would hope that I have made the sense more evident to the reader, in many passages, than it is in the common editions.

I was induced to engage in the present work, by the express wish of my pupils, during the past year. My earnest hope and desire are, that they, and others associated with them, may be profited by the study of it; as it is specially designed for theological students. I would indulge the hope, also, that others who pursue classical study, may take an interest in it; for I can scarcely conceive of a topic more interesting, in a moral and religious point of view, than the knowledge of what the highest efforts of human reason could without revelation and of themselves do, in developing the doctrine of the soul's immortality.

My present design is, to publish a second volume in connexion with this, which is to consist of Plato's Phaedo, i. e. his treatise on the immortality of the soul. The present volume is a specimen of the manner which I mean to pursue, in respect to commentary, and to the critical examination of the author's arguments.

In the present volume, I have adapted the sections (marked §) to the purpose of discriminating the larger transitions of the author's discourse. I found these so discrepant from each other in my different editions, and oftentimes so much at variance with what seemed to me the most desirable division of the text, that, after consideration, I was induced to abandon the plan of following any one of them, and to mark the sections anew. Another object obtained by marking them, is, to facilitate references to the text, in the notes and elsewhere.

I have also introduced breaks or paragraphs in many places of the text, where most editions make none. Ernesti has printed an almost unbroken text; by which the reader is often perplexed, and always fatigued.

I have also ventured to go a step further than any of the editions which I have seen, viz., to print the colloquy in the manner of a dialogue. Every reader will, I trust, spontaneously give his assent to this.

In those cases where I have supposed there could be any doubt, in the mind of the reader, with regard to the Ablative case of the first declension, as distinguish

ed from the Nominative, I have marked the Ablative in the usual way. Carey marks it always; the German editors, never. It is unnecessary to mark it for the practised reader; but it is convenient for the unpractised one to have it marked in doubtful cases. I have marked such cases; but I have come, in the course of printing, and when it was too late to retrace my steps, to the entire conviction, that the method of Carey is the best.

Here and there I have printed a whole sentence in capitals. My object is, to render conspicuous to the eye, and easy to be found, such sentences as are extraordinary for the sentiment which they contain, or as will serve for significant mottos in writing, or maxims in conversation.

I could never be induced, placed in such circumstances as I am at present, to give my time and attention to the exegesis of any heathen author, were I not convinced that the study of such authors is important to the interpreter of the sacred writings. It is because of the bearing which such study has on the interpretation of the Scriptures, and because of the deeply interesting nature of the subjects discussed in the selection which I have made, that I feel myself to be within the proper sphere of my duty, while engaged in this work.

My reason for publishing my notes and strictures in English, is the same which induces almost all the lexicographers of Greek and Latin, at the present day, to publish their explanations in their own vernacular language. He who expects to aid the young reader, must make it not only possible for him to understand his explanations, but a matter of course that they should be understood without much effort or study. Where is to be the end of interpretation, if each writer who attempts to explain, is as difficult to be understood, as the original on which he comments? My object would be entirely defeated, by pursuing such a course.

Should this work meet with a favourable reception, I would hope to see some other individual proceed farther in the execution of the plan now commenced. With the little volume from Plato, should my life be spared to finish it, I must bid adieu to this kind of labour.

My present duties and station call for all my attention in another way; and the guardians and friends of the Seminary with which I am connected, expect, and have a right to expect, that I should obey the call. Most cheerfully shall I do it, if it may please a kind Providence to give me ability. Thus far, all the attention I have bestowed on the little volumes of Select Classics, has been of direct and immediate advantage to my exegetical studies. I cannot, therefore, but think the time well spent; and especially so, if the undertaking should meet the public approbation so as to excite some of the scholars in our country to publish such editions of the classics, as may be the real means of literary and moral improvement. We have been, long enough, shut up to the European method. More pieces which are entire, (only such should be published for the purposes of reading), from Plato, Xenophon, and other Greek writers, of a moral and highly interesting nature; and also like pieces from the Latin ones; might easily be selected. To all these I could wish to see added, Selections from the Latin and Greek Christian Fathers; writers now unknown, except by name, to most of our students; but deserving of more attention than our country has yet given them. How can a system of education be truly Christian and liberal, which entirely excludes them?

