(3) This also is evident, that [human] life becomes different from disposition and action. But it is necessary that the disposition should be either worthy or depraved; and that action should be attended either with felicity or misery. And a worthy disposition, indeed, participates of virtue; but a bad one of vice. With respect to actions, also, those that are prosperous are attended with felicity; (for they derive their completion through looking to reason) but those that are unfortunate, are attended with misery; for they are frustrated of the end. Hence, it is not only necessary to learn virtue, but also to possess and use it, either for security, or increase, [of property when it is too little] or, which is the greatest thing of all, for the emendation of families and cities.

For it is not only necessary to have the possession of things beautiful, but also the use of them. All these things, however, will take place, when a man lives in a city that uses equitable laws. And these, indeed, I say, are what is called the horn of Amalthea. For all things are contained in equitable legislation. And without this, the greatest good of human nature can neither be effected, nor, when effected, be increased and become permanent. For this comprehends in itself virtue, and the tendency to virtue; because excellent natures are generated according to it. Manners, likewise, studies, and laws, subsist through this in the most excellent condition; and besides these, rightly-deciding reason, and piety and sanctity towards the most honorable natures.

So that it is necessary that he who is to be happy, and whose life is to be prosperous, should live and die in a country governed by equitable laws, relinquishing all illegality. At the same time what has been said is attended with necessity. For man is a part of society, and hence from the same reasoning, will become entire and perfect, if he not only associates with others, but associates in a becoming manner. For some things are naturally adapted to subsist in many things, and not in one thing; others in one thing, and not in many; but others both in many, and in one thing, and on this account in one thing, because in many. For harmony, indeed, and symphony and number, are naturally adapted to be ingenerated in many things.

For nothing which makes a whole from these parts, is sufficient to itself. But acuteness of seeing and hearing, and swiftness of feet, subsist in one thing alone. Felicity, however, and the virtue of soul, subsist both in one thing and in many, in a whole, and in the universe. And on this account they subsist in one thing, because they also subsist in many: and they subsist in many, because they are inherent in a whole and in the universe. For the orderly distribution of the whole nature of things methodically arranges each particular. And the orderly distribution of particulars gives completion to the whole of things and to the universe. But this follows from the whole being naturally prior to the part, and not the part to the whole . For if the world was not, neither the sun nor the moon would exist, nor the planets, nor the fixed stars. But the world existing, each of these also exists.

(9) Wealth and poverty, and all inequalities of that order, are made ground of complaint. But this is to ignore that the Sage demands no equality in such matters: he cannot think that to own many things is to be richer or that the powerful have the better of the simple; he leaves all such preoccupations to another kind of man. He has learned that life on earth has two distinct forms, the way of the Sage and the way of the mass, the Sage intent upon the sublimest, upon the realm above, while those of the more strictly human type fall, again, under two classes, the one reminiscent of virtue and therefore not without touch with good, the other mere populace, serving to provide necessaries to the better sort.

But what of murder? What of the feebleness that brings men under slavery to the passions?

Is it any wonder that there should be failing and error, not in the highest, the intellectual, Principle but in Souls that are like undeveloped children? And is not life justified even so if it is a training ground with its victors and its vanquished?

You are wronged; need that trouble an immortal? You are put to death; you have attained your desire. And from the moment your citizenship of the world becomes irksome you are not bound to it.

Our adversaries do not deny that even here there is a system of law and penalty: and surely we cannot in justice blame a dominion which awards to every one his due, where virtue has its honour, and vice comes to its fitting shame, in which there are not merely representations of the gods, but the gods themselves, watchers from above, and- as we read- easily rebutting human reproaches, since they lead all things in order from a beginning to an end, allotting to each human being, as life follows life, a fortune shaped to all that has preceded- the destiny which, to those that do not penetrate it, becomes the matter of boorish insolence upon things divine.

A man's one task is to strive towards making himself perfect- though not in the idea- really fatal to perfection- that to be perfect is possible to himself alone.

