xxxlv PREFACE. 



than thtpulchrHtn and honejliim. Now in this too, the Pythagoreans 

 agree with Plato and Ariftotle : And they go fo far as to fay, that 

 there can be no true virtue without a certain enthufiafm for the 

 TO xaXov *. 



As= 



* In this work of Theages I have fo often quoted, he fays, That what is mod- 

 peculiar to moral virtue, and conftitutes its eflence, is a Tr^oxi^ecngy n iv tou xocXoig, 

 that is, a determination to a£l the fair and the handfome part ; and he adds, there may 

 be reafon and ftrength of mind without virtue ; but virtue there cannot be, without 

 fuch determination of the mind, p. 691. And again, in p. 693, he fays. That true* 

 virtue is nothing elfe but the e^k tou cTfovTOf, that is, the habit of a£iivg the becoming' 

 part. And at the end of his Treatife, p. 694 and 695, he fays. That this l^tf . 

 rov SeovToi muft neither be without paflion, nor with paflion in excefs. And he 

 adds, a fxiv yx^ a'raOfia, cc7raf0f[Ji'riT0U-X.xi «'i/£v6ou(rjarov TrupB^eTc/A rxv "^^up^au ttotu. 

 TO y.a>.o)). 'A S' EXTraOfja <rvvTiTix,pa'y[jiiVcev xai avsTriT^oyifOif ; that is to fay, *' Apathy 

 " renders the mind languid and without enthufiafm towards the pulchrum and 

 " honefium: On the other hand, excefs of paflion diftrads the mind, and deprives it^ 

 " of thought and confideration." And he adds, " Paflion therefore fliould appear 

 " in virtue, like fliades in a pidure ; for it is thefe, which, together with the 

 *' outline and the colour, give nature, truth, and animation to the whole. With-- 

 *' out paflion, therefore, virtue has not life or true colour ; for virtue originally arifes 

 " from paflion (he means the love of the fair and handfome), and after it is formed, itis 

 " dill confiftent with paflion, which, if properly mixed with it, produces the fame 

 *' cfFefi as the mixture of grave and acute in mufic, and of cold and war?nth in the 

 *' temperature of bodies. The paflions, therefore, muft not be taken away alto- 

 *' gether, for that would not be profitable ; but they muft be moderated and brought 



" under fubjedlion to the rational and governing part of the mind." There 



cannot, I think, be finer Philofophy than this, nor better illuftrated from the works 

 both of nature and art ; and it is the dodrine both of the Platonic and Peripatetic 

 Schools, in oppofition to the Apathy of the Stoics. The Pythagoreans alfo differed 

 from the Stoics, and agreed with the Platonic and Peripatetic Schools in this, that 

 they did not hold, that virtue alone made a man happy in this life, but they required 

 9(icd fortune alfo ; and accordingly, they defined happinefs to be " the exercife of 

 *' virtue in a profperous life," p^p»)(rt? dpernq Iv Ivtxj^hx, (Gale's Colle(51ion, p. 678). 

 For they faid, it was not the poflefllon of virtue that made men happy, but the 

 exercife ; and for the proper exercife of virtue, they thought that good fortune was 



as- 



