(1) Of animals, some are the recipients of felicity, but others are incapable of receiving it. And those animals, indeed, are receptive of it that have reason. For felicity cannot subsist without virtue; and virtue is first ingenerated in that which possesses reason. But those animals are incapable of receiving felicity, that are destitute of reason. For neither can that which is deprived of sight, receive the work or the virtue of sight; nor can that which is destitute of reason, be the recipient of the work, or the virtue of that which possesses reason. With respect to felicity, however, and virtue, the former is as a work, but the latter as a certain art, to that which possesses reason. But of animals which possess reason, some are self-perfect, and these are such as are perfect through themselves, and are indigent of nothing external, either to their existence, or to their existing well and beautifully.

And such, indeed, is God. Those animals, however, are not self-perfect, which are not perfect through themselves, but are in want of external causes to their perfection. And man is an animal of this kind. Of animals, therefore, which are not self-perfect, some indeed are perfect, but others are not perfect. And those indeed are perfect which derive their subsistence both from their own [proper] causes, and from external causes. And they derive it indeed from their own causes, because they obtain from thence both an excellent nature and deliberate choice; but from external causes, because they receive from thence equitable legislation and good rulers. But the animals which are not perfect, are either such as participate of neither of these, or of some one of these, or whose souls are entirely depraved. And such will the man be who is of a description different from the above.

(5) Using the creatures, then, when the Word prescribes, and to the extent it prescribes, in the exercise of thankfulness to the Creator, he becomes master of the enjoyment of them.

(12) They likewise were of opinion that great providential attention should be paid by those who beget children, to the future progeny. The first, therefore, and the greatest care which should be taken by him who applies himself to the procreation of children is, that he lives temperately and healthfully, that he neither fills himself with food unseasonably, nor uses such aliments as may render the habits of the body worse than they were, and above all things, that he avoids intoxication. For they thought that depraved seed was produced from a bad, discordant, and turbid temperament. And universally they were of opinion, that none but an indolent and inconsiderate person would attempt to produce an animal, and lead it into existence, without providing with all possible diligence that its ingress into being and life might be most elegant and pleasing.

For those that are lovers of dogs, pay every possible attention to the generation of whelps, in order that they may be produced from such things as are proper, and when it is proper, and in such a way as is proper, and thus may become a good offspring. The same attention also is paid by those who are lovers of birds. And it is evident that others also who are studious about the procreation of generous animals, endeavour by all possible means, that the generation of them may not be in vain. It would be absurd therefore that men should pay no attention to their own offspring, but should both beget them casually and with perfect carelessness, and, after they are begotten, nourish and educate them with extreme negligence.

For this is the most powerful and most manifest cause of the vice and depravity of the greater part of mankind. For with the multitude the procreation of children is undertaken in a beastly and rash manner. And such were the assertions, and such the doctrine of these men, which they verified both in words and deeds, respecting temperance; these precepts having been originally received by them from Pythagoras himself, like certain oracles delivered by the Pythian Apollo.

(60) Why dost thou love that wild Beast so much, which does but afflict thee? And besides, thou canst not take it with thee, neither does it belong to thee, but to the World; let the World do what it will with it, stay thou with me; it is but a little While before thy Beast breaks, and then thou art unbound, and abidest with me.

(3) In a meadow the flowers blooming variously, and in a park the plantations of fruittrees, are not separated according to their species from those of other kinds. If some, culling varieties, have Composed learned collections, Meadows, and Helicons, and Honeycombs, and Robes; then, with the things which come to recollection by haphazard, and are expurgated neither in order nor expression, but purposely scattered, the form of the Miscellanies is promiscuously variegated like a meadow. And such being the case, my notes shall serve as kindling sparks; and in the case of him, who is fit for knowledge, if he chance to fall in with them, research made with exertion will turn out to his benefit and advantage. For it is fight that labour should precede not only food but also, much more knowledge, in the case of those that are advancing to the eternal and blessed salvation by the "strait and narrow way," which is truly the Lord's.

(62) And although the Driver compasses thee about, and will fetch thee away, yet there is a limit for thy Beast, how far it shall go, the Hunter cannot break [or destroy] it sooner than the limited Time; and then if he breaks it, or it is done only for [the Manifesting of] God's Deeds of Wonder, and for thy best Good; all thy Stripes in the thorny Bath shall stand in my Kingdom for a fair Ensign of thy Victory; and moreover, thou shalt have great Joy in it, before the Angels of God, in that thou hast despised the Hunter, and art gone out of a wild Birth into an angelical one. O how thou wilt rejoice, when thou shalt think upon thy wild Beast, which plagued thee Day and Night, in that thou art 0 loosed from it.

