r masters, and citizens toward unjust and lawless
tyrants.

Furthermore, the husband ought to choose the best course out of all
that we have said above, and so to conciliate his wife to himself, and
to make her trustworthy and well disposed, as that whether her husband
be present or absent, she will be equally good, while he can turn his
attention to public matters: so that even in his absence she may feel
that no one is better, nor more suited to herself, nor more nearly
bound to her, than her own husband: and that he may always direct his
energies to the public good, and show from the very first that such is
the case, even tho she may be very young and quite inexperienced in
such matters. For if the husband should ever begin such a course of
conduct as this, and show himself to be perfect master of himself, he
would be the best guide of the entire course of his life, and he would
teach his wife to adopt a similar mode of action.

FOOTNOTES:

[Footnote 77: From Book I of the "Economics." Translated by Edward
Walford.]

IV

HAPPINESS AS AN END OF HUMAN ACTION[78]

Since we have spoken of the virtues, of the different kinds of
friendships, and of pleasures, it remains that we should discuss the
subject of happiness in outline, since we assumed this to be the end
of human actions. Therefore, if we recapitulate what has been said
before, the argument will be more concise.

We have said that it is not a habit; for if it were, it might exist in
a man who slept throughout his life, living the life of a plant, and
suffering the greatest misfortunes. If, then, this does not please us,
but if we must rather bring it under a kind of energy, as was said
before; and if, of energies, some are necessary and eligible for the
sake of something else, others are eligible for their own sakes; it is
plain that we must consider happiness as one of those which are
eligible for their own sakes, and not one of those which are eligible
for the sake of something else; for happiness is in want of nothing,
but is self-sufficient. Now those energies are eligible for their own
sakes from which nothing more is sought for beyond the energy. But of
this kind, actions done according to virtue seem to be: for the
performance of honorable and good acts is among things eligible for
their own sakes. And of amusements, those are eligible for their own
sakes which are pleasant: for men do not choose these for the sake of
anything else: for t