We must recognize that other men have attained the heights of goodness; we must admit the goodness of the celestial spirits, and above all of the gods- those whose presence is here but their contemplation in the Supreme, and loftiest of them, the lord of this All, the most blessed Soul. Rising still higher, we hymn the divinities of the Intellectual Sphere, and, above all these, the mighty King of that dominion, whose majesty is made patent in the very multitude of the gods.

It is not by crushing the divine unto a unity but by displaying its exuberance- as the Supreme himself has displayed it- that we show knowledge of the might of God, who, abidingly what He is, yet creates that multitude, all dependent on Him, existing by Him and from Him.

This Universe, too, exists by Him and looks to Him- the Universe as a whole and every God within it- and tells of Him to men, all alike revealing the plan and will of the Supreme.

These, in the nature of things, cannot be what He is, but that does not justify you in contempt of them, in pushing yourself forward as not inferior to them.

The more perfect the man, the more compliant he is, even towards his fellows; we must temper our importance, not thrusting insolently beyond what our nature warrants; we must allow other beings, also, their place in the presence of the Godhead; we may not set ourselves alone next after the First in a dream-flight which deprives us of our power of attaining identity with the Godhead in the measure possible to the human Soul, that is to say, to the point of likeness to which the Intellectual-Principle leads us; to exalt ourselves above the Intellectual-Principle is to fall from it.

Yet imbeciles are found to accept such teaching at the mere sound of the words "You, yourself, are to be nobler than all else, nobler than men, nobler than even gods." Human audacity is very great: a man once modest, restrained and simple hears, "You, yourself, are the child of God; those men whom you used to venerate, those beings whose worship they inherit from antiquity, none of these are His children; you without lifting a hand are nobler than the very heavens"; others take up the cry: the issue will be much as if in a crowd all equally ignorant of figures, one man were told that he stands a thousand cubic feet; he will naturally accept his thousand cubits even though the others present are said to measure only five cubits; he will merely tell himself that the thousand indicates a considerable figure.

Another point: God has care for you; how then can He be indifferent to the entire Universe in which you exist?

We may be told that He is too much occupied to look upon the Universe, and that it would not be right for Him to do so; yet, when He looks down and upon these people, is He not looking outside Himself and upon the Universe in which they exist? If He cannot look outside Himself so as to survey the Kosmos, then neither does He look upon them.

But they have no need of Him?

The Universe has need of Him, and He knows its ordering and its indwellers and how far they belong to it and how far to the Supreme, and which of the men upon it are friends of God, mildly acquiescing with the Kosmic dispensation when in the total course of things some pain must be brought to them- for we are to look not to the single will of any man but to the universe entire, regarding every one according to worth but not stopping for such things where all that may is hastening onward.

Not one only kind of being is bent upon this quest, which brings bliss to whatsoever achieves, and earns for the others a future destiny in accord with their power. No man, therefore, may flatter himself that he alone is competent; a pretension is not a possession; many boast though fully conscious of their lack and many imagine themselves to possess what was never theirs and even to be alone in possessing what they alone of men never had.

(2) He further observed, that they should be careful not to have connexion with any but their wives, in order that the wives may not bastardize the race through the neglect and vicious conduct of the husbands. That they should also consider, that they received their wives from the Vestal hearth with libations, and brought them home as if they were suppliants, in the presence of the Gods themselves. And that by orderly conduct and temperance, they should become examples both to their own families, and to the city in which they live. That besides this, they should take care to prevent every one from acting viciously, lest offenders not fearing the punishment of the laws, should be concealed; and reverencing beautiful and worthy manners, they should be impelled to justice.

He also exhorted them to expel sluggishness from all their actions; for he said that opportunity was the only good in every action. But he defined the divulsion of parents and children from each other, to be the greatest of injuries. And said, that he ought to be considered as the most excellent man, who is able to foresee what will be advantageous to himself; but that he ranks as the next in excellence, who understands what is useful from things which happen to others. But that he is the worst of men who waits for the perception of what is best, till he is himself afflicted. He likewise said, that those who wish to be honored, will not err if they imitate those that are crowned in the course: for these do not injure their antagonists, but are alone desirous that they themselves may obtain the victory.

