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Or does this not also happen among us? For when we turn our mind inward and reason about something invisible, our eyes are lifted from their activities. Let us despise glory; let us wish to be laughed at rather than to be praised. For he who is laughed at is harmed in no way; but he who is praised, greatly. Let us not be proud of those who frighten men, but let us act in this matter as we do with children; for not even if we should see someone frightening children, do we admire him; for if anyone frightens, he frightens children; for he would not be able 60.365 to frighten a man. And just as those who frighten do this either by pulling up their eyelids or by otherwise distorting their face, but if they had a healthy and gentle eye, they would not be able to do this; so also these men, by distorting the perception of their mind, do this. So that no one would fear a man who is gentle and fair in soul, but we all revere him, we honor him, we respect him. Do you not see how he who is feared is also hated and abhorred by us all? For what of the things that are able to frighten do we not turn away from? Not beasts, not voices, not sights, not places, not the air, such as darkness? 5. Let us not then think it a great thing, if men fear us. For first, no man is afraid of us; second, even if they are afraid of us, this is not a great thing. A great good is virtue; and see how great. Though we think the things through which it is composed are miserable, we admire and bless virtue itself. For who would not bless the philosopher, although poverty and such things seem to be miserable? When therefore it shines through things that seem miserable, see its excellence. Are you proud of your power, O man? And what sort of power, tell me, was ordained? You became powerful from men; appoint yourself from within. For a ruler is not he who is called one, but he who is one. For just as a king could not make a physician or a rhetorician, so neither could he a ruler; for it is not the letters of appointment that make a ruler, nor the name. Since, if you wish, let someone build a surgery, let him have students, let him have instruments and drugs, and let him go in to the sick; are these things enough to make a physician? By no means; but there is need of the art, and without this, not only do these things not help at all, but they even do harm; for it is better for one who is not a physician not to have drugs at all. He then who has none, neither saves nor destroys; but he who has them, destroys, not knowing how to use them; since salvation is not in the nature of the drugs alone, but also in the art of the one who applies them; for if this is not present, all is