(1) The same things also may be learned from the distribution of the Gods according to places; and from this, and the partible dominion over each particular thing, it may be seen how many allotments, greater or less, superior beings are assigned according to their different orders. For it is evident, that to the Gods who preside over certain places, the things produced by them are most appropriately offered in sacrifice; and that what pertains to the governed is most adapted to be sacrificed to the governors. For always to makers their own works are particularly grateful; and to those who primarily produce certain things, such things are primarily acceptable. Whether, therefore, certain animals, or plants, or any other productions of the earth, are governed by superior beings, at one and the same time, they participate of their inspective care, and impart to us an indivisible communion with the Gods. Some things, therefore, of this kind, if they are carefully preserved, increase the familiarity of those that retain them with the Gods; and these are such as by remaining entire, preserve the communion between Gods and men. Of this kind are some of the animals in Egypt, and man, who is everywhere sacred. But some things, when consecrated, produce a more manifest familiarity; and these are such as by an analysis into the principle of the first elements, effect an alliance more sacredly adapted to superior causes. For the more perfect this alliance is, the more perfect always is the good which is imparted by it.

(4) 'The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.'

(4) There are likewise three definite times of human life; one of prosperity; another of adversity; and a third subsisting between these. Since therefore, he is a good man who possesses and uses virtue; but he uses it according to three seasons; for he uses it either in adversity, or in prosperity, or in the time between these; and in adversity indeed he is unhappy, but in prosperity happy, and in the middle condition, he is not happy [though he is not miserable];—this being the case, it is evident that felicity is nothing else than the use of virtue in prosperity. We now speak, however, of the felicity of man. But man is not soul alone, but is likewise body. For the animal which consists of both, and that which is constituted from things of this kind is man.

For though the body is naturally adapted to be the instrument of the soul, yet this as well as the soul is a part of man [so far as he is an animal. ] Hence of goods also, some are the goods of man, but others, of the parts of man. And the good of man, indeed, is felicity. But of the parts of man, the good of the soul is prudence, fortitude, justice, and temperance. And the good of the body is beauty, health, a good corporeal habit, and excellence of sensation. With respect to externals however, wealth, glory, honor, and nobility, are naturally adapted to be attendant on man, and to follow precedaneous goods. The less, also, are ministrant to the greater goods.

Thus friendship, glory, and wealth, are ministrant both to the body and the soul; but health, strength, and excellence of sensation, are subservient to the soul; and prudence [i. e. wisdom] and justice are ministrant to the intellect of the soul. Intellect, however, is the satellite of Deity. For God is the most excellent, and the leader and ruler of all things. And for the sake of these, it is necessary that other goods should be present. For the general, indeed, is the leader of the army; the pilot, of the ship; God, of the world; and intellect, of soul. But prudence is the leader of the felicity pertaining to life. For prudence is nothing else than the science of the felicity which respects human life, or the science of the goods which naturally pertain to man.

(11) "Do you not know that those who keep tigers do not venture to give them live animals as food, for fear of exciting their fury when killing the prey? Also, that whole animals are not given, for fear of exciting the tigers' fury when rending them? The periods of hunger and repletion are carefully watched in order to prevent such outbursts. The tiger is of a different species from man; but the latter too is manageable if properly managed, unmanageable if excited to fury. "Those who are fond of horses surround them with various conveniences. Sometimes mosquitoes or flies trouble them; and then, unexpectedly to the animal, a groom will brush them off, the result being that the horse breaks his bridle, and hurts his head and chest. The intention is good, but there is a want of real care for the horse. Against this you must be on your guard." A certain artisan was travelling to the Ch'i State. On reaching Ch'ü-yüan, he saw a sacred li tree, large enough to hide an ox behind it, a hundred spans in girth, towering up ten cubits over the hill top, and carrying behind it branches, many tens of the smallest of which were of a size for boats. Crowds stood gazing at it, but our artisan took no notice, and went on his way with out even casting a look behind. His apprentice however gazed his fill, and when he caught up his master, said, "Ever since I have handled an adze in your service, I have never seen such a splendid piece of timber as that. How was it that you, sir, did not care to stop and look at it?"

