being desirous all but to coalesce with the good man. For it is a special sign of true progress in virtue to love and admire the disposition of those whose deeds we emulate, and to resemble them with a goodwill that ever a.s.signs due honour and praise to them. But whoever is steeped in contentiousness and envy against his betters, let him know that he may be p.r.i.c.ked on by a jealous desire for glory or power, but that he neither honours nor admires virtue.

-- XV. Whenever, then, we begin so much to love good men that we deem happy, "not only," as Plato[292] says, "the temperate man himself, but also the man who hears the words that flow from his wise lips," and even admire and are pleased with his figure and walk and look and smile, and desire to adapt ourselves to his model and to stick closely to him, then may we think that we are making genuine progress. Still more will this be the case, if we admire the good not only in prosperity, but like lovers who admire even the lispings and paleness of those in their flower,[293] as the tears and dejection of Panthea in her grief and affliction won the affections of Araspes,[294] so we fear neither the exile of Aristides, nor the prison of Anaxagoras, nor the poverty of Socrates, nor the condemnation of Phocion, but think virtue worthy our love even under such trials, and join her, ever chanting that line of Euripides,

"Unto the n.o.ble everything is good."[295]

For the enthusiasm that can go so far as not to be discouraged at the sure prospect of trouble, but admires and emulates what is good even so, could never be turned away from what is n.o.ble by anybody. Such men ever, whether they have some business to transact, or have taken upon them some office, or are in some critical conjuncture, put before their eyes the example of n.o.ble men, and consider what Plato would have done on the occasion, what Epaminondas would have said, how Lycurgus or Agesilaus would have dealt; that so, adjusting and re-modelling themselves, as it were, at their mirrors, they may correct any ign.o.ble expression, and repress any ign.o.ble pa.s.sion. For as those that have learnt the names of the Idaean Dactyli[296] make use of them to banish their fear by quietly repeating them over, so the bearing in mind and remembering good men, which soon suggests itself forcibly to those who have made some progress in virtue in all their emotions and difficulties, keeps them upright and not liable to fall. Let this also then be a sign to you of progress in virtue.

-- XVI. In addition to this, not to be too much disturbed, nor to blush, nor to try and conceal oneself, or make any change in one's dress, on the sudden appearance of a man of distinction and virtue, but to feel confident and go and meet such a one, is the confirmation of a good conscience. It is reported that Alexander, seeing a messenger running up to him full of joy and holding out his right hand, said, "My good friend, what are you going to tell me? Has Homer come to life again?"

For he thought that his own exploits required nothing but posthumous fame.[297] And a young man improving in character instinctively loves nothing better than to take pride and pleasure in the company of good and n.o.ble men, and to display his house, his table, his wife, his amus.e.m.e.nts, his serious pursuits, his spoken or written discourses; insomuch that he is grieved when he remembers that his father or guardian died without seeing him in that condition in life, and would pray for nothing from the G.o.ds so much, as that they could come to life again, and be spectators of his life and actions; as, on the contrary, those that have neglected their affairs, and come to ruin, cannot look upon their relatives even in dreams without fear and trembling.

-- XVII. Add, if you please, to what I have already said, as no small indication of progress in virtue, the thinking no wrong-doing small, but being on your guard and heed against all. For as people who despair of ever being rich make no account of small expenses, thinking they will never make much by adding little to little,[298] but when hope is nearer fruition, then with wealth increases the love of it,[299] so in things that have respect to virtue, not he that generally a.s.sents to such sayings as "Why trouble about hereafter?" "If things are bad now, they will some day be better,"[300] but the man who pays heed to everything, and is vexed and concerned if vice gets pardon, when it lapses into even the most trifling wrongdoing, plainly shows that he has already attained to some degree of purity, and deigns not to contract defilement from anything whatever. For the idea that we have nothing of any importance to bring disgrace upon, makes people inclined to what is little and careless.[301] To those who are building a stone wall or coping it matters not if they lay on any chance wood or common stone, or some tombstone that has fallen down, as bad workmen do, heaping and piling up pell-mell every kind of material; but those who have made some progress in virtue, whose life "has been wrought on a golden base,"[302]

like the foundation of some holy or royal building, undertake nothing carelessly, but lay and adjust everything by the line and level of reason, thinking the remark of Polycletus superlatively good, that that work is most excellent, where the model stands the test of the nail.[303]

[249] See Erasmus, Adagia, "Eadem pensari trutina."

