ing more than the
expositors of the opinions of others. For now who among us is not able
to discourse according to the rules of art about good and evil things
(in this fashion)? That of things some are good, and some are bad, and
some are indifferent: the good then are virtues, and the things which
participate in virtues; and the bad are the contrary; and the
indifferent are wealth, health, reputation. Then, if in the midst of our
talk there should happen some greater noise than usual, or some of those
who are present should laugh at us, we are disturbed. Philosopher, where
are the things which you were talking about? Whence did you produce and
utter them? From the lips, and thence only. Why then do you corrupt the
aids provided by others? Why do you treat the weightiest matters as if
you were playing a game of dice? For it is one thing to lay up bread and
wine as in a storehouse, and another thing to eat. That which has been
eaten, is digested, distributed, and is become sinews, flesh, bones,
blood, healthy color, healthy breath. Whatever is stored up, when you
choose you can readily take and show it; but you have no other advantage
from it except so far as to appear to possess it. For what is the
difference between explaining these doctrines and those of men who have
different opinions? Sit down now and explain according to the rules of
art the opinions of Epicurus, and perhaps you will explain his opinions
in a more useful manner than Epicurus himself. Why then do you call
yourself a Stoic? Why do you deceive the many? Why do you act the part
of a Jew, when you are a Greek? Do you not see how (why) each is called
a Jew, or a Syrian, or an Egyptian? and when we see a man inclining to
two sides, we are accustomed to say, This man is not a Jew, but he acts
as one. But when he has assumed the affects of one who has been imbued
with Jewish doctrine and has adopted that sect, then he is in fact and
he is named a Jew.

* * * * *

HOW WE MAY DISCOVER THE DUTIES OF LIFE FROM NAMES.--Consider who you
are. In the first place, you are a man; and this is one who has nothing
superior to the faculty of the will, but all other things subjected to
it; and the faculty itself he possesses unenslaved and free from
subjection. Consider then from what things you have been separated by
reason. You have been separated from wild beasts; you have been
separated from domestic animals ([Greek: probaton]). Further