and piety; which is due in a great degree to parents and relations, but most of all to our country. Such a life as this is the true way to heaven, and to the company of those, who, after having lived on earth and escaped from the body, inhabit the place which you now behold.
XVI. This was the shining circle, or zone, whose remarkable brightness distinguishes it among the constellations, and which, after the Greeks, you call the Milky Way.
From thence, as I took a view of the universe, everything appeared beautiful and admirable; for there, those stars are to be seen that are never visible from our globe, and everything appears of such magnitude as we could not have imagined. The least of all the stars, was that removed furthest from heaven, and situated next to the earth; I mean our moon, which shines with a borrowed light. Now the globes of the stars far surpass the magnitude of our earth, which at that distance appeared so exceedingly small, that I could not but be sensibly affected on seeing our whole empire no larger than if we touched the earth as it were at a single point., XVII. And as I continued to observe the earth with great attention, How long, I pray you, said Africanus, will your mind be fixed on that object; why don’t you rather take a view of the magnificent temples among which you have arrived? The universe is composed of nine circles, or rather spheres, one of which is the heavenly one, and is exterior to all the rest, which it embraces; being itself the Supreme God, and bounding and containing the whole. In it are fixed those stars which revolve with never varying courses. Below this are seven other spheres, which revolve in a cons trary direction to that of the heavens. One of these is occupied by the globe which on earth they call Saturn. Next 384 ON THE COMMONWEALTH, to that is the star of Jupiter, so benign and salutary to man- kind. The third in order, is that fiery and terrible planet ealled Mars. Below this again, almost in the middle region, is the Sun,—the leader, governor, and prince of the other luminaries; the soul of the world, which it regulates and illumines, being of such vast size that it pervades and gives light to all places. Then follow Venus and Mercury, which attend, as it were, on the Sun. Lastly, the Moon, which shines only in the reflected beams of the Sun, moves in the lowest sphere of all. Below this, if we except that gift of the Gods, the soul, which has been given by the liberality of the Gods to the human race, every thing is mortal, and tends to dissolution, but above the moon all is eternal. For the Earth, which is in the ninth globe, and occupies the centre, is im- movable, and being the lowest, all others gravitate towards it.
XVIII. When I had recovered myself from the astonish- ment occasioned by such a wonderful prospect, I thus addressed Africanus—Pray what is this sound that strikes my ears in so loud and agreeable a manner? ‘To which he replied—lIt is that which is called the music of the spheres, being pro- duced by their motion and impulse; and being formed by unequal intervals, but such as are divided according to the justest proportion, it produces, by duly tempering acute with grave sounds, various concerts of harmony. For it is im- possible that motions so great should be performed without any noise; and it is agreeable to nature that the extremes on one side should produce sharp, and on the other flat sounds. For which reason the sphere of the fixed stars, being the highest, and being carried with a more rapid velocity, moves with a shrill and acute sound; whereas that of the moon, being the lowest, moves with a very flat one. As to the Earth, which makes the ninth sphere, it remains immovably fixed in the middle or lowest part of the universe. But those eight revolving circles, in which both Mercury and Venus are moved with the same celerity, give out. sounds that are divided by seven distinct intervals, which is generally the regulating number of all things.
This celestial harmony has been imitated by learned mu- sicians, both on stringed instruments and with the voice, whereby they have opened to themselves a way to return to the celestial regions, as have likewise many others who have ON THE COMMONWEALTH, 385 employed their sublime genius while on earth in cultivating the divine sciences.
By the amazing noise of this sound, the ears of mankind have been in some degree deafened, and indeed, hearing is the dullest of all the human senses. ‘Thus, the people who dwell near the cataracts of the Nile, which are called Catadupa,' - are, by the excessive roar which that river makes in precipi- tating itself from those lofty mountains, entirely deprived of the sense of hearing. And so inconceivably great is this sound which is produced by the rapid motion of the whole universe, that the human ear is no more capable of receiving it, than the eye is able to look stedfastly and directly on the sun, whose beams easily dazzle the strongest sight.
While I was busied in admiring the scene of wonders, I could not help casting my eyes every now and then on the earth.