(4) Thus man’s an animal; yet not indeed less potent in that he’s partly mortal, but rather doth he seem to be all the more fit and efficacious for reaching Certain Reason, since he has had mortality bestowed on him as well. For it is plain he could not have sustained the strain of both, unless he had been formed out of both natures, so that he could possess the powers of cultivating Earthly things and loving Heaven. X

(589) the lion-like qualities, but to starve and weaken the man, who is consequently liable to be dragged about at the mercy of either of the other two; and he is not to attempt to familiarize or harmonize them with one another—he ought rather to suffer them to fight and bite and devour one another. Certainly, he said; that is what the approver of injustice says. To him the supporter of justice makes answer that he should ever so speak and act as to give the man within him in some way or other the most complete mastery over the entire human creature. He should watch over the many-headed monster like a good husbandman, fostering and cultivating the gentle qualities, and preventing the wild ones from growing; he should be making the lion-heart his ally, and in common care of them all should be uniting the several parts with one another and with himself. Yes, he said, that is quite what the maintainer of justice say. And so from every point of view, whether of pleasure, honour, or advantage, the approver of justice is right and speaks the truth, and the disapprover is wrong and false and ignorant? Yes, from every point of view. Come, now, and let us gently reason with the unjust, who is not intentionally in error. ‘Sweet Sir,’ we will say to him, ‘what think you of things esteemed noble and ignoble?

(4) The truth of this also may be seen in the nature itself of animals. For if animal had no existence, there would neither be eye, nor mouth, nor ear. But animal existing, each of these likewise exists. As the whole, however, is to the part, so is the virtue of the whole to the virtue of the part. For harmony not existing, and a divine inspection of mundane affairs, things which are adorned would no longer be able to remain in an excellent condition. And equitable legislation not existing in a city, it is not possible for a citizen to be good or happy. Health, likewise, not existing in the animal, it is not possible for the foot or the hand to be strong and healthy. For harmony indeed is the virtue of the world; equitable legislation is the virtue of a city; and health and strength are the virtue of the body. Each of the parts likewise in these things is co-arranged on account of the whole and the universe. For the eyes see on account of the whole body. And the other parts and members are co-arranged for the sake of the whole [body] and the universe.

(590) lion and serpent element in them disproportionately grows and gains strength? Yes. And luxury and softness are blamed, because they relax and weaken this same creature, and make a coward of him? Very true. And is not a man reproached for flattery and meanness who subordinates the spirited animal to the unruly monster, and, for the sake of money, of which he can never have enough, habituates him in the days of his youth to be trampled in the mire, and from being a lion to become a monkey? True, he said. And why are mean employments and manual arts a reproach? Only because they imply a natural weakness of the higher principle; the individual is unable to control the creatures within him, but has to court them, and his great study is how to flatter them. Such appears to be the reason. And therefore, being desirous of placing him under a rule like that of the best, we say that he ought to be the servant of the best, in whom the Divine rules; not, as Thrasymachus supposed, to the injury of the servant, but because every one had better be ruled by divine wisdom dwelling within him; or, if this be impossible, then by an external authority, in order that we may be all, as far as possible, under the same government, friends and equals. True, he said.

(1) The readiness acquired by previous training conduces much to the perception of such things as are requisite; but those things which can be perceived only by mind are the special exercise for the mind. And their nature is triple according as we consider their quantity, their magnitude, and what can be predicated of them. For the discourse which consists of demonstrations, implants in the spirit of him who follows it, clear faith; so that he cannot conceive of that which is demonstrated being different; and so it does not allow us to succumb to those who assail us by fraud. In such studies, therefore, the soul is purged from sensible things, and is excited, so as to be able to see truth distinctly. For nutriment, and the training which is maintained gentle, make noble natures I; and noble natures, when they have received such training, become still better than before both in other respects, but especially in productiveness, as is the case with the other creatures. Wherefore it is mid, "Go to the ant, thou sluggard, and become wiser than it, which provideth much and, varied food in the harvest against the inclemency of winter." Or go to the bee, and learn how laborious she is; for she, feeding on the whole meadow, produces one honey-comb.

