CXX

Does a Philosopher apply to people to come and hear him? does he not rather, of his own nature, attract those that will be benefited by him--like the sun that warms, the food that sustains them? What Physician applies to men to come and be healed? (Though indeed I hear that the Physicians at Rome do nowadays apply for patients--in my time they were applied to.) I apply to you to come and hear that you are in evil case; that what deserves your attention most in the last thing to gain it; that you know not good from evil, and are in short a hapless wretch; a fine way to apply! though unless the words of the Philosopher affect you thus, speaker and speech are alike dead.

CXXI

A Philosopher's school is a Surgery: pain, not pleasure, you should have felt therein. For on entering none of you is whole. One has a shoulder out of joint, another an abscess: a third suffers from an issue, a fourth from pains in the head. And am I then to sit down and treat you to pretty sentiments and empty flourishes, so that you may applaud me and depart, with neither shoulder, nor head, nor issue, nor abscess a whit the better for your visit? Is it then for this that young men are to quit their homes, and leave parents, friends, kinsmen and substance to mouth out Bravo to your empty phrases!

CXXII

If any be unhappy, let him remember that he is unhappy by reason of himself alone. For G.o.d hath made all men to enjoy felicity and constancy of good.

CXXIII

Shall we never wean ourselves--shall we never heed the teachings of Philosophy (unless perchance they have been sounding in our ears like and enchanter's drone):--

This World is one great City, and one if the substance whereof it is fashioned: a certain period indeed there needs must be, while these give place to those; some must perish for others to succeed; some move and some abide: yet all is full of friends--first G.o.d, then Men, whom Nature hath bound by ties of kindred each to each.

CXXIV

Nor did the hero weep and lament at leaving his children orphans. For he knew that no man is an orphan, but it is the Father that careth for all continually and for evermore. Not by mere report had he heard that the Supreme G.o.d is the Father of men: seeing that he called Him Father believing Him so to be, and in all that he did had ever his eyes fixed upon Him. Wherefore in whatsoever place he was, there is was given him to live happily.

CXXV

Know you not that the thing is a warfare? one man's duty is to mount guard, another must go out to reconnoitre, a third to battle; all cannot be in one place, nor would it even be expedient. But you, instead of executing you Commander's orders, complain if aught harsher than usual is enjoined; not understanding to what condition you are bringing the army, so far as in you lies. If all were to follow your example, none would dig a trench, none would cast a rampart around the camp, none would keep watch, or expose himself to danger; but all turn out useless for the service of war... . Thus it is here also. Every life is a warfare, and that long and various. You must fulfil a soldier's duty, and obey each order at your commander's nod: aye, if it be possible, divine what he would have done; for between that Command and this, there is no comparison, either in might or in excellence.

CXXVI

Have you again forgotten? Know you not that a good man does nothing for appearance' sake, but for the sake of having done right? ...

"Is there no reward then?"

Reward! do you seek any greater reward for a good man than doing what is right and just? Yet at the Great Games you look for nothing else; there the victor's crown you deem enough. Seems it to you so small a thing and worthless, to be a good man, and happy therein?

CXXVII

It befits thee not to be unhappy by reason of any, but rather to be happy by reason of all men, and especially by reason of G.o.d, who formed us to this end.

CXXVIII

What, did Diogenes love no man, he that was so gentle, so true a friend to men as cheerfully to endure such bodily hardships for the common weal of all mankind? But how loved he them? As behoved a minister of the Supreme G.o.d, alike caring for men and subject unto G.o.d.

CXXIX

I am by Nature made for my own good; not for my own evil.

Cx.x.x

Remind thyself that he whom thou lovest is mortal--that what thou lovest is not thine own; it is given thee for the present, not irrevocably nor for ever, but even as a fig or a bunch of grapes at the appointed season of the year... .

"But these are words of evil omen."...

What, callest thou aught of evil omen save that which signifies some evil thing? Cowardice is a word of evil omen, if thou wilt, and meanness of spirit, and lamentation and mourning, and shamelessness... .

But do not, I pray thee, call of evil omen a word that is significant of any natural thing:--as well call of evil omen the reaping of the corn; for that means the destruction of the ears, though not of the World!--as well say that the fall of the leaf is of evil omen; that the dried fig should take the place of the green; that raisins should be made from grapes. All these are changes from a former state into another; not destruction, but an ordered economy, a fixed administration. Such is leaving home, a change of small account; such is Death, a greater change, from what now is, not to what is not, but to what is not now.

"Shall I then no longer be?"

Not so; thou wilt be; but something different, of which the World now hath need. For thou too wert born not when thou chosest, but when the World had need of thee.

Cx.x.xI

Wherefore a good man and true, bearing in mind who he is and whence he came and from whom he sprang, cares only how he may fill his post with due discipline and obedience to G.o.d.

Wilt thou that I continue to live? Then will I live, as one that is free and n.o.ble, as Thou wouldst have me. For Thou hast made me free from hindrance in what appertaineth unto me. But hast Thou no further need of me? I thank Thee! Up to this hour have I stayed for Thy sake and none other's: and now in obedience to Thee I depart.

"How dost thou depart?"