(18) Socrates: but show themselves stern in battle towards all the enemies they encounter. Timaeus: Very true. Socrates: For we said, as I think, that the soul of the Guardians ought to be of a nature at once spirited and philosophic in a superlative degree, so that they might be able to treat their friends rightly with leniency and their foes with sternness. Timaeus: Yes. Socrates: And what of their training? Did we not say that they were trained in gymnastic, in music, and in all the studies proper for such men? Timaeus: Certainly.

(31) All these, then, are not ashamed clearly to confess the advantage which accrues from caution. And the wisdom which is trite and not contrary to reason, trusting not in mere words and oracular utterances, but in invulnerable armour of defence and energetic mysteries, and devoting itself to divine commands, and exercise, and practice, receives a divine power according to its inspiration from the Word.

(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.

(3) "I will accustom myself to the dress," replied Chuang Tzŭ; and after practising for three days, he went again to see the young prince, who accompanied him into his father's presence. The latter drew a sharp sword and awaited Chuang Tzŭ's approach. But Chuang Tzŭ, when he entered the door of the audience chamber, did not hurry forward, neither did he prostrate himself before the prince. "What have you to say to me," cried the prince, "that you have obtained your introduction through the Heir Apparent?" "I have heard," replied Chuang Tzŭ, "that your Highness loves sword-play. Therefore I have come to exhibit my skill." "What can you do in that line?" asked the prince. "Were I to meet an opponent," said Chuang Tzŭ, "at every ten paces, I could go on for a thousand li without being stopped." "Bravo!" cried the prince. "There is not your match in the empire." "When I fight," continued Chuang Tzŭ, "I make a show of being weak but push a vigorous attack. The last to start, I am the first to arrive. I should like your Highness to make trial of me."

(94) What of the coward then? His bravery is gone! Strive, then, from mere hearing to press on to seeing; Then ear too will acquire the properties of an eye; Your ears, now worthless as wool, will become gems; Yea, your whole body will become a mirror, It will be as an eye or a bright gem in your bosom. First the hearing of the ear enables you to form ideas, Strive, then, to increase the number of these ideas, That they may guide you, like Majnun, to the Beloved. To return; that prince played the fool,

(123) Therefore this is a very difficult article to be understood; nay, it cannot be understood at all, except by experience in this fight. Though I should write many books thereof, yet thou wouldst understand nothing of it, unless thy spirit stand in such a birth or geniture, and that the knowledge be generated in thyself; otherwise thou canst neither comprehend nor believe it.

(93) If a simple man, that cannot place his words handsomely, cometh before him, then he taketh him up short, as if he were a dog; and if the man has any business before him, then, in his eyes, only those of worldly esteem are in the right, and he lets them carry the cause, right or wrong: Take heed, Friend, what manner of princely angel indeed thou art; thou wilt find it well enough in the following chapter, concerning the fall of the devil; that will be thy looking-glass in which to see thyself. II.

(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?"

(12) Forms of fortitude are endurance, magnanimity, high spirit, liberality, and grandeur. And for this reason he neither meets with the blame or the bad opinion of the multitude; nor is he subjected to opinions or flatteries. But in the indurance of toils and at the same time in the discharge of any duty, and in his manly superiority to all circumstances, he appears truly a man (anhr) among the rest of human beings. And, on the other hand, maintaining prudence, he exercises moderation in the calmness of his soul; receptive of what is commanded, as of what belongs to him, entertaining aversion to what is base, as alien to him; become decorous and supramundane, he does everything with decorum and in order, and transgresses in no respect, and in nothing. Rich he is in the highest degree in desiring nothing, as having few wants; and being in the midst of abundance of all good through the knowledge of the good. For it is the first effect of his righteousness, to love to spend his time and associate with those of his own race both in earth and heaven. So also he is liberal of what he possesses.

(42) O ye Compassionate Ones, defend (so-and-so) who is defenseless. Protect him who is unprotected. Be his forces and his kinsmen. Protect [him] from the great gloom of the Bardo. Turn him from the red [or storm] wind of Karma. Turn him from the great awe and terror of the Lords of Death. Save him from the long narrow passage-way of the Bardo.

