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off； for the benefit of the whole body； else it is no longer a
foot。 In some such way we should conceive of ourselves also。 What
art thou？A man。Looked at as standing by thyself and
separate； it is natural for thee in health and wealth long to
live。 But looked at as a Man； and only as a part of a Whole； it
is for that Whole's sake that thou shouldest at one time fall
sick； at another brave the perils of the sea； again； know the
meaning of want and perhaps die an early death。 Why then repine？
Knowest thou not that as the foot is no more a foot if detached
from the body； so thou in like case art no longer a Man？ For what
is a Man？ A part of a City：first of the City of Gods and Men；
next； of that which ranks nearest it； a minature of the universal
City。 。 。 。 In such a body； in such a world enveloping us； among
lives like these； such things must happen to one or another。 Thy
part； then； being here； is to speak of these things as is meet；
and to order them as befits the matter。
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