XIX. On which Africanus said—I perceive that you are still employed in contemplating the seat and residence of mankind, But if it appears to you so small, as in fact it really is, despise its vanities, and fix your attention for ever on these heavenly objects. Is it possible that you should attain any human applause or glory that is worth the contending for? The earth, you see, is peopled but in a very few places, and those too of small extent; and they appear like so many little spots of green scattered through vast uncultivated deserts. And those who inhabit the earth are not only so remote from each other as to be cut off from all mutual correspondence, but their situation being in oblique or contrary parts of the globe, or perhaps in those diametrically opposite to yours, all expectation of universal fame must fall to the ground.
XX. You may likewise observe that the same globe of the earth is girt and surrounded with certain zones, whereof those two that are most remote from each other, and lie under the opposite poles of heaven, are congealed with frost; but that one in the middle, which is far the largest, is scorched with the intense heat of the sun. The other two are habit- able, one towards the south—the inhabitants of which are your Antipodes, with whom you have no connexion,—the other, towards the north, is that which you inhabit, whereof a very small part, as you may see, falls to your share. For the whole extent of what you see, is as it were but a little | .? Catadupa from card and dofzos, noise.
DE NAT. ETC.; co 386 ON THE COMMONWEALTH.
island, narrow at both ends and wide in the middle, which is surrounded by the sea which on earth you call the great Atiantic ocean, and which, notwithstanding this magnificent name, you see is very insignificant. And even in these cul- tivated and well-known countries, has yours, or any of our names, ever passed the heights of the Caucasus, or the cur- rents of the Ganges? In what other parts to the north or the south, or where the sun rises and sets, will your names ever be heard? And if we leave these out of the question, how small a space is there left for your glory to spread itself abroad? and how long will it remain in the memory of those whose minds are now full of it?
XXI. Besides all this, if the progeny of any future gene- ration should wish to transmit to their posterity the praises of any one of us which they have heard from their forefa- thers, yet the deluges and combustions of the earth which must necessarily happen at their destined periods will prevent our obtaining, not only an eternal, but even a durable glory. And after all, what does it signify, whether those who shall hereafter be born talk of you, when those who have lived before you, whose number was perhaps not less, and whose merit certainly greater, were not so much as acquainted with your name?
XXII. Especially since not one of those who shall hear of us is able to retain in his memory the transactions of a single year. The bulk of mankind, indeed, measure their year by the return of the sun, which is only one star. But, when all the stars shali have returned to the place whence they set out, and after long periods shall again exhibit the same aspect of the whole heavens, that is what ought properly to be called the revolution of a year, though I scarcely dare attempt to enumerate the vast multitude of ages contained in it. Foras the sun in old time was eclipsed, and seemed to be extinguished, at the time when the soul of Romulus pene- ‘trated into these eternal mansions, so, when all the constella- tions and stars shall revert to their primary position, and the sun shall at the same point and time be again eclipsed, then you may consider that the grand year is completed. Be as- sured, however, that the twentieth part of it is not yet elapsed.
XXIII. Wherefore, if you have no hopes of returning to this place, where great and good men enjoy all that their souls ON THE COMMONWEALTH. 387 can wish for, of what-value, pray, is all that human glory, which can hardly endure for a small portion of one year? — If, then, you wish to elevate your views to the contem- plation of this eternal seat of splendour, you will not be satis+ fied with the praises of your fellow-mortals, nor with any hu- man rewards that your exploits can obtain; but Virtue herself must point out to you the true and only object worthy of your pursuit, Leave to others to speak of you as they may, for speak they will. Their discourses will be confined to the narrow limits of the countries you see, nor will their duration be very extensive, for they will perish like those who utter them, and will be no more remembered by their posterity.”
XXIV. When he had ceased to speak in this manner, I said —QOh, Africanus, if indeed the door of heaven is open to those who have deserved well of their country, although, indeed, from my. childhood, I have always followed yours and my father’s steps, and have not neglected to imitate your glory, still [ will from henceforth strive to follow them more closely.
Follow them, then, said he, and consider your body only, not yourself, as mortal. For it is not your outward form which constitutes your being, but your mind; not that substance which is palpable to the senses, but your spiritual nature. Know, then, that you are a god—for a god it must be which flourishes, and feels, and recollects, and foresees, and governs, regulates and moves the body over which it is set, as the Supreme Ruler does the world which is subject to him. For as that Eternal Being moves whatever is mortal in this world, so the immortal mind of man moves the frail body with which it is connected.
