Book 3
22
But, above all, the reason of the man must be clearer than the sun; otherwise he must necessarily be a common cheat and a rascal if, while himself guilty of some vice, he reproves others. For consider how the case stands. Arms and guards give a power to common kings and tyrants of reproving and of punishing delinquents, though they be wicked themselves; but to a Cynic, instead of arms and guards, conscience gives this power. When he knows that he has watched and labored for mankind; that he has slept pure, and waked still purer; and that he hath regulated all his thoughts as the friend, as the minister of the gods, as a partner of the empire of Zeus; that he is ready to say, upon all occasions,— Conduct me, Zeus, and thou, O Destiny, Cleanthes, in Diogenes Laertius.—H. and, If it thus pleases the gods, thus let it be, why should he not dare to speak boldly to his own brethren, to his children; in a word, to his kindred? Hence he who is thus qualified is neither impertinent nor a busybody; for he is not busied about the affairs of others, but his own, when he oversees the transactions of men. Otherwise call a general a busybody, when he oversees, inspects, and watches his soldiers and punishes the disorderly. But if you reprove others at the very time that you have booty under your own arm, I will ask you if you had not better go into a corner, and eat up what you have stolen. But what have you to do with the concerns of others? For what are you? Are you the bull in the herd, or the queen of the bees? Show me such ensigns of empire as she has from nature. But if you are a drone, and arrogate to yourself the kingdom of the bees, do you not think that your fellow-citizens will drive you out, just as the bees do the drones?
