He is free who lives as he wishes to live; who is neither subject to compulsion nor to hindrance1, nor to force; whose movements to action are not impeded2, whose desires attain4 their purpose, and who does not fall into that which he would avoid. Who, then, chooses to live in error? No man. Who chooses to live deceived, liable to mistake, unjust, unrestrained, discontented, mean? No man. Not one then of the bad lives as he wishes; nor is he, then, free. And who chooses to live in sorrow, fear, envy, pity, desiring and failing in his desires, attempting to avoid something and falling into it? Not one. Do we then find any of the bad free from sorrow, free from fear, who does not fall into that which he would avoid, and does not obtain that which he wishes? Not one; nor then do we find any bad man free.
If, then, a man who has been twice consul5 should hear this, if you add, “But you are a wise man; this is nothing to you”: he will pardon you. But if you tell him the truth, and say, “You differ not at all from those who have been thrice sold as to being yourself not a slave,” what else ought you to expect than blows? For he says, “What, I a slave, I whose father was free, whose mother was free, I whom no man can purchase: I am also of senatorial rank, and a friend of Caesar, and I have been a consul, and I own many slaves.” In the first place, most excellent senatorial man, perhaps your father also was a slave in the same kind of servitude, and your mother, and your grandfather and all your ancestors in an ascending6 series. But even if they were as free as it is possible, what is this to you? What if they were of a noble nature, and you of a mean nature; if they were fearless, and you a coward; if they had the power of self-restraint, and you are not able to exercise it.
“And what,” you may say, “has this to do with being a slave?” Does it seem to you to be nothing to do a thing unwillingly7, with compulsion, with groans8, has this nothing to do with being a slave? “It is something,” you say: “but who is able to compel me, except the lord of all, Caesar?” Then even you yourself have admitted that you have one master. But that he is the common master of all, as you say, let not this console you at all: but know that you are a slave in a great family. So also the people of Nicopolis are used to exclaim, “By the fortune of Caesar, are free.”
However, if you please, let us not speak of Caesar at present. But tell me this: did you never love any person, a young girl, or slave, or free? What then is this with respect to being a slave or free? Were you never commanded by the person beloved to do something which you did not wish to do? have you never flattered your little slave? have you never kissed her feet? And yet if any man compelled you to kiss Caesar’s feet, you would think it an insult and excessive tyranny. What else, then, is slavery? Did you never go out by night to some place whither you did not wish to go, did you not expend9 what you did not wish to expend, did you not utter words with sighs and groans, did you not submit to abuse and to be excluded? But if you are ashamed to confess your own acts, see what Thrasonides says and does, who having seen so much military service as perhaps not even you have, first of all went out by night, when Geta does not venture out, but if he were compelled by his master, would have cried out much and would have gone out lamenting10 his bitter slavery. Next, what does Thrasonides say? “A worthless girl has enslaved me, me whom no enemy, ever did.” Unhappy man, who are the slave even of a girl, and a worthless girl. Why then do you still call yourself free? and why do you talk of your service in the army? Then he calls for a sword and is angry with him who out of kindness refuses it; and he sends presents to her who hates him, and entreats12 and weeps, and on the other hand, having had a little success, he is elated. But even then how? was he free enough neither to desire nor to fear?
Now consider in the case of animals, how we employ the notion of liberty. Men keep tame lions shut up, and feed them, and some take them about; and who will say that this lion is free? Is it not the fact that the more he lives at his ease, so much the more he is in a slavish condition? and who if he had perception and reason would wish to be one of these lions? Well, these birds when they are caught and are kept shut up, how much do they suffer in their attempts to escape? and some of them die of hunger rather than submit to such a kind of life. And as many of them as live, hardly live and with suffering pine away; and if they ever find any opening, they make their escape. So much do they desire their natural liberty, and to be independent and free from hindrance. And what harm is there to you in this? “What do you say? I am formed by nature to fly where I choose, to live in the open air, to sing when I choose: you deprive me of all this, and say, ‘What harm is it to you?’ For this reason we shall say that those animals only are free which cannot endure capture, but, as soon as they are caught, escape from captivity13 by death. So Diogenes says that there is one way to freedom, and that is to die content: and he writes to the Persian king, “You cannot enslave the Athenian state any more than you can enslave fishes.” “How is that? cannot I catch them?” “If you catch them,” says Diogenes, “they will immediately leave you, as fishes do; for if you catch a fish, it dies; and if these men that are caught shall die, of what use to you is the preparation for war?” These are the words of a free man who had carefully examined the thing and, as was natural, had discovered it. But if you look for it in a different place from where it is, what wonder if you never find it?
