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LVII
That was a good reply which Diogenes made to a man who asked
him for letters of recommendation。〃That you are a man； he will
know when he sees you；whether a good or bad one； he will know
if he has any skill in discerning the good or bad。 But if he has
none； he will never know； though I write him a thousand times。〃
It is as though a piece of silver money desired to be recommended
to some one to be tested。 If the man be a good judge of silver；
he will know： the coin will tell its own tale。
LVIII
Even as the traveller asks his way of him that he meets；
inclined in no wise to bear to the right rather than to the left
（for he desires only the way leading whither he would go）； so
should we come unto God as to a guide； even as we use our eyes
without admonishing them to show us some things rather than
others； but content to receive the images of such things as they
present to us。 But as it is we stand anxiously watching the
victim； and with the voice of supplication call upon the augur：
〃Master； have mercy on me： vouchsafe unto me a way of escape！〃
Slave； would you then have aught else then what is best？ is there
anything better than what is God's good pleasure？ Why； as far as
in you lies； would you corrupt your Judge； and lead your
Counsellor astray？
LIX
God is beneficent。 But the Good also is beneficent。 It
should seem then that where the real nature of God is； there too
is to be found the real nature of the Good。 What then is the real
nature of God？Intelligence； Knowledge； Right Reason。 Here then
without more ado seek the real nature of the Good。 For surely
thou dost not seek it in a plant or in an animal that reasoneth
not。
LX
Seek then the real nature of the Good in that without whose
presence thou wilt not admit the Good to exist in aught else。
What then？ Are not these other things also works of God？They
are； but not preferred to honour； nor are they portions of God。
But thou art a thing preferred to honour： thou art thyself a
fragment torn from God：thou hast a portion of Him within
thyself。 How is it then that thou dost not know thy high descent
dost not know whence thou comest？ When thou eatest； wilt thou
not remember who thou art that eatest and whom thou feedest？ In
intercourse； in exercise； in discussion knowest thou not that it
is a God whom thou feedest； a God whom thou exercisest； a God
whom thou bearest about with thee； O miserable！ and thou
perceivest it not。 Thinkest thou that I speak of a God of silver
or gold； that is without thee？ Nay； thou bearest Him within thee！
all unconcious of polluting Him with thoughts impure and unclean
deeds。 Were an image of God present； thou wouldest not dare to
act as thou dost； yet； when God Himself is present within thee；
beholding and hearing all； thou dost not blush to think such
thoughts and do such deeds； O thou that art insensible of thine
own nature and liest under the wrath of God！
LXI
Why then are we afraid when we send a young man from the
Schools into active life； lest he should indulge his appetites
intemperately； lest he should debase himself by ragged clothing；
or be puffed up by fine raiment？ Knows he not the God within him；
knows he not with whom he is starting on his way？ Have we
patience to hear him say to us； Would I had thee with me！Hast
thou not God where thou art； and having Him dost thou still seek
for any other！ Would He tell thee aught else than these things？
Why； wert thou a statue of Phidias； an Athena or a Zeus； thou
wouldst bethink thee both of thyself and thine artificer； and
hadst thou any sense； thou wouldst strive to do no dishonour to
thyself or him that fashioned thee； nor appear to beholders in
unbefitting guise。 But now； because God is thy Maker； is that why
thou carest not of what sort thou shalt show thyself to be？ Yet
how different the artists and their workmanship！ What human
artist's work； for example； has in it the faculties that are
displayed in fashioning it？ Is it aught but marble； bronze； gold；
or ivory？ Nay； when the Athena of Phidias has put forth her hand
and received therein a Victory； in that attitude she stands for
evermore。 But God's works move and breathe； they use and judge
the things of sense。 The workmanship of such an Artist； wilt thou
dishonor Him？ Ay； when he not only fashioned thee； but placed
thee； like a ward； in the care and guardianship of thyself alone；
wilt thou not only forget this； but also do dishonour to what is
committed to thy care！ If God had entrusted thee with an orphan；
wouldst thou have thus neglected him？ He hath delivered thee to
thine own care； saying； I had none more faithful than myself：
keep this man for me such as Nature hath made himmodest；
faithful； high…minded； a stranger to fear； to passion； to
perturbation。 。 。 。
Such will I show myself to you all。〃What； exempt from
sickness also： from age； from death？〃Nay； but accepting
sickness； accepting death as becomes a God！
LXII
No labour； according to Diogenes； is good but that which
aims at producing courage and strength of soul rather than of
body。
LXIII
A guide； on finding a man who has lost his way； brings him
back to the right pathhe does not mock and jeer at him and
then take himself off。 You also must show the unlearned man the
truth； and you will see that he will follow。 But so long as you
do not show it him； you should not mock； but rather feel your own
incapacity。
LXIV
It was the first and most striking characteristic of
Socrates never to become heated in discourse； never to utter an
injurious or insulting wordon the contrary； he persistently
bore insult from others and thus put an end to the fray。 If you
care to know the extent of his power in this direction； read
Xenophon's Banquet； and you will see how many quarrels he put an
end to。 This is why the Poets are right in so highly commending
this faculty：
Quickly and wisely withal even bitter feuds would he settle。
Nevertheless the practice is not very safe at present；
especially in Rome。 One who adopts it； I need not say； ought not
to carry it out in an obscure corner； but boldly accost； if
occasion serve； some personage of rank or wealth。
〃Can you tell me； sir； to whose care you entrust your
horses？〃
〃I can。〃
〃Is it to the first corner； who knows nothing about them？〃
〃Certainly not。〃
〃Well； what of the man who takes care of your gold； your
silver or your raiment？〃
〃He must be experienced also。〃
〃And your bodyhave you ever considered about entrusting
it to any one's care？〃
〃Of course I have。〃
〃And no doubt to a person of experience as a trainer； a
physician？〃
〃Surely。〃
〃And these things the best you possess； or have you anything
more precious？〃
〃What can you mean？〃
〃I mean that which employs these； which weights all things；
which takes counsel and resolve。〃
〃Oh； you mean the soul。〃
〃You take me rightly； I do mean the soul。 By Heaven； I hold
that far more precious than all else I possess。 Can you show me
then what care you bestow on a soul？ For it can scarcely be
thought that a man of your wisdom and consideration in the city
would suffer your most precious possession to go to ruin through
carelessness and neglect。〃
〃Certainly not。〃
〃Well； do you take care of it yourself？ Did any one teach
you the right method； or did you discover it yourself？〃
Now here comes in the danger： first； that the great man may
answer； 〃Why； what is that to you； my good fellow？ are you my
master？〃 And then； if you persist in troubling him； may raise his
hand to strike you。 It is a practice of which I was myself a warm
admirer until such experiences as these befell me。
LXV
When a youth was giving himself airs in the Theatre and
saying； 〃I am wise； for I have conversed with many wise men；〃
Epictetus replied； 〃I too have conversed with many rich men； yet
I am not rich！〃
LXVI
We see that a carpenter becomes a carpenter by learning
certain things： that a pilot； by learning certain things； becomes
a pilot。 Possibly also in the present case the mere desire to be
wise and good is not enough。 It is necessary to learn certain
things。 This is then the object of our search。 The Philosophers
would have us first learn that there is a God； and that His
Providence directs the Universe； further； that to hide from Him
not only one's acts but even one's thoughts and intentions is
impossible； secondly； what the nature of God is。 Whatever that
nature is discovered to be； the man who would please and obey Him
must strive with all his might to be made like unto him。 If the
Divine is faithful； he also must be faithful； if free； he also
must be free； if beneficent； he also must be beneficent； if
magnani