there is a difference in another matter. See whether it is not in a man
the understanding of what he does, see if it is not in social community,
in fidelity, in modesty, in steadfastness, in intelligence. Where then
is the great good and evil in men? It is where the difference is. If the
difference is preserved and remains fenced round, and neither modesty is
destroyed, nor fidelity, nor intelligence, then the man also is
preserved; but if any of these things is destroyed and stormed like a
city, then the man too perishes: and in this consist the great things.
Alexander, you say, sustained great damage then when the Hellenes
invaded and when they ravaged Troy, and when his brothers perished. By
no means; for no man is damaged by an action which is not his own; but
what happened at that time was only the destruction of stork's nests.
Now the ruin of Alexander was when he lost the character of modesty,
fidelity, regard to hospitality, and to decency. When was Achilles
ruined? Was it when Patroclus died? Not so. But it happened when he
began to be angry, when he wept for a girl, when he forgot that he was
at Troy not to get mistresses, but to fight. These things are the ruin
of men, this is being besieged, this is the destruction of cities, when
right opinions are destroyed, when they are corrupted.

* * * * *

ON CONSTANCY (OR FIRMNESS).--The being (nature) of the good is a certain
will; the being of the bad is a certain kind of will. What, then, are
externals? Materials for the will, about which the will being conversant
shall obtain its own good or evil. How shall it obtain the good? If it
does not admire (over-value) the materials; for the opinions about the
materials, if the opinions are right, make the will good: but perverse
and distorted opinions make the will bad. God has fixed this law, and
says, "If you would have anything good, receive it from yourself." You