Crito's Treatises

Treatise On Prudence And Prosperity

Prudence and prosperity subsist, with reference to each other, as follows:

Prudence is effable and possesses reason, for it is something orderly and definite.

But prosperity is ineffable and irrational, for it is something disorderly and indefinite.

Prudence is prior, but prosperity is posterior in beginning and in power.

• Prudence is naturally adapted to govern and define.
• Prosperity is to be governed and defined.

Moreover, both prudence and prosperity receive co-adaptation, since they concur in one and the same thing.

• The thing which bounds and co-arranges should have a nature which is effable and participates of reason.
• But the thing which is bounded and co-arranged, should be naturally ineffable and irrational.

This is because the infinite, and of that which bounds, subsists in all things.

• Infinites are always naturally disposed to be bounded and co-arranged by things which possess reason and prudence.
  • This is because reason has the order of matter and essence with relation to prudence.
• Finites are co-arranged and bounded from themselves, since they have the order of cause, and of that which is energetic.

The co-adaptation, however, of these natures in different things, produces a great and various difference of co-adapted substances.

For in the comprehension of the whole of things, the co-adaptation of both the natures, i. e. of the nature which is always moved, and of that which is always passive, is the world.

It is not possible for the whole and the universe to be otherwise saved, than by that which is generated being co-adapted to that which is divine, and that which is always passive to that which is always moved.[71]

In man, likewise, the co-adaptation of the irrational to the rational part of the soul, is virtue.

For it is not possible in these, when there is sedition in both the parts, that virtue should have a subsistence.

In a city also, the co-adaptation of the governors to the governed, produces strength and concord.

For to govern is the peculiarity of the better nature.

But to be governed, is easier to the subordinate [than to the more excellent] nature.

Strength and concord are common to both.

There is, however, the same mode of adaptation in the universe and in a family: allurements[72] and erudition concur with reason in one and the same thing; and likewise pains and pleasures, prosperity and adversity.

The life of man requires:

• intension and remission
• sorrow and gladness
• prosperity and adversity.

Some things are able to collect and retain the intellect to industry and wisdom.

But others impart relaxation and delight, and thus render the intellect vigorous and prompt to action.

If however one of these prevails in life, then the life of man becomes of one part, and verges to one part, tending either to sorrow and difficulty, or to remission and levity.

But the co-adaptation of all these ought to subsist with reference to prudence. For this separates and distinguishes[73] bound and infinity in actions. Hence prudence is the leader and mother of the 248 other virtues.

For all of them are co-harmonized and co-arranged with reference to the reason and law of this virtue.

This ends this subject.

The irrational and the effable are in all things.

• The effable defines and bounds.
• The irrational is defined and bounded.

That, however, which consists of both these, is the apt composition of the whole and the universe.