ny degenerate race. I might add, that it is ruinous to our manufactures; both as it makes labor dear, and thereby enables our more frugal neighbors to underfel us: and al- fo, as it diverts the lower fort of people from honed call- ings to wicked projects. If thefe, and fuch confidera- tions, were taken into the account, I believe it would be evident to any man in his fenfes, that the imaginary bene- fits of vice bear no proportion to the folid real woes that attend it. Lyjicles, upon this, {hook his head, and fmi- led at Critoy without vouchfafing any other anfwer. Af- ter which, addreffing himfelf to Euphranor, there cannot, faid he, be a ftronger inflance of prejudice, than that a man fhould at this time of day preferve a reverence for that idol, virtue, a thing fo effectually expofed and exploded by the mod knowing men of the age, who have fhewn, that man is a mere engine, played upon and driven about by fenfible objects: and that moral virtue is only a name, a notion, a chimera, an enthufiafm, or at beft a fafhion, uncertain and changeable, like all other falhions.* Euph.— -What do you think, Lyjicles, of health? doth it depend on fancy and caprice, or is it fomething real in the bodily compofition of a man?
Lys. — Health is fomething real, which refults from the right conftitution and temperature of the organs, and the fluids circulating through them.
Euph. — This, you fay, is health of body.
Lys. — It is.
Euph. — And may we not fuppofe an healthy confti- tution of foul, when the notions are right, the judgments true, the will regular, the paflions and appetites dire£l- *ed to their proper objects, and confined within due bounds? This, in regard to the foul, feems what health is to the body. And the man, whofe mind is fo conftituted, * In morals, there is no greater certainty, than in fafhions. Fable of the Bees, Part the Firft, p. 379.
[Dial. II.] MINUTE PHILOSOPHER. 7p is he not properly called virtuous? And to produce this heal- thy difpofition in the minds of his countrymen, fhould not every good man employ his endeavors? If thefe things have any appearance of truth, as to me they feem to have, it will not then be fo clear a point, that virtue is a mere whim, or fafhion, as you are pleafed to reprefent it: I muft own, fomething unexpectedly, after what had been difcourfed in laft evening's conference, which, if you would call to mind, it might perhaps fave both of us fome trouble.
Lys. — Would you know the truth, Euphranor.? I muft own, I have quite forgot all your difcourfe about virtue, duty, and all fuch points, which, being of an airy, notional nature, are apt to vanifh, and leave no trace on a mind accuftomed only to receive impreffion from realities.
XIII. Having heard thefe words, Euphranor looked at Crito and me, and faid fmiling, I have miflaken my part: it was mine to learn, and his to inftrucl:. Then addref- fing himfelf to Lyjtcles, Deal faithfully, faid he, and let me know whether the public benefit of vice be, in truth, that which makes you plead for it?
Lys. — I love to fpeak frankly what I think. Know then, that private intereft is the nrft and principal confideration with philofophers of our feci;. Now, of all interefts, plea- fure is that which hath the ftrongeft charms, and no plea- fures like thofe which are heightened and enlivened by licence. Herein confifts the peculiar excellency of our principles, that they (hew people how to ferve their coun- try by diverting themfelves, caufing the two ftreams of public fpirit and felf-love to unite and run in the fame channel. I have told you already, that I admit a nation might fubfifh by the rules of virtue. But give me leave to fay, it will barely fubfift in a dull, joylefs, infipid ftate j whereas, the fprightly exceffes of vice infpire men 80 MINUTE PHILOSOPHER. [Dial. II.]
with joy. ' And where particulars rejoice, the public, which is made up of particulars, muft do fo too: that is, the public muft be happy. This I take to be an irrefra- gable argument. But, to give you its full force, and make it as plain as poffible, I will trace things from their original. Happinefs is the end tp which created beings naturally tend, but we find that all animals, whether men or brutes, do naturally and principally purfue real plea- fure of fenfe; whicli is therefore to be thought their fu- preme good, their true end and happinefs. It is for this men live -, and, whoever underftands life, muft allow that man to enjoy the top and flower of it, who hath a quick fenfe of pleafure, and withal, fpirit, flrill, and for- tune, fufncient to gratify every appetite, and every tafte. Niggards and fools will envy or traduce fuch a one, be- caufe they cannot equal him. Hence, all that fober tri- fling, in diiparagement of what every one would be maf- ter of if he could, a full freedom and unlimited fcope of pleafure.