The slave wishes to be set free immediately. Why? Do you think that he wishes to pay money to the collectors of twentieths? No; but because he imagines that hitherto through not having obtained this, he is hindered and unfortunate. “If I shall be set free, immediately it is all happiness, I care for no man, I speak to all as an equal and, like to them, I go where I choose, I come from any place I choose, and go where I choose.” Then he is set free; and forthwith having no place where he can eat, he looks for some man to flatter, some one with whom he shall sup: then he either works with his body and endures the most dreadful things; and if he can obtain a manger, he falls into a slavery much worse than his former slavery; or even if he is become rich, being a man without any knowledge of what is good, he loves some little girl, and in his happiness laments14 and desires to be a slave again. He says, “what evil did I suffer in my state of slavery? Another clothed me, another supplied me with shoes, another fed me, another looked after me in sickness; and I did only a few services for him. But now a wretched man, what things I suffer, being a slave of many instead of to one. But however,” he says, “if I shall acquire rings, then I shall live most prosperously and happily.” First, in order to acquire these rings, he submits to that which he is worthy15 of; then, when he has acquired them, it is again all the same. Then he says, “if I shall be engaged in military service, I am free from all evils.” He obtains military service. He suffers as much as a flogged slave, and nevertheless he asks for a second service and a third. After this, when he has put the finishing stroke to his career and is become a senator, then he becomes a slave by entering into the assembly, then he serves the finer and most splendid slavery — not to be a fool, but to learn what Socrates taught, what is the nature of each thing that exists, and that a man should not rashly adapt preconceptions to the several things which are. For this is the cause to men of all their evils, the not being able to adapt the general preconceptions to the several things. But we have different opinions. One man thinks that he is sick: not so however, but the fact is that he does not adapt his preconceptions right. Another thinks that he is poor; another that he has a severe father or mother; and another, again, that Caesar is not favourable17 to him. But all this is one and only one thing, the not knowing how to adapt the preconceptions. For who has not a preconception of that which is bad, that it is hurtful, that it ought to be avoided, that it ought in every way to be guarded against? One preconception is not repugnant to another, only where it comes to the matter of adaptation. What then is this evil, which is both hurtful, and a thing to be avoided? He answers, “Not to be Caesar’s friend.” He is gone far from the mark, he has missed the adaptation, he is embarrassed, he seeks the things which are not at all pertinent18 to the matter; for when he has succeeded in being Caesar’s friend, nevertheless he has failed in finding what he sought. For what is that which every man seeks? To live secure, to be happy, to do everything as he wishes, not to be hindered, nor compelled. When then he is become the friend of Caesar, is he free from hindrance? free from compulsion, is he tranquil19, is he happy? Of whom shall we inquire? What more trustworthy witness have we than this very man who is, become Caesar’s friend? Come forward and tell us when did you sleep more quietly, now or before you became Caesar’s friend? Immediately you hear the answer, “Stop, I entreat11 you, and do not mock me: you know not what miseries20 I suffer, and sleep does not come to me; but one comes and says, ‘Caesar is already awake, he is now going forth’: then come troubles and cares.” Well, when did you sup with more pleasure, now or before? Hear what he says about this also. He says that if he is not invited, he is pained: and if he is invited, he sups like a slave with his master, all the while being anxious that he does not say or do anything foolish. And what do you suppose that he is afraid of; lest he should be lashed21 like a slave? How can he expect anything so good? No, but as befits so great a man, Caesar’s friend, he is afraid that he may lose his head. And when did you bathe more free from trouble, and take your gymnastic exercise more quietly? In fine, which kind of life did you prefer? your present or your former life? I can swear that no man is so stupid or so ignorant of truth as not to bewail his own misfortunes the nearer he is in friendship to Caesar.
Since, then, neither those who are called kings live as they choose, nor the friends of kings, who finally are those who are free? Seek, and you will find; for you have aids from nature for the discovery of truth. But if you are not able yourself by going along these ways only to discover that which follows, listen to those who have made the inquiry22. What do they say? Does freedom seem to you a good thing? “The greatest good.” Is it possible, then, that he who obtains the greatest good can be unhappy or fare badly? “No.” Whomsoever, then, you shall see unhappy, unfortunate, lamenting, confidently declare that they are not free. “I do declare it.” We have now, then, got away from buying and selling and from such arrangements about matters of property; for if you have rightly assented24 to these matters, if the Great King is unhappy, he cannot be free, nor can a little king, nor a man of consular25 rank, nor one who has been twice consul. “Be it so.”
