manner of love.

And of Odysseus (O. iii. 52):--

And Athene rejoiced in the wisdom and judgment of the man.

There is, too, an opinion of the same philosophic school that virtue is
teachable, and has for its beginning good birth. For Homer says (O. iv.
206):--

And from such a sire thou too art sprung, wherefore thou dost
even speak wisely.

And by training it is brought to perfection. For virtue is the knowledge
of living rightly, i.e. of doing the things which it is necessary for
those who live well to do. These principles can also be found in Homer,
for he says (I. ix. 440):--

Inexperienced yet in war, that sorrow brings alike on all
And sage debate in which attends renown.

And in other places (I. vi. 446):--

Nor did my heart compel me, since I had learnt to be good,

And Phoenix says of Achilles (I. ix. 442):--

Me then he sent, to teach thee how to frame
Befitting speech, and mighty deeds achieve.

For since life is made up of acts and speech, therefore he says he was
the young man's teacher in these things. From what has been said it is
plain that he declares the whole of virtue to be teachable. So, then,
Homer is the first philosopher in ethics and in philosophy.

Now to the same science belongs arithmetic and music, which Pythagoras
especially honored. Let us see whether these are mentioned by our poet.
Very often. A few examples from very many will suffice. For Pythagoras
thought number had the greatest power and reduced everything to
numbers--both the motions of the stars and the creation of living
beings. And he established two supreme principles,--one finite unity,
the other infinite duality. The one the principle of good, the other of
evil. For the nature of unity being innate in what surrounds the whole
creation gives order to it, to souls virtue, to bodies health, to cities
and dwellings peace and harmony, for every good thing is conversant
with concord. The nature of duality is just the contrary,--to the air
disturbance, to souls evil, to bodies disease, to cities and dwellings
factions and hostilities. For every evil comes from discord and
disagreement. So he demonstrates of all the successive numbers that
the even are imperfect and barren; but the odd are full and complete,
because joined to the even they preserve their own character. Nor in
this way alone is the odd number superior, but also added to itself
it generates an even number. For