Euph. — Let me fee whether I underftand you. Plea- fure of fenfe, you fay, is the chief pleafure.
Lys. — I do.
Euph. — And this would be crampt and diminished by virtue.
Lys.- — It would.
Euph.- — Tell me, Lyftcles, is pleafure then at the height when the appetites are fatisfied?
Lys. — There is then only an indolence, the lively fenfe of pleafure being paft.
Euph. — It muft feem, therefore, that the appetites muft be always craving to preferve pleafure alive.
Lys. — That is our fenfe of the matter.
Euph. — The Greek philofopher, therefore, was in the right, who confidered the body of a man of pleafure as a leaky veffel, always filling, and never full.
Lys. — Yea may divert yourfelf with allegories, if you [Dial. II.] MINUTE PHILOSOPHER. 81 pleafe. But all the while ours is literally the true tafte of nature. Look throughout the univerfe, and you fhall find birds and fillies, beafts and infers, all kinds of animals, with which the creation fwarms, conftantly engaged, by inftin&, in the purfuk of fenfible pleafure. And fhallman alone be the grave fool, who thwarts, and crofTes, and fubdues his appetites, while his fellow creatures do all mod joyfully and freely indulge them?
Euph. — How! Lyficles! I thought, that being govern- ed by the fenfes, appetites, and paffions, was the mod grievous flavery: and that the proper bufinefs of free- thinkers, or philofophers, had been to fet men free from the power of ambition, avarice, and fenfuality.
Lys. — You miftake the point. We make men relifh the world, attentive to their interefts, lively and luxurious in their pleafures, without fear or reftraint either from God or man. We defpife thofe preaching writers, who ufed to difturb or cramp the pleafures and amufements of human life. We hold, that a wife man, who meddles with bufinefs, doth it altogether for his intereft, and re- fers his intereft to his pleafure. With us it is a maxim, that a man mould feize the moments as they fly. With- out love, • and wine, and play, and late hours, we hold life not to be worth living. I grant, indeed, that there is fomething grofs and ill-bred in the vices of mean men, which the genteel philofopher abhors.
Cri.— But to cheat, whore, betray, get drunk; do all thefe things decently, this is true wifdom and elegance of tafte.
XIV. Eurn. — To me, who have been ufed to another way of thinking, this new philofophy feems difficult to digefl. I mult therefore beg leave to examine its princi- ples, with the fame freedom that you do t&ofe other feels.
Lys. — Agreed.
82 MINUTE PHILOSOPHER. [Dial. II.]
Euph.' — You fay, if I miftake not, that a wife man purfues only his private intereft, and that this confifts in fenfual pleafure; for proof whereof, you appeal to nature. Is not this what you advance?
Lys. — It is.
Euph. — You conclude, therefore, that as other ani- mals are guided by natural inftinct, man too ought to follow the dictates of fenfe and appetite.
Lys. — I do.
Euph. — But in this, do you not argue as if man had only fenfe and appetite for his guides, on which fuppo- fition there might be truth in what you fay? But what if he hath intellect, reafon, a higher inftincl:, and a no- bler life? If this be the cafe, and you, being man, live like a brute, is it not the way to be defrauded of your true happinefs? to be mortified and difappointed? Con- fider mod forts of brutes: you fhall, perhaps, find them have a greater (hare of fenfual happinefs than man.
Lys. — To our forrow, we do. This hath made feveral gentlemen of our feci: envy brutes, and lament the lot of human kind.
Cri. — It was a confideration of this fort, which infpir- ed Erotylus with the laudable ambition of wifhing himfelf a fnaii, upon hearing of certain particularities difcovered in that animal by a modern virtuofo.
Euph. — Tell me, Lyficlcs, if you had an inexhaufti- ble fund of gold and filver, mould you envy another for having a little more copper than you?
Lys. — I fhould not.
Euph. — Are not reafon, imagination, and fenfe, fa- culties differing in kind, and in rank higher one than ano- ther?
Lys. — I do not deny it.
Euph. — Their acls, therefore, differ in kind.
Lys. — They do.
Euph. — Confequently, the pleafures perfective of thofc a£U are alfo different.
[Dial. II.] MINUTE PHILOSOPHER. 83 Lys.- — They are.
Euph You admit, therefore, three forts of pleafure: pleafure of reafon, pleafure of imagination, and pleafure of fenfe.
Lys. — I do.
