(399) Him I call indeed a Brâhmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army.

(373) including women’s dresses. And we shall want more servants. Will not tutors be also in request, and nurses wet and dry, tirewomen and barbers, as well as confectioners and cooks; and swineherds, too, who were not needed and therefore had no place in the former edition of our State, but are needed now? They must not be forgotten: and there will be animals of many other kinds, if people eat them. Certainly. And living in this way we shall have much greater need of physicians than before? Much greater. And the country which was enough to support the original inhabitants will be too small now, and not enough? Quite true. Then a slice of our neighbours’ land will be wanted by us for pasture and tillage, and they will want a slice of ours, if, like ourselves, they exceed the limit of necessity, and give themselves up to the unlimited accumulation of wealth? That, Socrates, will be inevitable. And so we shall go to war, Glaucon. Shall we not? Most certainly, he replied. Then without determining as yet whether war does good or harm, thus much we may affirm, that now we have discovered war to be derived from causes which are also the causes of almost all the evils in States, private as well as public. Undoubtedly. And our State must once more enlarge; and this time the enlargement will be nothing short of a whole army, which

(374) will have to go out and fight with the invaders for all that we have, as well as for the things and persons whom we were describing above. Why? he said; are they not capable of defending themselves? No, I said; not if we were right in the principle which was acknowledged by all of us when we were framing the State: the principle, as you will remember, was that one man cannot practise many arts with success. Very true, he said. But is not war an art? Certainly. And an art requiring as much attention as shoemaking? Quite true. And the shoemaker was not allowed by us to be a husbandman, or a weaver, or a builder—in order that we might have our shoes well made; but to him and to every other worker was assigned one work for which he was by nature fitted, and at that he was to continue working all his life long and at no other; he was not to let opportunities slip, and then he would become a good workman. Now nothing can be more important than that the work of a soldier should be well done. But is war an art so easily acquired that a man may be a warrior who is also a husbandman, or shoemaker, or other artisan; although no one in the world would be a good dice or draught player who merely took up the game as a recreation, and had not from his earliest years devoted himself to this and nothing else? No tools will make a man a skilled workman, or master of defence, nor be of any use to him who has not learned how to handle them, and has never

(11) They were stronger than them in the lust for power, for they were more honored than the first ones, who had been raised above them. Those had not humbled themselves. They thought about themselves that they were beings originating from themselves alone and were without a source. As they brought forth at first according to their own birth, the two orders assaulted one another, fighting for command because of their manner of being. As a result, they were submerged in forces and natures in accord with the condition of mutual assault, having lust for power and all other things of this sort. It is from these that the vain love of glory draws all of them to the desire of the lust for power, while none of them has the exalted thought nor acknowledges it.

(46) And they mado them serve with rigour, and the more they dealt evilly with them, the more they increased and multiplied.

(4) "Captain, if you will hearken to me I will go south for you to Wu and Yüeh, north to Ch'i and Lu, east to Sung and Wei, and west to Chin and Ch'u. I will have a great wall built for you of many li in extent, enclosing hamlets of many hundreds of thousands of inhabitants, over which State you shall be ruler. Your relations with the empire will enter upon a new phase. You will disband your men. You will gather your brothers around you. You will join in worship of your ancestors. Such is the behaviour of the true Sage and the man of parts, and such is what the world desires." "Ch'iu! come here," cried Robber Chê in a great rage. "Those who are squared by offers and corrected by words are the stupid vulgar masses. The height and the beauty which you praise in me are legacies from my parents. Even though you did not praise them, do you think I should be ignorant of their existence? Besides, those who flatter to the face speak evil behind the back. Now all you have been saying about the great State and its numerous population simply means squaring me by offers as though one of the common herd. And of course it would not last. "There is no State bigger than the empire. Yao and Shun both got this, yet their descendants have not territory enough to insert an awl's point. T'ang and Wu Wang both sat upon the Imperial throne, yet their posterity has been obliterated from the face of the earth. Was not this because of the very magnitude of the prize?

(4) If one is fortunate among men and wealthy, lord over others, best provided with all human enjoyments — that is the highest bliss of men. Now a hundredfold the bliss of men is one bliss of those who have won the fathers' world. Now a hundredfold the bliss of those who have won the fathers' world is one bliss in the Gandharva- world. A hundredfold the bliss in the Gandharva-world is one bliss of the gods who gain their divinity by meritorious works. A hundredfold the bliss of the gods by works is one bliss of the gods by birth and of him who is learned in the Vedas, who is without crook- edness, and who is free from desire. A hundredfold the bliss of the gods by birth is one bliss in the Prajapati- world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. A hundredfold the bliss in the Prajapati-world is one bliss in the Brahma-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. This truly is the highest world. This is the Brahma-world, O king/ — Thus spake Yajnavalkya, [Janaka said:] c I will give you, noble Sir, a thousand [cows]. Speak further than this, for my release.' Then Yajnavalkya feared, thinking: ' This intelligent king has driven me out of every corner.' l

(3) 'Yajfiavalkya/ said he, 'with how many divinities does the Brahman protect the sacrifice on the right today?; ' With one,' ' Which is that one? ' 'The mind. Verily, endless is the mind. Endless are the All-gods. An endless world he wins thereby.'