(18) No one, then, who is irrationally brave is a Gnostic; since one might call children brave, who, through ignorance of what is to be dreaded, undergo things that are frightful. So they touch fire even. And the wild beasts that rush close on the points of spears, having a brute courage, might be called valiant. And such people might perhaps call jugglers valiant, who tumble on swords with a certain dexterity, practising a mischievous art for sorry gain. But he who is truly brave, with the peril arising from the bad feeling of the multitude before his eyes, courageously awaits whatever comes. In this way he is distin guished from others that are called martyrs, inasmuch as some furnish occasions for themselves, and rush into the heart of dangers, I know not how (for it is right to use mild language); while they, in accordance with right reason, protect themselves; then, on God really calling them, promptly surrender themselves, and confirm the call, from being conscious of no precipitancy, and present the man to be proved in the exercise of true rational fortitude. Neither, then, enduring lesser dangers from fear of greater, like other people, nor dreading censure at the hands of their equals, and those of like sentiments, do they continue in the confession of their calling; but from love to God they willingly obey the call, with no other aim in view than pleasing God, and not for the sake of the reward of their toils.

(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.

(49) Lovers have suffered chastisement for this cause, They have supposed the fawn to have no shepherd, They have supposed the captive to be going a begging; Till in the twinkling of an eye an arrow pierces them, Saying, "I am her guardian; look not at her rashly!" What! am I less than a lamb or a fallow deer, That I should have none to shepherd me? Nay, I have a Guardian worthy of dominion, He is aware whether that wind is chill or mild,

(1) Abolish every childish time of life, acquire for yourself strength of mind and soul, and intensify the struggle against every folly of the passions of love and base wickedness, and love of praise, and fondness of contention, and tiresome jealousy and wrath, and anger and the desire of avarice. Guard your (pl.) camp and weapons and spears. Arm yourself and all the soldiers, which are the words, and the commanders, which are the counsels, and your mind as a guiding principle.

(3) Not to value and employ men of superior ability is the way to keep the people from rivalry among themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder. Therefore the sage, in the exercise of his government, empties their minds, fills their bellies, weakens their wills, and strengthens their bones. He constantly (tries to) keep them without knowledge and without desire, and where there are those who have knowledge, to keep them from presuming to act (on it). When there is this abstinence from action, good order is universal.

(3) And his guardian spirits (fravâhar) of warriors and the righteous, on war horses and spear in hand, were around the sky; such-like as the hair on the head is the similitude (ângunî-aîtak) of those who hold the watch of the rampart.

(1) Then they made the small wild animals, the guardians of the woods, the spirits of the mountains, the deer, the birds, pumas, jaguars, serpents, snakes. vipers, guardians of the thickets. And the Forefathers asked: 'Shall there be only silence and calm under the trees, under the vines? It is well that hereafter there be someone to guard them."

(6) At this the prince seemed absorbed in his reflections. Then he enquired, saying, "And what is the sword of the Princes?" "The Wise and brave," replied Chuang Tzŭ, "are its point. The incorruptible are its edge. The virtuous are its back. The loyal are its hilt. The heroic are its sheath. You may push this sword too, it will not advance. Raise it, it will not go up. Lower it, it will not go down. Whirl it around, it will not change position. Above, it models itself upon the round heaven, in order to keep in harmony with the sun, moon, and stars. Below, it models itself upon the square earth, in order to keep in harmony with the four seasons. It adapts itself to the wishes of the people, in order to diffuse peace on all sides. One flash of this blade is like a roaring clap of thunder. Between the boundaries of the State there is not left one but who yields and obeys the command of his prince. Such is the sword of the Princes."

(5) Now, generalship involves three ideas: caution, enterprise, and the union of the two. And each of these consists of three things, acting as they do either by word, or by deeds, or by both together. And all this can be accomplished either by persuasion, or by compulsion, or by inflicting harm in the way of taking vengeance on those who ought to be punished; and this either by doing what is right, or by telling what is untrue, or by telling what is true, or by adopting any of these means conjointly at the same time.

(3) Not otherwise in summer do the dogs, Now with the foot, now with the muzzle, when By fleas, or flies, or gadflies, they are bitten. When I had turned mine eyes upon the faces Of some, on whom the dolorous fire is falling, Not one of them I knew; but I perceived That from the neck of each there hung a pouch, Which certain colour had, and certain blazon; And thereupon it seems their eyes are feeding. And as I gazing round me come among them, Upon a yellow pouch I azure saw That had the face and posture of a lion. Proceeding then the current of my sight, Another of them saw I, red as blood, Display a goose more white than butter is. And one, who with an azure sow and gravid Emblazoned had his little pouch of white, Said unto me: "What dost thou in this moat? Now get thee gone; and since thou'rt still alive, Know that a neighbour of mine, Vitaliano, Will have his seat here on my left-hand side. A Paduan am I with these Florentines; Full many a time they thunder in mine ears, Exclaiming, 'Come the sovereign cavalier,