_ XXV. For whatever is always moving must be eternal, bil that which derives its motion from a power which is foreign to. itself, when that motion ceases must itself lose its animation.
That alone, then, which moves itself can never cease to. be moved, because it can never desert itself. Moreover, it must be the source, and origin, and principle of motion in all the rest. There can be nothing prior to a principle, for all things must originate from it, and it cannot itself derive its existence from any other source, for if it did it would no longer be a principle. And if it had no beginning it can have no end, for a beginning that is put an end to will neither be coz 388 ON THE COMMONWEALTH, renewed by any other cause, nor will it produce anything else of itself. All things, therefore, must originate from one source. Thus it follows, that motion must have its source in something which is moved by itself, and which can neither have a beginning nor an end. Otherwise all the heavens and all nature must perish, for it is impossible that they can of ‘themselves acquire any power of producing motion in them- selves.
. XXVI. As, therefore, it is plain that what is moved by itself must be eternal, who will deny that this is the general condition and nature of minds? For, as everything is inani- mate which is moved by an impulse exterior to itself, so what is animated is moved by an interior impulse of its own; for this is the peculiar nature and power of mind. And if that alone has the power of self-motion, it can neither have had a ‘beginning, nor can it have an end.
Do you, therefore, exercise this mind of yours in the best ypursuits. And the best pursuits are those which consist in promoting the good of your country. Such employments will speed the flight of your mind to this its proper abode; and its flight will be still more rapid, if, even while it is en- closed in the body, it will look abroad, and disengage itself as much as possible from its bodily dwelling, by the contempla- -tion of things which are external to itself.
This it should do to the utmost of its power. For the minds of those who have given themselves up to the pleasures -of the body, paying as it were a servile obedience to their lustful impulses, have violated the laws of God and man; and therefore, when they are separated from their bodies, flutter continually round the earth on which they lived, and are not allowed to return to this celestial region, till they have been purified by the revolution of many ages.
Thus saying he vanished, and I awoke from my deeacit A FRAGMENT.
And although it is most desirable that fortune should re- main for ever in the most brilliant possible condition, never- theless, the equability of life excites less interest than those changeable conditions, wherein prosperity suddenly revives out of the most desperate and ruinous circumstances.
A REVIEW OF THE HISTORY OF CICERO’S TREATISE ON THE LAWS, BY FRANCIS BARHAM, ESQ.
Crcorro’s Treatise on the Laws, which is now for the first time translated into the English language, was composed by its illustrious author in his fifty-sixth year, about two years after the publication of his Commonwealth, to which it forms a supplement.
In order to introduce it to the reader’s acquaintance, we shall quote a few passages from Middleton, Morabin, and other authors who have criticized the work.
* Soon after the death of Clodius,” says Middleton, ‘ Cicero seems to have written his Treatise on Laws, after the example of Plate, whom of all writers he most loved to imitate. For as Plato, after he had written on government in general, drew up a body of laws adapted to that particular form of it which he had been delineating, so Cicero chose to deliver his political sentiments in the same method, not by translating Plato, but imitating his manner in the explication of them. This work being designed, then, as a supplement or second volume to his other, upon the Commonwealth, was distributed pro- bably as the other was, into six books, for we meet with some quota- tions among the ancients from the fourth and fifth, though there are but three now remaining, and those in some places imperfect. In the first of these he lays open the origin of laws, and the source of obligations, which he derives from the universal nature of things, or, © as he explains it, from the consummate reason and will of the Supreme God. In the other two books, he gives a body of laws, conformable to his own plan and idea of a well-ordered state. First, those which relate to religion, and the worship of the Gods. Secondly, those which prescribe the duties and powers of the several magistrates, from which the peculiar form of each government is denominated. These laws are generally taken from the old constitution or custom of Rome, with some little variation and temperament, contrived to obviate the disorders to which that commonwealth was liable, and to give a stronger turn toward the aristocratic side. In the other books, which are lost, he treated, as he tells us, of the particular 390 A REVIEW OF THE HISTORY OF rights and privileges of the Roman people.”’ (Vide Middleton’s Life of Cicero. ) | A larger explanation of the history and nature of this work is given by M. Morabin, its French translator. Morabin deserves the gratitude of all the lovers of Cicero, for he not only wrote a biography of him, almost equal in merit to Middleton’s, but translated his greatest works into his native language. His preface to the De Legibus is so just and comprehensive that we choose to translate it almost entire.
