(1) The virtue of man is the perfection of the nature of man. For every being becomes perfect, and arrives at the summit of excellence according to the proper nature of its virtue. Thus the virtue of a horse, is that which leads the nature of a horse to its summit. And the same reasoning is applicable to the several parts of a thing. Thus the virtue of the eyes is acuteness of vision: and this in the nature of the eyes is the summit. The virtue of the ears also, is acuteness of hearing: and this is the summit of the nature of the ears. Thus too, the virtue of the feet is swiftness: and this is the summit of the nature of the feet.

It is necessary however, that every virtue should have these three things, reason, power, and deliberate choice; reason indeed, by which it judges and contemplates; power, by which it prohibits and vanquishes; and deliberate choice, by which it loves and delights in [what is proper]. To judge therefore, and contemplate, pertain to the dianoetic part of the soul; but to prohibit and vanquish are the peculiarity of the irrational part of the soul; and to love and delight in what is proper, pertain to both the rational and irrational parts. For deliberate choice consists of dianoia [or the discursive energy of reason] and appetite. Dianoia therefore, belongs to the rational, but appetite to the irrational part of the soul. The multitude however, of all the virtues, may be perceived from the parts of the soul; and in a similar manner the generation and nature of virtue.

For of the parts of the soul, there are two that rank as the first, viz. the rational and the irrational parts. And the rational part indeed, is that by which we judge and contemplate; but the irrational part is that by which we are impelled and desire. These however, are either concordant or discordant with each other. But the contest and dissonance between them, are produced through excess and defect. It is evident therefore, that when the rational vanquishes the irrational part of the soul, endurance and continence are produced; and that when the former leads, and the latter follows, and both accord with each other, then virtue is generated. Hence, endurance and continence are generated accompanied with pain; but endurance resists pain, and continence pleasure.

Incontinence however, and effeminacy, neither resist nor vanquish [pleasure]. And on this account it happens that men fly from good through pain, but reject it through pleasure. Praise likewise, and blame, and every thing beautiful in human conduct are produced in these parts of the soul. And in short, the nature of virtue derives its subsistence after this manner.

(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) The principles of all virtue are three; knowledge, power, and deliberate choice. And knowledge indeed, is that by which we contemplate and form a judgment of things; power is as it were a certain strength of the nature from which we derive our subsistence, and is that which gives stability to our actions; and deliberate choice is as it were certain hands of the soul by which we are impelled to, and lay hold on the objects of our choice. The order of the soul also subsists as follows: One part of it is the reasoning power, another part is anger, and another is desire. And the reasoning power indeed, is that which has dominion over knowledge; anger is that which rules over the ardent impulses of the soul; and desire is that which willingly rules over appetite.

When therefore, these three pass into one, so as to exhibit one co-adaptation, then virtue and concord are produced in the soul; but when they are seditious, and divulsed from each other, then vice and discord are generated in the soul. And when the reasoning power prevails over the irrational parts of the soul, then endurance and continence are produced; endurance indeed, in the retention of pains; but continence in the abstinence from pleasures. But when the irrational parts of the soul prevail over the reasoning power, then effeminacy and incontinence are produced; effeminacy indeed, in flying from pain; but incontinence, in the being vanquished by pleasures. When however, the better part of the soul governs, but the less excellent part is governed; and the former leads, but the latter follows, and both consent, and are concordant with each other, then virtue and every good are generated in the whole soul.

When likewise the appetitive follows the reasoning part of the soul, then temperance is produced; but when this is the case with the irascible part, fortitude is produced; and when it takes place in all the parts of the soul, then justice is the result. For justice is that which separates all the vices and all the virtues of the soul from each other. And justice is a certain established order of the apt conjunction of the parts of the soul, and perfect and supreme virtue. For every good is contained in this; but the other goods of the soul cannot subsist without this. Hence justice possesses great strength both among Gods and men. For this virtue contains the bond by which the whole and the universe are held together, and also by which Gods and men are connected.

