“He who always earnestly endeavours to act justly or temperately, or to act according to any other of the virtues, the most of all things, and, in short, who always vindicates to himself that which is beautiful in conduct; such a man will never be called by any one a lover of himself, nor will he be blamed by any one. It would seem, however, that such a man as this is, in a greater degree, a lover of himself; for he distributes to himself things which are most eminently beautiful and good, is gratified in his most principal part [intellect], and in all things is obedient to it. But as that which is the most principal thing in a city appears to be most eminently the city, and this is the case in every other system of things; thus, also, that which is most principal in man is especially the man. He, therefore, who loves this principal part of himself, is especially a lover of himself, and is gratified with this. That every man, therefore, is principally intellect, and that the worthy man principally loves this is not immanifest. Hence, he will be especially a lover of himself, according to a different species of selflove from that which is disgraceful, and differing as much from it as to live according to reason differs from living according to passion, and as much as the desire of that which is beautiful in conduct differs from the desire of that which appears to be advantageous. Hence it is necessary that a good man should be a lover of himself; for he himself is benefited by acting well, and he also benefits others. But it is not proper that a depraved man should be a lover of himself; for he will hurt both himself and his neighbours, in consequence of being subservient to base passions. With the depraved man, therefore, there is a dissonance between what he ought to do and what he does; but _with the worthy man, those things which he ought to do he also does_.” Conformably to what Aristotle asserts in this last sentence, Seneca also says, “Sapiens nihil facit quod non debet, et nihil prætermittit quod debet.” i.e. “_The wise man does nothing which he ought not to do, and omits nothing which he ought to do._” [52] There is a deficiency here in the original, which I have endeavoured to supply in the translation by the words in the brackets. It appears to me, therefore, that the words χρησθαι καλως are wanting. [53] For ενστασεως, in this place in the original, I read επιστασεως. * * * * * THE FOLLOWING IS A LIST OF TRANSLATIONS AND ORIGINAL WORKS BY T. TAYLOR. Translations. FROM THE GREEK. THE HYMNS OF ORPHEUS, 12mo. 2_s._ 6_d._ _sewn_. PLOTINUS ON THE BEAUTIFUL, 12mo. 1_s._ 6_d._ _sewn_. PROCLUS ON EUCLID, and his Elements of Theology, in which the principal Dogmas of a Theology coeval with the Universe are unfolded. 2 vols. 4to. 2_l._ 10_s._ _boards_. FOUR DIALOGUES OF PLATO, _viz._ the Cratylus, Phædo, Parmenides, and Timæus, 8vo. 7_s._ 6_d._ _boards_.