Euph. — And, as it is reafonable to think, the opera- tion of the higheft and nobleft faculty to be attended with the higheit pleafure, may we not fuppofe the two former to be as gold or filver, and the latter only as copper? Whence it mould feem to follow, that man need not en- vy or imitate a brute.
Lys. — And neverthelefs there are very ingenious men who do. And furely every one may be allowed to know what he wants, and wherein his true happinefs confifts.
Euph. — Is it not plain, that different animals have dif- ferent pleafures? Take a hog from his ditch or dunghill, lay him on a rich bed, treat him with fweetmeats, and mufic, and perfumes: All thefe things will be no enter- tainment to him. Do not a bird, a beaft, a fifh, amufe themfelves in various manners, infomuch that what is pleafing to one, may be death to another? Is it ever feen, that one of thefe animals quits its own element, or way of living, to adopt that of another? And (hall man quit his own nature to imitate a brute?
Lys. — But fenfe is not only natural to brutes; is it not alfo natural to man?
Euph. — It is, but with this difference; it maketh the whole of a brute's, but is the loweft part, or faculty, of a human foul. The nature of any thing is peculiarly that which doth diftinguifh it from other things, not what it hath in common with them. Do you allow this to be true?
Lys. — I do.
Euph.— And is not reafon that which makes the prin- cipal difference between man and other animals?
Lys. — It is.
&l MINUTE PHILOSOPHER. [Dial. II.]
Euph. — Reafon, therefore, being the principal part of our nature, whatever is molt reasonable, fhould feem mod natural to man. Mud we not, therefore, think ra- tional pleafures more agreeable to human kind, than thofe of fenfe? Man and beaft, having different natures, feem to have different faculties, different enjoyments, and dif- ferent forts of happinefs. You can eafily conceive, that the fort of life which makes the happinefs of a mole, or a bat, would be a very wretched one for an eagle, And may you not as well conceive, that the happinefs of a brute can never conftitute the true happinefs of a man? A bead, without reflection or remorfe, without forefight or appetite of immortality, without notion of vice or virtue, or order, or reafon, or knowledge! What mo- tives, what grounds can there be for bringing down man, in whom are all thefe things, to a level with fuch a crea- ture? What merit, what ambition, in the Minute Philo- sopher, to make fuch an animal a guide or rule for hu- man life?
XV. Lys. — It is ftrange, Euphranor^ that one who admits freedom of thought, as you do, mould yet be fuch a flave to prejudice. You ftill talk of order and virtue, as of real things,, as "if our philofophers had never demonftrated, that they have no foundation in nature, and are only the effects of education. I know, faid Crito, how the Minute Philofophers are accuftomed to demon- ftrate this point. They confider the animal nature of man, or man fo far forth as he is animal: and it muft be owned that, confidered in that light, he hath no fehfe of duty, no notion of virtue. He, therefore, who fhould look for virtue among mere animals, or human kind, as fuch, would look in the wrong place. But that philoso- pher, who is attentive only to the animal part of his be- ing, and raifeth his theories from the very dregs of our fpecies, may, probably, upon fecond thoughts, find him- felf miftaken.
[Dial. II.] MINUTE PHILOSOPHER. 85 Look you, Critof faid Lyfichs, my argument is with Euphranor, to whom addrefling his difeourfe, I obferve, faid he, that you ftand much upon the dignity of human nature. This thing of dignity is an old worn-out notion, which depends on other notions, old and ft ale and worn- out, fuch as an immaterial fpirit, and a ray derived from the Divinity. But, in thefe days, men of fenie make a jeft of all this grandeur and dignity: and many there are, would gladly exchange their mare of it, for the repofe, and freedom, and fenfuality of a brute. But comparifons are odious: waving, therefore, all inquiry concerning the refpective excellencies of man and beaft, and whether it is beneath a man to follow or imitate brute animals, in judging of the chief good and conduct of life and manners, I fhall be content to appeal, to the authority of men themfelves, for the truth of my notions. Do but look abroad into the world, and afk the common run of men, whether pleafure of fenfe be not the only true, folid, fubftantial good of their kind?
Euph. — But might not the fame vulgar fort of men prefer a piece of fign-poft painting to one of Raphael's, or a Grub-Jlreet ballad to an ode of Horace? Is there not a real difference between good and bad writing?
Lys. — There is.
Euph. — And yet you will allow, there mult be a ma- turity and improvement of underftanding, to difcern this difference, which doth not make it, therefore, lefs real.
