were a statue of Phidias, either Athena or Zeus, you would think both of
yourself and of the artist, and if you had any understanding (power of
perception) you would try to do nothing unworthy of him who made you or
of yourself, and try not to appear in an unbecoming dress (attitude) to
those who look upon you. But now because Zeus has made you, for this
reason do you care not how you shall appear? And yet is the artist (in
the one case) 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 for ever. 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
entrusted 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 entrusted an orphan to you, would you thus neglect him? He
has delivered yourself to your own care, and says: "I had no one fitter
to entrust 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 in what I have assented to. I still fear my own weakness.
Let me get confidence and then 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