the golden sayings-第5章
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Athenians！〃
Slave！ why say 〃Socrates〃？ Speak of the thing as it is： That
ever then the poor body of Socrates should have been dragged away
and haled by main force to prision！ That ever hemlock should have
been given to the body of Socrates； that that should have
breathed its life away！ Do you marvel at this？ Do you hold this
unjust？ Is it for this that you accuse God？ Had Socrates no
compensation for this？ Where then for him was the ideal Good？
Whom shall we hearken to； you or him？ And what says he？
〃Anytus and Melitus may put me to death： to injure me is
beyond their power。〃
And again：
〃If such be the will of God； so let it be。〃
LIII
Nay； young man； for heaven's sake； but once thou hast heard
these words； go home and say to thyself：〃It is not Epictetus
that has told me these things： how indeed should he？ No； it is
some gracious God through him。 Else it would never have entered
his head to tell me themhe that is not used to speak to any
one thus。 Well； then； let us not lie under the wrath of God； but
be obedient unto Him。〃…Nay； indeed； but if a raven by its
croaking bears thee any sign； it is not the raven but God that
sends the sign through the raven； and if He signifies anything to
thee through human voice； will He not cause the man to say these
words to thee； that thou mayest know the power of the Divine
how He sends a sign to some in one way and to others in another；
and on the greatest and highest matters of all signifies His will
through the noblest messenger？
What else does the poet mean：
I spake unto him erst Myself； and sent
Hermes the shining One； to check and warn him；
The husband not to slay； nor woo the wife！
LIV
In the same way my friend Heraclitus； who had a trifling
suit about a petty farm at Rhodes； first showed the judges that
his cause was just； and then at the finish cried； 〃I will not
entreat you： nor do I care what sentence you pass。 It is you who
are on your trial； not I！〃And so he ended the case。
LV
As for us； we behave like a herd of deer。 When they flee
from the huntsman's feathers in affright； which way do they
turn？ What haven of safety do they make for？ Why； they rush upon
the nets！ And thus they perish by confounding what they should
fear with that wherein no danger lies。 。 。 。 Not death or pain is
to be feared； but the fear of death or pain。 Well said the poet
therefore：
Death has no terror； only a Death of shame！
LVI
How is it then that certain external things are said to be
natural； and other contrary to Nature？
Why； just as it might be said if we stood alone and apart
from others。 A foot； for instance； I will allow it is natural
should be clean。 But if you take it as a foot； and as a thing
which does not stand by itself； it will beseem it （if need be） to
walk in the mud； to tread on thorns； and sometimes even to be cut
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 i