ruined. Such also is the ruler. He has instruments: his voice, his anger, executioners, banishments, honors, gifts, praises. He also has drugs: the laws. He also has patients: the people. He has a workshop: the court of justice. He has students: the soldiers. If therefore he does not know the medical science, none of these things is of any use. The judge is a physician of souls, not of bodies. And if the medicine of bodies requires such great care, much more that of the soul, since the soul is also greater than bodies. Therefore, to have the name of a ruler is not to be a ruler; since others too are called by great names; for example Paul, Peter, James, John; but they are not what they are called from their names, just as I am not; but I am the namesake of that blessed one, though not in substance; I am not John, but I am called so. So too those men are not rulers, but are called so. But those others are rulers even without these things, just as a physician, even if he does not use his science, yet has it in his soul, is a physician. They are rulers who rule themselves. For there are these three things for the soul: a house, a city, the world; and matters proceed step by step 60.366. Therefore, he who is to preside over a house, and to build it well, must first order his own soul; for it is his house; but if he cannot manage his own, where there is one soul, where he himself is master, where he is always with himself, how will he build up others? He who is able to order his own soul, making one part rule and the other be ruled, this man will also be able to manage a house; and he who can manage a house, a city also; he who

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Ἢ οὐχὶ καὶ παρ' ἡμῖν τοῦτο γίνεται; Ὅταν γὰρ τὸν νοῦν συστρέψαντες λογιζώμεθά τι τῶν ἀοράτων, μετέωροι τῶν ἐνεργειῶν ἡμῖν γίνονται αἱ ὄψεις. Καταφρονήσωμεν δόξης, γελᾶσθαι βουλώμεθα μᾶλλον, ἢ ἐπαινεῖσθαι. Ὁ μὲν γὰρ γελώμενος, οὐδὲν βλάπτεται· ὁ δὲ ἐπαινούμενος, μεγάλα. Μὴ μέγα φρονῶμεν ἐπὶ τοῖς ἐκφοβοῦσι τοὺς ἀνθρώπους, ἀλλ' ὡς ἐπὶ τῶν παίδων τοῦτο πράττωμεν· οὐδὲ γὰρ εἴ τινα ἴδοιμεν ἐκφοβοῦντα παιδία, θαυμάζομεν τοῦτον· εἰ γάρ τις φοβεῖ, παιδία φοβεῖ· ἄνδρα γὰρ οὐκ ἂν 60.365 δύναιτο φοβεῖν. Καὶ καθάπερ οἱ ἐκφοβοῦντες ἢ τὰς βλεφαρίδας ἕλκοντες ἄνω, ἢ ἄλλως τὸ πρόσωπον διαστρέφοντες τοῦτο ποιοῦσιν, ὑγιεινὸν δὲ ἔχοντες καὶ ἥμερον τὸ ὄμμα, οὐκ ἂν δύναιντο τοῦτο ποιῆσαι· οὕτω δὴ καὶ οὗτοι, τὸ διορατικὸν τῆς διανοίας διαστρέφοντες, τοῦτο ποιοῦσιν. Ὥστε ἥμερόν γε ἄνθρωπον καὶ καλὸν τῇ ψυχῇ οὐδεὶς ἂν φοβηθείη, ἀλλ' αἰδούμεθα πάντες, τιμῶμεν, ἐντρεπόμεθα. Οὐχ ὁρᾶτε, πῶς ὁ φοβερὸς καὶ μισητός ἐστι καὶ πᾶσιν ἡμῖν ἀπευκτός; Τί γὰρ τῶν δυναμένων φοβεῖν μόνον οὐκ ἀποστρεφόμεθα; οὐχὶ θηρία, οὐχὶ φωνὰς, οὐχὶ ὄψεις, οὐχὶ τόπους, οὐχὶ ἀέρα, οἷον