Further, then, answer me this question also: Does freedom seem to you to be something great and noble and valuable? “How should it not seem so?” Is it possible, then, when a man obtains anything, so great and valuable and noble to be mean? “It is not possible.” When, then, you see any man subject to another, or flattering him contrary to his own opinion, confidently affirm that this man also is not free; and not only if he do this for a bit of supper, but also if he does it for a government or a consulship26: and call these men “little slaves” who for the sake of little matters do these things, and those who do so for the sake of great things call “great slaves,” as they deserve to be. “This is admitted also.” Do you think that freedom is a thing independent and self-governing? “Certainly.” Whomsoever, then, it is in the power of another to hinder and compel, declare that he is not free. And do not look, I entreat you, after his grandfathers and great-grandfathers, or inquire about his being bought or sold; but if you hear him saying from his heart and with feeling, “Master,” even if the twelve fasces precede him, call him a slave. And if you hear him say, “Wretch that I am, how much I suffer,” call him a slave. If, finally, you see him lamenting, complaining, unhappy, call him a slave though he wears a praetexta. If, then, he is doing nothing of this kind, do not yet say that he is free, but learn his opinions, whether they are subject to compulsion, or may produce hindrance, or to bad fortune; and if you find him such, call him a slave who has a holiday in the Saturnalia: say that his master is from home: he will return soon, and you will know what he suffers. “Who will return?” Whoever has in himself the power over anything which is desired by the man, either to give it to him or to take it away? “Thus, then, have we many masters?” We have: for we have circumstances as masters prior to our present masters; and these circumstances are many. Therefore it must of necessity be that those who have the power over any of these circumstances must be our masters. For no man fears Caesar himself, but he fears death, banishment27, deprivation28 of his property, prison, and disgrace. Nor does any man love Caesar, unless Caesar is a person of great merit, but he loves wealth, the office of tribune, praetor or consul. When we love, and hate, and fear these things, it must be that those who have the power over them must be our masters. Therefore we adore them even as gods; for we think that what possesses the power of conferring the greatest advantage on us is divine. Then we wrongly assume that a certain person has the power of conferring the greatest advantages; therefore he is something divine. For if we wrongly assume that a certain person has the power of conferring the greatest advantages, it is a necessary consequence that the conclusion from these premises29 must be false.
What, then, is that which makes a man free from hindrance and makes him his own master? For wealth does not do it, nor consulship, nor provincial30 government, nor royal power; but something else must be discovered. What then is that which, when we write, makes us free from hindrance and unimpeded? “The knowledge of the art of writing.” What, then, is it in playing the lute31? “The science of playing the lute.” Therefore in life also it is the science of life. You have, then, heard in a general way: but examine the thing also in the several parts. Is it possible that he who desires any of the things which depend on others can be free from hindrance? “No.” Is it possible for him to be unimpeded? “No.” Therefore he cannot be free. Consider then: whether we have nothing which is in our own power only, or whether we have all things, or whether some things are in our own power, and others in the power of others. “What do you mean?” When you wish the body to be entire, is it in your power or not? “It is not in my power.” When you wish it to be healthy? “Neither is this in my power.” When you wish it to be handsome? “Nor is this.” Life or death? “Neither is this in my power.” Your body, then, is another’s, subject to every man who is stronger than yourself? “It is.” But your estate, is it in your power to have it when you please, and as long as you please, and such as you please? “No.” And your slaves? “No.” And your clothes? “No.” And your house? “No.” And your horses? “Not one of these things.” And if you wish by all means your children to live, or your wife, or your brother, or your friends, is it in your power? “This also is not in my power.”
Whether, then, have you nothing which is in your own power, which depends on yourself only and cannot be taken from you, or have you anything of the kind? “I know not.” Look at the thing, then, thus, examine it. Is any man able to make you assent23 to that which is false? “No man.” In the matter of assent, then, you are free from hindrance and obstruction32. “Granted.” Well; and can a man force you to desire to move toward that to which you do not choose? “He can, for when he threatens me with death or bonds, he compels me to desire to move toward it.” If, then, you despise death and bonds, do you still pay any regard to him? “No.” Is, then, the despising of death an act of your own, or is it not yours? “It is my act.” It is your own act, then, also to desire to move toward a thing: or is it not so? “It is my own act.” But to desire to move away from a thing, whose act is that? This also is your act. “What, then, if I have attempted to walk, suppose another should hinder me.” What part of you does he hinder? does he hinder the faculty33 of assent? “No: but my poor body.” Yes, as he would do with a stone. “Granted; but I no longer walk.” And who told you that walking is your act free from hindrance? for I said that this only was free from hindrance, to desire to move: but where there is need of body and its co-operation, you have heard long ago that nothing is your own. “Granted also.” And who can compel you to desire what you do not wish? “No man.” And to propose, or intend, or in short to make use of the appearances which present themselves, can any man compel you? “He cannot do this: but he will hinder me when I desire from obtaining what I desire.” If you desire anything which is your own, and one of the things which cannot be hindered, how will he hinder you? “He cannot in any way.” Who, then, tells you that he who desires the things that belong to another is free from hindrance?
“Must I, then, not desire health?” By no means, nor anything else that belongs to another: for what is not in your power to acquire or to keep when you please, this belongs to another. Keep, then, far from it not only your hands but, more than that, even your desires. If you do not, you have surrendered yourself as a slave; you have subjected your neck, if you admire anything not your own, to everything that is dependent on the power of others and perishable34, to which you have conceived a liking35. “Is not my hand my own?” It is a part of your own body; but it is by nature earth, subject to hindrance, compulsion, and the slave of everything which is stronger. And why do I say your hand? You ought to possess your whole body as a poor ass16 loaded, as long as it is possible, as long as you are allowed. But if there be a press, and a soldier should lay hold of it, let it go, do not resist, nor murmur36; if you do, you will receive blows, and nevertheless you will also lose the ass. But when you ought to feel thus with respect to the body, consider what remains37 to be done about all the rest, which is provided for the sake of the body. When the body is an ass, all the other things are bits belonging to the ass, pack-saddles, shoes, barley38, fodder39. Let these also go: get rid of them quicker and more readily than of the ass.
