XXI. (103) All men, therefore, even the most vile, in word honour and admire virture as far as appearance goes; but it is the virtuous alone who obey its injunctions; on which account the king of Egypt, who is a figurative representation of the mind devoted to the body, as if he were acting in a theatre, assumes the character of a pretended participation in temperance though being an intemperate man, and in continence though being an incontinent man, and in justice though an unjust man, and he invites justice to himself, being eager to obtain a good report from the multitude; (104) and the governor of the universe seeing this, for God alone has power to look into the soul, hates him and rejects him, and by the most cruel tests and powers convicts him of an utterly false disposition. But by what instruments are these tests carried out? Surely altogether by the parts of virtue which, whenever they enter, inflict great pain and severe wounds; for a torture is a deficiency of supply to that which is insatiable, and the torture of greediness is temperance; moreover, the man who is fond of glory is tortured while simplicity and humility are in the ascendent, and so is the unjust man when justice is extolled; (105) for it is impossible for two hostile natures to inhabit one soul, namely, for wickedness and virtue, for which reason, when they do come together, endless and irreconcilable seditions and wars are kindled between them; and yet this is the case though virtue is of a most peaceful disposition, and, as they say, is anxious whenever it is about to come to a contest of strength to make trial of its own powers first, so as only to contend if it has a prospect of being able to gain the victory; but if it finds its power unequal to the conflict, then it will never dare to descend into the arena at all, (106) for it is not disgraceful to wickedness to be defeated, inasmuch as ingloriousness is akin to it; but it would be a shameful thing for virtue, to which glory is the most appropriate and the most peculiarly belonging of all things, on which account it is natural for virtue either to secure the victory, or else to keep itself unconquered.
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