to be: I do not mean to say he will be blessed should he fall into fortunes like those of Priam.
Nor, in truth, is he shifting and easily changeable, for on the one hand from his happiness he will not be shaken easily nor by ordinary mischances, but, if at all, by those which are great and numerous; and, on the other, after such mischances he cannot regain his happiness in a little time; but, if at all, in a long and complete period, during which he has made himself master of great and noble things.
Why then should we not call happy the man who works in the way of perfect virtue, and is furnished with external goods sufficient for acting his part in the drama of life:[1] and this during no ordinary period but such as constitutes a complete life as we have been describing it.
Or we must add, that not only is he to live so, but his death must be in keeping with such life, since the future is dark to us, and Happiness we assume to be in every way an end and complete.[2] And, if this be so, we shall call them among the living blessed who have and will have the things specified, but blessed as Men.
On these points then let it suffice to have defined thus much.
XI
Now that the fortunes of their descendants, and friends generally, contribute nothing towards forming the condition of the dead, is plainly a very heartless notion, and contrary to the current opinions.
But since things which befall are many, and differ in all kinds of ways, and some touch more nearly, others less, to go into minute particular distinctions would evidently be a long and endless task: and so it may suffice to speak generally and in outline.
If then, as of the misfortunes which happen to one's self, some have a certain weight and turn the balance of life, while others are, so to speak, lighter; so it is likewise with those which befall all our friends alike; if further, whether they whom each suffering befalls be alive or dead makes much
- ↑ P. 20, l. 12. The term seems to be employed advisedly. The Choragus, of course, dressed his actors for their parts; not according to their fancies or his own.
Hooker has (E. P. v. lxxvi. 5) a passage which seems to be an admirable paraphrase on this.
“Again, that the measure of our outward prosperity be taken by proportion with that which every man’s estate in this present life requireth. External abilities are instruments of action. It contenteth wise artificers to have their instruments proportionable to their work, rather fit for use than huge and goodly to please the eye. Seeing then the actions of a servant do not need that which may be necessary for men of calling and place in the world, neither men of inferior condition many things which greater personages can hardly want; surely they are blessed in worldly respects who have wherewith to perform what their station and place asketh, though they have no more.” - ↑ P. 20, l. 18. Always bearing in mind that man “never continueth in one stay.”
