Plutarch Ad principem ineruditum 5

[5] For it is neither probable nor fitting that god is, as some philosophers say, mingled with matter, which is altogether passive, and with things, which are subject to countless necessities, chances, and changes. On the contrary, somewhere up above in contact with that nature which, in accordance with the same principles, remains always as it is, established, as Plato ¹ says, upon pedestals of holiness, proceeding in accordance with nature in his straight course, he reaches his goal. ² And as the sun, his most beautiful image, appears in the heavens as his mirrored likeness to those who are able to see him in it, just so he has established in states the light of justice and of knowledge of himself as an image which the blessed and the wise copy with the help of philosophy, modelling themselves after the most beautiful of all things. But nothing implants this disposition in men except the teachings of philosophy, to keep us from having the same experience as Alexander, who, seeing Diogenes at Corinth, admiring him for his natural gifts, and being astonished by his spirit and greatness, said: If I were not Alexander, I should be Diogenes, by which he almost said that he was weighed down by his good fortune, glory, and power which kept him from virtue and left him no leisure, and that he envied the cynic’s cloak and wallet because Diogenes was invincible and secure against capture by means of these, not, as he was himself, by means of arms, horses, and pikes. So by being a philosopher he was able to become Diogenes in disposition and yet to remain Alexander in outward fortunes, and to become all the more Diogenes because he was Alexander, since for his great ship of fortune, tossed by high winds and surging sea, he needed heavy ballast and a great pilot.

[5] Neither is it probable or convenient (as some philosophers affirm) that God should be mingled together with matter that is altogether passive, and with things obnoxious to innumerable necessities, chances, and mutations; but to us he seems to be placed somewhere above with the eternal nature that always operates after the same manner; and proceeding (as Plato saith) on sacred foundations, according to nature, he brings his works to perfection. And as he hath placed the sun in the firmament, as a clear image of his most sacred and glorious essence, in which, as in a mirror, he exhibits himself to the contemplation of wise men; so in like manner, the splendor of justice that appears in some cities is a kind of representation of the divine wisdom, which happy and prudent persons describe by the help of philosophy, conforming themselves to those things which are of a most sublime and excellent nature. It is certain that this disposition of mind cannot be attained but by the doctrine of philosophy; otherwise we shall lie under the same circumstances as Alexander, who seeing Diogenes at Corinth, and being astonished at his ingenuity and majestic gravity, let fall this expression: If I were not Alexander, I would choose to be Diogenes. For being almost oppressed with the weight of his own grandeur and power, which are the impediments of virtue and ease, he seemed to envy the happiness of a threadbare cloak and pouch, with which the Cynic rendered himself as invincible as he could be with all his armor, horses, and pikes. However, he had an opportunity to philosophize and to become Diogenes in his mind, though he remained Alexander in his outward state and condition, and he might more easily be Diogenes, because he was Alexander; forasmuch as to keep the vessel of his prosperous fortune steady, which was tossed with the winds and waves, he stood in need of a good quantity of ballast and of a skilful pilot.