When you have made this preparation, and have practiced this discipline, to distinguish that which belongs to another from that which is your own, the things which are subject to hindrance from those which are not, to consider the things free from hindrance to concern yourself, and those which are not free not to concern yourself, to keep your desire steadily40 fixed41 to the things which do concern yourself, and turned from the things which do not concern yourself; do you still fear any man? “No one.” For about what will you be afraid? about the things which are your own, in which consists the nature of good and evil? and who has power over these things? who can take them away? who can impede3 them? No man can, no more than he can impede God. But will you be afraid about your body and your possessions, about things which are not yours, about things which in no way concern you? and what else have you been studying from the beginning than to distinguish between your own and not your own, the things which are in your power and not in your power, the things subject to hindrance and not subject? and why have you come to the philosophers? was it that you may nevertheless be unfortunate and unhappy? You will then in this way, as I have supposed you to have done, be without fear and disturbance42. And what is grief to you? for fear comes from what you expect, but grief from that which is present. But what further will you desire? For of the things which are within the power of the will, as being good and present, you have a proper and regulated desire: but of the things which are not in the power of the will you do not desire any one, and so you do not allow any place to that which is irrational43, and impatient, and above measure hasty.
When, then, you are thus affected44 toward things, what man can any longer be formidable to you? For what has a man which is formidable to another, either when you see him or speak to him or, finally, are conversant45 with him? Not more than one horse has with respect to another, or one dog to another, or one bee to another bee. Things, indeed, are formidable to every man; and when any man is able to confer these things on another or to take them away, then he too becomes formidable. How then is an acropolis demolished47? Not by the sword, not by fire, but by opinion. For if we abolish the acropolis which is in the city, can we abolish also that of fever, and that of beautiful women? Can we, in a word, abolish the acropolis which is in us and cast out the tyrants49 within us, whom we have dally50 over us, sometimes the same tyrants, at other times different tyrants? But with this we must begin, and with this we must demolish46 the acropolis and eject the tyrants, by giving up the body, the parts of it, the faculties51 of it, the possessions, the reputation, magisterial52 offices, honours, children, brothers, friends, by considering all these things as belonging to others. And if tyrants have been ejected from us, why do I still shut in the acropolis by a wall of circumvallation, at least on my account; for if it still stands, what does it do to me? why do I still eject guards? For where do I perceive them? against others they have their fasces, and their spears, and their swords. But I have never been hindered in my will, nor compelled when I did not will. And how is this possible? I have placed my movements toward action in obedience53 to God. Is it His will that I shall have fever? It is my will also. Is it His will that I should move toward anything? It is my will also. Is it His will that I should obtain anything? It is my wish also. Does He not will? I do not wish. Is it His will that I be put to the rack? It is my will then to die; it is my will then to be put to the rack. Who, then, is still able to hinder me contrary to my own judgement, or to compel me? No more than he can hinder or compel Zeus.
Thus the more cautious of travelers also act. A traveler has heard that the road is infested54 by robbers; he does not venture to enter on it alone, but he waits for the companionship on the road either of an ambassador, or of a quaestor, or of a proconsul, and when he has attached himself to such persons he goes along the road safely. So in the world the wise man acts. There are many companies of robbers, tyrants, storms, difficulties, losses of that which is dearest. “Where is there any place of refuge? how shall he pass along without being attacked by robbers? what company shall he wait for that he may pass along in safety? to whom shall he attach himself? To what person generally? to the rich man, to the man of consular rank? and what is the use of that to me? Such a man is stripped himself, groans and laments. But what if the fellow-companion himself turns against me and becomes my robber, what shall I do? I will be ‘a friend of Caesar’: when I am Caesar’s companion no man will wrong me. In the first place, that I may become illustrious, what things must I endure and suffer? how often and by how many must I he robbed? Then, if I become Caesar’s friend, he also is mortal. And if Caesar from any circumstance becomes my enemy, where is it best for me to retire? Into a desert? Well, does fever not come there? What shall be done then? Is it not possible to find a safe fellow traveler, a faithful one, strong, secure against all surprises?” Thus he considers and perceives that if he attaches himself to God, he will make his journey in safety.
“How do you understand ‘attaching yourself to God’?” In this sense, that whatever God wills, a man also shall will; and what God does not will, a man shall not will. How, then, shall this he done? In what other way than by examining the movements of God and his administration What has He given to me as my own and in my own power? what has He reserved to Himself? He has given to me the things which are in the power of the will: He has put them in my power free from impediment and hindrance. How was He able to make the earthly body free from hindrance? And accordingly He has subjected to the revolution of the whole, possessions, household things, house, children, wife. Why, then, do I fight against God? why do I will what does not depend on the will? why do I will to have absolutely what is not granted to ma? But how ought I to will to have things? In the way in which they are given and as long as they are given. But He who has given takes away. Why then do I resist? I do not say that I shall be fool if I use force to one who is stronger, but I shall first be unjust. For whence had I things when I came into the world? My father gave them to me. And who gave them to him? and who made the sun? and who made the fruits of the earth? and who the seasons? and who made the connection of men with one another and their fellowship?
