ature 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, they
increase 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 t