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to repay those who do good, And yet one would not see all of this even in a king; for he has many who vex him, whom he would not be able to vex, and many who do good, whom he could not easily repay. For often in wars, he desired to avenge himself on enemies who had vexed him and done him countless evils, but he was not able; and as for friends who had displayed great achievements there, he was not able to repay them with equal things, as they were snatched away from their reward, having fallen in the war itself. What then, if we should show that your son has another power much greater than this, which, as the argument has shown, not even kings enjoy? And let no one perhaps suppose we are speaking of the good things in heaven, in which you disbelieve; we have not so forgotten our promises; but we shall provide the proof from the things that happen here. For if it is the greatest power to be able to avenge oneself on those who vex, much greater than this is it to find such a state of life, in which no one, even if he wishes, will be able to vex; for that this is greater than that will be clear and manifest to us, if we lead the argument to another example. For tell me, what is better, to be so experienced in warfare, that none of those who wound us escapes unwounded, or to possess such a body, that no one, even if he tries a thousand times, is able to strike that body? It is surely clear to everyone that this is both more powerful and more divine than that; and not only this, but also that which is much superior to this. And what is that? To know medicines, by which all wounds will be healed. There being, then, three ways, one being to be able to avenge oneself on those who do wrong, and another, a higher one, to also heal one's own wounds; for the latter does not in every case follow the former; and a third, to be easily overcome by no man who exists, which is indeed even greater than human nature, this we shall show your son to possess. ζʹ. And that these words are not empty noise, and that while seeking, we have found another power again greater than this great one. For indeed one will see not only that they are unable, but that they are unwilling to harm anyone; so that his securities are twofold. What, then, could be more divine than this life, in which no one will either wish, or, if he should wish, be able to do evil? and especially, when the not wishing arises not from the not being able, as is the case with many, but from finding no reason. Since, if this were the case by itself, I mean the not being able, it would not be so great; for great hatred would be born in those who wish to do wrong, but are unable; and this is no small way of