장음표시 사용
381쪽
another: and thus it comes to pass that vices cannot bo r moved Without virtves, nor can virtves bs introduced mithout
tho removat os vices. Thereforo me bring fomata thess Waysin a very different manner hom that in Whicli tho philosophersam accustomed to present them: fidit os ali, becaum κε saythat a guide is proposed to each, and in each case an immortat: but that tho Ono is honoured Who presides over Viriues and good qualities, the other condemned Who presides ovor vices and eviis. But they place a guido only on the right fide, and that not one only, nor a lasting one; inasmuch as they introduce any teacher os a Mod ari, Whο may recali men from stoth, and teach them to be temperate. But they do not representany as entering upon that Way excepi bos and young men;
for this reason, that tho aris ars learned at these ages. Wri
382쪽
and without impediment, he may overcomo the difficulty of the way. For it is impossibio sor him Who has surroundod himself
383쪽
upon or to persevere in these dissiculties. And iram this it is underatood that it is easter for the wiched and the u ighteo to aucceed in their destres, becausa their rota is do nWard ind
fore ita goods and evila ars also evertasting. Thus it comas to
384쪽
intent should watch against the stratagema or open attacisos our singlo euemn Who, as is tho practico ot shil fui and experienced generais, endeavours to ensnam us by Various aris, directing his rage according to the naturo and disposition of
385쪽
iat the approaches against men, and has occupied the Way, rejoicing in public errors; but that Wo might bo able to dispelthese errors, and to OVercoma the author of eviis himself, God has enlightened us, and has armed us With true and heavenlyViriue, respecting Which I must noπ speah. CHAP. V.-Offalae and true virtua; and of knowle e. But besoro I begin to set fortii tho separato viriues, I must mark out tho character of virtve itself, Which the philosophers have not rightly defined, as to ita nature, or in What things it consisted; and Ι must describa ita operation and ossice. Forthey only retained tho name, but lost ita poWer, and nature, and effeci. But Whalaver they ars accustomed is su in their definition ot viriue, Lucilius pura together and expresses in ara Verses, Which I preser to introduce, test, .hilo I refuto thoopinions os mann I should bo longer than is necessa : It is viriue, o Albinus, to pay the proper price, to attend to thomattere in Which We aro engaged, and in Which me live. Ιt is
virtuo for a man to know tho naturo os everything. Ιt is virtus for a man to know What is right and Mesul and hono abie, What things ars good, and What ars evit; What is Meleas,3 Ιι πω matomary in many of the ancient atates in eis et tho Darmissi ins name of the chiel magistrato vho maa inen in ossim. Thua at Athena the liue of tho chiel magistrate πω Arcton Eponymus, inving namoto the year; and at Rome, the year Maa rectaned by the namea of the con- aula then in ossice. 3 Variis.' Mother massing ta vanis. Philosophiam in oculos impingit.'
386쪽
manting in virtve, that is, tho desiis of doing right and
Hostem atque inimicum.'' The formis mord signifiea a publio, tholauer a private euemy.
387쪽
sors requires definition, becausa tho naturo of tho case is suchthat each must be underatood or not underetood.
But Iot ns do that which he ought to havo dono. Ιt is a virtve to restrain anger, to controi destre, to cuis lusi; forthis is to fles frem vice. For almost ali inings Whicli are dono uniustly and dishonestly ariso from these affections. For is tho res of this emotion which is called anger bo blunted, ait theorii contentions of men will bo luiled to rest; no one mill plo no one Will rush forth to injure anotheri Also, it destro borestrained, no one Will use Violence is land or is sea, no Ono mill lead an amy to caro oss and lay Wasto the proper olothera. Also, ii the ardour os iusta be represset every age and sex Will retain iis sanctity; no ono mill suffer, or do anythingdisgracesia. Therofore ali crimes and disgrace ut actions millbe taen aWay hom the lite and character of men, it theso emotions ars appeased and calmed is virtus. And this calmingos the emotions and affections has this meaning, that wo do allthings which ars right. Tho Whole duty of virtve then is, notio sin. d assuredly he cannot duchargo inis Who is ignorantos God, sinco ignorance of Ηim hom Whom good things pr
c d must thrust a man unaWares into vices. Therelare, that
Ι may mors besev and significantly fix the offices of each
389쪽
deny that it is trus virtve; becauso it is not that heavenlyprincipie, but is altogether of the earin, sinco it produces noeffect but that which remains On tho earth. But what it is to
390쪽
ins victo is placed at the disposal of God, not in your ompo er. And ior the most pari the wiched aro mors pomerses both in number and in combination than tho good, so that it is
not so much virtve .hicli is necessary to OVercome them asgood fortune. Is any one ignorant hoW osten the bellar and tho juster fide has been overcome From this cause harali tyrannies have alWays brohen out against tho citigens. Allhistory is fuit os examples, but Wo mill be content With one. Cnceus Pompeius Wished to bo the defender of the good, sincelle took up arma in defence of the common ealth, in desenco of the senate, and in defenco os liber ; and yet the sameman, being conquered, perished together With liberty itself, and being mutilated by Egyptian eunuchs, Was cast forth unburied. It is not Virtus, there ore, sither to be tho enemy of the bad G tho defender of the good, becauso virtus cannot bo subjectio uncertain chan s. Moreover, to rechon the interesis ofour counto as in tho fidit place.' When tho agreement of men is taken aWay, virtve has no existenco at ali; for What aroths interesis of our count , but the inconveniences of another