Thus also it is fit that those who engage in the administration of public affairs, should not be offended with those that contradict them, but should benefit such as are obedient to them. He likewise exhorted every one who aspired after true glory, to be such in reality as he wished to appear to be to others: for counsel is not so sacred a thing as praise; since the former is only useful among men, but the latter is for the most part referred to the Gods. And after all this he added, that their city happened to be founded by Hercules, at that time when he drove the oxen through Italy, having been injured by Lacinius; and when giving assistance by night to Croton, he slew him through ignorance, conceiving him to be an enemy.

After which, Hercules promised that a city should be built about the sepulchre of Croton, and should be called from him Crotona, when he himself became a partaker of immortality. Hence Pythagoras said, it was fit that they should justly return thanks for the benefit they had received. But the Crotonians, on hearing this, built a temple to the Muses, and dismissed the harlots which they were accustomed to have. They also requested Pythagoras to discourse to the boys in the temple of Pythian Apollo, and to the women in the temple of Juno.

(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.

(14) "You and your friends," replied Complacency, "regard all men as alike because they happen to be born at the same time and in the same place as yourselves. You look on us as scholars who have separated from humanity and cast off the world, and who have no guiding principle beyond poring over the records of the past and present, or indulging in the logomachy of this and that. "Were we to lead the mundane lives you do, it would be at the sacrifice of the very conditions of existence. And surely thus we should be wandering far from the royal road to long life, comfort, and general happiness. The discomfort of wretch edness, the comfort of well-being, you do not refer to the body. The abjectness of terror, the elation of joy, you do not refer to the mind itself. You know that such things are so, but you do not know how they are so. Wherefore, though equalling the Son of Heaven in power, and with all the empire as your personal property, you would not be free from care." "Wealth," replied Discontent, "is of the greatest service to a man. It enables him to do good, and to exert power, to an extent which the perfect man or the true Sage could never reach. He can borrow the courage and strength of others to make himself formidable. He can employ the wisdom and counsels of others to add clearness to his own deliberations. He can avail himself of the virtue of others and cause it to appear as his own. Without being in possession of a throne, he can wield the authority of a prince.

(39) Such men are very much in earnest and give great diligence to the work, and yet they find it a weariness. The third sort are wicked, false-hearted men, who dream and declare that they are perfect and need no ordinances, and make a mock of them. The fourth are those who are enlightened with the True Light, who do not practise these things for reward, for they neither look nor desire to get anything thereby, but all that they do is from love alone. And these are not so anxious and eager to accomplish much and with all speed as the second sort, but rather seek to do things in peace and good leisure; and if some not weighty matter be neglected, they do not therefore think themselves lost, for they know very well that order and fitness are better than disorder, and therefore they choose to walk orderly, yet know at the same time that their salvation hangeth not thereon. Therefore they are not in so great anxiety as the others. These men are judged and blamed by both the other parties, for the hirelings say that they neglect their duties and accuse them of being unrighteous, and the like; and the others (that is, the Free Spirits44) hold them in derision, and say that they cleave unto weak and beggarly elements, and the like.

(3) Every substantial form, that segregate From matter is, and with it is united, Specific power has in itself collected, Which without act is not perceptible, Nor shows itself except by its effect, As life does in a plant by the green leaves. But still, whence cometh the intelligence Of the first notions, man is ignorant, And the affection for the first allurements, Which are in you as instinct in the bee To make its honey; and this first desire Merit of praise or blame containeth not. Now, that to this all others may be gathered, Innate within you is the power that counsels, And it should keep the threshold of assent. This is the principle, from which is taken Occasion of desert in you, according As good and guilty loves it takes and winnows. Those who, in reasoning, to the bottom went, Were of this innate liberty aware, Therefore bequeathed they Ethics to the world. Supposing, then, that from necessity Springs every love that is within you kindled, Within yourselves the power is to restrain it.