Lys. — I will.
Euph. — In the fame manner, what fhould hinder, but there may be, in nature, a true difference between vice and virtue, although it requires fome degree of reflection and judgment to obferve it? In order to know whether a thing be agreeable to the rational nature of man, it feems, one mould rather obferve and confult thofe who have mod employed, or improved their reafon.
Lys. — Well, I fhall not infift on confuking the com- 8(5 MINUTE PHILOSOPHER. [Dial. II] mon herd of mankind. From the ignorant and grofs vul- gar, I might myfelf appeal, in many cafes, to men of rank and faihion.
Euph. — They are a fort of men, I have not the honor to know much of by my own obfervation. But I remember a remark of AriJlotle> who was himfelf a courtier, and knew them well. " Virtue, faith he, * and good fenfe, are not the property of high birth, or a great eftate. Nor, if they, who poflefs thefe advantages, wanting a tafte for rational pleafures, betake themfelves to thofe of fenfe -, ought we, therefore, to efteem them eligible, any more than we mould the toys and paftimes of children, becaufe they feem fo to them?" And indeed, one may be allow- ed to queftion, whether the trueft eftimate of things was to be expected from a mind intoxicated with luxury, and dazzled with the fplendor of high living.
Cumjlupet infants acies fulgoribus, & cum Acclinis falfis animus melior a recufat. HoR.
Crito, upon this, obferved, that he knew an Englijh no- bleman, who, in the prime of life, profefleth a liberal art, and is the firft man of his profeflion in the world: and that he was very fure, he had more pleafure from the exercife of that elegant art, than from any fenfual enjoy- ment within the power of one of the largeft fortunes, and moft bountiful fpirits in Great-Britain, XVI. Lys. — But why need we have recourfe to the judgment of other men in fo plain a cafe? I appeal to your own breaft: confult that, and then fay, if fenfual pleafure be not the chief good of man.
Euph. — I, for my part, have often thought thofe plea- fures, which are higheft in the efteem of fenfualifts, fo far from being the chiefeft good, that it feemed doubtful, upon the whole, whether they were any good at all, any [Dial. II.] MINUTE PHILOSOPHER. 87 more than the mere removal of pain. Are not our wants and appetites uneafy?
Lys. — They are.
Euph. — Doth not fenfual pleafure conlift in fatisfying them?
Lys. — It doth.
Euph. — But the cravings are tedious, the fatisfa&ion momentary. Is it not fo?
Lys. — It is, but what then?
Euph. — Why then, it mould feem, that fenfual pleafure is but a fhort deliverance from long pain. A long avenue of uneafinefs leads to a point of pleafure, which ends in difguft or remorfe.
Cri. — And he who purfues this ignis fatuus imagines himfelf a Philofopher and free-thinker.
Lys. — Pedants are governed by words and notions, while the wifer men of pleafure follow fa&, nature, and fenfe.
Cri. — But what if notional pleafures mould, in fact, prove the moll real and lading? Pure pleafures of reafon and imagination neither hurt the health, nor wafte the fortune, nor gall the confcience. By them, the mind is long entertained without loathing or fatiety. On the other hand, a notion, (which, with you, it feems, paffeth for nothing) often embitters the moll lively fenfual plea- fures, which, at bottom, will be found alfo to depend upon notion, more than perhaps you imagine: it being a vul- gar remark, that thofe things are more enjoyed by hope and foretafte of the foul, than by poffeflion. Thus much is yielded, that actual enjoyment is very ihort, and the alternative of appetite and difguft long, as well as uneafy. So that, upon the whole, it mould feem thofe gentlemen, who are called men of pleafure, from their eager purfuit of it, do in reality, with great expenfe of fortune, eafe, and health, purchafe pain.
Lys. — You may fpin out plaufible arguments, but will, 88 MINUTE PHILOSOPHER. [Dial. II.]
after all, find it a difficult matter to convince me, that fo many ingenious men mould not be able to diftinguifh be- tween things fo directly oppofite as pain and pleafure. How is it poffible to account for this?