Justice therefore, is said to be Themis among the celestial, but Dice among the terrestrial Gods; and Law among men. These assertions however, are indications and symbols, that justice is the supreme virtue. Hence virtue, when it consists in contemplating and judging, is called prudence; when in sustaining things of a dreadful nature, it is denominated fortitude; when in restraining pleasure, temperance; and when in abstaining from gain, and from injuring our neighbours, justice.

(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 .

(5) Universally therefore, virtue is a certain co-adaptation of the irrational parts of the soul to the rational part. Virtue however, is produced through pleasure and pain receiving the boundary of that which is fit. For true virtue is nothing else than the habit of that which is fit. But the fit, or the decorous, is that which ought to be; and the unfit, or indecorous, is that which ought not to be. Of the indecorous however, there are two species, viz. excess and defect. And excess indeed, is more than is fit; but defect is less than is fit. But since the fit is that which ought to be, it is both a summit and a middle. It is a summit indeed, because it neither requires ablation, nor addition; but it is a middle, because it subsists between excess and defect.

The fit, however, and the unfit, are to each other as the equal and the unequal that which is arranged, and that which is without arrangement; and both the two former and the two latter are finite and infinite. On this account, the parts of the unequal are referred to the middle, but not to each other. For the angle is called obtuse which is greater than a right angle; but that is called acute, which is less than a right angle. The right line also [in a circle] is greater, which surpasses that which is drawn from the center. And the day is longer indeed, which exceeds that of the equinox. Diseases, likewise, of the body are generated, through the body becoming more hot or more cold [than is proper].

For that which is more hot [than is fit] exceeds moderation; and that which is more cold [than is fit] is below mediocrity. The soul also, and such things as pertain to it, have this disposition and analogy. For audacity indeed, is an excess of the decorous in the endurance of things of a dreadful nature; but timidity is a deficiency of the, decorous. And prodigality is an excess of what is fit in the expenditure of money; but illiberality is a deficiency in this. And rage indeed, is an excess of the decorous in the impulse of the irascible part of the soul; but insensibility is a deficiency of this. The same reasoning likewise applies to the opposition of the other dispositions of the soul.

It is necessary however, that virtue, since it is a habit of the decorous, and a medium of the passions, should neither be [wholly] impassive, nor immoderately passive. For impassivity indeed, causes the soul to be unimpelled, and to be without an enthusiastic tendency to the beautiful in conduct; but immoderate passivity causes it to be full of perturbation, and inconsiderate. It is necessary therefore, that passion should so present itself to the view, in virtue, as shadow and outline in a picture. For the animated and the delicate, and that which imitates the truth, in conjunction with goodness of colors, are especially effected in a picture through these [i. e. through shadow and outline]. But the passions of the soul are animated by the natural incitation and enthusiasm of virtue.

For virtue is generated from the passions, and when generated, again subsists together with them; just as that which is well harmonized consists of the sharp and the flat, that which is well mingled consists of the hot and the cold, and that which is in equilibrium derives its equality of weight from the heavy and the light. It is not therefore necessary to take away the passions of the soul; for neither would this be profitable; but it is requisite that they should be co-harmonized with the rational part, in conjunction with fitness and mediocrity.