Then after receiving everything from another and even yourself, are you angry and do you blame the Giver if he takes anything from you? Who are you, and for what purpose did you come into the world? Did not He introduce you here, did He not show you the light, did he not give you fellow-workers, and perception, and reason? and as whom did He introduce you here? did He not introduce you as a subject to death, and as one to live on the earth with a little flesh, and to observe His administration, and to join with Him in the spectacle and the festival for a short time? Will you not, then, as long as you have been permitted, after seeing the spectacle and the solemnity, when he leads you out, go with adoration55 of Him and thanks for what you have seen, and heard? “No; but I would, still enjoy the feast.” The initiated56, too, would wish to be longer in the initiation57: and perhaps also those, at Olympia to see other athletes; but the solemnity is ended: go away like a grateful and modest man; make room for others: others also must be born, as you were, and being born they must have a place, and houses and necessary things. And if the first do not retire, what remains? Why ire you insatiable? Why are you not content? why do you contract the world? “Yes, but I would have my little children with me and my wife.” What, are they yours? do they not belong to the Giver, and to Him who made you? then will you not give up what belongs to others? will you not give way to Him who is superior? “Why, then, did He introduce me into the world on these conditions,” And if the conditions do not suit you depart. He has no need of a spectator who is not satisfied. He wants those who join in the festival, those who take part in the chorus, that they may rather applaud, admire, and celebrate with hymns58 the solemnity. But those who can bear no trouble, and the cowardly He will not willingly see absent from the great assembly; for they did not when they were present behave as they ought to do at a festival nor fill up their place properly, but they lamented59, found fault with the deity60, fortune, their companions; not seeing both what they had. and their own powers, which they received for contrary purposes, the powers of magnanimity, of a generous mind, manly61 spirit, and what we are now inquiring about, freedom. “For what purpose, then, have I received these things? To use them. “How long;” So long as He who his lent them chooses. “What if they are necessary to me?” Do not attach yourself to them and they will not be necessary: do not say to yourself that they are necessary, and then they are not necessary.
This study you ought to practice from morning to evening, beginning, with the smallest things and those most liable to damage, with an earthen pot, with a cup. Then proceed in this way to a tunic62 to a little dog, to a horse, to a small estate in land: then to yourself, to your body, to the parts of your body, to your brothers. Look all round and throw these things from you. Purge63 your opinions so that nothing cleave64 to you of the things which are not your own, that nothing grow to you, that nothing give you pain when it is torn from you; and say, while you are daily exercising yourself as you do there, not that you are philosophizing, for this is an arrogant65 expression, but that you are presenting an asserter of freedom: for this is really freedom. To this freedom Diogenes was called by Antisthenes, and he said that he could no longer be enslaved by any man. For this reason when he was taken prisoner, how did he behave to the pirates? Did he call any of them master? and I do not speak of the name, for I am not afraid of the word, but of the state of mind by which the word is produced. How did he reprove them for feeding badly their captives? How was he sold? Did he seek a master? no; but a slave, And, when he was sold, how did he behave to his master? Immediately he disputed with him and said to his master that he ought not to be dressed as he was, nor shaved in such a manner; and about the children he told them how he ought to bring them up. And what was strange in this? for if his master had bought an exercise master, would he have employed him in the exercises of the palaestra as a servant or as a master? and so if he had bought a physician or an architect. And so, in every matter, it is absolutely necessary that he who has skill must be the superior of him who has not. Whoever, then, generally possesses the science of life, what else must he be than master? For who is master of a ship? “The man who governs the helm.” Why? Because he who will not obey him suffers for it. “But a master can give me stripes.” Can he do it, then, without suffering for it?’ “So I also used to think.” But because he can not do it without suffering for it, for this reason it is not in his power: and no man can do what is unjust without suffering for it. “And what is the penalty for him who puts his own slave in chains, what do you think that is?” The fact of putting the slave in chains: and you also will admit this, if you choose to maintain the truth, that man is not a wild beast, but a tame animal. For when is a a vine doing badly? When it is in a condition contrary to its nature. When is a cock? Just the same. Therefore a man also is so. What then is a man’s nature? To bite, to kick, and to throw into prison and to behead? No; but to do good, to co-operate with others, to wish them well. At that time, then, he is in a bad condition, whether you choose to admit it or not, when he is acting66 foolishly.
“Socrates, then, did not fare badly?” No; but his judges aid his accusers did. “Nor did Helvidius at Rome fare badly?” No; but his murderer did. “How do you mean?” The same as you do when you say that a cock has not fared badly when he has gained the victory and been severely67 wounded; but that the cock has fared badly when he has been defeated and is unhurt: nor do you call a dog fortunate who neither pursues game nor labors68, but when you see him sweating, when you see him in pain and panting violently after running. What paradox69 do we utter if we say that the evil in everything’s that which is contrary to the nature of the thing? Is that a paradox? for do you not say this in the case of all other things? Why then in the case of man only do you think differently, But because we say that the nature of man is tame and social and faithful, you will not say that this is a paradox? “It is not.” What then is it a paradox to say that a man is not hurt when he is whipped, or put in chains, or beheaded? does he not, if he suffers nobly, come off even with increased advantage and profit? But is he not hurt, who suffers in a most pitiful and disgraceful way, who in place of a man becomes a wolf, or viper70 or wasp71?
