vocates, and would commit themselves wholly
into the hands of their accusers and judges. Whence it comes to pass
that for the wise no place is left for hatred; only the most foolish
would hate the good, and to hate the bad is unreasonable. For if vicious
propensity is, as it were, a disease of the soul like bodily sickness,
even as we account the sick in body by no means deserving of hate, but
rather of pity, so, and much more, should they be pitied whose minds are
assailed by wickedness, which is more frightful than any sickness.'

SONG IV.

THE UNREASONABLENESS OF HATRED.

Why all this furious strife? Oh, why
With rash and wilful hand provoke death's destined day?
If death ye seek--lo! Death is nigh,
Not of their master's will those coursers swift delay!

The wild beasts vent on man their rage,
Yet 'gainst their brothers' lives men point the murderous steel;
Unjust and cruel wars they wage,
And haste with flying darts the death to meet or deal.

No right nor reason can they show;
'Tis but because their lands and laws are not the same.
Wouldst _thou_ give each his due; then know
Thy love the good must have, the bad thy pity claim.

V.

On this I said: 'I see how there is a happiness and misery founded on
the actual deserts of the righteous and the wicked. Nevertheless, I
wonder in myself whether there is not some good and evil in fortune as
the vulgar understand it. Surely, no sensible man would rather be
exiled, poor and disgraced, than dwell prosperously in his own country,
powerful, wealthy, and high in honour. Indeed, the work of wisdom is
more clear and manifest in its operation when the happiness of rulers is
somehow passed on to the people around them, especially considering that
the prison, the law, and the other pains of legal punishment are
properly due only to mischievous citizens on whose account they were
originally instituted. Accordingly, I do exceedingly marvel why all this
is completely reversed--why the good are harassed with the penalties due
to crime, and the bad carry off the rewards of virtue; and I long to
hear from thee what reason may be found for so unjust a state of
disorder. For assuredly I should wonder less if I could believe that all
things are the confused result of chance. But now my belief in God's
governance doth add amazement to amazement. For, seeing that He
sometimes assigns fair fortune to the good a