What makes the tyrant formidable? “The guards,” you say, “and their swords, and the men of the bedchamber and those who exclude them who would enter.” Why, then, if you bring a boy to the tyrant when he is with his guards, is he not afraid; or is it because the child does not understand these things? If, then, any man does understand what guards are and that they have swords, and comes to the tyrant for this very purpose because he wishes to die on account of some circumstance and seeks to die easily by the hand of another, is he afraid of the guards? “No, for he wishes for the thing which makes the guards formidable.” If, then, neither any man wishing to die nor to live by all means, but only as it may be permitted, approaches the tyrant, what hinders him from approaching the tyrant without fear? “Nothing.” If, then, a man has the same opinion about his property as the man whom I have instanced has about his body; and also about his children and his wife, and in a word is so affected by some madness or despair that he cares not whether he possesses them or not, but like children who are playing, with shells care about the play, but do not trouble themselves about the shells, so he too has set no value on the materials, but values the pleasure that he has with them and the occupation, what tyrant is then formidable to him or what guards or what swords?

Then through madness is it possible for a man to be so disposed toward these things, and the Galilaens through habit, and is it possible that no man can learn from reason and from demonstration that God has made all the things in the universe and the universe itself completely free from hindrance and perfect, and the parts of it for the use of the whole? All other animals indeed are incapable of comprehending the administration of it; but the rational animal, man, has faculties for the consideration of all these and for understanding that it is a part, and what kind of a part it is, and that it is right for the parts to be subordinate to the whole. And besides this being naturally noble, magnanimous and free, man sees that of the things which surround him some are free from hindrance and in his power, and the other things are subject to hindrance and in the power of others; that the things which are free from hindrance are in the power of the will; and those which are subject to hinderance are the things which are not in the power of the will. And, for this reason, if he thinks that his good and his interest be in these things only which are free from hindrance and in his own power, he will be free, prosperous, happy, free from harm, magnanimous pious, thankful to God for all things; in no matter finding fault with any of the things which have not been put in his power, nor blaming any of them. But if he thinks that his good and his interest are in externals and in things which are not in the power of his will, he must of necessity be hindered, be impeded, be a slave to those who have the power over things which he admires and fears; and he must of necessity be impious because he thinks that he is harmed by God, and he must be unjust because he always claims more than belongs to him; and he must of necessity be abject and mean.

What hinders a man, who has clearly separated these things, from living with a light heart and bearing easily the reins, quietly expecting everything which can happen, and enduring that which has already happened? “Would you have me to bear poverty?” Come and you will know what poverty is when it has found one who can act well the part of a poor man. “Would you have me to possess power?” Let me have power, and also the trouble of it. “Well, banishment?” Wherever I shall go, there it will be well with me; for here also where I am, it was not because of the place that it was well with me, but because of my opinions which I shall carry off with me: for neither can any man deprive me of them; but my opinions alone are mine and they cannot he taken from me, and I am satisfied while I have them, wherever I may be and whatever I am doing. “But now it is time to die.” Why do you say “to die”? Make no tragedy show of the thing, but speak of it as it is: it is now time for the matter to be resolved into the things out of which it was composed. And what is the formidable thing here? what is going to perish of the things which are in the universe? what new thing or wondrous is going to happen? Is it for this reason that a tyrant is formidable? Is it for this reason that the guards appear to have swords which are large and sharp? Say this to others; but I have considered about all these thins; no man has power over me. I have been made free; I know His commands, no man can now lead me as a slave. I have a proper person to assert my freedom; I have proper judges. Are you not the master of my body? What, then, is that to me? Are you not the master of my property? What, then, is that to me? Are you not the master of my exile or of my chains? Well, from all these things and all the poor body itself I depart at your bidding, when you please. Make trial of your power, and you will know how far it reaches.

Whom then can I still fear? Those who are over the bedchamber? Lest they should do, what? Shut me out? If they find that I wish to enter, let them shut me out. “Why, then, do you go to the doors?” Because I think it befits me, while the play lasts, to join in it. “How, then, are you not shut out?” Because, unless some one allows me to go in, I do not choose to,o in, but am always content with that I which happens; for I think that what God chooses is better than what I choose. I will attach myself as a minister and follower to Him; I have the same movements as He has, I ha............