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[730a] and these follow in the train of Zeus Xenios.1 Whoso, then, is possessed of but a particle of forethought will take the utmost care to go through life to the very end without committing any offence in respect of Strangers. Of offences against either Strangers or natives, that which touches suppliants is in every case the most grave; for when a suppliant, after invoking a god as witness, is cheated of his compact, that god becomes the special guardian of him who is wronged, so that he will never be wronged without vengeance being taken for his wrongs. [730b] As concerns a man's social relations towards his parents, himself and his own belongings, towards the State also and friends and kindred,—whether foreign relations or domestic,—our exposition is now fairly complete. It remains to expound next the character which is most conducive to nobility of life; and after that we shall have to state all the matters which are subject, not to law, but rather to praise or blame,—as the instruments whereby the citizens are educated individually and rendered more tractable and well-inclined towards the laws which are to be imposed on them. Of all the goods, [730c] for gods and men alike, truth stands first. Thereof let every man partake from his earliest days, if he purposes to become blessed and happy, that so he may live his life as a true man so long as possible. He is a trusty man; but untrustworthy is the man who loves the voluntary lie; and senseless is the man who loves the involuntary lie; and neither of these two is to be envied. For everyone that is either faithless or foolish is friendless; and since, as time goes on, he is found out, he is making for himself, in his woeful old-age, at life's close, [730d] a complete solitude, wherein his life becomes almost equally desolate whether his companions and children are living or dead. He that does no wrong is indeed a man worthy of honor; but worthy of twice as much honor as he, and more, is the man who, in addition, consents not to wrongdoers when they do wrong;2 for while the former counts as one man, the latter counts as many, in that he informs the magistrates of the wrongdoing of the rest. And he that assists the magistrates in punishing, to the best of his power, let him be publicly proclaimed to be the Great Man of the State and perfect, the winner of the prize for excellence. [730e] Upon temperance and upon wisdom one should bestow the same praise, and upon all the other goods which he who possesses them can not only keep himself but can share also with others. He that thus shares these should be honored as highest in merit; and he that would fain share them but cannot, as second in merit; while if a man is jealous and unwilling to share any good things with anyone in a friendly spirit,

1 The supreme Guardian of the rights of hospitality.

2 Cp. Plat. Laws 663a, Plat. Laws 829a.

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