“ This Treatise of Laws,” says Morabin, “composed by Cicero, is one of the most valuable monuments which antiquity has bequeathed tous. And if among those works of Tully, which the barbarous ravages of time have destroyed, we regret especially the loss of a large portion of his Commonwealth, we must likew.se feel. disappointed that only three books of his Laws still survive, which: form the natural supplement to the admirable politics of the preceding master- piece.: “ Cicero was not merely an orator and philosopher: he was also a statesman. Being perfectly acquainted with the interests of the Roman government, and conversant with all branches of natural, national, and civil law, he added to the grand speculations of juris- prudence a practical imtimacy with: public affairs, in which he was deeply engaged during the most critical periods.
_ © Thus, we cannot doubt, that, as the students of eloquence emu- lated the rhetoric of this great. master of oratory, so likewise did statesmen and lawyers derive from these his political and legal writ- ings, maxims of inestimable value, inasmuch as they were adapted to prove, as St. Augustine expresses it, that all true state policy must be perfectly harmonious with the principles of justice. __ “ The general design of Cicero’s books on the Commonwealth and the Laws is taken from those works of Plato which bear the same titles. But Cicero executed this design ‘in a very original and yet ractical manner, according to the lessons of his personal experience. Pat from seeking to change the ancient Roman. constitution, I con- ceive his main object was to reform the abuses of the new one. . “Ina period when the ambition of the nobles and the spirit of in- dependence and faction among the people were. hastening on that terrible tragedy whose last act could only terminate in the loss of liberty, Cicero depicted before the eyes of his fellow-citizens the image of the Roman Commonwealth in its best. conceivable state, when laws, morals, discipline, subordination, patriotism, justice, dis- interestedness, frugality, and the other virtues were encouraged and patronized. | | _ “He therefore sought to convince all his fellow-citizens who re- tained the sentiment, of national honour, that the integrity and excellence of the state must, consist in the integrity and execllence of their lives and manners. ‘To feel convinced of this, it is only neces- CICERO’S TREATISE ON THE LAWS. oo]: sary to read a passage in the fifth book of his Commonwealth; which St. Augustine has preserved, in which Cicero, after having quoted this, verse of Ennius,?; The wealth of Rome in men and manners lies, thus continues:-— _ *©*What remains to us of ancient manners and discipline? Alas! their traces are so much effaced, that they are not even to be recog- nised, where it is most desirable they should be practised. What shall we say of the men of our times? ‘The true reason why our manners are corrupted, is because our men are fuga. oA strange predicament! in which we are impleaded in the court of con- science, and are obliged to exculpate ourselves as well as we can from the charge of being accomplices in those political abuses, which have left us little more than the phantom of our glorious common- wealth, the vain name and shadow of a blessing, whose reality we have long since lost.’: | . “The reader may very reasonably expect to find this same spirit of high-toned patriotism, which is so conspicuous in Cicero’s Common-. wealth, prevalent in his Treatise on Laws, which we now translate for the public benefit. Indeed, the main object of these books is to prove that justice and law are the only secure foundations of all rational societies.
_ “Tn the First Book, Cicero endeavours to establish the correct priuciples of that justice and law whose names are vulgarly employed to signify the regulations of legislators, and the decisions of judges; and which, understood in this current popular sense, do not impress. the mind with that sublime veneration which justice and law in their higher relations necessarily inspire. ne . “Cicero therefore insists in his present, treatise, that both justice and law derive their origin from God himself; that they have there- fore an eternal and immutable morality; that they are institutions of universal nature, or rather nature itself; the bond of affinity that attaches all moral beings to the Gods, and the mainspring of that sociality which binds men to each other; the principle which elicits gratitude to our Creator, and sympathy for our fellow-creatures; the invariable rule of all equity, honour, and happiness; the universal. light common to.all men, which at once irradiates the reason of the a gi and which reveals to the unstudious multitude the. oveliness of the virtues which constitute the honest man and the good citizen. _ ) _ “In the first part. of the Second Book, Cicero discusses those laws which concern religion, the worship of God, the sacred festivals, ministrations, and ceremonials. In the second, he illustrates them, and shows their wisdom and propriety.:.: _ “ He pursues the same order in the Third Book, which treats of the: laws respecting public rights, the duties of magistrates, their autho- rities, powers, functions, and personal qualities. | 392 A REVIEW OF THE HISTORY OF * A fragment quoted from the Fifth Book of Cicero’s Laws by Ma- crobius, convinces us that we have lost at least two of these books of laws. I say at least two, for from the manner in which the interlo- cutors employ the time, and the distribution of days in their dia- logue, it appears highly probable that the original work was composed in six books, answerable to those of the Commonwealth. This, however, is merely a conjecture, and we have still to determine, whether the following fragment is quoted from the beginning or end ofa book. The words are these— “<« Would it not be more agreeable, since the sun has only just past his meridian line, and these young shrubs do not yet afford suf- ficient shadow to protect us from his beams,—would it not be more agreeable that we should descend to the banks of the Liris, and con- clude our conversation under the elm-trees? ” ** But besides this loss, which is irreparable, the first of those books which are extant is interrupted by lacunes and gaps in three or four places, and there is a gap in the Third Book which absorbs the ex- positions of more than half the magisterial laws therein discussed.
** Besides this misfortune, whether the MSS. were corrupted from which the editions of these books on the Laws were printed, or whe- ther they wanted the last polish of Cicero’s hand,—for they were probably posthumous publications,—they contain many passages which appear unfinished and broken. This circumstance, added to the difficulty of the subject-matter, has deterred scholars from attempt- ing to translate this treatise De Legibus, and very few versions of it exist in modern languages.
This fact, which I could not suppress, and which I cannot confess without trembling, would have altogether deterred me from this perilous undertaking, if I had looked merely to the difficulties of the case, But I did not stay to consider all the objections that might be urged, and entirely occupied by the pleasure of giving the first trans- lation of a work of Cicero in my native language, I was more gratified at finding that no one had undertaken my task before me, than if some ingenious scholar had forestalled my labours, and left me nothing but the honour of following him, with the treacherous hope of a better success.
a better success.
“TJ therefore set about studying the First Book, and translated it with a rapidity which fortified my former resolution. In the Second Book, however, the thorns began to make their appearance among the roses; and although encouraged by those to whom I showed my first essay, though sustained by the Commentary of Turnebus, so recommended by Scioppius and Casaubon, I should undoubtedly have stopped half way, had I not reflected that it was better to con- tinue my work, even at the risk of never publishing it, in case my’ learned friends should think it unworthy, than abandon a labour which Se then be labour lost, and for which no one would give me credit, | |.
CICERO’S TREATISE ON THE LAWS. 393 “What occasions still further embarrassment to a translator of Cicero’s Laws, is the use of certain terms-referring to certain cus- toms, which, being mos remote from our own, have no equi- valents in our language, and which cannot be well expressed in the technical phrases of scholars, whose erudition and researches have not yet precisely determined the ideas we should attach to some of the words in the original.
«A man’s life is by no means long enough to read all the books, essays, and dissertations that have been composed on these points of criticism. But I thought that, though many of these difficult pas- sages occur, especially in the Second and Third Books, there yet remain so many pieces of eloquence, so many grand sentiments, so many fine maxims, which may benefit persons of all ranks and orders, both in respect of public laws and private manners, that, after having won the recommendations of those whose opinions | most prized, 1 might risk the imprimatur.: * As respects this study of Public Law, the time we take in learning it is well spent, and no good reason can be alleged to excuse us from attending to it. We know that in the commerce of civil life,—in the management of military affairs,—at the bar, the court, and the mart, —whether we play an active part on the stage of life, or whether we are mere spectators,—this knowledge of public law is preeminently important and serviceable, ‘‘The most casual glance at society will convince us that the ma- jority of false measures and mistaken points of honour,—without reckoning the erroneous ideas and reasonings which disgrace those who use them, and fatigue those who listen to them,—are owing to veluntary ignorance of those great principles of law, which belong et ae to one particular profession, but affect the interests OT au.
** Imperfect, therefore, as this Treatise of Cicero on the Laws may seem, 1 am persuaded that it is still a very important work, which may give rise to the most seasonable reflections.
