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we again address, freedom from the passions. For when the rational faculty possesses again a sound and perfect mind, the passions are relaxed, and they subside, and are scattered, and their inflammation is dissolved, and the charioteer mind is carried in an orderly way upon the horses. Therefore, the good order of the passions, and the health of the charioteer, we name 83.648 temperance. And we call courage, the just movement of the spirited part; just as, on the other hand, we call rashness its unjust and disordered movement. And justice, the right governance of the soul, and the symmetry of the subject passions. For the harmony of the appetitive and spirited parts with the rational part, and their good temperament towards one another, procures for us the possession of justice. Since, therefore, we have learned what the parts of virtue are, and what meaning and power each one has, come, let us again inquire how it is possible for one who wishes to achieve these things, using wealth as a collaborator, or taking poverty as an ally for their acquisition. But wealth, having many disturbances, and all kinds of cares, and myriad forms of tempests, is treacherous, and not an ally of virtue. For how could anyone achieve temperance who is continually gluttonous, and devoted to banquets, and preparing common meals, and occupied with couches and tables, and carrying around in his mind bakers, and cooks, and makers of cakes, and fragrant wines, and bowls, and cups, and all kinds of drinking vessels, and a variety of delicacies, and drinking unmixed wine greedily, and loading his belly beyond measure, and extinguishing the spark of the rational, but increasing the pyre of the passions with its fuel, and inflaming licentious pleasure to the utmost, and sharpening his temper to a peak against his servants, and making the ruler a slave of the passions, and making the Master a servant of the belly, and dragging down into servile desires the one who received the governance of the living being from the one who made it, and surrendering the ruler as a captive to his subjects, and causing the charioteer to be dragged away by the horses, and the helmsman no longer to hold the rudders and steer the whole ship, but to give in to the tempests of the passions that submerge the ship and make it sink? Therefore such a person is not only devoid of prudence, but also given over to all kinds of licentiousness, not only stripped of courage, but also enslaved by the enemy passions. For what need is there even to speak about justice, when even the opponents themselves agree that he who desires greater possessions does not wish to recognize the difference between the unjust and the just, but for such people, all things are disordered, undefined, and indiscriminate? That it is not easy, therefore, for those who use wealth as a collaborator to achieve virtue, is easy for even the most contentious to learn from what has been said; but that poverty is a collaborator of philosophy, and that one could not otherwise achieve the most perfect virtue, we shall learn presently. For first, the lack of necessities compels the passions to submit to the rational, 83.649 and does not allow them to be inflamed and to leap against the charioteer, which happens to those who live in luxury and gluttony. Then, the soul, being freed from superfluous burdens, and being free from external disturbances, and enjoying all quiet and calm, having turned toward itself, both perceives its own dignity and recognizes the slavery of the subject passions; and holding to its governance, it legislates good order for its subjects, and punishes the disorder of both through one another. And now it raises up the appetite against the inflamed spirit, and dissolves its intensity with the softness of the other; now it directs against this one the administration of punishment, and with the whip of the spirit it restrains this one's

