Hierocles upon the Golden verses of the Pythagoreans translated immediately out of the Greek into English.

THEN EXERCISE JUSTICE IN DEED AND WORD, NEITHER USE YOUR SELF IN ANY MATTER TO ACT WITHOUT REASON, BUT KNOW THAT 'TIS APPOINTED FOR ALL MEN ONCE TO DYE, AND THAT RICHES ARE SOMETIMES POS∣SEST, AND SOMETIMES LOST.

In deed and word, to Iustice have an eye, Doe not the least thing unadvisedly,

But know that all must to the Shades be∣low, That Riches sometimes ebb, and sometimes flow.

He that truly reveres himself, will guard himself from falling into any Vice. But of Vices there are several kinds. In the rational part Imprudence, in the iras∣cible Timorousness, in the concupiscible Luxury and Covetousness, and through∣out all the faculties Injustice.

To the avoidance therefore of these evils, four sorts of Vertues are necessary. Prudence in the rational part, Courage in the irascible, Temperance in the concu∣piscible, and lastly Justice, which is con∣versant about all the faculties, as being the most perfect, and comprising all the other vertues in it self, as parts. For which reason it is first of all mention'd in the Verses. And next Prudence, toge∣ther with the best designs and underta∣kings which take their Rise from it, and end in compleat and perfect Justice. For he that uses right reason, has Courage for his fellow-souldier in hardships, Tem∣perance in things pleasant, and in all things Justice. So that in the sum, Pru∣dence will be found to be the beginning

of all vertues, Justice the end, and Courage and Temperance the middle. For that faculty which weighs and considers all things, and seeks out that which is right in every action, that all may be rational∣ly disposed, is the habit of Prudence, which is the best disposition of our ra∣tional nature, and derives ornament upon the other faculties. So that anger com∣mences Courage, lust Temperance, and Justice swerves nothing from Reason, and with this our mortal Man is adorn'd, but 'tis through the surplusage of Vertue which is in the immortal Man. For the vertues first shine out from the mind up∣on the rational Soul, of which they are the proper form, perfection and happiness. But upon the brute part and mortal body there shines a reflected ray of Vertue, that what is united to the rational nature, may be replenish'd with beauty and mea∣sure. But the chief of all divine good, is Prudence, which when well radicated in the Soul, helps us to advise well in all matters, to bear Death with courage, and the loss of our Goods with mildness and decency. For Prudence is able to bear all the changes of this mortal life and of for∣tune which is appendent to it soberly and undauntedly. For she considers the na∣ture

of things, and knows that what is compounded of Water and Earth, must of necessity be resolv'd into them again. Neither is she exasperated against necessi∣ty, or surprised at what befalls us, as if 'twere strange and unexpected, or wonders if what is mortal dye. She knows 'TIS APPOINTED FOR ALL MEN ONCE TO DYE, and that there is a certain de∣finite time for the duration of these mor∣tal bodies. Which when come, we should not fret at it, but willingly submit to it as to the law of God. For the office of Prudence is to follow the best counsels, not to seek to escape dying, but to dye well. In like manner she is not ignorant of the nature of Riches, that they some∣times EBB and sometimes FLOW for cer∣tain determin'd causes, which to oppose were indiscretion. For we are not the arbitrary possessors of what is not in our power, but neither our bodies nor our riches are in our power, nor in short, whatsoever is without our own rational na∣ture. Neither is it in our power to get or retain when and how long we please. But to acquire and part with them vertuously, this is in our power, and the proper work of the rational nature, if we ACCUS∣TOM IT TO ACT ACCORDING TO

REASON in all contingencies, and to follow the divine limits which determine all our concerns. And here lies the great∣est commendation of our power, that we can use well what is not in our power, and not suffer the vehemency of desire to impeach the freedom of our will. What then is the dictate of a prudent judg∣ment? To make good use of our bodies and estates when we have them, as the instru∣ments of vertue, and when they are ta∣ken from us, to know what becomes us, and add patience to our other vertues. So will our piety towards God, and the mea∣sures of Justice be kept inviolable, if the rational faculty learn to use things neces∣sary well, and to oppose the bounds of Prudence to events seemingly fortuitous and without order. Otherwise there can be no observation of Vertue if there be not a right judging faculty in the rational na∣ture. For neither will it follow after bet∣ter things as such, but will act as under compulsion. Neither will it treat the body honourably or manage the estate rightly. Those who are over-carefull to avoid death, and desirous to keep their riches, doe necessarily much injustice, and often blaspheme by wicked execrations against God, and denying his providence

as often as they fall into that which they imprudently declined. By sticking to doe no injury to others, and by endeavour∣ing to scrape together all they can to their own profit. And so the damage of a wrong perswasion is evident in them, whence spring the greatest evils, Injustice against equalls, and Impiety against supe∣riors, from which he will be altogether free who being perswaded by the forego∣ing Verses, bears death generously and with a good judgment, and thinks the loss of riches not intolerable. From this he draws an argument of embracing Ju∣stice, when he considers how becoming 'tis to abstain from what is another's, to hurt no body, nor to raise his fortunes upon another's losses. None of all these can he observe who thinks his Soul is mor∣tal, and who never considers what part that is of us which dies, what that is which stands in need of riches, and what that is which exercises Vertue and is ad∣vantaged by it. For 'tis the distinguish∣ing of these things which alone prompts us to the exercise of Vertue, and excites us to the pursuit of these excellent things. To which these two Precepts are a most divine motive, KNOW THY SELF, AND REVERENCE THY SELF. For

the dignity of our nature makes it our duty to consider and ponder the offices of others both IN DEED AND WORD. Now Justice is the way to secure the ob∣servation of offices, and therefore is set before the other vertues, that it may be the measure of them. For he says EX∣ERCISE JUSTICE IN DEED AND WORD; you will never then blaspheme upon the loss of riches, or in the pains of a disease, lest you should violate Ju∣stice in your words. Neither will you invade the goods of your neighbour, or contrive mischief against his person lest you commit Injustice in deed. For if Ju∣stice has once the guard of our Souls, we shall discharge our offices to God, to our Neighbour, and to our selves.