Well then let us recapitulate72 the things which have been agreed on. The man who is not under restraint is free, to whom things are exactly in that state in which he wishes them to be; but he who can be restrained or compelled or hindered, or thrown into any circumstances against his will, is a slave. But who is free from restraint? He who desires nothing that belongs to others. And what are the things which belong to others? Those which are not in our power either to have or not to have, or to have of a certain kind or in a certain manner. Therefore the body belongs to another, the parts of the body belong to another, possession belongs to another. If, then, you are attached to any of these things as your own, you will pay the penalty which it is proper for him to pay who desires what belongs to another. This road leads to freedom, that is the only way of escaping from slavery, to be able to say at last with all your soul
Lead me, O Zeus, and thou O destiny,
The way that I am bid by you to go.
But what do you say, philosopher? The tyrant48 summons you to say something which does not become you. Do you say it or do you not? Answer me. “Let me consider.” Will you consider now? But when you were in the school, what was it which you used to consider? Did you not study what are the things that are good and what are bad, and what things are neither one nor the other? “I did.” What then was our opinion? “That just and honourable73 acts were good; and that unjust and disgraceful acts were bad.” Is life a good thing? “No.” Is death a bad thing? “No.” Is prison? “No.” But what did we think about mean and faithless words and betrayal of a friend and flattery of a tyrant? “That they are bad.” Well then, you are not considering, nor have you considered nor deliberated. For what is the matter for consideration: is it whether it is becoming for me, when I have it in my power, to secure for myself the greatest of good things, and not to secure for myself the greatest evils? A fine inquiry indeed, and necessary, and one that demands much deliberation. Man, why do you mock us? Such an inquiry is never made. If you really imagined that base things were bad and honourable things were good, and that all other things were neither good nor bad, you would not even have approached this inquiry, nor have come near it; but immediately you would have been able to distinguish them by the understanding as you would do by the vision. For when do you inquire if black things are white, if heavy things are light, and do not comprehend the manifest evidence of the senses? How, then, do you now say that you are considering whether things which are neither good nor bad ought to be avoided more than things which are bad? But you do not possess these opinions; and neither do these things seem to you to he neither good nor bad, but you think that they are the greatest evils; nor do you think those other things to be evils, but matters which do not concern us at all. For thus from the beginning you have accustomed yourself. “Where am I? In the schools: and are any listening to me? I am discoursing75 among philosophers. But I have gone out of the school. Away with this talk of scholars and fools.” Thus a friend is overpowered by the testimony76 of a philosopher: thus a philosopher becomes a parasite77; thus he lets himself for hire for money: thus in the senate a man does not say what he thinks; in private he proclaims his opinions. You are a cold and miserable78 little opinion, suspended from idle words as from a hair. But keep yourself strong and fit for the uses of life and initiated by being exercised in action. How do you hear? I do not say that your child is dead — for how could you bear that?— but that your oil is spilled, your wine drunk up. Do you act in such a way that one standing74 by you while you are making a great noise, may say this only, “Philosopher, you say something different in the school. Why do you deceive us? Why, when you are only a worm, do you say that you are a man?” I should like to be present when one of the philosophers is lying with a woman, that I might see how he is exerting himself, and what words he is uttering, and whether he remembers his title of philosopher, and the words which he hears or says or reads.
“And what is this to liberty?” Nothing else than this, whether you who are rich choose or not. “And who is your evidence for this?” who else than yourselves? who have a powerful master, and who live in obedience to his nod and motion, and who faint if he only looks at you with a scowling79 countenance80; you who court old women and old men, and say, “I cannot do this: it is not in my power.” Why is it not in your power? Did you not lately contend with me and say that you are free “But Aprulla has hindered me.” Tell the truth, then, slave, and do not run away from your masters, nor deny, nor venture to produce any one to assert your freedom, when you have so many evidences of your slavery. And indeed when a man is compelled by love to do something contrary to his opinion, and at the same time sees the better but has not the strength to follow it, one might consider him still more worthy of excuse as being held by a certain violent and, in a manner, a divine power. But who could endure you who are in love with old women and old men, and wipe the old women’s noses, and wash them and give them presents, and also wait on them like a slave when they are sick, and at the same time wish them dead, and question the physicians whether they are sick unto death? And again, when in order to obtain these great and much admired magistracies and honours, you kiss the hands of these slaves of others, and so you are not the slave even of free men. Then you walk about before me in stately fashion, praetor or a consul. Do I not know how you became a praetor, by what means you got your consulship, who gave it to you? I would not even choose to live, if I must live by help of Felicion and endure his arrogance81 and servile insolence82: for I know what a slave is, who is fortunate, as he thinks, and puffed83 up by pride.
