my life, I
write this, but, at the same time, afflicted with such pain in my
bladder and bowels that nothing can be greater, but it was
recompensed with the pleasure the remembrance of my inventions and
doctrines brought to my soul. Now, as the affection thou hast ever
from thy infancy borne towards me and philosophy requires, take upon
thee the protection of Metrodorus' children."

This is the letter. And that which makes me interpret that the pleasure
he says he had in his soul concerning his inventions, has some reference
to the reputation he hoped for thence after his death, is the manner of
his will, in which he gives order that Amynomachus and Timocrates, his
heirs, should, every January, defray the expense of the celebration of
his birthday as Hermachus should appoint; and also the expense that
should be made the twentieth of every moon in entertaining the
philosophers, his friends, who should assemble in honour of the memory of
him and of Metrodorus.--[Cicero, De Finibus, ii. 30.]

Carneades was head of the contrary opinion, and maintained that glory was
to be desired for itself, even as we embrace our posthumous issue for
themselves, having no knowledge nor enjoyment of them. This opinion has
not failed to be the more universally followed, as those commonly are
that are most suitable to our inclinations. Aristotle gives it the first
place amongst external goods; and avoids, as too extreme vices, the
immoderate either seeking or evading it. I believe that, if we had the
books Cicero wrote upon this subject, we should there find pretty
stories; for he was so possessed with this passion, that, if he had
dared, I think he could willingly have fallen into the excess that others
did, that virtue itself was not to be coveted, but upon the account of
the honour that always attends it:

"Paulum sepultae distat inertiae
Celata virtus:"

["Virtue concealed little differs from dead sloth."
--Horace, Od., iv. 9, 29.]

which is an opinion so false, that I am vexed it could ever enter into
the understanding of a man that was honoured with the name of
philosopher.

If this were true, men need not be virtuous but in public; and we should
be no further concerned to keep the operations of the soul, which is the
true seat of virtue, regular and in order, than as they are to arrive at
the knowledge of others. Is there no more in i