How soon the volume containing the Phaedo will follow, I cannot definitely state at present. I find the editing of it to be a serious business indeed, as it renders a knowledge of the Platonic system absolutely necessary, in order to give the requisite explanations. No one of all Plato's writings, partakes more of his ideal philosophy than this.

The public will not therefore expect that this volume should be hastily published, when they consider what an undertaking it is, and also that I can give but a very small portion of my time to the work, as my other duties must not in any wise be neglected. Still, I have advanced nearly through the commentary on the Phaedo, and would hope to conclude the work, during the winter or in the spring.

Andover, Jan. 1833.

MOSES STUART.

TUSCULANARUM QUAESTIONUM

AD M. BRUTUM

LIBER PRIMUS.

DE CONTEMNENDA MORTE.

$ 1.

10

CUM defensionum laboribus senatoriisque muneribus, aut omnino, aut magna ex parte, essem aliquando liberatus, retuli me, Brute, te hortante maxime, ad ea studia, quae retenta animo, remissa temporibus, longo intervallo intermissa revocavi. Et cum omnium artium, quae ad rectam vivendi viam pertinerent, ratio et disciplina studio sapientiae, quae philosophia dicitur, contineretur; hoc mihi Latinis litteris illustrandum putavi. Non quia philosophia Graecis et litteris et doctoribus percipi non posset: sed meum semper judicium fuit, omnia nostros aut invenisse per se sapientius quam Graecos; aut accepta ab illis fecisse meliora, quae quidem digna statuissent in quibus elaborarent. Nam mores et instituta vitae, resque domesticas ac familiares, nos profecto et melius tuemur et lautius; rem vero publicam nostri majores certe melioribus temperaverunt et institutis et legibus. Quid loquar de re militari? in qua cum virtute nostri mul 20 tum valuerunt, tum plus etiam disciplinâ. Jam illa quae naturâ non litteris assecuti sunt, neque cum Graecia neque ulla cum gente sunt conferenda. Quae enim tanta gravitas, quae tanta constantia, magnitudo animi, probitas, fides,

quae tam excellens in omni genere virtus in ullis fuit, ut sit cum majoribus nostris comparanda?

$2.

Doctrinâ Graecia nos et omni litterarum genere superabat; in quo erat facile vincere non repugnantes. Nam cum apud Graecos antiquissimum sit e doctis genus poëtarum, siquidem Homerus fuit et Hesiodus ante Romam conditam, Archilochus regnante Romulo; serius poëticam nos accepimus. Annis enim fere DX 10 post Romam conditam, Livius fabulam dedit (C. Claudio Caeci filio, M. Tuditano, consulibus) anno ante natum Ennium, qui fuit major natu quam Plautus; et Naevius.

Sero igitur a nostris poëtae vel cogniti vel recepti. Quamquam est in Originibus, solitos esse in epulis canere convivas ad tibicinem de clarorum hominum virtutibus, honorem tamen huic generi non fuisse, declarat oratio Catonis, in qua objecit ut probrum M. Nobiliori, quod is 20 in provinciam poëtas duxisset; duxerat autem consul ille in Aetoliam, ut scimus, Ennium. Quo minus igitur honoris erat poëtis, eo minora studia fuerunt; nec tamen sic qui magnis ingeniis in eo genere exstiterunt, non satis Graecorum gloriae responderunt.

An censemus, si Fabio nobilissimo homini laudi datum esset quod pingeret, non multos etiam apud nos futuros Polycletos et Parrhasios fuisse ? HONOS ALIT ARTES, OMNESQUE INCENDUNTUR AD 30 STUDIA GLORIA; JACENTQUE EA SEMPER, QUAE APUD QUOSQUE IMPROBANTUR.