ath."
It is clear that the intention of the lawgivers in framing these
enactments was to render the sordid love of gain [6] devoid of profit
to the unjust person. What I do, therefore, is to cull a sample of their
precepts, which I supplement with others from the royal code [7] where
applicable; and so I do my best to shape the members of my household
into the likeness of just men concerning that which passes through
their hands. And now observe--the laws first mentioned act as penalties,
deterrent to transgressors only; whereas the royal code aims higher:
by it not only is the malefactor punished, but the righteous and just
person is rewarded. [8] The result is, that many a man, beholding how
the just grow ever wealthier than the unjust, albeit harbouring in his
heart some covetous desires, is constant still to virtue. To abstain
from unjust dealing is engrained in him. [9]

[3] Cobet, "Pros. Xen." cf. Plut. "Solon," xvii. {proton men oun tous
Drakontos nomous aneile k.t.l.} "First, then, he repealed all
Draco's laws, except those concerning homicide, because they were
too severe and the punishments too great; for death was appointed
for almost all offences, insomuch that those that were convicted
of idleness were to die, and those that stole a cabbage or an
apple to suffer even as villains that committed sacrilege or
murder" (Clough, i. 184). See Aul. Gell. "N. A." xi. 13.

[4] "The branch of justice which concerns us, viz. righteous dealing
between man and man."

[5] For this sense of {tous egkheirountas} cf. Thuc. iv. 121; "Hell."
IV. v. 16. Al. {dedesthai tous egkheirountas kai thanatousthai en
tis alo poion} (Weiske), "let the attempt be punished with
imprisonment"; "let him who is caught in the act be put to death."

[6] Cf. Plat. "Laws," 754 E.

[7] Or, "the royal laws," i.e. of Persia. Cf. "Anab." I. ix. 16;
"Cyrop." I. ii. 2, 3. Or possibly = "regal"; cf. Plat. "Minos,"
317 C; {to men orthon nomos esti basilikos}.

[8] Lit. "benefited."

[9] Lit. "Whereby, beholding the just becoming wealthier than the
unjust, many albeit covetous at heart themselves most constantly
abide by abstinence from evil-doing."

Those of my household (he proceeded) whom, in spite of kindly treatment,
I perceive to be persistently bent on evil-doing, in the end I treat as
desperate cases. Incurable self-seekers, [10] plain enough to see, whose
aspiration lifts