time to apply His treatment to wickedness. He can truly discriminate in the character of the punishment required by each offence." These preliminary observations are in the proper Academic style; they are designed to indicate that the end of a discourse on such intricate matters can only be the modification of doubt by probability, not its settlement by absolute logical certainty.[1] The assumption of the Platonic attitude is appropriately followed by a Plutarchic reading of the teaching of Plato, who is understood as asserting that God, when he made Himself the universal pattern for all beautiful and noble things, granted human virtue to those who are able to follow Him, in order that they might thus in somewise grow like unto Him.[2] Further, as Plato says,[3] the universal nature took on order and arrangement by assimilation to and participation in the Idea and in the Virtue of the Divine Nature. Again, according to Plato, Nature gave us eyes that our soul might behold the order and harmony of the heavenly bodies, and become harmonious and ordered herself, free from flighty passions and roving propensities.[4] Becoming like God in this way, we shall emulate the mildness and forbearance
- ↑ Cf. the well-known passage in the Timæus (Timæus, 29 C, D).
- ↑ 550 D. "Etsi hæc sententia disertis verbis in Platone, quod sciam, non exstet, ejus tamen ubique sparsa sunt vestigia." Wyttenbach adds: "Summam autem hominum virtutem et beatitudinem in eo consistere, ut imitatione Deorum eis similes evadant, communis fere omnium Philosophorum fuit sententia."
- ↑ Plutarch has another well-known passage of the Timæus in his memory here.—Timæus, 29 D.
- ↑ "Neque hoc disertis verbis in Platone legere me memini; sed cum variis locis . . . confer."—Wytt.
