s; in another
man the sense of shame is become dead: he is good for nothing, he is
anything rather than a man. This man seeks whom he may meet and kick or
bite, so that he is not even a sheep or an ass, but a kind of wild
beast.

What then? would you have me to be despised?--By whom? by those who know
you? and how shall those who know you despise a man who is gentle and
modest? Perhaps you mean by those who do not know you? What is that to
you? For no other artisan cares for the opinion of those who know not
his art. But they will be more hostile to me for this reason. Why do you
say "me"? Can any man injure your will, or prevent you from using in a
natural way the appearances which are presented to you? In no way can
he. Why then are you still disturbed and why do you choose to show
yourself afraid? And why do you not come forth and proclaim that you are
at peace with all men whatever they may do, and laugh at those chiefly
who think that they can harm you? These slaves, you can say, know not
either who I am, nor where lies my good or my evil, because they have no
access to the things which are mine.

In this way also those who occupy a strong city mock the besiegers (and
say): What trouble these men are now taking for nothing; our wall is
secure, we have food for a very long time, and all other resources.
These are the things which make a city strong and impregnable; but
nothing else than his opinions makes a man's soul impregnable. For what
wall is so strong, or what body is so hard, or what possession is so
safe, or what honor (rank, character) so free from assault (as a man's
opinions)? All (other) things everywhere are perishable, easily taken by
assault, and if any man in any way is attached to them, he must be
disturbed, except what is bad, he must fear, lament, find his desires
disappointed, and fall into things which he would avoid. Then do we not
choose to make secure the only means of safety which are offered to us,
and do we not choose to withdraw ourselves from that which is perishable
and servile and to labor at the things which are imperishable and by
nature free; and do we not remember that no man either hurts another or
does good to another, but that a man's opinions about each thing, is
that which hurts him, is that which overturns him; this is fighting,
this is civil discord, this is war? That which made Eteocles and
Polynices enemies was nothing else than this opinion which they had
about royal po