(3) Therefore hath He made man of soul and body,—that is, of an eternal and a mortal nature; so that an animal thus blended can content his dual origin,—admire and worship things in heaven, and cultivate and govern things on earth. By mortal things I do not mean the water or the earth [themselves], for these are two of the [immortal] elements that nature hath made subject unto men,—but [either] things that are by men, or [that are] in or from them ; such as the cultivation of the earth itself, pastures, [and] buildings, harbours, voyagings, intercommunications, mutual services, which are the firmest bonds of men between themselves and that part of the Cosmos which consists [indeed] of water and of earth, [but is] the Cosmos’ terrene part,—which is preserved by knowledge and the use of arts and sciences; without which [things] God willeth not Cosmos should be complete. In that necessity doth follow what seems good to God; performance waits upon His will. Nor is it credible that that which once hath pleased Him, will become unpleasing unto God; since He hath known both what will be, and what will please Him, long before.

(5) Sometimes an animal, when covered, struggles So that his impulse needs must be apparent, By reason of the wrappage following it; And in like manner the primeval soul Made clear to me athwart its covering How jubilant it was to give me pleasure. Then breathed: "Without thy uttering it to me, Thine inclination better I discern Than thou whatever thing is surest to thee; For I behold it in the truthful mirror, That of Himself all things parhelion makes, And none makes Him parhelion of itself. Thou fain wouldst hear how long ago God placed me Within the lofty garden, where this Lady Unto so long a stairway thee disposed. And how long to mine eyes it was a pleasure, And of the great disdain the proper cause, And the language that I used and that I made. Now, son of mine, the tasting of the tree Not in itself was cause of so great exile, But solely the o'erstepping of the bounds. There, whence thy Lady moved Virgilius, Four thousand and three hundred and two circuits Made by the sun, this Council I desired;

(2) Since, however, of the parts of the soul, one is the leader, but the other follows, and the virtues and the vices subsist about these, and in these; it is evident that with respect to the virtues also, some are leaders, others are followers, and others, are composed from these. And the leaders, indeed, are such as prudence; but the followers are such as fortitude and temperance; and the composites from these, are such as justice. The passions, however, are the matter of virtue; for the virtues subsist about, and in these. But of the passions, one is voluntary, but another is involuntary. And the voluntary, indeed, is pleasure; but the involuntary is pain. Men also, who have the political virtues, give intension and remission to these, co-harmonizing the other parts of the soul, to that part which possesses reason.

But the boundary of this co-adaptation, is for intellect not to be prevented from accomplishing its proper work, either by indigence, or excess. For that which is less excellent, is co-arranged for the sake of that which is more excellent. Thus in the world, every part that is always passive, subsists for the sake of that which is always moved. And in the conjunction of animals, the female subsists for the sake of the male. For the latter sows, generating a soul; but the former alone imparts matter to that which is generated. In the soul however, the irrational subsists for the sake of the rational part. For anger and desire are co-arranged in subserviency to the first part of the soul; the former as a certain satellite, and guardian of the body; but the latter as a dispensator and provident curator of necessary wants.

But intellect being established in the highest summit of the body, and having a prospect in that which is on all sides splendid and transparent, investigates the wisdom of [real] beings. And this is the work of it according to nature, viz. having investigated, and obtained the possession [of truth] to follow those beings who are more excellent and more honorable than itself. For the knowledge of things divine and most honorable, is the principle, cause, and rule of human blessedness .

(620) and when he saw it, he said that he would have done the same had his lot been first instead of last, and that he was delighted to have it. And not only did men pass into animals, but I must also mention that there were animals tame and wild who changed into one another and into corresponding human natures—the good into the gentle and the evil into the savage, in all sorts of combinations. All the souls had now chosen their lives, and they went in the order of their choice to Lachesis, who sent with them the genius whom they had severally chosen, to be the guardian of their lives and the fulfiller of the choice: this genius led the souls first to Clotho, and drew them within the revolution of the spindle impelled by her hand, thus ratifying the destiny of each; and then, when they were fastened to this, carried them to Atropos, who spun the threads and made them irreversible, whence without turning round they passed beneath the throne of Necessity; and when they had all passed, they marched on in a scorching heat to the plain of Forgetfulness, which was a barren waste destitute of trees and verdure; and then towards evening they encamped by the river of Unmindfulness, whose water no vessel can hold; of this they were all obliged to drink a certain quantity, and those who were not saved by wisdom drank more than was necessary; and each one as he drank forgot all things.

(323) For with these animals does no man reach the untrodden country (Nirvâna), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.