(9) When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth the spoils.

(5) "I do," replied the prince. "There is a kingdom on its left horn," continued Tai Chin Jen, "ruled over by Aggression, and another on its right horn, ruled over by Violence. These two rulers are constantly fighting for territory. In such cases, corpses lie about by thousands, and one party will pursue the other for fifteen days before returning." "Whew!" cried the prince. "Surely you are joking." "Sire," replied Tai Chin Jen, "I beg you to regard it as fact. Does your Highness recognise any limit to space?" "None," said the prince, "It is boundless." "When, therefore," continued Tai Chin Jen, "the mind descends from the contemplation of boundless space to the contemplation of a kingdom with fixed boundaries, that kingdom must seem to be of dimensions infinitesimally small?" "Of course," replied the prince. "Well then," said Tai Chin Jen, "in a kingdom with fixed boundaries there is the Wei State. In the Wei State there is the city of Liang. In the city of Liang there is a prince. In what does that prince differ from Violence?" "There is no difference," said the prince. Thereupon Tai Chin Jen took his leave, and the prince remained in a state of mental perturbation, as though he had lost something. When Tai Chin Jen had gone, Hui Tzŭ presented himself, and the prince said, "Our friend is truly a great man. Sages are not his equal."

(104) One's own self conquered is better than all other people; not even a god, a Gandharva, not Mâra with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.

(422) poor State if the wealth of many States were to be gathered into one. But how simple of you to use the term State at all of any but our own! Why so? You ought to speak of other States in the plural number; not one of them is a city, but many cities, as they say in the game. For indeed any city, however small, is in fact divided into two, one the city of the poor, the other of the rich; these are at war with one another; and in either there are many smaller divisions, and you would be altogether beside the mark if you treated them all as a single State. But if you deal with them as many, and give the wealth or power or persons of the one to the others, you will always have a great many friends and not many enemies. And your State, while the wise order which has now been prescribed continues to prevail in her, will be the greatest of States, I do not mean to say in reputation or appearance, but in deed and truth, though she number not more than a thousand defenders. A single State which is her equal you will hardly find, either among Hellenes or barbarians, though many that appear to be as great and many times greater. That is most true, he said. And what, I said, will be the best limit for our rulers to fix when they are considering the size of the State and the amount of territory which they are to include, and beyond which they will not go? What limit would you propose? I would allow the State to increase so far as is consistent with unity; that, I think, is the proper limit.

(11) 'Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the Person (purusha). Beyond the Person there is nothing--this is the goal, the highest road.'

(2) Circumstances are not sovereign over the good of life, for they are themselves moulded by their priors and come in as members of a sequence. The Leading-Principle holds all the threads while the minor agents, the individuals, serve according to their own capacities, as in a war the generalissimo lays down the plan and his subordinates do their best to its furtherance. The Universe has been ordered by a Providence that may be compared to a general; he has considered operations, conditions and such practical needs as food and drink, arms and engines of war; all the problem of reconciling these complex elements has been worked out beforehand so as to make it probable that the final event may be success. The entire scheme emerges from the general's mind with a certain plausible promise, though it cannot cover the enemy's operations, and there is no power over the disposition of the enemy's forces: but where the mighty general is in question whose power extends over all that is, what can pass unordered, what can fail to fit into the plan?

(26) "Their bodies rear up and none can withstand their attack

(30) "Their bodies rear up and none can withstand their attack

(88) "Their bodies rear up and none can withstand their attack

(19) As, then, in war the soldier must not leave the post which the commander has assigned him, so neither must we desert the post assigned by the Word, whom we have received as the guide of knowledge and of life. But the most have not even inquired, if there is one that we ought to follow, and who this is, and how lie is to be followed. For as is the Word, such also must the believer's life be, so as to be able to follow God, who brings all things to end from the beginning by the right course.

(7) And, again, the complete sovereignty of the creatures of Aûharmazd is in the future existence, and that also is unlimited for ever and everlasting; and the creatures of Aharman will perish at the time when the future existence occurs, and that also is eternity.

(1) 'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.' 'Sir, in what does the Infinite rest?' 'In its own greatness--or not even in greatness 2.'