(5) The laws exist, but who sets hand to them? No one; because the shepherd who precedes Can ruminate, but cleaveth not the hoof; Wherefore the people that perceives its guide Strike only at the good for which it hankers, Feeds upon that, and farther seeketh not. Clearly canst thou perceive that evil guidance The cause is that has made the world depraved, And not that nature is corrupt in you. Rome, that reformed the world, accustomed was Two suns to have, which one road and the other, Of God and of the world, made manifest. One has the other quenched, and to the crosier The sword is joined, and ill beseemeth it That by main force one with the other go, Because, being joined, one feareth not the other; If thou believe not, think upon the grain, For by its seed each herb is recognized. In the land laved by Po and Adige, Valour and courtesy used to be found, Before that Frederick had his controversy;

(1) It appears to me that the justice which subsists among men, may be called the mother and the nurse of the other virtues. For without this a man can neither be temperate, nor brave, nor prudent. For it is the harmony and peace, in conjunction with elegance, of the whole soul. The strength however of this virtue will become more manifest, if we direct our attention to the other habits. For they have a partial utility, and which is referred to one thing; but this is referred to whole systems, and to a multitude. In the world therefore, it conducts the whole government of things, and is providence, harmony, and Dice, by the decree of a certain genus of Gods.

But in a city it is justly called peace, and equitable legislation. And in a house, it is the concord between the husband and wife; the benevolence of the servant towards the master; and the anxious care of the master for the welfare of the servant. In the body likewise, which is the first and dearest thing to all animals, [so far as they are animals,] it is the health and intireness of all the parts. But in the soul, it is the wisdom, which among men subsists from science and justice. If therefore, this virtue thus disciplines and saves both the whole and the parts [of every thing] rendering things concordant and familiar with each other, how is it possible it should not be called by the decision of all men, the mother and the nurse of all things?

(2) downwards, men have done nothing but struggle over rewards and punishments,—what possible leisure can they have had for adapting themselves to the natural conditions of their existence? Besides, over-refinement of vision leads to debauchery in colour; over-refinement of hearing leads to debauchery in sound; over-refinement of charity leads to confusion in virtue; over-refinement of duty towards one's neighbour leads to perversion of principle; over-refinement of ceremonial leads to divergence from the true object; over-refinement of music leads to lewdness of thought; over-refinement of wisdom leads to an extension of mechanical art; and over-refinement of shrewdness leads to an extension of vice. If people adapt themselves to the natural conditions of existence, the above eight may be or may not be; it matters not. But if people do not adapt themselves to the natural conditions of existence, then these eight become hindrances and spoilers, and throw the world into confusion. In spite of this, the world reverences and cherishes them, thereby greatly increasing the sum of human error. And not as a passing fashion, but with admonitions in words, with humility in prostrations, and with the stimulus of music and song. What then is left for me? Therefore, for the perfect man who is unavoidably summoned to power over his fellows, there is naught like Inaction. By means of inaction he will be able to adapt himself to the natural conditions of existence. And so it is that he who respects the State as his own body is fit to support it, and he who loves the State as his own body, is fit to govern it.

(1) Every virtue is perfected, as was shown by us in the beginning, from reason, deliberate choice, and power. Each of these, however, is not by itself a part of virtue, but the cause of it. Such therefore, as have the intellective and gnostic part of virtue , are denominated skilful and intelligent; but such as have the ethical and pre-elective part of it, are denominated useful and equitable. Since however, man is naturally adapted to act unjustly from exciting causes; and these are three, the love of pleasure in corporeal enjoyments; avarice, in the accumulation of wealth; and ambition, in surpassing those that are equal and similar to him;—this being the case, it is necessary to know, that it is possible to oppose to these such things as procure fear, shame, and desire in men; viz. fear through the laws, shame through the Gods, and desire through the energies of reason. Hence, it is necessary that youth should be taught from the first to honor the Gods and the laws. For from these, it will be manifest, that every human work, and every kind of human life, by the participation of sanctity and piety, will sail prosperously [over the sea of generation].