(4) It is, then, possible to frame in one's mind good contemplations from everything, and to depict, from things material, the aforesaid dissimilar similitudes, both for the intelligible and the intelligent; since the intelligent hold in a different fashion things which are attributed to things sensible differently. For instance, appetite, in the irrational creatures, takes its rise in the passions, and their movement, which takes the form of appetite, is full of all kinds of unreasonableness. But with regard to the intelligent, we must think of the appetite in another fashion, as denoting, according to my judgment, their manly style, and their determined persistence in their Godlike and unchangeable steadfastness. In like manner we say, with regard to the irrational creatures, that lust is a certain uncircumspect and earthly passionate attachment, arising incontinently from an innate movement, or intimacy in things subject to change, and the irrational supremacy of the bodily desire, which drives the whole organism towards the object of sensual inclination. But when we attribute "lust" to spiritual beings, by clothing them with dissimilar similitudes, we must think that it is a Divine love of the immaterial, above expression and thought, and the inflexible and determined longing for the supernally pure and passionless contemplation, and for the really perpetual and intelligible fellowship in that pure and most exalted splendour, and in the abiding and beautifying comeliness. And 'incontinence' we may take for the persistent and inflexible, which nothing can repulse, on account of the pure and changeless love for the Divine beauty, and the whole tendency towards the really desired. But with regard to the irrational living beings, or soulless matter, we appropriately call their irrationality and want of sensible perception a deprivation of reason and sensible perception. And with regard to the immaterial and intelligent beings, we reverently acknowledge their superiority, as supermundane beings, over our discursive and bodily reason, and the material perception of the senses which is alien to the incorporeal Minds. It is, then, permissible to depict forms, which are not discordant, to the celestial beings, even from portions of matter which are the least honourable, since even it, having had its beginning from the Essentially Beautiful, has throughout the whole range of matter some echoes of the intellectual comeliness; and it is possible through these to be led to the immaterial archetypes--things most similar being taken, as has been said, dissimilarly, and the identities being denned, not in the same way, but harmoniously, and appropriately, as regards the intellectual and sensible beings.

(1) The perfect life of man falls short indeed of the life of God, because it is not self-perfect, but surpasses that of irrational animals, because it participates of virtue and felicity. For neither is God in want of external causes; since being naturally good and happy, he is perfect from himself; nor any irrational animal. For brutes being destitute of reason, they are also destitute of the sciences pertaining to actions. But the nature of man partly consists of his own proper deliberate choice, and partly is in want of the assistance derived from divinity. For that which is capable of being fashioned by reason, which has an intellectual perception of things beautiful and base, can erectly extend itself from earth, and look to heaven, and can perceive with the eye of intellect the highest Gods,—that which is capable of all this, participates likewise of assistance from the Gods.

But in consequence of possessing will, deliberate choice, and a principle of such a kind in itself as enables it to study virtue, and to be agitated by the storms of vice, to follow, and also to apostatize from the Gods,—it is likewise able to be moved by itself. Hence it is a partaker of praise and blame, honor and ignominy, partly from the Gods and partly from men, according as it zealously applies itself either to virtue or vice. For the whole reason of the thing is as follows: Divinity introduced man into the world as a most exquisite animal, to be reciprocally honored with himself, and as the eye of the orderly distribution of things . Hence also man gave names to things, becoming himself the character of them.

He likewise invented letters, procuring through these a treasury of memory. And he imitated the established order of the universe, co-harmonizing by judicial proceedings and laws the communion of cities. For no work is performed by men more decorous to the world, or more worthy of the notice of the Gods, than the apt constitution of a city governed by good laws, and an orderly distribution of laws and a polity. For though each man himself by himself is nothing, and is not himself by himself sufficient to lead a life conformable to the common concord, and apt composition of a polity, yet he is well adapted to the whole and to the perfect system of society. For the life of man is the image of a lyre accurately [harmonized,] and in every respect perfect.

For every lyre requires these three things, apparatus, apt composition, and a certain musical contrectation. And apparatus indeed, is a preparation of all the appropriate parts; viz. of the chords, and of the instruments which co-operate with the well-sounding and striking of the lyre. But the apt composition is the commixture of the sounds with each other. And the musical contrectation is the motion of these conformably to the apt composition. Thus also human life requires these same three things. Apparatus, indeed, which is the completion of the parts of life. But the parts of life are the goods of the body, of riches, renown, and friends. The apt composition is the co-arrangement of these according to virtue and the laws.

And the musical contrectation is the commixture of these conformably to virtue and the laws; virtue sailing with a prosperous wind, and having nothing externally resisting it. For felicity does not consist in being driven from the purpose of voluntary intentions, but in obtaining them; nor in virtue being without attendants and ministrant aids; but in completely possessing its own proper powers which are adapted to actions. For man is not self-perfect, but imperfect. And he becomes perfect, partly from himself, and partly from an external cause. He is likewise perfect, either according to nature, or according to life. And he is perfect indeed according to nature, if he becomes a good man. For the virtue of each thing is the summit and perfection of the nature of that thing.

