"Of things some are good, some are bad, and others are indifferent. The good then are the virtues and the things which partake of the virtues; the bad are the vices, and the things which partake of them; and the indifferent are the things which lie between the virtues and the vices, wealth, health, life, death, pleasure, pain." Whence do you know this? "Hellanicus says it in his Egyptian history"; for what difference does it make to say this, or to say that "Diogenes has it in his Ethic," or Chrysippus or Cleanthes? Have you then examined any of these things and formed an opinion of your own? Show how you are used to behave in a storm on shipboard? Do you remember this division, when the sail rattles and a man, who knows nothing of times and seasons, stands by you when you are screaming and says, "Tell me, I ask you by the Gods, what you were saying just now. Is it a vice to suffer shipwreck: does it participate in vice?" Will you not take up a stick and lay it on his head? What have we to do with you, man? we are perishing and you come to mock us? But if Caesar sent for you to answer a charge, do you remember the distinction? If, when you are going in, pale and trembling, a person should come up to you and say, "Why do you tremble, man? what is the matter about which you are engaged? Does Caesar who sits within give virtue and vice to those who go in to him?" You reply, "Why do you also mock me and add to my present sorrows?" Still tell me, philosopher, tell me why you tremble? Is it not death of which you run the risk, or a prison, or pain of the body, or banishment, or disgrace? What else is there? Is there any vice or anything which partakes of vice? What then did you use to say of these things? "What have you to do with me, man? my own evils are enough for me." And you say right. Your own evils are enough for you, your baseness, your cowardice, your boasting which you showed when you sat in the school. Why did you decorate yourself with what belonged to others? Why did you call yourself a Stoic?

Observe yourselves thus in your actions, and you will find to what sect you belong. You will find that most of you are Epicureans, a few Peripatetics, and those feeble. For wherein will you show that you really consider virtue equal to everything else or even superior? But show me a Stoic, if you can. Where or how? But you can show me an endless number who utter small arguments of the Stoics. For do the same persons repeat the Epicurean opinions any worse? And the Peripatetic, do they not handle them also with equal accuracy? who then is a Stoic? As we call a statue Phidiac which is fashioned according to the art of Phidias; so show me a man who is fashioned according to the doctrines which he utters. Show me a man who is sick and happy, in danger and happy, dying and happy, in exile and happy, in disgrace and happy. Show him: I desire, by the gods, to see a Stoic. You cannot show me one fashioned so; but show me at least one who is forming, who has shown a tendency to be a Stoic. Do me this favor: do not grudge an old man seeing a sight which I have not seen yet. Do you think that you must show me the Zeus of Phidias or the Athena, a work of ivory and gold? Let any of you show me a human soul ready to think as God does, and not to blame either God or man, ready not to be disappointed about anything, not to consider himself damaged by anything, not to be angry, not to be envious, not to be jealous; and why should I not say it direct? desirous from a man to become a god, and in this poor mortal body thinking of his fellowship with Zeus. Show me the man. But you cannot. Why then do you delude yourselves and cheat others? and why do you put on a guise which does not belong to you, and walk about being thieves and pilferers of these names and things which do not belong to you?

And now I am your teacher, and you are instructed in my school. And I have this purpose, to make you free from restraint, compulsion, hindrance, to make you free, prosperous, happy, looking to God in everything small and great. And you are here to learn and practice these things. Why, then, do you not finish the work, if you also have such a purpose as you ought to have, and if I, in addition to the purpose, also have such qualification as I ought to have? What is that which is wanting? When I see an artificer and material by him, I expect the work. Here, then, is the artificer, here the material; what is it that we want? Is not the thing, one that can be taught? It is. Is it not then in our power? The only thing of all that is in our power. Neither wealth is in our power, nor health, nor reputation, nor in a word anything else except the right use of appearances. This is by nature free from restraint, this alone is free from impediment. Why then do you not finish the work? Tell me the reason. For it is either through my fault that you do not finish it, or through your own fault, or through the nature of the thing. The thing itself is possible, and the only thing in our power. It remains then that the fault is either in me or in you, or, what is nearer the truth, in both. Well then, are you willing that we begin at last to bring such a purpose into this school, and to take no notice of the past? Let us only make a beginning. Trust to me, and you will see.