the principal points. And that there might be no excuse
alleged for his not having followed out this topic, he
himself has assured us that he was not wanting either in
inclination or in anxiety to do so; for, in the first book of
his treatise on Laws, when he was touching briefly on the
same subject, he speaks thus: "This topic Scipio, in my
opinion, has sufficiently discussed in those books which you
have read."

And the mind itself, which sees the future, remembers the
past.

Well did Marcus Tullius say, In truth, if there is no one who
would not prefer death to being changed into the form of some
beast, although he were still to retain the mind of a man,
how much more wretched is it to have the mind of a beast in
the form of a man! To me this fate appears as much worse than
the other as the mind is superior to the body.

Tullius says somewhere that he does not think the good of a
ram and of Publius Africanus identical.

And also by its being interposed, it causes shade and night,
which is adapted both to the numbering of days and to rest
from labor.

And as in the autumn he has opened the earth to receive
seeds, in winter relaxed it that it may digest them, and by
the ripening powers of summer softened some and burned up
others.

When the shepherds use * * * for cattle.

Cicero, in the fourth book of his Commonwealth, uses the word
"armentum," and "armentarius," derived from it.

II. The great law of just and regular subordination is the basis of
political prosperity. There is much advantage in the harmonious
succession of ranks and orders and classes, in which the suffrages of
the knights and the senators have their due weight. Too many have
foolishly desired to destroy this institution, in the vain hope of
receiving some new largess, by a public decree, out of a distribution
of the property of the nobility.

III. Consider, now, how wisely the other provisions have been adopted,
in order to secure to the citizens the benefits of an honest and happy
life; for that is, indeed, the grand object of all political
association, and that which every government should endeavor to procure
for the people, partly by its institutions, and partly by its laws.

Consider, in the first place, the national education of the people--a
matter on which the Greeks have expended much labor in