Now the best measure of Justice is Prudence, for which reason he join'd these two Precepts together, EXERCISE JU∣STICE, AND USE NOT YOUR SELF IN ANY MATTER TO ACT WITH∣OUT REASON, as if Justice could not subsist without Prudence. For that is truly just which perfect Prudence defines. And that is, TO DOE NOTHING WITHOUT REASON, but diligently to consider the mortal body and whatso∣ever conduces to its use and accommoda∣tion,

and taking all things to be inferior to Vertue, to think that the greatest pro∣fit consists in the best disposition of the rational soul, which gives ornament to all other things according to their Ca∣pacity. And this is the Scope of the ver∣ses before us, to set forth and deliver to the Auditors the four Cardinal vertues, with the watchfull observation and care where∣with they are to be exercised both in deed and word. For he exhorts to Prudence, Fortitude and Temperance, but above all he recommends Justice to our practice, as a transcendent vertue which runs throughout all the rest. And whereas he adds that RICHES SOMETIMES ARE POSSEST AND SOMETIMES LOST, he signifies, that after the disposition of Temperance, comes that of Liberality, which is a vertue conversant about giving and receiving money. For then only to possess or quit possession when reason re∣quires, takes away all occasion of sordid∣ness and prodigality. But all this flows as from a fountain or principle from that one precept, of reverencing ones self. Nay and this very precept was anticipated too in that other, know your self, which must be the ground-work of all gallant actions and speculative notices of things.

For how do we come to know that 'tis our duty to moderate our passions and to know the things that are? For there is much doubt concerning these things; First, whether they be within the verge of humane attaintment? and secondly, whether they will profit those who have them? Again, a good man may be so low in the World that he cannot receive unjustly when he ought not, or spend justly when he ought. And as to his body he lies most open to all assaults, since he neither affects Empire himself nor knows how servilely to flatter those who have it. So that unless there were some other nature in us advantaged by Vertue, we should scarce ever refuse riches or power. Wherefore those who think the Soul mortal, and yet dispute about the love of vertues, cavil rather than offer any thing of truth. For if something of us did not subsist after death, whose na∣ture is capable to be adorn'd with truth and vertue (such as we affirm the rational soul to be) we should never have a pure desire of excellent things. For the very suspicion of the Souls mortality extin∣guishes all desires of vertue, and turns them all to bodily enjoyments, what∣ever they are or however obtain'd. For

how upon their principles can it seem the part of a prudent or moderate man not to indulge and gratifie the Body altogether, for whose sake the Soul is preserv'd in its subsistence, since according to them it has no self-existence, but is the result of a certain conformation of the body? How again shall he be content to put off the body for the sake of Vertue if at the same time he shall destroy his soul too, so that Vertue it self will have no where to exist, for whose sake he underwent death? But as to this, divine Men have abundantly demonstrated that the Soul is immortal, and naturally apt to be adorn'd with Vertue.

But now putting an end to the present disputation, we will proceed to what fol∣lows, adding this only to what has been said, That as from the ignorance of our nature all manner of wickedness flows in upon us, so if we know our selves and disdain whatever does not become our rational nature, we shall truly and con∣stantly perform all our offices. And this is the measure of every particular vertue. For if we attend to our nature as to a rule, we shall find that which is decent in all things, living according to right reason and agreeably to nature. For whatsoever

makes the soul better, that is truely Ver∣tue, and the law of Philosophy. But those things which tend only to humane decency and shew, are servile fallacies and mere umbrages of vertue, which hunt after popular applause, and whose utmost care is to appear vertuous to the World. And so much of this.

Moreover from this right considera∣tion of things, it follows necessarily that we DEMEAN OUR SELVES NOT WITHOUT REASON in those concerns of life which seem to come to pass with∣out order, but that upon examination of their causes we bear them generously, ne∣ver finding fault with those who have the charge of us, who distributing to eve∣ry one according to merit, did not re∣ward all alike whose proficiency was un∣equal. For how, since the World is ru∣led by Providence, and the Soul is by nature incorruptible, but by the will is carried forth to vertue and vice, can those whose office is to defend the Law and con∣sider Merit, distribute equally to those who are unequal? and not rather distri∣bute to every one his convenient lot, which a man is said to draw when he comes into the World? If therefore the being of Providence distributing to every

one what is fit, and the immortality of the Soul be no Fable, 'tis plain that the cause of our grievances ought to be trans∣fer'd from our Governour upon our selves, from which consideration the Verse will shew us a way to remedy our disasters. For when we find that the cause of all this inequality is in our selves, we first alleviate the grievousness of Events by right rea∣soning, and then exciting our Souls by holy methods and right perswasions to what is more excellent, we shall wholly free our selves from trouble. But when the afflicted man neither perceives the cause, nor conjectures at a like event he will ACCUSTOM HIMSELF TO ACT WITHOUT REASON, which is the thing here forbidden. For 'tis necessary that he who seeks not into the true cau∣ses, should transfer the fault upon the Su∣perior nature, and either say there is no Providence, or that our affairs are not well administred by it. But such opi∣nions as these do not only aggravate the crimes of our life past, but excite the mind to all wickedness and deprive it of liberty of will, in that they make it ig∣norant of the causes of the present evils. But that you may know how we ought to think of these things, hear the Verses.