(1) WHOSO had this work, it should govern them full seemly, as well in body as in soul: and make them full favourable unto each man or woman that looked upon them. Insomuch, that the worst favoured man or woman that liveth in this life, an they might come by grace to work in this work, their favour should suddenly and graciously be changed: that each good man that them saw, should be fain and joyful to have them in company, and full much they should think that they were pleased in spirit and holpen by grace unto God in their presence.

(5) Now hast thou power to judge of such as those Whom I accused above, and of their crimes, Which are the cause of all your miseries. To the public standard one the yellow lilies Opposes, the other claims it for a party, So that 'tis hard to see which sins the most. Let, let the Ghibellines ply their handicraft Beneath some other standard; for this ever Ill follows he who it and justice parts. And let not this new Charles e'er strike it down, He and his Guelfs, but let him fear the talons That from a nobler lion stripped the fell. Already oftentimes the sons have wept The father's crime; and let him not believe That God will change His scutcheon for the lilies. This little planet doth adorn itself With the good spirits that have active been, That fame and honour might come after them; And whensoever the desires mount thither, Thus deviating, must perforce the rays Of the true love less vividly mount upward. But in commensuration of our wages With our desert is portion of our joy, Because we see them neither less nor greater.

(1) The multitude, also, are accustomed to doubt in common the very same thing concerning providence, viz. why certain persons are afflicted undeservedly, as they have not done any thing unjustly prior to their being thus afflicted. For neither here is it possible to understand [perfectly] what the soul is, and its whole life, how many offences it has committed in former lives, and whether it now suffers from its former guilt. In this life, also, many unjust actions are concealed from human knowledge, but are known to the Gods, since neither is the same scope of justice proposed to them as to men. For men, indeed, define justice to be the soul’s performance of its own proper business, and the distribution of desert, conformably to the established laws, and the prevailing polity. But the Gods, looking to the whole orderly arrangement of the world, and to the subserviency of souls to the Gods, form a judgment of what is just. Hence the judgment of just actions with the Gods is different from what it is with us. Nor is it wonderful, if we are unable, in most things, to arrive at the supreme and most perfect judgment of more excellent natures.

(4) Considering the world with which we have for a time to do, we find it divided into three departments -- animal, vegetable, and mineral. The products of all three are continually needed by man and have given rise to three principal occupations -- those of the weaver, the builder, and the worker in metal. These, again, have many subordinate branches, such as tailors, masons, smiths, etc. None can be quite independent of others; this gives rise to various business connections and relations and those too frequently afford occasions, for hatred, envy, jealousy, and other maladies of the soul. Hence come quarrels and strife, and the need of political and civil government and knowledge of law.

(17) Socrates: his one proper and peculiar occupation, we declared that those whose duty it is to fight in defence of all must act solely as guardians of the State, in case anyone from without or any of those within should go about to molest it; and that they should judge leniently such as are under their authority and their natural friends,

(5) And the felicity, indeed, and life of God are most excellent; but the felicity of man consists of science, and virtue, and in the third place of prosperity corporalized. But I mean by science, the wisdom pertaining to things divine and demoniacal; and by prudence, the wisdom pertaining to human concerns, and the affairs of life. For it is requisite to call the virtues which employ reasonings and demonstrations, sciences. But it is fit to denominate virtue ethical, and the best habit of the irrational part of the soul, according to which we are said to possess certain qualities pertaining to manners; viz. by which we are called liberal, just, and temperate. But it is requisite to call prosperity, the preter-rational presence of goods, [or a supply of goods without the assistance of reason,] and which is not effected on account of it.

Since therefore virtue and science are in our power, but prosperity is not; and since also felicity consists in the contemplation and performance of things [truly] beautiful; but contemplations and actions, when they are not prosperous, are attended with ministrant offices and necessity, but when they proceed in the right path, produce delight and felicity; and these things are effected in prosperity;—this being the case, it is evident that felicity is nothing else than the use of virtue in prosperity . Hence the good man is disposed with respect to prosperity, in the same manner as he who has an excellent and robust body. For such a one is able to endure heat and cold, to raise a great burden, and to sustain easily many other molestations.

