Our duty is not to labor for the length of days but for the purity of our lives." (Ibi: Crito, VIII).

«66 Μετα του νομου και δικαιου μην μαλλον με δειν διακινδυνευειν η μεθ' ὑμων γενεσθαι μη δικαια βουλευομένων φοβηθεντα δεσμον η θανατον —I consider it far more becoming me to suffer with law and justice, than, for the fear of chains or death, to agree with you; when your actions are not in accordance with the right (Ibi, Apology, XX).

“Ουκ αρα τυραννίδα χρη, ω αριστε Αλκιβιάδη, παρασκευάζεσθαι ουθ' ἑαυτῷ ούτε τη πόλει, ει μελλετ' ευδαιμονείν, αλλ' αρετην If we would be happy, Ο noble Alcibiades, we must obey not the tyranny, not the city, not ourselves, but virtue.” (Ibi: I Alcibiades, XXX)..

IX: GOD IS GOOD:

“Αγαθος ην, αγαθῳ δε ουδεις περι ουδενος ουδέποτε εγγιγνεται φθονος: τούτου δ' εκτος ων παντα ότι μαλιστα γενεσθαι εβουληθη παραπλησια ἑαυτῷ. Ταύτην δε γενέσεως και κόσμου μάλιστ' αν τις αρχην κυριωτάτην παρ' ανδρων φρονιμων αποδεχόμενος ορθότατα αποδέχοιτ' αν - God is good; but to a good being ill-will can never arise toward anything: besides this, he is such that. he wishes to make all things like himself. Any reasonable man would most reasonably accept this Being as the most probable cause of creation and the cosmos."

(Ibi: Timaeus, 29).

But it is.

σε Αλλ' ουτ' απολεσθαι τα κατα δυνατον: ὑπεναντιον γαρ τι τῳ αγαθῳ αει ειναι αναγκη: ουτ' εν θεοις αυτα ίδρυσθαι, την θνητην φυσιν και τονδε τον τοπον περιπολεί εξ αναγκης· not possible that all existing evil should be destroyed:

ing opposite to the Good: nor does any evil exist in God; but of necessity evil must ever surround mortal nature, and this present world." (Ibi: Theaetetus, 176).

66 “Ει δ' εστι ώσπερ ουν εστι, Θεος η τι θειον ὁ Ερως, ουδεν αν κακον ετη - If this is so, and it certainly is, then Love is God, or something divine; it could be nothing evil.”

(Ibi: Phaedrus, XX).

“Το δ' αληθες ὧδε λεγωμεν, Θεος ουδαμη ουδαμως αδικος, αλλ' ὡς διον τε δικαιοτατος, και ουκ εστιν αυτῷ ὁμοιότερον ουδεν η ὡς αν ήμων αυ γενηται ότι δικαιοτατος Here we will declare this

truth: it is impossible for God to be unjust, on the contrary he is the most just; and nothing is more like him than the man who amongst us is the most just."

εστιν —

(Ibi: Theaetetus, 176)

6. Ουτε γαρ αλλο κρειττον εστιν ότι κινήσει, εκεινο γαρ αν ειη θειστερον, ουτ' εχει φανλον ουθεν, ουτ' ενδεες των αυτού καλων ουδενος - Nor is there anything stronger that moves; for then would that something be more divine; nor has it any baseness in its nature, nor want of any of those beautiful attributes belonging peculiarly to itself."

(Aristotle: De Coelo, I, 9). “Ο γαρ Θεος βελτιων της αρετης και ου κατ' αρετήν εστι σπου δαιος: δυτω μεν γαρ βελτιον εσται ἡ αρετη του θεου - For God is better than virtue, nor is he righteous because he is virtuous; for in that case we should make virtue something better than God." (Aristotle: Eth. Meg., II, 5, 2).

σε Διο δ Θεος αει μιαν και ἁπλην χαιρει ἡδονην: ου γαρ μόνον κινησεως εστιν ενεργεια αλλα και ακινησίας, και ήδονη μαλλον εν ηρεμια εστιν η εν κινησει· - Energy may be said of a thing at

τει;

the former state is even greater than that associated with the latter; wherefore the happiness of God is one and absolute." (Aristotle: Nico. Eth. VII, 14, 8). “Ούκουν αγαθος ὁ γε θεος τῳ οντι τε και λεκτεον δυτω. Αλλα μην ουδέν γε των αγαθων βλαβερον. Αρ' ουν & μη βλαβερον, βλαπ ̔Ο δε μη βλαπτει, κακόν τι ποιει ; Ο δε γε μηδεν κακον ποιεί, ουδ' αν τινος ειη κακου αιτιον ; ωφέλιμον το αγαθόν; Αιτιον αρα ευπραγίας; Ουκ αρα παντων γε αιτιον το αγαθόν, αλλα των μεν εν εχοντων αιτιών, των δε κακων αναιτιον God is good, and this much must be understood. But no good thing is hurtful. Can a thing not hurtful be the cause of injury? Can that which is not hurtful, do any evil? Can that which does no evil, be the cause of any evil? Must it not be the cause of happiness? Not of all things, therefore, is the Good the cause; but only of those things which are as they should be, and not of the evil.”

