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whether he is such for the sake of the just, or for the sake of gifts and honors. He must be stripped of all things except justice, and he must be made to be disposed in a contrary way to the former. For having nothing, let him have the reputation for the greatest injustice, so that he may be tested for justice, by not being swayed by an evil reputation or love of honor and the things that come from it, but let him be steadfast until death, seeming to be unjust throughout his life." And indeed Socrates, his teacher, spoke to him thus: 1.357 "Should we obey and fear the opinion of the many, or that of the one, if there is anyone who understands what is necessary, and fear and be ashamed of him more than all the others? If we do not follow him, we will be terribly corrupted. Therefore, my good sir, we must not consider what the many will say to us, but what the one who understands the just and the unjust will say, which is the truth. And these things clearly resemble rather our sacred and apostolic words, in which the great Paul says, "by the weapons of righteousness for the right hand and for the left, by honor and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed," and so on. Socrates and Plato, therefore, gave such teaching concerning justice and a life pleasing to God, a teaching truly wondrous and genuinely praiseworthy, befitting the rational nature of men. For nature has taught all men ethical lessons. For God, having indeed formed the race of men, has implanted in their nature the discernment of good things and their opposites, he who both chastises nations and teaches man knowledge. Wherefore not only Socrates and Plato and certain others of the Greeks detested the unjust life, but also many of the barbarians. For they say that the Hyperboreans live beyond the Ripaean mountains, and practice justice, not eating flesh but using fruits and water. And that the 1.358 Brahmans live in the forests, covering their bodies with leaves and practicing asceticism beyond human measure. And they say that Anacharsis the Scythian became a philosopher, and the love of philosophy so inflamed him that he became most famous through much ascetic practice and self-control. For not only while awake did he struggle against the passions of the soul, keeping silent and still, but also while sleeping he showed signs of self-control and continence. For he was accustomed to hold his genitals with his left hand, and to keep his lips closed with his right, implying that the struggle of the tongue is much greater and requires more help for security. And the Greeks relate that Chiron the Centaur became a teacher of justice and purity, as Homer also testifies that this one appeared the most just of the Centaurs, surely on account of much endurance and continence and subjugation of the body and moderate care. Whence Plato, clearly teaching again, says "to care for the body for the sake of the soul's harmony," through which it is possible both to live and to live rightly, and to proclaim the preaching of the truth. This the divine Paul also said, "I discipline my body and bring it into subjection," that is, I train it with knowledge and prudence for ascetic practice and constitution, and for cooperation in better things, not making provision for licentiousness. Therefore Plato has agreed very well with these our teachings, having enjoined that necessary and proper care be taken of the body. And he showed again 1.359 and made clear how the passion of evil desire and worst habit begins and grows, saying thus: "The beginning of love is sight, hope increases the passion, memory nourishes it, habit preserves it." For this reason Socrates taught to avoid the glances and kisses of the beautiful, as being apt to inject a poison more dangerous than that of scorpions and snakes. Whence, seeing a certain youth kissing a beautiful person, he said, "This one would easily tumble onto swords and fall into fire," he who so great