(2) Therefore every addition to or deviation from nature belongs not to the ultimate perfection of all. He who would attain to such perfection never loses sight of the natural conditions of his existence. With him the joined is not united, nor the separated apart, nor the long in excess, nor the short wanting. For just as a duck's legs, though short, cannot be lengthened without pain to the duck, and a crane's legs, though long, cannot be shortened without misery to the crane, so that which is long in man's moral nature cannot be cut off, nor that which is short be lengthened. All sorrow is thus avoided. Intentional charity and intentional duty to one's neighbour are surely not included in our moral nature. Yet what sorrow these have involved. Divide your joined toes and you will howl: bite off your extra finger and you will scream. In one case there is too much, in the other too little; but the sorrow is the same. And the charitable of the age go about sorrowing over the ills of the age, while the non-charitable cut through the natural conditions of things in their greed after place and wealth. Surely then intentional charity and duty to one's neighbour are not included in our moral nature. Yet from the time of the Three Dynasties downwards what a fuss has been made about them! Those who cannot make perfect without arc, line, compasses, and square, injure the natural constitu tion of things. Those who require cords to bind and glue to stick, interfere with the natural functions of things. And those who seek to satisfy the mind of man by hampering with ceremonies and music and preaching charity and duty to one's neighbour, thereby destroy the intrinsicality of things.

(1) What then [it may be said], does not the summit of the sacrific art recur to the most principal one of the whole multitude of Gods, and at one and the same time worship the many essences and principles that are [rooted and concentred] in it? Entirely so, but this happens at the latest period, and to a very few, and we must be satisfied if it takes place when the sun of life is setting. Our present discussion, however, does not ordain laws for a man of this kind; for he is superior to all law; but it promulgates a law such as that of which we are now speaking, to those who are in want of a certain divine legislation. It says, therefore, that as the world has one coarrangement from many orders, thus also it is necessary that the consummation of sacrifices, being never failing and entire, should be conjoined to the whole order of more excellent natures. If, however, the world is multiform, and all perfect, and is united from many orders, it is also necessary that sacred operations should imitate its omniform variety through the whole of the powers which they employ. Hence, in a similar manner, since the things which surround us are all-various, it is not fit that we should be connected with the divine causes that preside over them, from a certain part which they contain. Nor is it proper that we should ascend imperfectly to the primordial causes of them.

(3) "Barren land, leaky roofs, want of food and clothing, inability to meet taxation, quarrels of wives and concubines, no precedence between young and old,—such are the sorrows of the people. "Capacity unequal to one's duties, and inability to carry on routine work, absence of clean-handed ness, and carelessness among subordinates, lack of distinction and want of preferment,—such are the sorrows of ministers. "The Court without loyal ministers and the State in rebellion, the artisan unskilful and the tribute unsatisfactory, the periodical levées unattended and the Son of Heaven displeased,—such are the sorrows of the princes. "The two great principles of nature working inharmoniously, heat and cold coming at irregular seasons so that men and things suffer, the princes rebellious and fighting among themselves so that the people perish, music and ceremonies ill regulated, wealth dissipated, the relationships of man disregarded, the masses sunk in immorality,—such are the sorrows which fall to the share of the Son of Heaven. "But now you, Sir, occupying neither the more exalted position of ruler nor performing the subordinate functions of minister, nevertheless take upon yourself to regulate music and ceremonies and to distinguish the relationships of man, in order to reform the masses. Are you not travelling out of your own sphere? "Further, men have eight blemishes, and there are four things which obstruct business. These should be investigated. "Meddling with matters which do not matter to you, is prying. "To push one's way in, regardless of neglect, is to be forward. "To adapt one's thoughts and arrange one's words, is sycophancy. "To applaud a person, right or wrong, is flattery. "To love speaking evil of others, is slander. "To sever friendships and break ties, is mischievousness. "To praise people falsely with a view to injure them, is malice.