persuasive power to lead us and overpower us. But if to the persuasive
power of these things, we also devise such a philosophy as this
which helps to push us on toward them and strengthens us to this
end, what will be the consequence? In a piece of toreutic art which is
the best part? the silver or the workmanship? The substance of the
hand is the flesh; but the work of the hand is the principal part. The
duties then are also three; those which are directed toward the
existence of a thing; those which are directed toward its existence in
a particular kind; and third, the chief or leading things
themselves. So also in man we ought not to value the material, the
poor flesh, but the principal. What are these? Engaging in public
business, marrying, begetting children, venerating God, taking care of
parents, and, generally, having desires, aversions, pursuits of things
and avoidances, in the way in which we ought to do these things, and
according to our nature. And how are we constituted by nature? Free,
noble, modest: for what other animal blushes? what other is capable of
receiving the appearance of shame? and we are so constituted by nature
as to subject pleasure to these things, as a minister, a servant, in
order that it may call forth our activity, in order that it may keep
us constant in acts which are conformable to nature.
"But I am rich and I want nothing." Why, then, do you pretend to
be a philosopher? Your golden and your silver vessels are enough for
you. What need have you of principles? "But I am also a judge of the
Greeks." Do you know how to judge? Who taught you to know? "Caesar
wrote to me a codicil." Let him write and give you a commission to
judge of music; and what will be the use of it to you? Still how did
you become a judge? whose hand did you kiss? the hand of Symphorus
or Numenius? Before whose bedchamber have you slept? To whom have
you sent gifts? Then do you not see that to be a judge is just of
the same value as Numenius is? "But I can throw into prison any man
whom I please." So you can do with a stone. "But I can beat with
sticks whom I please." So you may an ass. This is not a governing of
men. Govern us as rational animals: show us what is profitable to
us, and we will follow it: show us what is unprofitable, and we will
turn away from it. Make us imitators of yourself, as Socrates made men
imitators of himself. For he was like a governor of men, who made them
subject to him their desires, their aversion, their movements toward
an object and their turning away from it. "Do this: do not do this: if
you do not obey, I will throw you into prison." This is not
governing men like rational animals. But I: As Zeus has ordained, so
act: if you do not act so, you will feel the penalty, you will be
punished. What will be the punishment? Nothing else than not having
done your duty: you will lose the character of fidelity, modesty,
propriety. Do not look for greater penalties than these.

CHAPTER 8

How we must exercise ourselves against appearances

As we exercise ourselves against sophistical questions, so we