honour or public good, the utmost bodily pain and sufferings will not
prevail over such a high sense of duty; and it is possible, perhaps, by
its means, even to smile and exult in the midst of tortures. If this
sometimes may be the case in fact and reality, much more may a
philosopher, in his school, or even in his closet, work himself up to
such an enthusiasm, and support in imagination the acutest pain or most
calamitous event which he can possibly conceive. But how shall he support
this enthusiasm itself? The bent of his mind relaxes, and cannot be
recalled at pleasure; avocations lead him astray; misfortunes attack him
unawares; and the philosopher sinks by degrees into the plebeian.

I allow of your comparison between the STOICS and SKEPTICS, replied
PHILO. But you may observe, at the same time, that though the mind
cannot, in Stoicism, support the highest flights of philosophy, yet, even
when it sinks lower, it still retains somewhat of its former disposition;
and the effects of the Stoic's reasoning will appear in his conduct in
common life, and through the whole tenor of his actions. The ancient
schools, particularly that of ZENO, produced examples of virtue and
constancy which seem astonishing to present times.


Vain Wisdom all and false Philosophy.
Yet with a pleasing sorcery could charm
Pain, for a while, or anguish; and excite
Fallacious Hope, or arm the obdurate breast
With stubborn Patience, as with triple steel.


In like manner, if a man has accustomed himself to sceptical
considerations on the uncertainty and narrow limits of reason, he will