【正文】 let us suppose ourselves to select some one of them, and gently reasonwith him, smothering our anger:O my son, we will say to him, youare young, and the advance of time will make you reverse may of theopinions which you now hold. Wait awhile, and do not attempt tojudge at present of the highest things。 when men, knowing all these things, despise them onno real grounds, as would be admitted by all who have any particleof intelligence, and when they force us to say what we are now saying,how can any one in gentle terms remonstrate with the like of them,when he has to begin by proving to them the very existence of theGods? Yet the attempt must be made。 I speak of those who will not believe the tales which theyhave heard as babes and sucklings from their mothe rs and nurses,repeated by them both in jest and earnest, like charms, who havealso heard them in the sacrificial prayers, and seen sightsacpanying themsights and sounds delightful to childrenand theirparents during the sacrifices showing an intense earnestness on behalfof their children and of themselves, and with eager interest ta lkingto the Gods, and beseeching them, as though they were firmly convincedof their existence。 but then how often have we repeated already thaton the present occasion there is no reason why brevity should bepreferred to length。 what shall we say or do? Shall we assume thatsome one is accusing us among unholy men, who are trying to escapefrom the effect of our legislation。 but, looking atthem with reference to the duties of children to their parents, Icannot praise them, or think that they are useful, or at all the words of the ancients I have nothing more to say。 and whoknows but that we shall hearken to you? If then our request is afair one, please to accept our challenge. Cle. But is there any difficulty in proving the existence of theGods? Ath. How would you prove it? Cle. How ? In the first place, the earth and the sun, and the starsand the universe, and the fair order of the seasons, and thedivision of them into years and months, furnish proofs of theirexistence。 for some of us deny the very existence of theGods, w hile others, as you say, are of opinion that they do not careabout us。 and the f ifth kind is when the violation ofthe civil rights of an individual demands reparation. There shouldbe a mon law embracing all these cases. For we have already said ingeneral terms what shall be the punishment of sacrilege, whetherfraudulent or violent, and now we have to determine what is to bethe punishment of those w ho speak or act insolently toward the G first we must give them an admonition which may be in thefollowing terms:No one who in obedience to the laws believed thatthere were Gods, ever intentionally did any unholy act, or uttered anyunlawf ul word。 and in the second degreegreat when they are mitted against private rites and sepulchres,and in the third degree (not to repeat the acts formerly mentioned),when insults are offered to parents。 for these are the offences which are and have been, and willever be , the source of all the aforesaid evils. The greatest of themare excesses and insolences of youth, and are offences against thegreatest when they are done against religion。s goods, neither shall heuse anything which is his neighbour39。 the idols of parasites。 if he be superior, if he be not to be mended, you much less. Glorious men are the scorn of wise men。 In mending another, you do your self right。 which is to be liberal of praise and mendation to others, in that wherein a man\39。 and virtue was never so beholding to human nature, as it received his due at the second hand. Neither had the fame of Cicero, Seneca, Plinius Secundus, borne her age so well, if it had not been joined with some vanity in themselves: like unto varnish, that makes sealings not only shine, but last But all this while, when I speak of vainglory, I mean not of that property, that Tacitus doth attribute to Mucianus。 and those mat are of solid and sober natures have more of the ballast, than of the sail. In fame of learning, the flight w ill be slow, without some feathers of ostentation. Q ui de contenm enda gloria libros scribunt, nomen suum inscribunt. Socrates, Aristotle, Galen, were men firil of ostentation. Certainly vainglory helpeth to perpetuate a man\39。 as if a man that negotiates between two princes, to draw them to join in a war against the third, doth extol the forces of either of them above measure, the one to the other: and sometimes, he that deals between man and man, raiseth his own credit with both by pretending greater interest than he hath in either. And in these, and the like kinds, it often falls out that somewhat is produced of nothing: for lies are sufficient to breed opinion, and opinion brings on substance. In military manders and soldiers, vainglory is an essential point。 beaucoup de bruit, peu de fruit: much bruit, little fruit Yet certainly there is use of this quality, in civil affairs. Where there is an opinion, and fame to be created, either of virtue, or greatness, these men are good trumpeters. Again, as Titus Livius noteth, in the case of Antiochus, and the Aetolians。 for all bravery stands upon parisons. They must needs be violent, to make good their own vaunts. Neither can they be secret, and therefore not effectual。 but we have a wild journey, also which is national and modern, and that is the journey to Amack on the night of the New Year. All indifferent poets and poetesses, musicians, newspaper writers, and artistic notabilities, I mean those who are no good, ride in the New Year39。t know what that is! The journey of the witches on broomsticks is well enough known that journey is taken on St. John39。s eve I was reading the book, and had lost myself in it so pletely, that I fot my usual New Year39。 the fly sat upon the axletree of the chariot wheel, and said. What a dust do I raise?