When you are in social intercourse, when you are exercising yourself, when you are engaged in discussion, know you not that you are nourishing a god, that you are exercising a god? Wretch, you are carrying about a god with you, and you know it not. Do you think that I mean some God of silver or of gold, and external? You carry him within yourself, and you perceive not that you are polluting him by impure thoughts and dirty deeds. And if an image of God were present, you would not dare to do any of the things which you are doing: but when God himself is present within and sees all and hears all, you are not ashamed of thinking such things and doing such things, ignorant as you are of your own nature and subject to the anger of God. Then why do we fear when we are sending a young man from the school into active life, lest he should do anything improperly, eat improperly, have improper intercourse with women; and lest the rags in which he is wrapped should debase him, lest fine garments should make him proud?
This youth does not know his own God: he knows not with whom he sets out. But can we endure when he says, "I wish I had you with me." Have you not God with you? and do you seek for any other, when you have him? or will God tell you anything else than this? If you were a statue of Phidias, either Athena or Zeus you would think broth of yourself and of the artist, and if you had any understanding you would try to do nothing unworthy of him who made you or of yourself, and try not to appear in an unbecoming dress to those who look on you. But now because Zeus has made you, for this reason do you care not how you shall appear? And yet is the artist like the artist in the other? or the work in the one case like the other? And what work of an artist, for instance, has in itself the faculties, which the artist shows in making it? Is it not marble or bronze, or gold or ivory? and the Athena of Phidias when she has once extended the hand and received in it the figure of Victory stands in that attitude forever. But the works of God have power of motion, they breathe, they have the faculty of using the appearances of things, and the power of examining them.
Being the work of such an artist, do you dishonor him? And what shall I say, not only that he made you, but also intrusted you to yourself and made you a deposit to yourself? Will you not think of this too, but do you also dishonor your guardianship? But if God had intrusted an orphan to you, would you thus neglect him? He has delivered yourself to your care, and says, "I had no one fitter to intrust him to than yourself: keep him for me such as he is by nature, modest, faithful, erect, unterrified, free from passion and perturbation." And then you do not keep him such.
But some will say, "Whence has this fellow got the arrogance which he displays and these supercilious looks?" I have not yet so much gravity as befits a philosopher; for I do not yet feel confidence in what I have learned and what I have assented to: I still fear my own weakness. Let me get confidence and the, you shall see a countenance such as I ought to have and an attitude such as I ought to have: then I will show to you the statue, when it is perfected, when it is polished. What do you expect? a supercilious countenance? Does the Zeus at Olympia lift up his brow? No, his look is fixed as becomes him who is ready to say Irrevocable is my word and shall not fail. Such will I show myself to you, faithful, modest, noble, free from perturbation. "What, and immortal too, exempt from old age, and from sickness?" No, but dying as becomes a god, sickening as becomes a god. This power I possess; this I can do. But the rest I do not possess, nor can I do. I will show the nerves of a philosopher. "What nerves are these?" A desire never disappointed, an aversion which never falls on that which it would avoid, a proper pursuit, a diligent purpose, an assent which is not rash. These you shall see.
