, much more disagreeable than the old one. I made the same observation on every other misfortune or calamity, which every one in the assembly brought upon himself, in lieu of what he had parted with; whether it be that all the evils which befall us are in some measure suited and proportioned to our strength, or that every evil becomes more supportable by our being accustomed to it, I shall not determine.

I must not omit my own particular adventure. My friend with the long visage had no sooner taken upon him my short face, but he made such a grotesque figure in it, that as I looked upon him I could not forbear laughing at myself, insomuch that I put my own face out of countenance. The poor gentleman was so sensible of the ridicule, that I found he was ashamed of what he had done: on the other side I found that I myself had no great reason to triumph, for as I went to touch my forehead I missed the place, and clapped my finger upon my upper lip. Besides, as my nose was exceeding prominent, I gave it two or three unlucky knocks as I was playing my hand about my face, and aiming at some other part of it. I saw two other gentlemen by me who were in the same ridiculous circumstances. These had made a foolish swap between a couple of thick bandy legs, and two long trapsticks that had no calves to them. One of these looked like a man walking upon stilts, and was so lifted up into air above his ordinary height, that his head turned round with it, while the other made such awkward circles, as he attempted to walk, that he scarce knew how to move forward upon his new supporters. Observing him to be a pleasant kind of fellow, I stuck my cane in the ground, and told him I would lay him a bottle of wine that he did not march up to it on a line, that I drew for him, in a quarter of an hour.

The heap was at last distributed among the two sexes, who made a most piteous sight, as they wandered up and down under the pressure of their several burdens. The whole plain was filled with murmurs and complaints, groans and lamentations. Jupiter at length, taking compassion on the poor mor

tals, ordered them a second time to lay down their loads, with a design to give every one his own again. They discharged themselves with a great deal of pleasure, after which the phantom, who had led them into such gross delusions, was commanded to disappear. There was sent in her stead a goddess of quite a different figure; her motions were steady and composed, and her aspect serious but cheerful. She every now and then cast her eyes toward heaven, and fixed them upon Jupiter: her name was Patience. She had no sooner placed herself by the Mount of Sorrows, but, what I thought very remarkable, the whole heap sunk to such a degree, that it did not appear a third part so big as it was before. She afterward returned every man his own proper calamity, and teaching him how to bear it in the most commodious manner, he marched off with it contentedly, being very well pleased that he had not been left to his own choice as to the kind of evils which fell to his lot.

Besides the several pieces of morality to be drawn out of this vision, I learned from it, never to repine at my own misfortune, or to envy the happiness of another, since it is impossible for any man to form a right judgment of his neighbour's sufferings; for which reason also I have determined never to think too lightly of another's complaints, but to regard the sorrows of my fellow-creatures with sentiments of humanity and compassion.

A HAPPY, SUCCESSFUL LIFE

A Happy Life

By LUCIUS ANNÆUS SENECA

[Lucius Annæus Seneca was the second son of the rhetorician, Marcus Annæus Seneca, and, like his father, was born at Corduba, in Hispania. Coming early to Rome, with his aunt, who nursed him through a delicate childhood, he devoted himself to the study of rhetoric and philosophy and won a reputation as an advocate. In early manhood he was fond of women's society and, on account of his acquaintance with Julia, the daughter of Germanicus, was banished to Corsica by Claudius and Messalina. He remained in exile ten years, but returned to Rome, at the instance of Agrippina, to take charge of the education of her son, Nero. After the death of Claudius, he and Burrus, the pretorian prefect, governed the Roman empire for five years. They exerted a salutary influence over Nero, though by means, sometimes, of a doubtful character. When the quarrel occurred between mother and son, they sided with Nero, and, after the death of Agrippina, Seneca was called upon to write a defense of matricide. Still, he was unable to retain his popularity with the emperor, though the latter refused to let him retire, even at the sacrifice of his enormous fortune, and, finally, he was charged with being concerned in Piso's conspiracy and forced to commit suicide. This occurred in 65 A.D. There is almost no department of literary expression that he did not enter-orations, essays, dialogues, tragedies. Two treatises, “On Anger" and "On Benefits,” refer to behavior, the first expressing his disgust at the tyranny of Caligula, the second suggesting how he and Nero ought to distribute patronage. A treatise "On Clemency was intended to dissuade Nero from inflicting extreme penalties. These moral essays are the works with which posterity associates his name. Many of the orations and tragedies are lost.]

