CXIX   
   
   
Kings and tyrants have armed guards wherewith to chastise certain persons, though they be themselves evil. But to the Cynic conscience gives this power—not arms and guards. When he knows that he has watched and laboured on behalf of mankind: that sleep hath found him pure, and left him purer still: that his thoughts have been the thought of a Friend of the Gods—of a servant, yet of one that hath a part in the government of the Supreme God: that the words are ever on his lips:—
           
Lead me, O God, and thou, O Destiny!
as well as these:—
           
If this be God’s will, so let it be!
Why should he not speak boldly unto his own brethren, unto his children—in a word, unto all that are akin to him!

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 is 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.     1   

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!     1   

CXXII   
   
   
If any be unhappy, let him remember that he is unhappy by reason of himself alone. For God hath made all men to enjoy felicity and constancy of good.     1   

CXXIII   
   
   
Shall we never wean ourselves—shall we never heed the teachings of Philosophy (unless perchance they have been sounding in our ears like an enchanter’s drone):—     1   
  This World is one great City, and one is 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 God, then Men, whom Nature hath bound by ties of kindred each to each.

CXXIV   
   
   
Nor did the hero 1 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 God 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 it was given him to live happily.     1   
   
Note 1. Hercules.

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 your 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 Commander and this, there is no comparison, either in might or in excellence.     1   

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?…     1   
  “Is there no reward then?”     2   
  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?     3   

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 God, 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 God, alike caring for men and subject unto God.     1