Pythagoras likewise discovered another method of restraining men from injustice, through the judgment of souls, truly knowing indeed that this method may be taught, and also knowing that it is useful to the suppression of justice through fear. He asserted therefore, that it is much better to be injured than to kill a man; for that judgment is deposited in Hades, where the soul, and its essence, and the first nature of beings, are properly estimated. Being desirous, however, to exhibit in things unequal, without symmetry and infinite, a definite, equal, and commensurate justice, and to show how it ought to be exercised, he said, that justice resembles that figure, which is the only one among geometrical diagrams, that having indeed infinite compositions of figures, but dissimilarly disposed with reference to each other, yet has equal demonstrations of power.[40] Since also, there is a certain justice in making use of another person, such a mode of it as the following, is said to have been delivered by the Pythagoreans: Of associations with others, one kind is seasonable, but another is unseasonable. These likewise are distinguished from each other by difference of age, desert, the familiarity of alliance, and of beneficence, and whatever else there may be of the like kind in the different associations of men with each other. For there is a species of association, viz. of a younger with a younger person, which does not appear to be unseasonable; but that of a younger with an elderly person is unseasonable. For no species of anger, or threatening, or boldness, is becoming in a younger towards an elderly man, but all unseasonable conduct of this kind should be cautiously avoided. A similar reasoning likewise should be adopted with respect to desert. For it is neither decorous, nor seasonable, to use an unrestrained freedom of speech, or to adopt any of the above-mentioned modes of conduct, towards a man who has arrived at the true dignity of consummate virtue. Conformably to this also, was what he said respecting the association with parents, and likewise with benefactors. He added, that there is a certain various and multiform use of an opportune time. For of those that are enraged and angry, some are so seasonably, but others unseasonably. And again, of those that aspire after, desire, and are impelled to any thing appetible, an opportune time is the attendant on some, and an unseasonable time on others. And the same thing may be said concerning other passions and actions, dispositions, associations, and meetings. He farther observed, that an opportune time is _to a certain extent_, to be taught, and also, that what happens contrary to expectation, is capable of receiving an artificial discussion; but that when it is considered universally and simply, none of the above-mentioned particulars pertain to it. Nearly, however, such things are the attendants on it, as follow the nature of opportune time, viz. what is called the florid, the