Thus the virtue of the eyes is the summit and perfection of the nature of the eyes; and this is also true of the virtue of the ears. Thus too, the virtue of man is the summit and perfection of the nature of man. But man is perfect according to life, when he becomes happy. For felicity is the perfection and completion of human goods. Hence, again, virtue and prosperity become the parts of the life of man. And virtue, indeed, is a part of him so far as he is soul, but prosperity so far as he is connected with body. But both are parts of him so far as he is an animal. For it is the province of virtue to use in a becoming manner the goods which are conformable to nature; but of prosperity to impart the use of them.

And the former, indeed, imparts deliberate choice and right reason; but the latter, energies and actions. For to wish what is beautiful in conduct and to endure things of a dreadful nature, is the proper business of virtue. But it is the work of prosperity to render deliberate choice successful, and to cause actions to arrive at the [desired] end. For the general conquers in conjunction with virtue and good fortune. The pilot sails well in conjunction with art and prosperous winds. The eye sees well in conjunction with acuteness of vision and light. And the life of man becomes most excellent through virtue itself, and prosperity.

(11) For the image of God is the divine and royal Word, the impassible man; and the image of the image is the human mind. And if you wish to apprehend the likeness by another name, you will find it named in Moses, a divine correspondence. For he says, "Walk after the Lord your God, and keep His commandments." And I reckon all the virtuous, servants and followers of God. Hence the Stoics say that the end of philosophy is to live agreeable to nature; and Plato, likeness to God, as we have shown in the second Miscellany. And Zeno the Stoic, borrowing from Plato, and he from the Barbarian philosophy, says that all the good are friends of one another. For Socrates says in the Phoedrus, "that it has not been ordained that the bad should be a friend to the bad, nor the good be not a friend to the good;" as also he showed sufficiently in the Lysis, that friendship is never preserved in wickedness and vice. And the Athenian stranger similarly says, "that there is conduct pleasing and conformable to God, based on one ancient ground-principle, That like loves like, provided it be within measure. But things beyond measure are congenial neither to what is within nor what is beyond measure. Now it is the case that God is the measure to us of all things." Then proceeding, Plato adds: "For every good man is like every other good man; and so being like to God, he is liked by every good man and by God."

(2) Moreover, of perfect men there are two differences. For some of them are naturally perfect; but others are perfect according to life. And those indeed alone that are good, are naturally perfect. But these are such as possess virtue. For the virtue of the nature of every thing is a summit and perfection. Thus the virtue of the eye is the summit and perfection of the nature of the eye. But the virtue of man is the summit and perfection of the nature of man. Those also are perfect according to life, who are not only good, but happy. For felicity, indeed, is the perfection of human life. But human, life is a system of actions: and: felicity gives completion to the actions.

Virtue also and fortune give completion to actions; virtue, indeed, according to use; but good fortune according to prosperity. God therefore is neither good through learning virtue from any one, nor is he happy through being attended by good fortune. For he is good by nature, and happy by nature, and always was and will be, and will never cease to be, such; since he is incorruptible, and naturally good. But man is neither happy nor good by nature, but requires discipline and providential care. And in order to become good, indeed; he requires virtue; but in order to become happy, good fortune. On this account, human felicity summarily consists of these two things, viz. of praise, and the predication of beatitude.

Of praise indeed, from virtue; but of the predication of beatitude, from prosperity. It possesses virtue therefore, through a divine destiny, but prosperity through a mortal allotment. But mortal are suspended from divine concerns, and terrestrial from such as are celestial. Things subordinate, also, are suspended from such as are more excellent. And on this account, the good man who follows the Gods is happy; but he who follows mortal natures is miserable. For to him who possesses wisdom, prosperity is good and useful. It is good, indeed, through his knowledge of the use of it; but it is useful, through his co-operating with actions. It is beautiful, therefore, when prosperity is present with intellect, and when sailing as it were with a prosperous wind, actions are performed looking to virtue; just as a pilot looks to the motions of the stars. For thus, he who does this will not only follow God, but will also co-arrange human with divine good.