blessedness. Let us then, if you please, first examine this very thing. Who then, tell me, will ever wish to harm one who has nothing in common with men, not for the sake of contracts, nor of land, nor of money, nor of affairs, nor of anything else? over what country will he contend with him? over what slaves? over what glory? fearing what? stung by what? For we are moved to harm others either by envy, or by fear, or by anger. But this most kingly one is superior to all these things. For who will envy the one who 47.342 laughs at all these things, about which others toil and are zealous? who will be angry when he has not been wronged at all? who will be afraid, when he suspects nothing? Therefore, that some will not wish to do wrong is clear from this; and that even if they wish, they will not be able, this is likewise as clear as that. For he does not have the pretexts, nor the handles, by which someone might restrain him; but just as an eagle flying on high would never be caught in a sparrow's trap, so it is with him. For from where will anyone be able to harm him? He has no money, that one might threaten a fine; he has no country, that one might threaten him with exile; he does not long for glory, that one might bring him into dishonor; one thing is left, death; but in this especially he will never be able to vex him, but will even benefit him in the greatest ways. For it sends him to another life, the one longed for by him, and for which he does and busies himself with all things; so that this is a release from toils, and not a punishment, but a cessation of labors and a rest. Do you wish

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τοὺς εὐεργετοῦντας ἀμείβεσθαι, Καίτοι γε ταύτην ἅπασαν οὐδὲ παρὰ τῷ βασιλεύοντι ἴδοι τις ἄν· καὶ γὰρ πολλοὺς ἔχει τοὺς λυποῦντας, οὓς οὐκ ἂν δύναιτο λυπεῖν, καὶ πολλοὺς τοὺς εὖ ποιοῦντας, οὓς οὐκ ἂν εὐκόλως ἀμείψαιτο. Καὶ γὰρ ἐν πολέμοις πολλάκις λυπήσαντας πολεμίους, καὶ μυρία αὐτὸν εἰργασμένους κακὰ, ἀμύνασθαι ἐπεθύμησε μὲν, οὐκ ἴσχυσε δέ· καὶ φίλους δὲ μεγάλα ἐπιδειξαμένους ἐκεῖ κατορθώματα, οὐκ ἔσχε τοῖς ἴσοις ἀμείψασθαι, προαναρπασθέντας τῆς ἀντιδόσεως, καὶ ἐν αὐτῷ τῷ πολέμῳ πεσόντας. Τί οὖν, ἂν ταύτης τῆς δυνάμεως, ἧς οὐδὲ βασιλεῖς ἀπολαύουσιν, ὡς ὁ λόγος ἀπέδειξεν, ἑτέραν πολλῷ μείζονα καὶ τὸν υἱὸν ἔχοντα ἀποδείξωμεν τὸν σόν; Καὶ μηδεὶς ἴσως τὰ ἐν τοῖς οὐρανοῖς ἀγαθὰ ὑπολάβοι λεγόντων ἡμῶν, οἷς ἀπιστεῖς· οὐχ οὕτως ἐπιλελήσμεθα τῶν ὑποσχέσεων· ἀλλ' ἀπὸ τῶν ἐνταῦθα γινομένων παρεξόμεθα τὴν ἀπόδειξιν. Εἰ γὰρ δύναμις αὕτη μεγίστη, τὸ λυποῦντας δύνασθαι ἀμύνεσθαι, πολλῷ μεῖζον ταύτης τὸ τοιαύτην εὑρεῖν τοῦ βίου κατάστασιν, ἐν ᾗ μὲν οὐδ' ἂν ἐθέλῃ τις λυπῆσαι δυνήσεται· ὅτι γὰρ ἐκείνου τοῦτο μεῖζον, ἂν ἐφ' ἕτερον παράδειγμα τὸν λόγον ἀγάγωμεν, δῆλον ἡμῖν ἔσται καὶ φανερόν. Εἰπὲ γάρ μοι, τί βέλτιον, οὕτως ἔμπειρον εἶναι τὰ πολεμικὰ, ὡς μηδένα τῶν τιτρωσκόντων ἡμᾶς ἄτρωτον διαφυγεῖν, ἢ σῶμα κεκτῆσθαι τοιοῦτον, ὡς μηδένα, κἂν μυρία ποιῇ, δύνασθαι πλῆξαι τὸ σῶμα; Παντί που δῆλον, ὅτι τοῦτο ἐκείνου καὶ δυνατώτερον καὶ θειότερον· καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ὃ πολλῷ τούτου ἀνώτερον. Ποῖον δὲ τοῦτο; Τὸ φάρμακα εἰδέναι, δι' ὧν ἀφανισθήσεται τὰ τραύματα πάντα. Τριῶν τοίνυν τρόπων ὄντων, ἑνὸς μὲν τοῦ δύνασθαι τοὺς ἀδικοῦντας ἀμύνεσθαι, ἑτέρου δὲ ἀνωτέρου τοῦ καὶ τὰ οἰκεῖα τραύματα θεραπεύειν· οὐ γὰρ ἕπεται τοῦτο πάντως ἐκείνῳ· τρίτου δὲ τοῦ μηδενὶ τῶν ὄντων ἀνθρώπων εὐχείρωτον εἶναι, ὃ δὴ καὶ μεῖζον φύσεως ἀνθρωπίνης ἐστὶ, τοῦτο τὸν υἱὸν σὸν ἔχοντα ἀποδείξομεν. ζʹ. Καὶ ὅτι οὐ ψόφος ταῦτα τὰ ῥήματα, καὶ ταύτης τῆς μεγάλης δυνάμεως ἑτέραν πάλιν μείζονα μεταξὺ ζητοῦντες εὑρήκαμεν. Οὐ γὰρ δὴ μόνον οὐ δυναμένους, ἀλλ' οὐδὲ βουλομένους ἐκείνων βλάψαι τινὰς ὄψεταί τις· ὥστε διπλᾶ τὰ τῆς ἀσφαλείας αὐτῷ. Τί οὖν θειότερον γένοιτ' ἂν ταύτης τῆς ζωῆς, ἐν ᾗ μηδεὶς μήτε ἐθελήσῃ, μήτε, ἂν ἐθέλῃ, δυνήσεται ποιῆσαι κακῶς; καὶ μάλιστα, ὅταν τὸ μὴ θέλειν οὐκ ἐκ τοῦ μὴ δύνασθαι γίνηται, καθάπερ ἐπὶ πολλῶν, ἀλλ' ἐκ τοῦ μηδεμίαν αἰτίαν εὑρεῖν. Ἐπεὶ, εἴ γε τοῦτο ἦν καθ' ἑαυτὸ, τὸ μὴ δύνασθαι λέγω, οὐδὲν τοσοῦτον ἦν· μῖσος γὰρ ἂν ἐτέχθη πολὺ τοῖς θέλουσι μὲν, οὐ δυναμένοις δὲ ἀδικεῖν· οὐ μικρὸς δὲ καὶ οὗτος μακαριότητος τρόπος. Αὐτὸ δὴ οὖν τοῦτο ἐξετάσωμεν, εἰ δοκεῖ, πρῶτον. Τίς οὖν, εἰπέ μοι, τὸν οὐδὲν κοινὸν ἔχοντα πρὸς ἀνθρώπους, οὐ συμβολαίων ἕνεκεν, οὐ γῆς, οὐ χρημάτων, οὐ πραγμάτων, οὐκ ἄλλου οὐδενὸς, ἐθελήσει βλάψαι ποτέ; ὑπὲρ ποίας χώρας φιλονεικήσει πρὸς αὐτόν; ὑπὲρ τίνων ἀνδραπόδων; ὑπὲρ ποίας δόξης; τί δεδοικώς; ὑπὸ τίνος δακνόμενος; Ἢ γὰρ φθόνῳ, ἢ δέει, ἢ ὀργῇ κινούμεθα πρὸς τὸ βλάπτειν ἑτέρους. Ἀλλ' οὗτος ὁ βασιλικώτατος πάντων ἐστὶν ἀνώτερος. Τίς γὰρ φθονήσει τῷ 47.342 πάντων καταγελῶντι τούτων, περὶ ἃ κόπτονται ἕτεροι καὶ σπουδάζουσι; τίς δὲ ὀργιεῖται μηδὲν ἠδικημένος; τίς δὲ φοβηθήσεται, μηδὲν ὑποπτεύων; Οὐκοῦν, ὅτι μὲν οὐ βουλήσονταί τινες ἀδικεῖν, ἐκ τούτου δῆλον· ὅτι δὲ οὐδ' ἂν ἐθέλωσι δυνήσονται, καὶ τοῦτο ὁμοίως ἐκείνῳ δῆλον. Οὐ γὰρ ἔχει τὰς ἀφορμὰς, οὐδὲ τὰς λαβὰς, ὅθεν ἄν τις αὐτὸν κατάσχοι· ἀλλ' ὥσπερ ἀετὸς ὑψηλὰ πετόμενος παγίδι στρουθῶν οὐκ ἂν ἁλῴη ποτὲ, οὕτω καὶ οὗτος. Πόθεν γὰρ αὐτόν τις βλάψαι δυνήσεται; Χρήματα οὐκ ἔστι παρ' αὐτῷ, ἵνα ἀπειλήσῃ ζημίαν· πατρίδα οὐκ ἔχει, ἵνα τὴν ὑπερορίαν ἐπανατείνηται· δόξης οὐκ ἐφίεται, ἵνα εἰς ἀτιμίαν ἀγάγῃ· ἕν ἐστι τὸ λειπόμενον, θάνατος· ἀλλ' ἐνταῦθα μάλιστα οὐ δυνήσεται αὐτὸν λυπῆσαί ποτε, ἀλλὰ καὶ ὠφελήσει τὰ μέγιστα. Πρὸς γὰρ ἑτέραν αὐτὸν πέμπει ζωὴν, τὴν ποθουμένην αὐτῷ, καὶ δι' ἣν ἅπαντα πράττει καὶ πραγματεύεται· ὥστε τοῦτο ἀπαλλαγὴ πόνων ἐστὶ, καὶ οὐ τιμωρία, ἀλλ' ἱδρώτων λύσις καὶ ἀνάπαυλα. Βούλει