*¢'T he First Book, which is full of the sublimest religion and morality, treats of the crigin and essence of law, its causes, its objects, and its operations. It demonstrates the obligation which is imposed on every individual to obey its injunctions, and to contribute his appro- priate part to the general good of the society of which he is a member. Cicero tells him that the respect he owes to law is not a mere human decency, but that the Author of nature has invested just laws with so much of his divine authority, that we cannot neglect or violate them without injuring and insulting the Deity, nor without contradicting our moral conscience, which no good man can fail to consult, and which no bad man can oppose without feeling remorse and compunction. He shows us that all the virtues which we ought to cultivate always tend to our own happiness, and that the best means of promoting them consists in living with men in 394 A REVIEW OF THE HISTORY OF.
that perfect union and charity which are cemented by mutual bene- fits. Lastly, he informs us that penal laws have been invented only to restrain those whose love of justice is not suffic.ent to keep them within reasonable bounds. And he concludes by depicting the cha- racter of the wise man, who illustrates these propositions in his life and conduct. rf “Tn the Second Book, which treats of religious worship, he dis- covers an infinity of facts, which serve to undeceive us on the false ideas which are entertained respecting the religion of the ancients. Cicero proves that they also believed and worshipped one true God, in all his wonderful Theophanies and developments, and that the astonishing multiplicity of divinities which they venerated was ori- ginally the product of a pious fear, but angmented and often cor- rupted by the interest of certain parties. The religion, therefore, of the ancient philosophers and sages was only one form of the true theology; and it excites our marsha by showing us how fre- ‘quently the grand doctrines of revelation are confirmed by the mythology of the heathens. Thus the great chain of divine truth was preserved entire, even in the midst of that confusion of gods, sacri- fices, festivals, and religious ceremonials, so generally idle, ridiculous, or profane.
“The translation of the Third Book is rather a disappointing task, owing to the great lacune which has deprived us of the explanations of a part of the laws which relate to public order. on “ Notwithstanding these defects, we conceive that Cicero’s Treatise on Laws may be advantageously placed in the hands of young stu- dents. Those who conduct the education of young people have often been censured for not more extensively instructing them in those practical sciences which hold the closest connexion with real life and business. For want of this, as Petronius Arbiter justly observes, “our students think themselves transported in‘o another planet, when they draw their first breath in the world we live in..
We shall add to this preface of Morabin’s the critical notice of this work on Laws contained in the ‘‘ Cyclopedia Metropolitana:”— “TnCicero’s ‘Treatise de Legibus,” say the editors, “which was written two years later than his Commonwealth. and shortly after the murder of Clodius, he represents himself as explaining to his brother Quintus and Atticus, in their walks through the woods of Arpinum, the nature and origin of the laws, and their actual state in Rome and other countries. Law, he pronounces to be the perfection of reason, the eternal mind, the divine energy, which, while it pervades and unites the whole universe, associates gods and men by the most intimate resemblance of reason and virtue; and still more closely men with men, by the participation of common faculties and affections. He then proves, at length, that justice is not, merely created by civil in- stitutions from the power of conscience, the imperfections of human — Jaw, the moral sense, and the disinteresteduess of virtue. He next CICERO’S TREATISE ON THE LAWS. 395 proceeds to unfold the principles, first, of religious law, under the heads of divine worship, the observance of festivals and games, the office of priests, augurs, and heralds, the punishment of sacrilege and perjury, the consecration of lands, and the rights of sepulchres; secondly, he proceeds to the inyestigation of the civil law, which gives him an opportunity of noticing the respective relations of magistrates and citizens.”
The splendid panegyries which Cicero has here pronounced on divine law and universal justice have given rise to many eulogies, searcely less eloquent, with which the greatest divines, philosophers, and lawyers have adorned their works. A few of these are worth quoting, as theyemay serve to elevate our ideas of the importance of the subject, and induce us to study the topics of jurisprudence with more ardour and perseverance. | Thus, from one brilliant passage in this Book of Laws, has Hooker derived that well-known exordium in his Ecclesiastical Polity, which is indisputably the finest specimen of his eloquence:—“ Of Law no less can be said, than that her seat is the bosom of God, and her voice the harmony of the universe. All things in heaven and earth do her homage, the very least as feeling her care, and the greatest, as not exempted from her power. Both angels and men, and creatures of what creation soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of their common peace and joy.’ Similar panegyrics on Law are found in Cumberland’s Law of Nature and Nations, Cudworth’s Treatise on Eternal aud Immutable Morality, and in the imperishable works of the immortal Seiden.