Are you not ashamed at more cowardly and more mean than fugitive slaves? How do they when they run away leave their masters? on what estates do they depend, and what domestics do they rely on? Do they not, after stealing a little which is enough for the first days, then afterward move on through land or through sea, contriving one method after another for maintaining their lives? And what fugitive slave ever died of hunger? But you are afraid lest necessary things should fall you, and are sleepless by night. Wretch, are you so blind, and don’t you see the road to which the want of necessaries leads? “Well, where does it lead?” To the same place to which a fever leads, or a stone that falls on you, to death. Have you not often said this yourself to your companions? have you not read much of this kind, and written much? and how often have you boasted that you were easy as to death?

“Yes: but my wife and children also suffer hunger.” Well then, does their hunger lead to any other place? Is there not the same descent to some place for them also? Is not there the same state below for them? Do you not choose, then, to look to that place full of boldness against every want and deficiency, to that place to which both the richest and those who have held the highest offices, and kings themselves and tyrants must descend? or to which you will descend hungry, if it should so happen, but they burst by indigestion and drunkenness. What beggar did you hardly ever see who was not an old man, and even of extreme old age? But chilled with cold day and night, and lying on the ground, and eating only what is absolutely necessary they approach near to the impossibility of dying. Cannot you write? Cannot you teach children? Cannot you be a watchman at another person’s door? “But it is shameful to come to such necessity.” Learn, then, first what are the things which are shameful, and then tell us that you are a philosopher: but at present do not, even if any other man call you so, allow it.

Is that shameful to you which is not your own act, that of which you are not the cause, that which has come to you by accident, as a headache, as a fever? If your parents were poor, and left their property to others, and if while they live, they do not help you at all, is this shameful to you? Is this what you learned with the philosophers? Did you never hear that the thing which is shameful ought to be blamed, and that which is blamable is worthy of blame? Whom do you blame for an act which is not his own, which he did not do himself? Did you, then, make your father such as he is, or is it in your power to improve him? Is this power given to you? Well then, ought you to wish the things which are not given to you, or to be ashamed if you do not obtain them? And have you also been accustomed while you were studying philosophy to look to others and to hope for nothing from yourself? Lament then and groan and eat with fear that you may not have food to-morrow. Tremble about your poor slaves lest they steal, lest they run away, lest they die. So live, and continue to live, you who in name only have approached philosophy and have disgraced its theorems as far as you can by showing them to be useless and unprofitable to those who take them up; you who have never sought constancy, freedom from perturbation, and from passions: you who have not sought any person for the sake of this object, but many for the sake of syllogisms; you who have never thoroughly examined any of these appearances by yourself, “Am I able to bear, or am I not able to bear? What remains for me to do?” But as if all your affairs were well and secure, you have been resting on the third topic, that of things being unchanged, in order that you may possess unchanged — what? cowardice, mean spirit, the admiration of the rich, desire without attaining any end, and avoidance which fails in the attempt? About security in these things you have been anxious.

Ought you not to have gained something in addition from reason and, then, to have protected this with security? And whom did you ever see building a battlement all round and not encircling it with a wall? And what doorkeeper is placed with no door to watch? But you practice in order to be able to prove — what? You practice that you may not be tossed as on the sea through sophisms, and tossed about from what? Show me first what you hold, what you measure, or what you weigh; and show me the scales or the medimnus; or how long will you go on measuring the dust? Ought you not to demonstrate those things which make men happy, which make things go on for them in the way as they wish, and why we ought to blame no man, accuse no man, and acquiesce in the administration of the universe? Show me these. “See, I show them: I will resolve syllogisms for you.” This is the measure, slave; but it is not the thing measured. Therefore you are now paying the penalty for what you neglected, philosophy: you tremble, you lie awake, you advise with all persons; and if your deliberations are not likely to please all, you think that you have del............