(he adds, perhaps not without a personal reference) this
is generally the case with those born of mean parents, who propose to
carve their own way in the world. But the _parvenu_ of Arpinum--the
'new man', as aristocratic jealousy always loved to call him--is by
no means insensible to the true honours of ancestry. "The noblest
inheritance", he says, "that can ever be left by a father to his son,
far excelling that of lands and houses, is the fame of his virtues and
glorious actions"; and saddest of all sights is that of a noble house
dragged through the mire by some degenerate descendant, so as to be a
by-word among the populace,--"which may" (he concludes) "be justly said of
but too many in our times".

The Roman's view of the comparative dignity of professions and occupations
is interesting, because his prejudices (if they be prejudices) have so
long maintained their ground amongst us moderns. Tax-gatherers and usurers
are as unpopular now as ever--the latter very deservedly so. Retail trade
is despicable, we are told, and "all mechanics are by their profession
mean". Especially such trades as minister to mere appetite or
luxury--butchers, fishmongers, and cooks; perfumers, dancers, and
suchlike. But medicine, architecture, education, farming, and even
wholesale business, especially importation and exportation, are the
professions of a gentleman. "But if the merchant, satisfied with his
profits, shall leave the seas and from the harbour step into a landed
estate, such a man seems justly deserving of praise". We seem to be
reading the verdict of modern English society delivered by anticipation
two thousand years ago.

The section ends with earnest advice to all, that they should put their
principles into practice. "The deepest knowledge of nature is but a
poor and imperfect business", unless it proceeds into action. As justice
consists in no abstract theory, but in upholding society among men,--as
"greatness of soul itself, if it be isolated from the duties of social
life, is but a kind of uncouth churlishness",--so it is each citizen's
duty to leave his philosophic seclusion of a cloister, and take his place
in public life, if the times demand it, "though he be able to number the
stars and measure out the world".

The same practical vein is continued in the next book. What, after all,
are a man's real interests? what line of conduct will best advance the
main end of his life? Generally, men make the fatal mistake of