(2) But it is clear to every one that piety, which teaches to worship and honour, is the highest and oldest cause; and the law itself exhibits justice, and teaches wisdom, by abstinence from sensible images, and by inviting to the Maker and Father of the universe. And from this sentiment, as from a fountain, all intelligence increases. "For the sacrifices of the wicked are abomination to the Lord; but the prayers of the upright are acceptable before Him," since "righteousness is more acceptable before God than sacrifice." Such also as the following we find in Isaiah: "To what purpose to me is the multitude of your sacrifices? saith the Lord;" and the whole section. "Break every bond of wickedness; for this is the sacrifice that is acceptable to the Lord, a contrite heart that seeks its Maker." "Deceitful balances are abomination before God; but a just balance is acceptable to Him." Thence Pythagoras exhorts "not to step over the balance;" and the profession of heresies is called deceitful righteousness; and "the tongue of the unjust shall be destroyed, but the mouth of the righteous droppeth wisdom." "For they call the wise and prudent worthless." But it were tedious to adduce testimonies respecting these virtues, since the whole Scripture celebrates them. Since, then, they define manliness to be knowledge of things formidable, and not formidable, and what is intermediate; and temperance to be a state of mind which by choosing and avoiding preserves the judgments of wisdom; and conjoined with manliness is patience, which is called endurance, the knowledge of what is bearable and what is unbearable; and magnanimity is the knowledge which rises superior to circumstances. With temperance also is conjoined caution, which is avoidance in accordance with reason. And observance of the commandments, which is the innoxious keeping of them, is the attainment of a secure life. And there is no endurance without manliness, nor the exercise of self-restraint without temperance. And these virtues follow one another; and with whom are the sequences of the virtues, with him is also salvation, which is the keeping of the state of well-being. Rightly, therefore, in treating of these virtues, we shall inquire into them all; for he that has one virtue gnostically, by reason of their accompanying each other, has them all. Self-restraint is that quality which does not overstep what appears in accordance with right reason. He exercises self-restraint, who curbs the impulses that are contrary to right reason, or curbs himself so as not to indulge in desires contrary to right reason. Temperance, too, is not without manliness; since from the commandments spring both wisdom, which follows God who enjoins, and that which imitates the divine character, namely righteousness; in virtue of which, in the exercise of self-restraint, we address ourselves in purity to piety and the course of conduct thence resulting, in conformity with God; being assimilated to the Lord as far as is possible for us beings mortal in nature. And this is being just and holy with wisdom; for the Divinity needs nothing and suffers nothing; whence it is not, strictly speaking, capable of self-restraint, for it is never subjected to perturbation, over which to exercise control; while our nature, being capable of perturbation, needs self-constraint, by which disciplining itself to the need of little, it endeavours to approximate in character to the divine nature. For the good man, standing as the boundary between an immortal and a mortal nature, has few needs; having wants in consequence of his body, and his birth itself, but taught by rational self-control to want few things.

(1) The order of the soul subsists in such a way, that one part of it is the reasoning power, another is anger, and another is desire. And the reasoning power, indeed, has dominion over knowledge; anger over impetus; and desire intrepidly rules over the appetitions of the soul. When therefore these three parts pass into one, and exhibit one appropriate composition, then virtue and concord are produced in the soul. But when they are divulsed from each other by sedition, then vice and discord are produced in the soul. It is necessary, however, that virtue should have these three things, viz. reason, power, and deliberate choice. The virtue, therefore, of the reasoning power of the soul is prudence; for it is a habit of judging and contemplating.

But the virtue of the irascible part, is fortitude; for it is a habit of resisting, and enduring things of a dreadful nature. And the virtue of the epithymetic or appetitive part is temperance; for it is a moderation and detention of the pleasures which arise through the body. But the virtue of the whole soul is justice. For men indeed become bad, either through vice, or through incontinence, or through a natural ferocity. But they injure each other, either through gain, or through pleasure, or through ambition. Vice, therefore, more appropriately belongs to the reasoning part of the soul. For prudence indeed is similar to art; but vice to pernicious art. For it invents contrivances for the purpose of acting unjustly.

