myself: keep this man for me such as Nature hath made him—modest, 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 path—he 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 word—on 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 comer, 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 body—have 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