hold
its peace. For, should it make an inroad upon the views which we
consider we have so skilfully put into shape, it will make an extreme
havoc of them. The Academy I cannot conciliate, and I dare not
ignore."[185]

And as, in questions connected with the interests of society, he thus
uniformly advocates the tenets of the Porch, so in discussions of a
physical character we find him adopting the sublime and glowing
sentiments of Pythagoras and Plato. Here, however, having no object of
expediency in view to keep him within the bounds of consistency, he
scruples not to introduce whatever is most beautiful in itself, or most
adapted to his present purpose. At one time he describes the Deity as
the all-pervading Soul of the world, the cause of life and motion;[186]
at another He is the intelligent Preserver and Governor of every
separate part.[187] At one time the soul of man is in its own nature
necessarily eternal, without beginning or end of existence;[188] at
another it is represented as a portion, or the haunt of the one
infinite Spirit;[189] at another it is to enter the assembly of the
Gods, or to be driven into darkness, according to its moral conduct in
this life;[190] at another, it is only in its best and greatest
specimens destined for immortality;[191] sometimes that immortality is
described as attended with consciousness and the continuance of earthly
friendships;[192] sometimes as but an immortality of name and
glory;[193] more frequently however these separate notions are confused
together in the same passage.

Though the works of Aristotle were not given to the world till Sylla's
return from Greece, Cicero appears to have been a considerable
proficient in his philosophy,[194] and he has not overlooked the
important aid it affords in those departments of science which are alike
removed from abstract reasoning and fanciful theorizing. To Aristotle he
is indebted for most of the principles laid down in his rhetorical
discussions,[195] while in his treatises on morals not a few of his
remarks may be traced to the same acute philosopher.[196]

The doctrines of the Garden alone, though some of his most intimate
friends were of the Epicurean school, he regarded with aversion and
contempt; feeling no sort of interest in a system which cut at the very
root of that activity of mind, industry, and patriotism, for which he
himself both in public and private was so honourably distinguished.[197]

Such then was the