A Treatise To Prove That Every Man Who is Virtuous is Also Free.

 I. (1) My former treatise, O Theodotus, was intended to prove that every wicked man was a slave, and that proposition I fully established by many natu

 II. (8) Again, how can it be anything but a most unreasonable assertion, one full of complete shamelessness of insanity, (or I really know not what to

 III. However, we have said enough of these matters. (16) We must now examine with accuracy that which we have taken as the subject of our investigatio

 IV. (23) But we must consider that not only is the man who feels no anxiety to avoid death incapable of being made a slave, but the same privilege bel

 V. (26) I have before now seen among the competitors in the pancratium, at the public games, one man inflicting all kinds of blows both with his hands

 VI. (32) And of the assertion that the being compelled to perform services to others is not of itself an indication of slavery, there is a most clear

 VII. (41) And every one may learn to appreciate the true freedom of which the virtuous man is in the enjoyment from other circumstances.

 VIII. (51) And from the same principle as a starting-point it will also be clearly shown that the foolish man is a slave for as the laws which prevai

 IX. (58) What has now then been said with the view of establishing the truth in the matter inquired into is, in my opinion, sufficient. But since phys

 X. (62) But since some persons, who have paid but very little attention to literary pursuits, not understanding demonstrative arguments, which establi

 XI. (71) Since, then, we have such great assistance towards arriving at virtue, must we not blush to assert that there is any necessary deficiency of

 XII. (75) Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nati

 XIII. (88) Such diligent practisers of virtue does philosophy, unconnected with any superfluous care of examining into Greek names render men, proposi

 XIV. (92) But it is necessary for us (since some persons do not believe that there is any perfect virtue in the multitude, but that whatever in such p

 XV. (98) Moreover, both poets and historians are witnesses to the real freedom of virtuous men, in whose doctrines both Greeks and barbarians are equa

 XVI. (105) But it is not right, some one will say, to bring forward the actions of heroes as proofs of the correctness of an argument, for that they w

 XVII. (110) I know also that combatants in the pancratium very often, out of the excess of their spirit of rivalry, and of their eagerness for victory

 XVIII. (117) Do we then imagine that there can be such a profound love of freedom firmly fixed in women and children, one of which classes is by natur

 XIX. (131) And moreover any one who considers the matter may find even among the brute beasts examples of the freedom which exists among men, as he ma

 XXI. (147) We must take care, therefore, never to catch a beast of that character which, being formidable not only in respect of its strength but also

 XXII. (158) Therefore having put an end to empty opinion, on which the chief multitude of men depends, and being devoted to that most sacred possessio

XXI. (147) We must take care, therefore, never to catch a beast of that character which, being formidable not only in respect of its strength but also in its appearance, displays an almost invincible power, which is far from deserving to be despised. (148) It often happens that places which serve as asylums for fugitives and slaves give them complete freedom from fear and perfect security, as if they were in possession of equal honours and privileges with their masters, and sometimes one may see those who are slaves of old standing, as descended from grandfathers, and even more remote ancestors still, who have all been slaves by a kind of hereditary succession, yet, when once they have taken refuge in temples as suppliants, speaking freely and fearlessly in perfect security. (149) There are some too, who even argue about their own rights and just claims with those who are their owners, not merely on equal terms, but actually as if they were far superior to them, replying to them with great energy and even contemptuously; for the one party is enslaved by the conviction which their consciences force upon them, however nobly born they may be; while the others feel in perfect security as to their persons, from the general recognition of the place in which they are as an asylum, and therefore they display the free and noble disposition of soul, which God has made of such a nature as never to be subdued by any external circumstances, (150) unless indeed any one is so utterly destitute of reason as to fancy that it is the place itself which is the cause of their confidence and freedom of speech, and that that most god-like of all things, virtue, has nothing to do with it, though it is owing to virtue alone that sanctity attaches either to the places or to anything which is endowed with sense. (151) And, indeed, in the case of those who take refuge in places which are looked upon as asylums, seeking security only in the places themselves, it constantly happens to such persons to be much influenced by a great variety of other circumstances, by the corruption of their wives, the loss of reputation by their children, and the deceitfulness of love, while those who take refuge in virtue, as in a strong and indestructible and invincible fortification, disregard all attacks which the treachery of the passions aims and directs against them. (152) Now any one who is defended by this power may naturally say with all freedom, that other persons indeed are taken captive by all kinds of accidental things, but, as the tragic poet has it,

"I am well skilled both to obey myself

And rule myself: well weighing all events

By virtue's Standard."[this again is from the Syleus of Euripides.]

(153) Accordingly also Bias, of Priene, is said, when Croesus threatened him, to have threatened him in return, in a most contemptuous manner, bidding him eat onions, by which figurative expression he meant that he should weep, since the eating of onions excites tears. (154) Thus wise men, looking upon nothing as more royal than virtue, which is the regulator of the whole of their lives, do not fear the authority of other men, whom they look upon rather as subject to themselves; in reference to which idea, they are all accustomed to consider double-minded and treacherous people illiberal and slavish; (155) on which account also there is a good deal of propriety in the expression--

"Never was heard of slave uprightly held,

But stooping always with a downbent Neck."[from Theognis Carm. 41.]

For a crooked, and wily, and deceitful disposition, is a most ignoble thing; just as an upright, and straightforward, and undisguised, and unsuspicious soul, betokens a most noble character, its words harmonising with its intentions, and its intentions with its words. (156) We may fairly enough laugh at those men who, when once they have got released from the actual possession of an owner, think themselves free from that moment; for these men, when emancipated, are perhaps no longer servants, just as before, but they are all slaves, deeply branded slaves, obeying not indeed men (for this would not be so terrible), but even the most dishonoured of even inanimate things, strong wine, vegetables, cheesecakes, and all the other things which the superfluous labours of bakers and confectioners invent, as enemies of the miserable belly. (157) Accordingly Diogenes, when he on one occasion saw one of those who are called illiberal and slavish persons giving himself airs, and a great many others sympathising in his pleasures, marvelling at their want of reason and judgment said, "It is just as if any one were to proclaim, that some one of his servants was, from this day forth, to be accounted a good grammarian, or geometrician, or musician, without his having the very slightest idea of the art; for just as the proclamation would not make men learned, so also it would not make them free (for then it would be a blessed thing), but all that it could do would be to make them no longer slaves.