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HERE is not anything in this world, perhaps that is more talked of, and less understood, than the business of a happy life. It is every man's wish and design; and yet not one of a thousand that knows wherein that happiness consists. We live, however, in a blind and eager pursuit of it; and the more haste we make in the wrong way, the farther we are from our journey's end. Let us therefore first consider, what it is

we would be at; and secondly, which is the readiest way to compass it. If we be right, we shall find every day how much we improve; but if we either follow the cry or the track of people that are out of the way, we must expect to be misled, and to continue our days in wandering and error. Wherefore it highly concerns us to take along with us a skillful guide; for it is not in this, as in other voyages, where the highway brings us to our place of repose; or, if a man should happen to be out, where the inhabitants might set him right again; but on the contrary, the beaten road is here the most dangerous, and the people, instead of helping us, misguide us. Let us not therefore follow like beasts, but rather govern ourselves by reason than by example. It fares with us in human life, as in a routed army, one stumbles first, and then another falls upon him, and so they follow, one upon the neck of another, till the whole field comes to be one heap of miscarriages. And the mischief is, that the number of the multitude carries it against truth and justice, so that we must leave the crowd if we would be happy; for the question of a happy life is not to be decided by vote: nay, so far from it that plurality of voices is still an argument of the wrong; the common people find it easier to believe than to judge; and content themselves with what is usual; never examining whether it be good or no. By the common people is intended the man of title, as well as the clouted shoe; for I do not distinguish them by the eye, but by the mind, which is the proper judge of the man. Worldly felicity I know makes the head giddy; but if ever a man comes to himself again, he will confess, that whatsoever he has done, he wishes undone; and that the things he feared were better than the ones he prayed for.

The true felicity of life is to be free from perturbations; to understand our duties toward God and man; to enjoy the present, without any anxious dependence upon the future. Not to amuse ourselves with either hopes or fears, but to rest satisfied with what we have, which is abundantly sufficient; for he that is so, wants nothing. The great blessings of mankind are within us, and within our reach; but we shut our eyes, and like people in the dark, we fall foul upon the very thing we

search for, without finding it. Tranquillity is a certain equality of mind, which no condition of fortune can either exalt or depress. Nothing can make it less; for it is the state of human perfection; it raises us as high as we can go; and makes every man his own supporter; whereas he that is borne up by anything else may fall. He that judges aright, and perseveres in it, enjoys a perpetual calm; he takes a true prospect of things; he observes an order, measure, a decorum in all his actions; he has a benevolence in his nature; he squares his life according to reason; and draws to himself love and admiration. Without a certain and an unchangeable judgment, all the rest is but fluctuation, but he that always wills and wills the same thing, is undoubtedly in the right. Liberty and serenity of mind must necessarily ensue upon the mastering of those things, which either allure or affright us; when, instead of those flashy pleasures (which even at the best are both vain and hurtful together) we shall find ourselves possessed of joys transporting and everlasting. It must be a sound mind that makes a happy man; there must be a constancy in all conditions, a care for the things of this world, but without trouble; and such an indifference for bounties of fortune, that either with them or without them, we may live contentedly. There must be neither lamentation, nor quarrelling, nor sloth, nor fear; for it makes a discord in a man's life. He that fears, serves. The joy of a wise man stands firm without interruption; in all places, at all times, and in all conditions, his thoughts are cheerful and quiet. As it never came into him from without, so it will never leave him; but is born within him, and inseparable from him. It is a solicitous life that is egged on with the hope of anything, though never so open and easy; nay, though a man should never suffer any sort of disappointment. I do not speak this either as a bar to the fair enjoyment of lawful pleasures, or to the gentle flatteries of reasonable expectations; but on the contrary, I would have men to be always in good humor, provided that it arises from their own souls, and be cherished in their own breasts. Other delights are trivial; they may smooth the brow, but they do not fill and affect the heart. True joy is a serene and sober motion; and they are miserably out that take laugh