“You then,” a man may say, “are you free?” I wish, by the Gods, and pray to be free; but I am not yet able to face my masters, I still value my poor body, I value greatly the preservation84 of it entire, though I do not possess it entire. But I can point out to you a free man, that you may no longer seek an example. Diogenes was free. How was he free?— not because he was born of free parents, but because he was himself free, because he had cast off all the handles of slavery, and it was not possible for any man to approach him, nor had any man the means of laying hold of him to enslave him. He had everything easily loosed, everything only hanging to him. If you laid hold of his property, he would rather have let it go and be yours than he would have followed you for it: if you had laid hold of his leg, he would have let go his leg; if of all his body, all his poor body; his intimates, friends, country, just the same. For he knew from whence he had them, and from whom, and on what conditions. His true parents indeed, the Gods, and his real country he would never have deserted85, nor would he have yielded to any man in obedience to them or to their orders, nor would any man have died for his country more readily. For he was not used to inquire when he should be considered to have done anything on behalf of the whole of things, but he remembered that everything which is done comes from thence and is done on behalf of that country and is commanded by him who administers it. Therefore see what Diogenes himself says and writes: “For this reason,” he says, “Diogenes, it is in your power to speak both with the King of the Persians and with Archidamus the king of the Lacedaemonians, as you please.” Was it because he was born of free parents? I suppose all the Athenians and all the Lacedaemonians, because they were born of slaves, could not talk with them as they wished, but feared and paid court to them. Why then does he say that it is in his power? “Because I do not consider the poor body to be my own, because I want nothing, because law is everything to me, and nothing else is.” These were the things which permitted him to be free.
And that you may not think that I show you the example of a man who is a solitary86 person, who has neither wife nor children, nor country, nor friends nor kinsmen87, by whom he could be bent88 and drawn89 in various directions, take Socrates and observe that he had a wife and children, but he did not consider them as his own; that he had a country, so long as it was fit to have one, and in such a manner as was fit; friends and kinsmen also, but he held all in subjection to law and to the obedience due to it. For this reason he was the first to go out as a soldier, when it was necessary; and in war he exposed himself to danger most unsparingly, and when he was sent by the tyrants to seize Leon, he did not even deliberate about the matter, because he thought that it was a base action, and he knew that he must die, if it so happened. And what difference did that make to him? for he intended to preserve something else, not his poor flesh, but his fidelity90, his honourable character. These are things which could not be assailed91 nor brought into subjection. Then, when he was obliged to speak in defense92 of his life, did he behave like a man who had children, who had a wife? No, but he behaved like a man who has neither. And what did he do when he was to drink the poison, and when he had the power of escaping from prison, and when Crito said to him, “Escape for the sake of your children,” what did Socrates say? Did he consider the power of escape as an unexpected gain? By no means: he considered what was fit and proper; but the rest he did not even look at or take into the reckoning. For he did not choose, he said, to save his poor body, but to save that which is increased and saved by doing what is just, and is impaired93 and destroyed by doing what is unjust. Socrates will not save his life by a base act; he who would not put the Athenians to the vote when they clamoured that he should do so, he who refused to obey the tyrants, he who discoursed94 in such a manner about virtue95 and right behavior. It is not possible to save such a man’s life by base acts, but he is saved by dying, not by running away. For the good actor also preserves his character by stopping when he ought to stop, better than when he goes on acting beyond the proper time. What then shall the children of Socrates do? “If,” said Socrates, “I had gone off to Thessaly, would you have taken care of them; and if I depart to the world below, will there be no man to take care of them?” See how he gives to death a gentle name and mocks it. But if you and I had been in his place, we should have immediately answered as philosophers that those who act unjustly must be repaid in the same way, and we should have added, “I shall be useful to many, if my life is saved, and if I die, I shall be useful to no man.” For, if it had been necessary, we should have made our escape by slipping through a small hole. And how in that case should we have been useful to any man? for where would they have been then staying? or if we were useful to men while we were alive, should we not have been much more useful to them by dying when we ought to die, and as we ought? And now, Socrates being dead, no less useful to men, and even more useful, is the remembrance of that which he did or said when he was alive.
Think of these things, these opinions, these words: look to these examples, if you would be free, if you desire the thing according to its worth. And what is the wonder if you buy so great a thing at the price of things so many and so great? For the sake of this which is called “liberty,” some hang themselves, others throw themselves down precipices96, and sometimes even whole cities have perished: and will you not for the sake of the true and unassailable and secure liberty give back to God when He demands them the things which He has given? Will you not, as Plato says, study not to die only, but also to endure torture, and exile, and scourging97, and, in a word, to give up all which is not your own? If you will not, you will be a slave among slaves, even you be ten thousand times a consul; and if you make your way up to the Palace, you will no less be a slave; and you will feel, that perhaps philosophers utter words which are contrary to common opinion, as Cleanthes also said, but not words contrary to reason. For you will know by experience that the words are true, and that there is no profit from the things which are valued and eagerly sought to those who have obtained them; and to those who have not yet obtained them there is an imagination that when these things are come, all that is good will come with them; then, when they are come, the feverish98 feeling is the same, the tossing to and fro is the same, the satiety99, the desire of things which are not present; for freedom is acquired not by the full possession of the things which are desired, but by removing the desire. And that you may know that this is true, as you have laboured for those things, so transfer your labour to these; be vigilant100 for the purpose of acquiring an opinion which will make you free; pay court to a philosopher instead of to a rich old man: be seen about a philosopher’s doors: you will not disgrace yourself by being seen; you will not go away empty nor without profit, if you go to the philosopher as you ought, and if not, try at least: the trial is not disgraceful.
