장음표시 사용
81쪽
Masine these, Oxulting in tho disposition es the novi, Vanquished netther by gold nox by languishing love, Nor are they any longer attendanis to the Wanton.
Ait these, then, are not ashamed clearly to consess the adv-tago Which accrues from caution. And tho wisdom Whicli istrue and not contrary to reason, trusting not in mere Wordsand oracular ulterances, but in invulnerable amour os defence and energetic mysteries, and devoting ilaeis to divino commanti, and exercise, and practice, receives a divine poWer
according to iis inspiration from the Word. Already, then, the aegis os the poetic Jove is described as
82쪽
liave seen one Indian ro ted, than havo learned the whole os the arguments about bearing pain. But we have exhibited besore our eyes every day abundant fources of martyre thal
83쪽
not that of rational philosophors, that happiness Was Victory. For of those that are reled by pleasure are the Cyrenaics and Epicurus; for these expressty said that in live ple antly Wasthe clites end, and that pleasure Was the only perfeci Mod. Epicurus also says that the removat of pain is pleasure; and
84쪽
says that that is to bo preferred, Whicli first attracta Domitseli in iraeli, being, that is, Wholly in motion. Dinomachus and Callipho said that tho chios end was sor one to do whatho could for the attainment and enjoyment of plemure; and Hieronymus the Peripatetic said the meat end was to livounmolested, and that the only final good was happiness; and Diodorus like ise, Who belonged in the fame feci, pronounces tho end in bo to live undisturbed and weli. Epicurus i deed, and the Cyrenaics, say that pie ure is the fimi duty; for it is for the sahe of pleasure, they say, that Virtue Wasintroduced, and produced pleraure. According to tho foulowers of Calliphon, virtve mas introduced sor the sine ofpleasure, but that subsequently, on seeing iis οWn beauty, it
But tho Aristotelians lay it down, that in livs in a cordance With virtuo is tho end, but that neither happi-ness nor the end is reached by every one Who has Viriue. For the wise man, vexed and involved in involuntary mi chances, and wishing gladiy on these accounts in flee homlite, is neither fortunate nor happy. For virtve needs time ;for that is not acquired in one day whieli exisis lauim in the perfeci man; since, as they say, a child is never happy. But human life is a persect time, and thereiore happinessis completed by the threo hinds of good things. Neither, then, the poor, nor the mean, nor even the disinsed, northo flave, can be one of them. Again, on the other hand, Zeno tho Stoic thinhs the endio bo living according to virtve; and Cleanthes, living agre ably to nature in the right exercise os reason, which he held toconsist os the selection of things according to nature. dAntipatrus, his mend, supposes the end to consist in cli singcontinuassy and unswerringly the things Which are accordingis nature, and rejecting those contrary to nature. Arch damus, on the oster hand, explained the end to bo such, that in selecting the greatest and chiel things according to n ture, it Was impossibie to oversiep it. In addition to these, Panaetius pronounced the end to be, to live according to
85쪽
-E MISCELLANIES 73 the means oven to us by nature. And finalty, Posidoniussaid that it was to live engaged in contemplating the truthand ordis of tho universe, and forming himself as he beston, in nothing influenced by tho irrational part of his foui. And soms of tho lator Sinim desinod the meat endio consist in liring agroeably to the constitution ot man. Why should I mention Aristo Ηρ said that the end was indiffereum; but what is indifferent simply abandons thoindifferent. Shali I bring forward the opinions os Herillus 'Herillus states the end in be to live according to science. For somo thiis stat the more recent discipies of the Ae demy define tho end to be, tho steady abstraction of the mindio ita οὐ impressions. Further, Lycus the Peripatetic usedio say that tho final ond was the true joy of the foui; asLeucimus, that it Was the joy it had in What Was good. Critolaus, iam a Peripatetic, said that it mas tho perfectionos a liso flowing rightly aceording to nature, referring to the persection accomptished by the three Ends according to tradition. Wo must, hoWever, not rest satisfied With these, but en-deavour as me best can to adduco the doctrines laid do ii oncte mini by the naturalisis; for they say that Anaxagorasos Clazomenae affirmed contemplation and tho fresdom flowing smm it to bo the ond of lise; Heraclitus the Ephesian, complacen . The Pontic Heraclides relates, that Pythagoras tauot stat the knowledge of tho perfection of thonumbersy Was happin s of the wul. The Abderitos also Mach the existence of an end. Democritus, in his morkμ αε Chias Enri mid it Was cheerfulness, Which he also called .ellaeing, and osten exclaims, For delight and iis
absenco are the Mundary of thoso who have reachod fullam Hecataeus, that it Was sufficiency to one's self; Apollodotus of CDicum, that it was delectation; as Nausiphanes, that it Was undauntednem,' sor ho said that it was this that
86쪽