But incontinence rather pertains to the appetitive part of the soul. For continence consists in subduing, and incontinence in not subduing pleasures. And ferocity pertains to the irascible part of the soul. For when some one, through acting ill from desire, is gratified not as a man should be, but as a wild beast, then a thing of this kind is denominated ferocity. The effects also of these dispositions are consequent to the things for the sake of which they are performed. For avarice is consequent to vice; but vice is consequent to the reasoning part of the soul. And ambition, indeed, follows from the irascible part; and this becoming excessive, generates ferocity. Again, pleasure pertains to the appetitive part; but this being sought after more vehemently, generates incontinence. Hence, since the acting unjustly is produced from so many causes, it is evident that acting justly is effected through an equal number of causes. For virtue, indeed, is naturally beneficent and profitable; but vice is productive of evil, and is noxious.

(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.

(1) BE it so then. Let us come to the appellation "Good," already mentioned in our discourse, which the Theologians ascribe pre-eminently and exclusively to the super-Divine Deity, as I conjecture, by calling the supremely Divine Subsistence, Goodness; and because the Good, as essential Good, by Its being, extends Its Goodness to all things that be. For, even as our sun--not as calculating or choosing, but by its very being, enlightens all things able to partake of its light in their own degree--so too the Good--as superior to a sun, as the archetype par excellence, is above an obscure image--by Its very existence sends to all things that be, the rays of Its whole goodness, according to their capacity. By reason of these (rays) subsisted all the intelligible and intelligent essences and powers and energies. By reason of these they are, and have their life, continuous and undiminished, purified from all corruption and death and matter, and generation; and separated from the unstable and fluctuating and vacillating mutability, and are conceived of as incorporeal and immaterial, and as minds they think in a manner supermundane, and are illuminated as to the reasons of things, in a manner peculiar to themselves; and they again convey to their kindred spirits things appropriate to them; and they have their abiding from Goodness; and thence comes to them stability and consistence and protection, and sanctuary of good things; and whilst aspiring to It, they have both being and good being; and being conformed to It, as is attainable, they are both patterns of good, and impart to those after them, as the Divine Law directs, the gifts which have passed through to themselves from the Good.

(2) Moreover, the arrangement of virtue according to right reason, and the transgression of it contrary to right reason, produce [in the former case] a tendency to the decorous as the final mark, and [in the latter] the frustration of it. The decorous however, is that which ought to be. But this does not require either addition or ablation; since it is that which it is requisite to be. But of the indecorous there are two species; one of which is excess, and the other defect. And excess indeed, is more, but deficiency is less, than is decorous. Virtue also, is a certain habit of the decorous. Hence it is directly, both a summit and a medium. For thus, things that are decorous are both media and summits. They are media indeed, because they fall between excess and deficiency; but they are summits, because they do not require either addition or ablation. For they are the very things themselves which they ought to be.

(585) mind and all the different kinds of virtue? Put the question in this way:—Which has a more pure being—that which is concerned with the invariable, the immortal, and the true, and is of such a nature, and is found in such natures; or that which is concerned with and found in the variable and mortal, and is itself variable and mortal? Far purer, he replied, is the being of that which is concerned with the invariable. And does the essence of the invariable partake of knowledge in the same degree as of essence? Yes, of knowledge in the same degree. And of truth in the same degree? Yes. And, conversely, that which has less of truth will also have less of essence? Necessarily. Then, in general, those kinds of things which are in the service of the body have less of truth and essence than those which are in the service of the soul? Far less. And has not the body itself less of truth and essence than the soul? Yes. What is filled with more real existence, and actually has a more real existence, is more really filled than that which is filled with less real existence and is less real? Of course. And if there be a pleasure in being filled with that which is according to nature, that which is more really filled with more real being will more really and truly enjoy true pleasure; whereas that which participates in less real being will be less truly and surely satisfied, and will participate in an illusory and less real pleasure? Unquestionably.