Cri. — I believe a reafon may be afhgned for it, but to men of pleafure no truth is fo palitable as a fable. Jove once upon a time having ordered, that pleafure and pain mould be mixed, in equal proportions, in every dofe of hu- man life, upon a complaint that fome men endeavored to feparate whathehad joined, and taking more than their (hare of the fweet, would leave all the four for others, comman- ded Mercury to put a flop to this evil, by fixing on each delinquent a pair of invifible fpe&acles, which fhould change the appearance of things, making pain look like pleafure, and pleafure like pain, labour like recreation, and recreation like labour. From that time, the men of plea- fure are eternally miftaking and repenting.
Lys. — If your doctrine takes place, I would fain know what can be the advantage of a great fortune, which all mankind fo eagerly purfue?
Cri. — "It is a common faying with Eucrates, that a great fortune is an edged tool, which a hundred may come at, for o?ie who knows how to ufe it, fo much eafier is the art of get- ting, than that of fpending. What its advantage is, I will not fay, but I will venture to declare what it is not, I am fure that where abundance excludes want, and enjoyment prevents appetite, there is not the quickeft fenfe of thofe pleafures we have been fpeaking of: in which the footman hath often a greater (hare than his lord, who cannot enlarge his ftomach in proportion to his eftate.
XVII. Reafonabie and well-educated men, of all ranks, have, I believe, pretty much the fame amufements, not- withftanding the difference of their fortunes: but thofe who are particularly diftinguifhed, as men of pleafure, feem to poffefs it in a very fmall degree.
[Dial. II.] MINUTE PHILOSOPHER. 89 Euph. — I have heard, that among perfons of that char- acter, a game of cards is efteemed a chief diverfion.
Lys. — Without cards, there could be no living for peo- ple of fafhion. It is the moft delightful way of palling an evening, when gentlemen and ladies are got together, who would otherwife he at a lofs what to fay or do with them- felves. But a pack of cards is fo engaging, that it doth not only employ them, when they are met, but ferves to draw them together. Quadrille gives them pleafure in profpeclr, during the dull hours of the day, they reflect on it with delight, and it furnifhes difcourfe when it is over.
Cri. — One would be apt to fufpett, thofe people of con- dition pafs their time but heavily, and are but little the better for their fortunes, whofe chief amufement is a thing in the power of every footman, who is as well qual- ified to receive pleafure from cards as a peer. I can eafi- ly conceive that, when people of a certain turn are got together, they fhould prefer doing any thing to the ennui of their own converfation: but it is not eafy to conceive, that there is any great pleafure in this. What a card- table can afford, requires neither parts nor fortune to judge of.
Lys. — Play is a ferious amufement, that comes to the relief of a man of pleafure, after the more lively and af- fecting enjoyments of fenfe. It kills time beyond any thing; and is a moft admirable anodyne to divert or pre- vent thought, which might, otherwife, prey upon the mind.
Cri. — I readily comprehend, that no man upon earth ought to prize anodynes for the fpleen, more than a man of fafhion and pleafure. An ancient fagc, fpeaking of one of that character, faith, he is made wretched by dis- appointments and appetites, lupcitai apotunchanony kai epi- thumon. And if this was true of the Greehsy who lived in the fun, and had no fuch fpirit, I am apt to think it is dill more fo of our modern Englifh, Something there is M 9o MINUTE PHILOSOPHER. [Dial. II.]
in our climate and complexion, that makes idlenefs no where fo much its own punifhment as in England, where an uneducated fine gentleman pays for his momentary pleafures, with long and cruel intervals of fpleen; for re- lief of which, he is driven into fenfual exceflfes, that pro- duce a proportionable depreflion of fpirits, which, as it createth a greater want of pleafures, fo it leflens the abili- ty to enjoy them. There is a caft of thought, in the complexion of an E??gliJJjmani which renders him the moft unfuccefsful rake in the world. He is (as Ariftotle exprefieth it) at variance with himfelf. He is neither brute enough to enjoy his appetites, nor man enough to govern them. He knows and feels, that what he purfues is not his true good; his reflexion ferving only to fhew him that mifery, which his habitual floth and indolence will not fuffer him to remedy. At length, being grown odious to himfelf, and abhorring his own company, he runs into every idle afiembly, not from the hopes of plea- fure, but merely to refpite the pain of his own mind. — Liflilefs and uneafy at the prefent, he hath no delight in reflecting on what is pad, or in the profpecl; of any thing to come. This man of pleafure, when after a wretched fcene of vanity and woe, his animal nature is worn to the (lumps, wifhes and dreads death, by turns, and is lick of living, without having ever tried or known the true life of man.
