peace. How so, Diogenes? "See," he replies, "if I am struck, if I have
been wounded, if I have fled from any man." This is what a scout ought
to be. But you come to us and tell us one thing after another. Will you
not go back, and you will see clearer when you have laid aside fear?

* * * * *

ON THE SAME.--If these things are true, and if we are not silly, and are
not acting hypocritically when we say that the good of man is in the
will, and the evil too, and that everything else does not concern us,
why are we still disturbed, why are we still afraid? The things about
which we have been busied are in no man's power; and the things which
are in the power of others, we care not for. What kind of trouble have
we still?

But give me directions. Why should I give you directions? Has not Zeus
given you directions? Has he not given to you what is your own free from
hindrance and free from impediment, and what is not your own subject to
hindrance and impediment? What directions then, what kind of orders did
you bring when you came from him? Keep by every means what is your own;
do not desire what belongs to others. Fidelity (integrity) is your own,
virtuous shame is your own; who then can take these things from you? who
else than yourself will hinder you from using them? But how do you act?
When you seek what is not your own, you lose that which is your own.
Having such promptings and commands from Zeus, what kind do you still
ask from me? Am I more powerful than he, am I more worthy of confidence?
But if you observe these, do you want any others besides? "Well, but he
has not given these orders," you will say. Produce your præcognitions
([Greek: prolaepseis]), produce these proofs of philosophers, produce
what you have often heard, and produce what you have said yourself,