This, then, is evident, that we were born for action. But there are several kinds of action, so that the lesser are thrown into the shade by those more important. But those of most consequence are, first of all, as it appears to me, and to those philosophers whose system we are at present discussing, the consideration and knowledge of the heavens, and of those things which are hidden and concealed by nature, but into which reason can still penetrate. And, next to them, the management of state affairs, or a prudent, temperate, courageous principle of government and knowledge, and the other virtues, and such actions as are in harmony with those virtues, which we, embracing them all in one word, call honourable; to the knowledge and practice of which we are led by nature herself, who goes before us as our guide, we having been already encouraged to pursue it. For the beginnings of all things are small, but, as they proceed, theyincrease in magnitude, and that naturally: for, at their first birth, there is in them a certain tenderness and softness, so that they cannot see or do what is best. For the light of virtue and of a happy life, which are the two principal things to be desired, appears rather later; and much later still in such a way that it can be plainly perceived of what character they are.
For, admirably does Plato say, "That man is happy to whom, even in his old age, it is allowed to arrive at wisdom and correctness of judgment." Wherefore, since we have said enough of the first advantages of nature, we will now examine those which are more important, and which are later in point of time.
Nature, then, has made and fashioned the body of man in such a manner, that it makes some parts of him perfect at his first birth, and forms others as he advances in age; and, at the same time, does not employ many external or adventitious aids. But she has filled up the perfection of the mind in the same way as that of the body; for she has adorned it with senses suitable for the effecting of its purposes, so that it is not in the least, or not much, in want of any assistance for strengthening itself. But that which is most excellent and important in man it has abandoned: although it has given him an intellect able to receive every kind of virtue, and has implanted in him, even without instruction, a slight knowledge of the most important things, and has begun, as it were, to teach him, and has led him on to those elements as I may call them, of virtue which existed in him. But it has only begun virtue itself, nothing more. Therefore it belongs to us,—when I say to us, I mean to our art,—to trace back the consequences to those principles which we have received, until we have accomplished our object, which is indeed of a good deal more consequence, and a good deal more to be desired for its own sake, than either the senses, or those parts of the body which we have mentioned; which the excellent perfection of the mind is so far superior to, that it can scarcely be imagined how great the difference is. Therefore, all honour, all admiration, all study is referred to virtue, and to those actions which are consistent with virtue; and all those things which are either in our minds in that state, or are done in that manner, are called by one common name—honourable. And we shall presently see what knowledge wehave of all these things, and what is meant by the different names, and what the power and nature of each is.