contrary things, and we put in practice opinions which are contrary to true opinions. If then we shall not also put in practice right opinions, we shall be nothing more than the expositors of the opinions of others. For now who among us is not able to discourse according to the rules of art about good and evil things (in this fashion)? That of things some are good, and some are bad, and some are indifferent: the good then are virtues, and the things which participate in virtues; and the bad are the contrary; and the indifferent are wealth, health, reputation.—Then, if in the midst of our talk there should happen some greater noise than usual, or some of those who are present should laugh at us, we are disturbed. Philosopher, where are the things which you were talking about? Whence did you produce and utter them. From the lips, and thence only. Why then do you corrupt the aids provided by others? Why do you treat the weightiest matters as if you were playing a game of dice? For it is one thing to lay up bread and wine as in a storehouse, and another thing to eat. That which has been eaten, is digested, distributed, and is become sinews, flesh, bones, blood, healthy colour, healthy breath. Whatever is stored up, when you choose you can readily take and show it; but you have no other advantage from it except so far as to appear to possess it. For what is the difference between explaining these doctrines and those of men who have different opinions? Sit down now and explain according to the rules of art the opinions of Epicurus, and perhaps you will explain his opinions in a more useful manner than Epicurus himself.[1] Why then do you call yourself a
- ↑ 'He is not a Stoic philosopher, who can only explain in a subtle and proper manner the Stoic principles: for the same person can explain the principles of Epicurus, of course for the purpose of refuting
making shoes for example, or other useful things. There are men who profess to teach religion, and morality, and virtue generally. These men may tell us what they conceive to be religion, and morality, and virtue; and those who are said to be taught may know what their teachers have told them. But the learning of religion, and of morality and of virtue, mean that the learner will do the acts of religion and of morality and of virtue; which is a very different thing from knowing what the acts of religion, of morality, and of virtue are. The teacher's teaching is in fact only made efficient by his example, by his doing that which he teaches.