[250] Euripides, "Iphigenia in Tauris," 569.

[251] See Ovid, "Metamorphoses," xii. 189, sq.

[252] See Erasmus, "Adagia," p. 1103.

[253] Compare Shakspere, "Tempest," A. i. Sc. i. 63, "And gape at widest to glut him."

[254] Hesiod, "Works and Days," 361, 362. Quoted again by our author, "On Education," -- 13.

[255] "In via ad virtutem qui non progreditur, is non stat et manet, sed regreditur."--_Wyttenbach._

[256] Adopting the reading of Hercher. See Pausanias, x.

37, where the oracle is somewhat different.

[257] For the town which parleys surrenders.

[258] From Homer, "Iliad," xix. 386.

[259] Compare Aristotle, _Rhetoric_, i. 11. [Greek: kai arche de tou erotos gignetai aute pasin, otan me monon parontos chairosin, alla kai apontos memnemenoi erosin.]

[260] The line is a Fragment of Sophocles.

[261] See Hesiod, "Works and Days," 289-292.

[262] The well-known Cynic philosopher.

[263] Bergk. fr. 15. Compare Homer, "Iliad," vi. 339.

[Greek: nike d' epameibetai andras].

[264] We are told by Diogenes Laertius, v. 37, that Theophrastus had 2000 hearers sometimes at once.

[265] "Republic," vii. p. 539, B.

[266] Sentences borrowed from some author or other, such, as we still possess from the hands of Hermogenes and Aphthonius; compare the collection of bon-mots of Greek courtesans in Athenaeus.

[267] A reference to aesop's Fable, [Greek: Leon kai Halopez]. Cf. Horace, "Epistles," i. i. 73-75.

[268] This pa.s.sage is alluded to also in "On Love to one's Offspring." -- ii.

[269] Madvig's text.

[270] Thucydides, i. 18.

[271] Homer, "Iliad," ix. 323, 324. Quoted also in "On Love to One's Offspring," -- ii.

[272] The remark about Demosthenes has somehow slipped out, as Wyttenbach has suggested.

[273] Does this refer to [Greek: Peleiadeo] before [Greek: Hachileos] in "Iliad," i. 1?

[274] An allusion to some pa.s.sage in a Play that has not come down to us.

[275] Compare our Author, _De Audiendis Poetis_, -- xi.

[Greek: hosper ho Agesilaos ouk hypemeinen hypo tou kalou philethenai prosiontos].

[276] Reading with Madvig and Hercher, [Greek: to gar auton], sq.

[277] Literally _cork-like_, so vain, empty. So Horace, "levior cortice," "Odes," iii. 9, 22.

[278] Marks of a philosopher among the ancients. Compare our Author, "How one may discern a flatterer from a friend," -- vii.

[279] "Odyssey," xvi. 187.

[280] aeschylus, "Toxotides," Fragm. 224. Quoted again by our author, "On Love," -- xxi.

[281] "Turpe habitum fuisse in caupona conspici, et hoc exemplo apparet, et alia sunt indicia. Isocrates Orat.

Areopagitica laudans antiquorum Atheniensium mores, p.

257: [Greek: en kapeleio de phagein e piein oudeis han oiketes epieikes etolmese]: quem loc.u.m citans Athenaeus alia etiam adfert xiii. p. 566, F."--_Wyttenbach._

[282] Wyttenbach compares Quintilian, "Inst.i.tut. Orat."

iii. 6, p. 255: "Nam et Hippocrates clarus arte medicinae videtur honestissime fecisse, qui quosdam errores suos, ne posteri errarent, confessus est."

[283] Homer, "Odyssey," vi. 187.

[284] Homer, "Odyssey," xxiv. 402.

[285] Plato, "Republic," ix. p. 571, D.

[286] A somewhat similar story about Stilpo is told in Athenaeus, x. p. 423, D.

[287] So Haupt and Herscher very ingeniously for [Greek: hiereusin].

[288] Adopting the suggestion of Wyttenbach as to the reading. The Dorian measure was grave and severe, the Lydian soft and effeminate.