Was called by Democritus imperturbability. In addition to these stili, Diotimus declared tho end to be persection os What is good, Which he said Was termed Well-being. Again, Antisthenes, that it was humility. And thoso called Annia cereans, of the Cyrenaic succession, laid down no definito onil sor tho whole of life; but said that to oach action b longed, as iis proper end, the pleasure aceruing from theaction. These Cyrenaics reject Epicurus' definition os pie fure, that is the removat os pain, calling that the conditionos a doad man; because me rejoice not only on account of pleasuros, hut companionships and distinctions; whilo Epicurus thin ks that ali joy of the foui arises smm previous sensations of the fiesh. Metrodorus, in his book On the Murce of Happineas in Ourselves belus greatem than that whiah arises from Objecis, says: What elso is the good of the foui but tho sound state of the fiesh, and the sum hopo
FURTHER, Plato the philosopher says that the end is tW sold: that which is communicabie, and exisis first in the ideat forms themselves, Which he also calis the good and that whicli partahes of it, and receives ita likeness from it, as is the case in the men Who appropriate virtve and true phil sophy. Whereiore also Cleanthes, in the second book, OnPle ure, says that Socrates every here teaches that the justman and the happy are one and the fame, and execrated the first man who separated tho just from the usesul, as haring done an implous thing. For those are in truth implous Who separate the usesul from that Whicli is right according toste law. Plato himself says that happiness ευδαιμονία) isto possess rightly the daemon, and that the ruling faculty of
87쪽
cto foui is called the daemon; and he terms happiness ευδαιμονία) the most persect and complete good. Sometimes hecalis it a consistent and harmonious lise, somelimes thelii est persection in accordanes mitti virtus; and this hoplaces in tho knowledge of tho Good, and in lihenoss to God, demonstrating likeness to bo justice and holiness withmisdom. For is it not thus that some os our writers have underatood that man straightWay on his creation received
proportion are netther dear to one another, nor to thoso whichare in proportion. And that theroforo ho that would bo doarto God, must, to the best of his poWer, become such as He is. d in virtve of the fame reason, our set controlling man is dear to God. But he that has no seisinon trol is uulike and diverse.' In saying that it Was an ancient dogma, he indicates ins teaching which had come to him froni tho law.Αnd haring in the Theatoetus admitted that ovils mahe thocircuit os mortia naturo and of this spol, he adds : μ Wher fore me must try to flee hence as soon as possibie. For flight
88쪽
os Plato, says that happiness is a perfeci state in those Who
conduci themselves in accordance With nature, or the state Osthe good: for Whicli condition ali men have a destre, but theg d only attain is quietude; consequently the Viriues are thoauthors of happiness. And Xenocrates the Chalcedoniandefines happinem to bo the possession of Viriue, strictb socialed, and of the power subservient in it. Then ho ciearly says, that tho seat in Which it resides is tho foui; that bywhicli it is effected, the virtves; and that of these as paris are lamed presse orthy actions, good habita and dispositions, and motions, and relations; and that corporeal and externalobjecta are not Without these. For Polemo, the disciple os Xenocrates, Aeems of the opinion that happiness is sussicien of ali good things, or of the most and greatest. ΗΘ layadown the doctrine, then, stat happiness never existi Without virtuo; and that viriue, apari from eorporeal and Oxternalobjecta, is suffcient for happiness. Let theso things be so. The contradictions to the opinions specified shali bo adducedin duo time. But on us it is incumbent in reach the un- accomptished end, obcying the commands liat is, God and living according to them, irreproachably and intelligentinthrough knowledge of the divino mili; and assimilation astar as possibio in accordanco with right reason is tho end, and restoration to persect adoption by the Son, Which over
89쪽
to attention, proving that man's virtus and God's ars not the
90쪽
also I am os Christ, ' in order that that may tine place. Itye aro of me, and I am os Christ, then ye ars imitatora os Christ, and Christ of God. Assimilation to God, then, sothai as far as possibie a man beeomes righteous and holy withisistam, he lays down as the aim os faith, and the end tobo that restitution of the promise Whicli is effected by faith. From these doctrines gusti the sountians, Which Wo specifiodabove, os inoso Who have dogmatized about the end.' Butos these enough.
SINCE pleas e and lust seem to fiat under martiage, it mustalso be troatod os. Marriago is the fidit conjunction os manand woman for the procreation os legitimate children. Ac- cordin y Menander the comic poet says:
aro said to bo relative. For Some must marry, and a manmust be in some condition, and he must marry some one insome condition. For every one is not to marry, nor alWays.
But thero is a time in Whicli it is sultabie, and a person forwhom it is sultabie, and an age up to Whicli it is sultable. Neither ought every one to tae a Wise, nor is it every Womanone is to tae, nor ulWays, nor in every Way, nor inconsid rately. But only he who is in certain circumstances, and such an one and at such time as is requisite, and for the salio os childron, and one who is in every respect similar, and Whodoes not by force or compulsion love the hvsband who loves hor. Hence Abraham, regarding his Wise as a sister, SVS,