of things around us, such are those who live with us in the world; cold and heat, and unsuitable ways of living, and journeys by land, and voyages by sea, and winds, and various circumstances which surround us, destroy one man, and banish another, and throw one upon an embassy and another into an army.  Sit down then in a flutter at all these things, lamenting, unhappy, unfortunate, dependent on another, and dependent not on one or two, but on ten thousands upon ten thousands.

Did you hear this when you were with the philosophers? did you learn this? do you not know that human life is a warfare? that one man must keep watch, another must go out as a spy, and a third must fight? and it is not possible that all should be in one place, nor is it better that it should be so.  But you neglecting to do the commands of the general complain when anything more hard than usual is imposed on you, and you do not observe what you make the army become as far as it is in your power; that if all imitate you, no man will dig a trench, no man will put a rampart round, nor keep watch, nor expose himself to danger, but will appear to be useless for the purposes of an army.  Again, in a vessel if you go as a sailor, keep to one place and stick to it.  And if you are ordered to climb the mast, refuse; if to run to the head of the ship, refuse; and what master of a ship will endure you? and will he not pitch you overboard as a useless thing, an impediment only and bad example to the other sailors?  And so it is here also:  every man’s life is a kind of warfare, and it is long and diversified.  You must observe the duty of a soldier and do every thing at the nod of the general; if it is possible, divining what his wishes are; for there is no resemblance between that general and this, neither in strength nor in superiority of character.  Know you not that a good man does nothing for the sake of appearance, but for the sake of doing right?  What advantage is it then to him to have done right?  And what advantage is it to a man who writes the name of Dion to write it as he ought?  The advantage is to have written it.  Is there no reward then?  Do you seek a reward for a good man greater than doing what is good and just?  At Olympia you wish for nothing more, but it seems to you enough to be crowned at the games.  Does it seem to you so small and worthless a thing to be good and happy?  For these purposes being introduced by the gods into this city (the world), and it being now your duty to undertake the work of a man, do you still want nurses also and a mamma, and do foolish women by their weeping move you and make you effeminate?  Will you thus never cease to be a foolish child? know you not that he who does the acts of a child, the older he is, the more ridiculous he is?