τὸ σκότος; εʹ. Μὴ δὴ μέγα νομίζωμεν, εἰ ἄνθρωποι φοβοῦνται ἡμᾶς. Πρῶτον μὲν γὰρ οὐδεὶς ἡμᾶς ἄνθρωπος πτοεῖται· δεύτερον, τὸ καὶ πτοουμένους ἡμᾶς μὴ μέγα τοῦτο εἶναι. Μέγα ἀγαθὸν ἡ ἀρετή· καὶ ὅρα πῶς μέγα. Ἄθλια τὰ πράγματα νομίζοντες, δι' ὧν συνέστηκεν, αὐτὴν θαυμάζομεν καὶ μακαρίζομεν. Τίς γὰρ οὐκ ἂν μακαρίσειε τὸν φιλόσοφον, καίτοι πενία, καὶ ὅσα τοιαῦτα, ἄθλια εἶναι δοκεῖ; Ὅταν οὖν διὰ τῶν ἀθλίων εἶναι δοκούντων λάμπῃ, ὅρα τὴν ὑπερβολήν. Μέγα φρονεῖς ἐπὶ δυναστείᾳ, ἄνθρωπε; Καὶ ποία δυναστεία, εἰπέ μοι, ἐχειροτονήθη; Παρὰ ἀνθρώπων ἐγένου δυνατός· ἔνδοθεν χειροτόνησον σεαυτόν. Ἄρχων γὰρ οὐχ ὁ καλούμενός ἐστιν, ἀλλ' ὁ ὤν. Ὥσπερ γὰρ ἰατρὸν οὐκ ἂν ποιήσειε βασιλεὺς οὐδὲ ῥήτορα, οὕτως οὐδὲ ἄρχοντα· οὐ γὰρ τὰ γράμματα ποιεῖ ἄρχοντα, οὐδὲ τὸ ὄνομα. Ἐπεὶ, εἰ βούλει, οἰκοδομείτω τις ἰατρεῖον, ἐχέτω καὶ μαθητὰς, ἐχέτω καὶ ὄργανα καὶ φάρμακα, καὶ εἰσίτω πρὸς τοὺς κάμνοντας· ἆρα ἀρκεῖ ταῦτα ποιῆσαι ἰατρόν; Οὐδαμῶς· ἀλλὰ δεῖ τῆς τέχνης, καὶ ταύτης ἄνευ, οὐ μόνον ταῦτα οὐδὲν ὠφελεῖ, ἀλλὰ καὶ βλάπτει· τὸν γὰρ οὐκ ἰατρὸν βέλτιον μηδὲ ἔχειν φάρμακα. Ὁ μὲν οὖν μὴ ἔχων οὔτε σώζει οὔτε ἀπόλλυσιν· ὁ δὲ ἔχων, ἀπόλλυσιν, οὐκ εἰδὼς, ὅπως χρήσηται· ἐπειδὴ οὐκ ἐν τῇ φύσει τῶν φαρμάκων ἐστὶν ἡ σωτηρία μόνον, ἀλλὰ καὶ ἐν τῇ τέχνῃ τοῦ προσάγοντος· τούτου γὰρ μὴ ὄντος, πάντα διέφθαρται. Τοιοῦτος καὶ ὁ ἄρχων ἐστίν· ἔχει ὄργανα, τὴν φωνὴν, τὸν θυμὸν, τοὺς δημίους, τὰς ὑπερορίας, τὰς τιμὰς, τὰς δωρεὰς, τοὺς ἐπαίνους· ἔχει καὶ φάρμακα, τοὺς νόμους· ἔχει καὶ κάμνοντας, τοὺς ἀνθρώπους· ἔχει ἐργαστήριον, τὸ δικαστήριον· ἔχει μαθητὰς, τοὺς στρατιώτας· ἂν οὖν μὴ εἰδῇ τὴν ἐπιστήμην τὴν ἰατρικὴν, οὐδὲν τούτων ὄφελος. Ὁ δικαστὴς ἰατρὸς ψυχῶν ἐστιν, οὐχὶ σωμάτων· εἰ δὲ αὕτη ἡ σωμάτων τοσαύτης δεῖται ἐπιμελείας, πολλῷ μᾶλλον ἡ τῆς ψυχῆς, ἐπειδὴ καὶ μείζων ψυχὴ σωμάτων. Οὐκ ἄρα τὸ ὄνομα ἔχειν ἄρχοντος ἄρχοντά ἐστιν εἶναι· ἐπεὶ καὶ ἄλλοι καλοῦνται μεγάλα ὀνόματα· οἷον Παῦλος, Πέτρος, Ἰάκωβος, Ἰωάννης· ἀλλ' οὐκ ἀπὸ τῶν ὀνομάτων εἰσὶν ἅπερ καλοῦνται, καθάπερ οὐδὲ ἐγώ· ἀλλ' εἰμὶ τοῦ μακαρίου μὲν ἐκείνου ὁμώνυμος, οὐ μὴν συνώνυμος· οὐκ εἰμὶ Ἰωάννης, ἀλλὰ καλοῦμαι. Οὕτω κἀκεῖνοι οὐκ εἰσὶν ἄρχοντες, ἀλλὰ καλοῦνται. Εἰσὶ δὲ ἐκεῖνοι ἄρχοντες καὶ χωρὶς τούτων, ὥσπερ καὶ ἰατρὸς, κἂν μὴ χρῆται τῇ ἐπιστήμῃ, ἔχῃ δὲ αὐτὴν ἐν τῇ ψυχῇ, ἰατρός ἐστιν. Εἰσὶν ἄρχοντες ἑαυτῶν ἄρχοντες. Τρία γὰρ ταῦτά ἐστι ψυχῇ, οἰκία, πόλις, οἰκουμένη· καὶ ὁδῷ 60.366 τὰ πράγματα προβαίνει. ∆εῖ τοίνυν τὸν μέλλοντα ἐπιστήσεσθαι οἰκίας, καὶ καλῶς αὐτὴν οἰκοδομήσειν, πρότερον τὴν ψυχὴν τὴν ἑαυτοῦ ῥυθμίζειν· οἰκία γὰρ αὐτοῦ ἐστιν· εἰ δὲ τὴν ἑαυτοῦ μὴ δύναιτο, ἔνθα μία ψυχὴ, ἔνθα κύριος αὐτὸς, ἔνθα ἀεὶ σύνεστιν ἑαυτῷ, πῶς τοὺς ἄλλους οἰκοδομήσει; Ὁ τὴν ψυχὴν τὴν ἑαυτοῦ ῥυθμίσαι δυνάμενος, καὶ τὸ μὲν ποιῶν ἄρχειν, τὸ δὲ ἄρχεσθαι, οὗτος καὶ οἰκίαν δυνήσεται· ὁ δὲ οἰκίαν, καὶ πόλιν· ὁ