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hindrance
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| n.妨碍，障碍 | |
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impeded
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| 阻碍，妨碍，阻止( impede的过去式和过去分词 ) | |
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impede
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| v.妨碍，阻碍，阻止 | |
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attain
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| vt.达到，获得，完成 | |
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consul
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| n.领事；执政官 | |
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ascending
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| adj.上升的，向上的 | |
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unwillingly
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| adv.不情愿地 | |
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groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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expend
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| vt.花费，消费，消耗 | |
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lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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entreat
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| v.恳求，恳请 | |
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entreats
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| 恳求，乞求( entreat的第三人称单数 ) | |
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captivity
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| n.囚禁；被俘；束缚 | |
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laments
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| n.悲恸，哀歌，挽歌( lament的名词复数 )v.（为…）哀悼，痛哭，悲伤( lament的第三人称单数 ) | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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pertinent
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| adj.恰当的；贴切的；中肯的；有关的；相干的 | |
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tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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lashed
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| adj.具睫毛的v.鞭打( lash的过去式和过去分词 )；煽动；紧系；怒斥 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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consular
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| a.领事的 | |
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consulship
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| 领事的职位或任期 | |
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banishment
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| n.放逐，驱逐 | |
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deprivation
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| n.匮乏；丧失；夺去，贫困 | |
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premises
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| n.建筑物，房屋 | |
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provincial
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| adj.省的，地方的；n．外省人，乡下人 | |
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lute
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| n.琵琶，鲁特琴 | |
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obstruction
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| n.阻塞，堵塞；障碍物 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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perishable
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| adj.（尤指食物）易腐的，易坏的 | |
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liking
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| n.爱好；嗜好；喜欢 | |
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murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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barley
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| n.大麦，大麦粒 | |
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fodder
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| n.草料；炮灰 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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irrational
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| adj.无理性的，失去理性的 | |
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affected
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| adj.不自然的，假装的 | |
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conversant
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| adj.亲近的，有交情的，熟悉的 | |
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demolish
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| v.拆毁(建筑物等)，推翻(计划、制度等) | |
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demolished
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| v.摧毁( demolish的过去式和过去分词 )；推翻；拆毁（尤指大建筑物）；吃光 | |
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tyrant
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| n.暴君，专制的君主，残暴的人 | |
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tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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dally
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| v.荒废(时日)，调情 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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magisterial
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| adj.威风的，有权威的；adv.威严地 | |
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obedience
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| n.服从，顺从 | |
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infested
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| adj.为患的，大批滋生的（常与with搭配）v.害虫、野兽大批出没于( infest的过去式和过去分词 )；遍布于 | |
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adoration
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| n.爱慕，崇拜 | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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initiation
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| n.开始 | |
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hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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tunic
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| n.束腰外衣 | |
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purge
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| n.整肃，清除，泻药，净化；vt.净化，清除，摆脱；vi.清除，通便，腹泻，变得清洁 | |
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cleave
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| v．(clave；cleaved)粘着，粘住；坚持；依恋 | |
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arrogant
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| adj.傲慢的，自大的 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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paradox
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| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
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viper
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| n.毒蛇；危险的人 | |
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wasp
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| n.黄蜂，蚂蜂 | |
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recapitulate
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| v.节述要旨，择要说明 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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discoursing
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| 演说（discourse的现在分词形式） | |
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testimony
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| n.证词；见证，证明 | |
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parasite
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| n.寄生虫；寄生菌；食客 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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scowling
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| 怒视，生气地皱眉( scowl的现在分词 ) | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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arrogance
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| n.傲慢，自大 | |
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insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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83
puffed
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| adj.疏松的v.使喷出( puff的过去式和过去分词 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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84
preservation
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| n.保护，维护，保存，保留，保持 | |
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85
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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86
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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87
kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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88
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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89
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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90
fidelity
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| n.忠诚，忠实；精确 | |
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91
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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92
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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93
impaired
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| adj.受损的；出毛病的；有（身体或智力）缺陷的v.损害，削弱( impair的过去式和过去分词 ) | |
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94
discoursed
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| 演说（discourse的过去式与过去分词形式） | |
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95
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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96
precipices
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| n.悬崖，峭壁( precipice的名词复数 ) | |
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97
scourging
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| 鞭打( scourge的现在分词 )； 惩罚，压迫 | |
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98
feverish
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| adj.发烧的，狂热的，兴奋的 | |
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99
satiety
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| n.饱和；(市场的)充分供应 | |
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100
vigilant
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| adj.警觉的，警戒的，警惕的 | |
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