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εἴτε τοῦ δικαίου εἴτε τῶν δωρεῶν καὶ τιμῶν ἕνεκα τοιοῦτός ἐστι. γυ μνωτέος δὴ πάντων πλὴν δικαιοσύνης, καὶ ποιητέος ἐναντίως δια κείμενος τῷ προτέρῳ. μηδὲν γὰρ ἔχων δόξαν ἐχέτω μεγίστης ἀδικίας, ἵνα βεβασανισμένος ᾖ εἰς δικαιοσύνην, τὸ μὴ τίτεσθαι ὑπὸ κακοδοξίας ἢ φιλοδοξίας καὶ ὑπ' αὐτῆς γινομένων, ἀλλ' ἔστω μετάστατος μέχρι θανάτου δοκῶν ἄδικος εἶναι διὰ βίου." καὶ δὴ καὶ Σωκράτης ὁ διδάσκαλος αὐτοῦ πρὸς αὐτὸν οὕτως ἔφη· 1.357 πότερον τὴν τῶν πολλῶν δόξαν δεῖ ἡμᾶς πείθεσθαι καὶ φοβεῖσθαι ἢ τὴν τοῦ ἑνός, εἴ τις ἔστιν ἐπαΐων οὗ δεῖ, καὶ φοβεῖσθαι καὶ αἰσχύνεσθαι μᾶλλον ἢ ξύμπαντας τοὺς ἄλλους; ᾧ εἰ μὴ ἀκολου θήσομεν, δεινῶς λωβησόμεθα. οὐκ ἄρα γε, ὦ βέλτιστε, φρον τιστέον ἡμῖν τί ἐροῦσιν ἡμῖν οἱ πολλοί, ἀλλὰ τί τὸ ἐπαΐον τῷ δι καίῳ καὶ ἀδίκῳ, ἥτις ἐστὶν ἡ ἀλήθεια. ταῦτα δὲ φανερῶς ἐοί κασι τοῖς ἡμετέροις μᾶλλον ἱεροῖς καὶ ἀποστολικοῖς λόγοις, ἐν οἷς φησὶν ὁ μέγας Παῦλος "διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δε ξίων καὶ ἀριστερῶν, διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ ἀθυμίας, ὡς πλάνοι καὶ ἀληθεῖς, ὡς ἀγνοούμενοι καὶ ἐπιγινω σκόμενοι, ὡς ἀποθνήσκοντες καὶ ἰδοὺ ζῶμεν, ὡς παιδευόμενοι καὶ μὴ θανατούμενοι" καὶ τὰ ἑξῆς. τοιαύτην οὖν περὶ δικαιο σύνης καὶ θεαρέστου πολιτείας πάνυ Σωκράτης καὶ Πλάτων διδα σκαλίαν ἐποιήσαντο, θαυμαστὴν ὄντως καὶ ἀξιέπαινον ἀληθῶς τῇ λογικῇ φύσει τῶν ἀνθρώπων συμβαίνουσαν. τὰ γὰρ ἠθικὰ μα θήματα πάντας ἀνθρώπους ἡ φύσις ἐπαίδευσε. διαπλάσας γάρ τοι τῶν ἀνθρώπων τὸ γένος ὁ θεὸς ἐντέθεικε τῇ φύσει τῶν ἀγα θῶν καὶ τῶν ἐναντίων τὴν διάγνωσιν, ὁ καὶ παιδεύων ἔθνη καὶ διδάσκων ἄνθρωπον γνῶσιν. διόπερ οὐ μόνον Σωκράτης καὶ Πλάτων καὶ ἄλλοι τινὲς τῶν Ἑλλήνων τὸν ἄδικον ἐβδελύξαντο βίον, ἀλλὰ καὶ πολλοὶ τῶν βαρβάρων. καὶ γὰρ τοὺς ὑπερβορέους μὲν οἰκεῖν ὑπὲρ τὰ Ῥιπαῖα ὄρη φασίν, ἀσκεῖν δὲ δικαιοσύνην μὴ κρεωφαγοῦντας ἀλλ' ἀκροδρύοις καὶ ὕδασι χρωμένους. καὶ τοὺς 1.358 Βραχμᾶνας ἐν ταῖς ὕλαις διάγειν, φύλλοις τὸ σῶμα καλύπτοντας καὶ ὑπὲρ ἄνθρωπον ἀσκοῦντας. καὶ Ἀνάχαρσιν δὲ τὸν Σκύθην φιλόσοφον γεγενῆσθαι λέγουσι, καὶ οὕτως αὐτὸν ὁ τῆς φιλοσο φίας ἔρως ἐπύρωσεν ὡς ὀνομαστότατον διὰ πολλὴν ἄσκησιν καὶ σωφροσύνην γενέσθαι. οὐ γὰρ μόνον γρηγορῶν πρὸς τὰ τῆς ψυ χῆς ἠγωνίζετο πάθη σιωπῶν καὶ ἡσυχάζων, ἀλλὰ καὶ καθεύδων τὰ τῆς σωφροσύνης καὶ ἐγκρατείας ἐδήλου σημεῖα. εἰώθει γὰρ τῇ μὲν λαιᾷ χειρὶ τὰ αἰδοῖα κατέχειν, τῇ δεξιᾷ δὲ τὰ χείλη συνέ χειν, ὑπεμφαίνων ὡς πολλῷ μεῖζόν ἐστιν ἡ ἀγωνία τῆς γλώττης καὶ πλείονος ἐπικουρίας εἰς ἀσφάλειαν δεῖται. καὶ τὸν Χείρωνα δὲ Κένταυρον ἱστοροῦσιν Ἕλληνες δικαιοσύνης καὶ ἁγνείας γενέ σθαι διδάσκαλον, ὡς καὶ Ὅμηρος μαρτυρεῖ τοῦτον δικαιότατον πεφηνέναι Κενταύρων, διὰ πολλὴν δήπουθεν καρτερίαν καὶ ἐγκρά τειαν καὶ σώματος δουλαγωγίαν καὶ σύμμετρον ἐπιμέλειαν. ὅθεν δὴ Πλάτων ἐναργῶς αὖθις ἐκδιδάσκων φησίν "ἐπιμελεῖσθαι δὲ σώματος ψυχῆς ἕνεκα ἁρμονίας," δι' οὗ βιοῦν τε ἔστι καὶ ὀρθῶς βιοῦν, καὶ καταγγέλλειν τῆς ἀληθείας τὸ κήρυγμα. τοῦτο καὶ ὁ θεῖος ἔφη Παῦλος, "ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ," τουτέστι πρὸς ἄσκησιν καὶ σύστασιν αὐτὸ μετ' ἐπιστήμης καὶ φρο νήσεως γυμνάζω, καὶ πρὸς τὴν τῶν κρειττόνων συνεργίαν, οὐ πρὸς ἀσέλγειαν προνοούμενος. συμπεφώνηκε τοίνυν καὶ τούτοις ὁ Πλάτων εὖ μάλα τοῖς ἡμετέροις, τὴν ἀναγκαίαν καὶ δέουσαν ἐπιμέλειαν ποιεῖσθαι παρεγγυήσας τοῦ σώματος. ὑπέδειξέ τε πά 1.359 λιν καὶ διεσάφησεν ὅπως ἄρχεται καὶ αὔξεται τῆς φαύλης ἐπιθυ μίας καὶ κακίστης συνηθείας τὸ πάθος, φάσκων οὕτως "ἀρχὴ μὲν ἔρωτος ὅρασις, αὔξει δὲ τὸ πάθος ἐλπίς, τρέφει δὲ μνήμη, τηρεῖ δὲ συνήθεια." διὸ καὶ Σωκράτης τὰ βλέμματα καὶ τὰ φιλήματα τῶν εὐμόρφων ὡς χαλεπώτερον σκορπίων καὶ ὄφεων ἰὸν ἐνιέναι πεφυκότα ἀποφεύγειν ἐδίδασκεν. ὅθεν ἰδών τινα νέον φιλήσαντα εὔοπτον "οὗτος" ἔφη "ῥᾳδίως ἂν καὶ εἰς μαχαίρας κυβιστήσῃ καὶ εἰς πῦρ ἐμπέσῃ," ὁ τοσαύτην