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πάλιν προσαγορεύομεν, τὴν τῶν παθῶν ἐλευθερίαν. Σῶον γὰρ πάλιν καὶ ἄρτιον τοῦ λογικοῦ τὸ φρόνημα κεκτημένου, χαλᾷ μὲν τὰ πάθη, καὶ ὑποῤῥεῖ, καὶ σκεδάννυται, καὶ τὸ φλεγμαῖνον αὐτῶν διαλύεται, φέρεται δὲ εὐτάκτως ἐπὶ τῶν ἵππων ὁ ἡνίοχος νοῦς. Τὴν τῶν παθῶν τοίνυν εὐταξίαν, καὶ τοῦ ἡνιόχου τὴν ὑγείαν, σωφροσύνην 83.648 ὀνομάζομεν. Ἀνδρίαν δὲ καλοῦμεν, τὴν δικαίαν τοῦ θυμοειδοῦς κίνησιν· ὥσπερ αὖ πάλιν θρασύτητα, τὴν ἄδικόν τε καὶ ἄτακτον. ∆ικαιοσύνην δὲ, τὴν ὀρθὴν τῆς ψυχῆς ἡγεμονίαν, καὶ τῶν ὑπηκόων παθῶν τὴν συμμετρίαν. Τοῦ γὰρ ἐπιθυμητικοῦ καὶ θυμοειδοῦς ἡ πρὸς τὸ λογικὸν εὐαρμοστία, καὶ ἡ πρὸς ἄλληλα εὐκρασία, τὴν τῆς δικαιοσύνης ἡμῖν πραγματεύεται κτῆσιν. Ἐπειδὴ τοίνυν τίνα τε τὰ τῆς ἀρετῆς μόρια μεμαθήκαμεν, καὶ ποίαν ἕκαστον ἔννοιαν ἔχει καὶ δύναμιν, φέρε πάλιν ζητήσωμεν, πῶς ταῦτα τὸν βουλόμενον δυνατὸν κατορθῶσαι, πλούτῳ χρώμενον συνεργῷ, ἢ τὴν πενίαν ἐπίκουρον εἰς τὴν κτῆσιν λαμβάνοντα. Ἀλλ' ὁ μὲν πλοῦτος, πολλοὺς ἔχων θορύβους, καὶ φροντίδας παντοδαπὰς, καὶ τρικυμιῶν εἴδη μυ ρία, ἐπίβουλός ἐστιν, ἀλλ' οὐκ ἐπίκουρος ἀρετῆς. Πῶς γὰρ ἄν τις κατορθώσειε σωφροσύνην διηνεκῶς γαστρι ζόμενος, καὶ συμποσίοις προστετηκὼς, καὶ συσσίτια κατασκευάζων, καὶ στιβάσι καὶ τραπέζαις ἐνασχολού μενος, καὶ σιτοποιοὺς, καὶ ὀψοποιοὺς, καὶ ποπάνων δημιουργοὺς, καὶ οἴνους ἀνθοσμίας, καὶ φιάλας, καὶ κύλικας, καὶ ἐκπωμάτων εἴδη παντοδαπὰ, καὶ ὄψων ποικιλίαν ἐν τῇ διανοίᾳ περιφέρων, καὶ χανδὸν τὸν ἄκρατον πίνων, καὶ πέρα τοῦ μέτρου τὴν γαστέρα φορτίζων, καὶ τοῦ μὲν λογικοῦ τὸν σπινθῆρα κατασβεννὺς, αὔξων δὲ τῇ ὕλῃ τῶν παθῶν τὴν πυ ρὰν, καὶ τὴν μὲν ἀκόλαστον ἡδονὴν ἐπὶ πλεῖστον ἐξάπτων, τὸν δὲ θυμὸν κατὰ τῶν διακονούντων εἰς ἀκμὴν παραθήγων, καὶ δοῦλον τῶν παθῶν τὸν ἡγε μόνα ποιῶν, καὶ τῆς γαστρὸς ὑπηρέτην τὸν ∆εσπότην ἐργαζόμενος, καὶ εἰς ἀνδραποδώδεις κατασύρων ἐπι θυμίας τὸν τοῦ ζώου τὴν ἡγεμονίαν παρὰ τοῦ πε ποιηκότος δεξάμενον, καὶ αἰχμάλωτον παραδιδοὺς τοῖς ὑπηκόοις τὸν ἄρχοντα, καὶ κατασύρεσθαι τὸν ἡνίοχον παρὰ τῶν ἵππων παρασκευάζων, καὶ τὸν κυβερνήτην τῶν οἰάκων οὐκ ἔτι ἔχεσθαι, καὶ ἅπαν τὸ σκάφος ἰθύνειν, ἀλλὰ ταῖς τῶν παθῶν τρικυμίαις ἐνδιδόναι βαπτιζούσαις τὸ σκάφος, καὶ αὐτὸ ὑποβρύ χιον ἐργαζομέναις; Οὐκοῦν ὁ τοιοῦτος οὐ μόνον φρο νήσεως ἄμοιρος, ἀλλὰ καὶ παντοδαπαῖς ἀκολασίαις προσκείμενος, οὐ μόνον ἀνδρείας γεγυμνωμέ νος, ἀλλὰ καὶ ὑπὸ τῶν πολεμίων παθῶν ἐξηνδραπο δισμένος. Περὶ γὰρ δικαιοσύνης τί δεῖ καὶ λέγειν, καὶ αὐτῶν τῶν ἀντιλεγόντων συνομολογούντων, ὡς ὁ τῆς πλείονος ἐφιέμενος κτήσεως, ἀδίκου καὶ δικαίας διαφορὰν οὐκ ἐθέλει γνωρίζειν, ἀλλὰ τοῖς τοιούτοις, ἄτακτα, ἀόριστα, ἀδιάκριτα πάντα; Ὅτι μὲν οὖν οὐ ῥᾴδιον πλούτῳ συνεργῷ κεχρημένους κατορθῶσαι τὴν ἀρετὴν, καὶ τοῖς λίαν ἐριστικοῖς ῥᾴδιον ἐκ τῶν εἰρημένων καταμαθεῖν· ὅτι δὲ ἡ πενία φιλοσοφίας ἐστὶ συνεργὸς, καὶ οὐδ' ἂν ἄλλως τις τὴν τελεωτάτην κατορθώσειεν ἀρετὴν, αὐτίκα μαθησόμεθα. Πρῶτον μὲν γὰρ τῶν ἀναγκαίων ἡ σπάνις ὑπο κατακλίνεσθαι τῷ λογικῷ τὰ πάθη καταναγκάζει, 83.649 καὶ φλεγμαίνειν οὐκ ἐᾷ, καὶ κατὰ τοῦ ἡνιόχου σκιρ τᾷν, ὃ τοῖς τρυφῶσι καὶ γαστριζομένοις συμβαίνει. Ἔπειτα, ἡ ψυχὴ τῶν περιττῶν φορτίων ἀπαλλαττο μένη, καὶ τῶν ἔξωθεν θορύβων ἐλευθέρα τυγ χάνουσα, καὶ ἡσυχίας ἁπάσης καὶ γαλήνης ἀπολαύουσα, εἰς ἑαυτὴν νενευκυῖα, τό τε οἰκεῖον ἀξίωμα καθορᾷ, καὶ τῶν ὑπηκόων παθῶν τὴν δουλείαν γνωρίζει· καὶ τῆς ἡγεμονίας ἐχομένη, νομοθετεῖ τοῖς ὑπ ηκόοις τὴν εὐταξίαν, καὶ κολάζει δι' ἀλλήλων ἀμφοτέ ρων τὴν ἀταξίαν. Καὶ νῦν μὲν ἐπανίστησι τὴν ἐπι θυμίαν φλεγμαίνοντι τῷ θυμῷ, καὶ τὸ τούτου σύντο νον τῇ ταύτης μαλακότητι διαλύει· νῦν δὲ μετατίθησι κατὰ ταύτης τὴν τῆς τιμωρίας οἰκονομίαν, καὶ τῇ μάστιγι τοῦ θυμοῦ συστέλλει ταύτης τὴν