(Plato: Civitas, 379). “I am the journey of the good; the comforter; the creator; the witness; the resting place; the asylum, and the friend. . I am the emblem of the immortal, and of the incorruptible; of the eternal, of justice, and of endless bliss." (Vedas: Dialogues of Kreeshna and Arjoon). "He encircled all, bright, incorporeal, scatheless, without muscles, pure, untouched by evil; a seer, wise, omnipresent, self-existent; he disposed all things rightly for eternal years." (Ibi: Vagasaneyi-Samhita-Upanishad),

X: GOD IS IMMUTABLE:

σε Παν δη το καλως εχον, η φυσει η τεχνη η αμφοτέροισ, ελαχ στην μεταβολην ὑπ' αλλου ενδέχεται. Αλλα μην δ Θεος γε και τα

του Θεού παντη αριστα εχει. Ταυτη μεν δη ήκιστα αν πολλας μορφας ισχος ο Θεος. Αδύνατον αρα και θεῳ εθέλειν αυτον αλλοιούν: αλλ' ὡς εοικε, καλλιστος και αριστος ων εις το δυνατον μένει αει ἁπλως εν τη αυτου μορφη - Everything perfectly constituted either in nature or in art or in both, admits of the least change by another. But God and everything pertaining to him are perfect. Because of this, in no sense could God have many forms. It is, therefore, impossible that God should wish to change himself. On the contrary, he being, as it appears, most perfect and the best, remains according to his own power in his own form forever absolutely free from change.” (Ibi: Civitas, 381).

66

Φανερον αρα ότε ούτε τόπος ούτε κενον ουτε χρονος εστι εξωθεν: διόπερ ουτ' εν τόπῳ τάκει πεφυκεν, ούτε χρονος αυτα ποιες γηράσκειν, ουδ' εστιν ουδενός ουδεμια μεταβολή των ύπερ την εξω τατω τεταγμένων φοραν, αλλ' αναλλοίωτα και απαθη την αριστην έχοντα ζωην και την αυταρκεστατην διατελεί τον απαντα αιώνα It is evident that beyond it there can be neither place nor void, nor time. Wherefore it cannot be said to occupy place, nor can time make it grow old, nor can it suffer any change through any most outsides forces, but unchanging and unaffected, having life the best and most self-sufficient, it continues through the endless ages.”

XI:

(Aristotle: De Coelo, 1, 9, 14).

THE YOUNG SHOULD BE EDUCATED WITH
GREAT CARE:

“ Εαν δε μεμονται, μιμείσθαι τα προσήκοντα ευθυς εκ παίδων, ανδρειας, σωφρονας, όσιους, ελευθέρους, και τα τοιαυτα παντα, τα δ' ανελεύθερα μητε ποιειν μητε δεινους ειναι μιμησασθαι, μηδ' αλλο

μηδεν των αισχρων, ίνα μη εκ της μιμήσεως του είναι απολαυσωσιν If they imitate, let them imitate those things which are becoming to them, even from their childhood: let them imitate the courageous, the prudent, the devoutly reverent, the liberal, and all such; but they must not be allowed to do the illiberal, nor become skilful at imitating it, or any other vice; in order that they may never take pleasure in vice as a result of imitation." (Plato: Civitas, III, 395).

XII: MAN'S DUTY SUMMARIZED:

Lord thy God with all thy

"Thou shall love the heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." These words were given by Christ to those who called him, master; but all that is contained in them, was given hundreds of years before his birth, even by the two following teachers. These also were called by their disciples, master.

(I): ON MAN'S DUTY TO GOD:

"He who offends against Heaven, has none to whom he can pray." (Confucius: Analects, III, 13). "Without recognising the ordinances of Heaven, it is impossible to be a superior man."

(Confucius: Ibi, XX, 3).

"I consider my not being present at the sacrifice, as if I

did not sacrifice."
"My praying has been for a long time."

(Confucius: Ibi, III, 12).