Euph. — It is well this fort of life, which is of fo little benefit to the owner, conduceth fo much to that of the public. But pray tell me, do thefe gentlemen fet up for Minute Philofophers?
Cri. — That feci:, you mull know, contains two forts of philofophers, the wet and the dry. Thofe I have been describing, are of the former kind. They differ rather in practice than in theory. As an older, graver, or duller man, from one that is younger, and more capable or fond cf pleafure. The dry philofopher pafleth his time but [Dial. II] MINUTE PHILOSOPHER. 9i drily. He has the honor of pimping for the vices of more fprightly men, who, in return, offer feme fmall incenfe to his vanity. Upon this encouragement, and to make his own mind eafy, when it is paft being pleafed, he employs himfelf in jullifying thofe excefles he cannot partake in. But to return to your queftion, thofe mifer- ^ble folk are mighty men for the Minute Philofophy.
Euph. — What hinders them, then, from-putting an end to their lives?
Cri. — Their not being perfuaded of the truth of what they profefs. Some, indeed, in a fit of defpair, do now and then lay violent hands on themfelves. And, as the Minute Philofophy prevails, we daily fee more examples of fuicide. But they bear no proportion to thofe, who would put an end to their lives, if they durft. My friend, Clinias, who had been one of them, and a philofopher of rank, let me into the fecret hiftory of their doubts and fears, and irrefolute refolutions, of making away with themfelves; which lad, he aflures me, is a frequent to- pic with men of pleafure, when they have drunk them- felves into a little fpirit. It was by virtue of this mechan- ical valour, the renowned philofopher, Hermocrates, fhot himfelf through the head. The fame thing hath been pra&ifed by feveral others, to the great relief of their friends. Splenetic, worried, and frightened out of their wits, they run upon their doom with the fame courage as a bird runs into the mouth of a rattle-fnake; not bc- caufe they are bold to die, but becaufe they are afraid to live. Clinias endeavored to fortify his irreligion, by the difcourfe and opinion of other Minute Philofophers, who were mutually ftrengthened in their own unbelief by his. After this manner, authority working in a circle, they endeavored to atheize one another. But though he pre- tended, even to a demonftration, againft the being of a God, yet he could not inwardly conquer his own belief. He fell fick, and acknowledged this truth; is now a fo- 92 MINUTE PHILOSOPHER. [Dial. IL] ber man, and a chriftian j owns he was never fo happy as fince he became fuch, nor fo wretched as while he was a Minute Philofopher. And he, who has tried both con- ditions, may be allowed a proper judge of both.
Lys. — Truly, a fine account of the brighteft and bra- ve ft men of the age!
Cri. — Bright and brave are fine attributes. But our curate is of opinion, that all your free-thinking rakes are either fools or cowards. Thus he argues; if fuch a man doth not fee his true intereft, he wants fenfe; if he doth, but dare not purfue it, he wants courage. In this man- ner, from the defetl: of fenfe and courage, he deduceth, that whole fpecies of men, who are fo apt to value them- felves upon both thofe qualities.
Lys. — As for their courage, they are at all times ready to give proof of it: and, for their underftanding, thanks to nature, it is of a fize not to be meafured by country parfons.
XVIII. Euph. — But Socrates, who was no country par- fon, fufpe&ed your men of pleafure were fuch, through ig- norance.
Lys. — Ignorance! of what?
Euph.— Of the art of computing. It was his opinion, that rakes cannot reckon.* And that, for want of this fkill, they make wrong judgments about pleafure, on the right choice of which their happinefs depends.
Lys,— I do not understand you.
Euph. — Do you grant that fenfe perceiveth only fenfi- ble things?
Lys. — I do.
Euph. — Senfe perceiveth only things prefent.
Lys.—- This too I grant.
Euph. — Future pleafures, therefore, and pleafures of the underftanding, are not to be judged of by fenfe.
Lys. — They are not.
* Plato in Pretag, CDial.IL] MINUTE PHILOSOPHER. $3 Euph. — Thofe, therefore," who judge of pleafures by fenfe, may find themfelves miftaken at the foot of the ac- count.
f Cum lapidofa ohiragra Contudit articulos veteris ramalia figi, Turn crajfos transijfe dies lucemque pah/jlrem9 Et fibi jam ftri vitam ingemuere reliclam.
To make a right computation, mould you not confider all the faculties, and all the kinds of pleafure, taking into your account the future, as well as the prefent, and rating them all according to their true value?