more difference than in a tragedy the presupposing or actual perpetration of the various crimes and horrors, we must take into our account this difference also, and still more perhaps the doubt concerning the dead whether they really partake of any good or evil;1101b it seems to result from all these considerations, that if anything does pierce the veil and reach them, be the same good or bad, it must be something trivial and small, either in itself or to them; or at least of such a magnitude or such a kind as neither to make happy them that are not so otherwise, nor to deprive of their blessedness them that are.[1]
It is plain then that the good or ill fortunes of their friends do affect the dead somewhat: but in such kind and degree as neither to make the happy unhappy nor produce any other such effect.
XII
Having determined these points, let us examine with respect to Happiness, whether it belongs to the class of things praiseworthy or things precious; for to that of faculties it evidently does not.[2]
Now it is plain that everything which is a subject of praise is praised for being of a certain kind and bearing a certain relation to something else: for instance, the just, and the valiant, and generally the good man, and virtue itself, we praise because of the actions and the results: and the strong man, and the quick runner, and so forth, we praise for being of a certain nature and bearing a certain relation to something good and excellent (and this is illustrated by attempts to praise the gods; for they are presented in a ludicrous aspect by being referred to our standard, and this results from the fact, that all praise does, as we have said, imply reference to a standard). Now if it is to such objects that praise belongs, it is evident that what is applicable to the best objects is not praise, but something higher and better: which is plain matter of fact, for not only do we call the gods blessed and happy, but of men also we pronounce those blessed who most nearly resemble the gods. And in like
- ↑ P. 21, l. 11. The meaning is this: personal fortunes, we have said, must be in certain weight and number to affect our own happiness; this will be true, of course, of those which are reflected on us from our friends: and these are the only ones to which the dead are supposed to be liable: add then the difference of sensibility which it is fair to presume, and there is a very small residuum of joy or sorrow.
- ↑ P. 21, l. 18. This is meant for an exhaustive division of goods, which are either so in esse or in posse.
If in esse, they are either above praise, or subjects of praise. Those in posse, here called faculties, are good only when rightly used. Thus Rhetoric is a faculty which may be used to promote justice or abused to support villainy. Money in like way.
